A Devotional Commentary on the Gospels

[David_james]

June 15

Luke 10:21-24. The Savior's joy.

A man's character is shown by the causes of his grief and of his joy! We might learn to know ourselves better than we do, if each would inquire, "What are the things that please, and grieve me most?" We shall find that we are by nature selfish—that we are too much concerned about the events that befall ourselves, and too little about those that befall our fellow-creatures. Above all, we are naturally indifferent to the glory of God. None, except those who are converted, care in the least degree whether God is honored or despised.

The object that lay nearest the Savior's heart was the glory of his Father. He rejoiced in spirit, because his Father had revealed to babes the things concerning Himself, for by this means the glory of God is increased. If the wise and learned alone were saved, it would seem as if they had saved themselves by their own wisdom and learning; but when it is babes chiefly who are saved, then it is clear that God saved them by His great power. Those are compared to babes whom the world esteems foolish and ignorant. Most of the disciples were chosen from among such people. The world called Peter and John unlearned. (Acts 4:13.) The apostle Paul was not unlearned; but he did not trust to his own wisdom, but came like a babe to learn of Jesus. None can explain the manner in which God teaches the soul. We do know the subject of his teaching—it is Himself. We are by nature unacquainted with God. To know Him is the great object of life. To die without knowing Him is to perish. The Savior, in his prayer just before he was crucified, said to his Father, "This is eternal life, to know you, the only true God, and Jesus Christ whom you have sent."

No man comes to Jesus until he has heard and learned of the Father. Then he goes as a penitent sinner to the Savior. How does Jesus receive him? He has declared, "Him that comes unto me I will in nowise cast out." He teaches the sinner to know the Father; He shows him the Father's love in sending his Son to be the Savior of the world; he shows it to the heart, as well as to the understanding. It is with the heart we know our friends; it is with the heart we must know God. How different is the feeling that we have when we have become intimate with a person, from that which we experience when we have only heard him described, and have not known him ourselves!

We may hear a great deal about God, but until we listen to his voice speaking to our hearts we cannot know Him. It is sweet to hear him say, "Seek my face," but sweeter still to hear him declare, "You are mine." Then the heart, moved by the Spirit, answers as David did, "Lord, your face will I seek," and "You are my God."

Jesus has observed every desire that has ever entered into the heart of his creatures, and he remembers those of his servants of old. The ancient prophets desired to know him; there were even kings who esteemed the knowledge of God far above their earthly treasures. Such were the feelings of the great Melchisedek, and of the victorious David. But while they were on earth they never knew as much of God as the apostles did while they lived; nor did they ever hear as much as we have heard. Is it our desire to know Him better than we do? He observes the desires of our hearts—and he would be pleased to see in us the same feeling that Moses had, when he said, "I beseech you, show me your glory."

 

[David_james]

June 16

Luke 10:25-37. The good Samaritan.

This lawyer, who came to Jesus, was a man whose office it was to study the law of God, and to explain it to others. It was therefore to be supposed that he understood it well himself. And he did understand the letter of it, but not the spirit. He knew the words of the law, but he was ignorant of their spiritual application.

He came with the wicked intention of ensnaring Jesus, by asking him questions that should lead him to give some answer contrary to what Moses had written. But how completely was he foiled in his design! Instead of answering his question, "What shall I do to inherit eternal life?" the Lord asked him another question, "How read you?" thus showing that he approved what was written by Moses.

The lawyer gave a correct answer. He said that the duty of man consisted in the love of God and the love of his neighbor. But what is this love? It far surpasses man's ideas. Let the angels tell us from their high abodes in glory, what it is to love God. It is to delight in him perpetually, to show forth his praise, and to do his will without weariness and without fault. What is the love of the neighbor? Jesus explained it in the beautiful history of the good Samaritan. On whom had the Samaritan mercy? On a Jew—a man of a nation whom he had been brought up to detest. Neither did he act from a sense of duty alone; he had compassion on the poor traveler—he paid him immediate attention—he treated him with tenderness, binding up his wounds—he expended his property upon him, "pouring in oil and wine," he incurred fatigue, and perhaps loss of rest, for he took care of him at night. He made provision for his future comfort, by leaving twopence (or two days' wages of a laborer) with the innkeeper, and promised to pay whatever greater sum might be spent, putting no limits on the amount, though he could not know how long the sufferer might languish. And all this he did for a stranger! What must that man be to his friend and his brother, who treats a stranger with such generous kindness!

But if we are inclined to think the Samaritan overstepped his duty, let us remember the words of Jesus, "Go you and do likewise." And when we have done it, we shall still be unprofitable servants, and have only done what it was our duty to do. Remember, remember what HE did for us, who gives the command. The Samaritan showed mercy to a stranger, but he showed mercy to his enemies. And what mercy! He bore the wrath and curse of God to save us from destruction. None of us could bear what he did. But if we have the Spirit of Christ dwelling in us, we shall walk in his steps.

There are at this moment in South Africa, two Moravian missionaries, who have gone to spend their days in a hospital for lepers among pitiable objects, whose hands and feet are falling off. No one who ever enters that hospital is permitted to leave it. The missionaries saw the door close upon them, and felt content to be banished from human society for the sake of the poor sufferers within.

Let us not be satisfied with admiring the devoted conduct of these men; but let us seek for objects on whom to show mercy. Do we know of none to whom we can be kind? Is there no fatherless child who needs our help? No widow, no stranger, no sufferer, whom we could comfort? Perhaps today we may meet with one that we never heard of before. May God put into our hearts the love that dwells in his own, that we may act kindly to every afflicted person we see this day.

[David_james]

June 17

Luke 10:28 to end. Martha and Mary.

When a monarch enters into the house of one of his subjects, his looks are observed in order to discover what objects pleased him, his words are treasured up, his minutest actions are noticed and remembered. If the Son of God were to enter into the family of a true believer, with what anxiety would his looks, his words, his actions, be watched! Every sincere disciple would seek with trembling eagerness to ascertain whether the Lord approved his conduct.

And did not those who loved Jesus when he was on earth, experience these feelings? When they saw him approach their dwellings, they must have longed to obtain his company, and when he was seated beneath their roofs, they must have used their utmost endeavors to do him honor. The Lord's visits were, no doubt, hailed with delight by the beloved family of Bethany. Both Martha and Mary desired to please their heavenly guest, but they acted in a very different manner. Martha was so little acquainted with his mind, that she endeavored to provide a sumptuous entertainment; while Mary sat at his feet and heard his word. In the east it is the custom to sit upon the ground or on low couches; therefore there was nothing unusual in Mary's posture. While one sister was listening with devout attention to the words of Jesus, the other was offended because she was left alone to prepare the feast. So confident did she feel of the acceptableness of her services, that she believed the Lord would reprove her sister for not helping her. She said to the Lord, "Do you not care that my sister has left me to serve alone?" If she had been of a more loving spirit, she would have gladly served alone, that her sister at least might enjoy the Savior's instructions.

How many Christians fall into Martha's error! They imagine that much pomp and parade and splendor in religious worship are honorable to God, and they expend strength, and time, and money, in promoting these objects, while they lose many precious opportunities of growing in the knowledge of Christ—and, not content with acting in this manner themselves, they often blame those who devote their chief attention to the word of God.

How beautiful an example does Mary afford to those who are unjustly accused by their fellow-Christians! She remained silent, and left it to her Lord to answer for her.

Perhaps Martha was surprised at receiving reproof instead of commendation. The sister she blamed was praised, and the conduct she thought so admirable was censured. The Lord will pronounce many sentences at the last day that will surprise even his sincere followers. Though Martha was careful, and troubled about many things, we know that she was a real believer, but she had not so enlightened a mind or so devoted a heart as her meek and lowly sister.

Mary cared as much as Martha for the comfort and honor of her Lord. On another occasion she showed her love by expending her choicest treasures upon his precious body, for she poured the ointment on his head just before his death and burial. But she knew that the day-spring from on high had visited us, "to give light to them that sit in darkness and in the shadow of death," and she opened her heart to receive those living beams.

Do we desire to enjoy the light of life? Let us get alone with Jesus, and speak to him in prayer, and hear what he will say to us in his word.

[David_james]

June 18

Luke 11:1-13. Christ encourages his disciples to pray.

How blessed must have been those seasons in which the Savior engaged in prayer with his beloved disciples! Once we find him praying with them on the mount of transfiguration—at another time in the garden of Gethsemane. On this occasion the name of the place is not recorded. Surely that was hallowed ground, where the Son of God offered up on the spotless altar of his heart the pure incense of prayer and praise.

After hearing his prayers, the disciples felt conscious of their own inability to pray. They were, like us, compassed with infirmities, and knew not what to pray for as they ought. In the spirit of little children they said to their Master, "Teach us to pray." This petition was pleasing to their Lord—it was immediately granted. The prayer he now taught them he had uttered in their presence when he delivered his sermon on the mount; but the disciples needed repeated instructions. It is a prayer for all that can make a human soul happy; no, more—it is a prayer for all that can make the universe happy.

The first three petitions may be called prayers for God, as it is written in the Psalms—"Prayer also shall be made for him continually." (Psalm 72:15.) The happiness of the universe depends upon God being established upon his throne. All creation would be filled with joy, if the name of the great and holy God were hallowed; if his kingdom were come; if his will were done; as it is written—"Let the floods clap their hands; let the hills be joyful together before the Lord, for He comes to judge the earth." Were any other being raised to this exalted state, he would neither be happy himself, nor would he make his fellow-creatures happy. No being but God is fit to be adored, to reign over all worlds, and to do what He will. Satan once aspired to sit in the seat of God—and what was the consequence? He became eternally wretched, and he plunged a host of his angelic companions in the same misery.

There are some petitions in this prayer suitable for fallen man alone, in all his weakness and his woe. We are made of clay, and we need bread; therefore we say, "Give us our daily bread." We have sinned, and we need pardon; therefore we say, "Forgive us our trespasses." We are liable to be conquered by sin and Satan, and we need deliverance from their power, and we cry, "Deliver us from evil."

If our hearts are in tune with this prayer, they are right in the sight of God. The unconverted never feel desirous for the things mentioned in this prayer, except for their daily bread. And are they satisfied with daily bread? O no! they are not content with necessary things, with food, clothing, and a shelter from the storm; they entertain a thousand exorbitant wishes; they desire pleasure, or praise, or wealth, or some other worldly gift which God has not promised to bestow. Instead of cherishing these unreasonable wishes, the Christian longs for the pardon of his sins, and for his deliverance from the evil one. Will these desires be granted? Will an ungracious friend arise to grant a request that is urged in an earnest manner? And shall a gracious God refuse to hear fervent prayer? Will a sinful father give bread, and not a stone to a hungry child; a fish, and not a serpent; an egg, and not a scorpion? And shall our Holy Father give hell to those who ask for heaven? Since the beginning of the world He has never treated one of his children in this manner, and He never will.

[David_james]

June 19

Luke 9:37-44. Christ exposes the hypocrisy of the Scribes and Pharisees.

We never hear of the Savior refusing to visit those who besought his company. Yet no scene could have been more trying to his feelings than a Pharisee's house. The society of publicans and sinners was less revolting to Him than that of proud self-righteous Pharisees.

One of his first actions gave offence to his host. Knowing that the Pharisees imagined that washing their hands before dinner rendered them holy, He purposely neglected to observe this custom. The ruling desire of the Pharisees was the praise of men. No person can desire earnestly both the praise of men and the praise of God; for no man can serve two masters. Just in proportion as we seek honor from men, we shall be indifferent to honor from God. The reward the Pharisees sought was, a high place in the world's esteem. They loved the uppermost seats in the synagogue; (for the most learned and respected among the Jews were permitted to read the law on the Sabbath-days in their sacred assemblies.) When they entered the marketplace, the Pharisees were gratified at receiving tokens of veneration from the multitude; they were constantly seeking the gratification of their pride; and whether in the house of God, or in the public throng, they were thirsting for human honor.

What were the means they pursued in order to obtain it? They diligently observed all the forms of religion—they fasted and made long prayers, and even insisted on giving a tenth of the smallest herbs to the priests. But they neglected all secret duties. They were so much occupied in pleasing men, that they never thought about pleasing God. Secret prayers, secret charities, secret acts of justice, secret feelings of love to God—of all these they knew nothing.

To what did the Lord compare these vain-glorious men? To cups and covered dishes, that looked bright outside, but were full of corruption within—and to graves that were grown over with grass, but that contained dead men's bones.

Are not each of us conscious that we have, by nature, a strong desire for the praise of men, and no desire for the praise of God? This is one of the effects of the Fall. Angels are not coveting the admiration of their companions in bliss; their eyes are fixed upon their Father's face, and in His smile they live and rejoice.

What confusion it would introduce into heaven were a creature to enter there who wishes to be admired! He would find, that though all the blessed inhabitants love one another, that they admire God alone, and are perpetually engaged in singing, "Blessing, and glory, and honor, and power be unto Him that sits upon the throne, and unto the Lamb, forever and ever." (Rev. 5:13.) How dejected a Pharisee would feel in such a scene!

Does our happiness depend upon our being noticed and honored? If it do, we are not fit for heaven. Job said, "Behold, I am vile." Isaiah said, "I am a man of unclean lips." Abraham said, he was but dust and ashes; David, that he was shaped in iniquity; and Paul, that he was the chief of sinners. Yet these were some of the brightest saints who ever lived upon earth. Do we feel, as they did, unworthy of favor and honor? The wicked boast, "I am not polluted; I am innocent." (Jer. 2:23, 35.) Some even dare to say to their fellow-sinners, "Stand by yourself, for I am holier than you." (Is. 65:5.) What does God say of such proud sinners? "They are a smoke in my nose." But of a penitent, washed in the blood of Christ, and clothed in his righteousness, He speaks thus—"His beauty shall be as the olive-tree, and his smell as Lebanon." (Hos. 14:6.)

 

[David_james]

June 20

Luke 11:45 to end. Christ exposes the wickedness of the lawyers.

The meek and lowly Jesus took no pleasure in denouncing woes upon sinners, but he was too faithful to conceal from them his abhorrence of their crimes.

Among the guests at the Pharisee's house there were some lawyers. They were Scribes of the highest order, whose office it was to explain the law of God to the people. One of them having heard Jesus say, "Woe unto you Scribes and Pharisees, hypocrites," (verse 44,) replied, "Master, thus saying, you reproach us also." Reproof was by him considered as reproach. Instead of confessing his sin, and seeking pardon, he only desired to justify himself.

The Lord did not leave these Scribes in ignorance of what particular parts of their conduct he condemned. He mentioned three glaring sins which they committed.

(Verse 46.) "You lade men with burdens grievous to be borne, and you yourselves touch not the burdens with one of your fingers." This was the first sin reproved. These lawyers taught the people that they must do many difficult things to please God, such as fasting, washing often, making long prayers; but they did not trouble themselves to do the same.

The second sin reproved was "building the sepulchers of the prophets." But how was this a sin? It was one branch of the hypocrisy of the Scribes. They did not build the sepulchers of prophets, because they loved their holy characters, but because they thought, that by doing honor to the pious dead, they should appear pious themselves. It was evident they really approved of their fathers' persecutions of the prophets. And how was it evident? Because they persecuted the living prophets. They added to their guilt, when, while their hearts were burning with anger against John the Baptist, or against the Lord Jesus, they desired that a monument should be raised to Elijah, or to some other old prophet. It is easy to praise the dead; they cannot offend us by their faithful reproofs, nor shame us by their holy examples. Many praise the reformers and martyrs of ancient days, who hate the piety of a brother, or of a companion.

The third sin of the lawyers was, taking away the key of knowledge. This was worse than binding heavy burdens on the people. The burdens might oppress, yet they would not destroy; but without knowledge, the people would perish. If a man took away the key of a place where the fire-engines were kept, and if the whole city were burned through this conduct, how much ashamed he would be to appear among the poor houseless citizens! And how much ashamed will those be at the last day, who have taken away the key of knowledge! Those are guilty of this sin, who keep the Bible out of the hands of the people; and those also are guilty of it who pervert the doctrines of the Bible, and hide from sinners the only remedy for their guilt—the blood of the Lord Jesus Christ.

A faithful minister takes the key committed to him, and by unlocking the mysteries of God, saves souls from destruction. It is a blessed thing to go into the kingdom of God ourselves, and it is a more blessed thing to help others to come in with us. The Lord Jesus has declared, "Whoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven—but whoever shall do and teach them, the same shall be called great in the kingdom of heaven."

[David_james]

June 21

Luke 12:1-12. Christ warns his disciples against hypocrisy.

We have lately read the Savior's warnings to the Scribes and Pharisees; now we find him addressing his own disciples. An immense multitude had been collected by his fame, and were eagerly listening to his wonderful words. Before them all, He plainly said to his disciples, "Beware of the leaven of the Pharisees, which is hypocrisy." This was not the first time he had uttered this warning. On one occasion his disciples had not understood what he meant by the leaven of the Pharisees; but now all understood, for he explained the metaphor, and declared that hypocrisy was the leaven to which he alluded.

And are the sincere disciples of Christ in danger of being infected by hypocrisy? Yes, even they may be tainted by this sin, though they cannot be given up to its power; for God will preserve them through faith in his name. Peter, and Barnabas, and several other Christians, were once guilty of an act that bordered on hypocrisy—it is called in Scripture "dissimulation." They dissembled with regard to eating with the Gentiles, and were publicly rebuked by the apostle Paul. (See Gal. 2.)

The Lord suggested a powerful motive to guard the heart against hypocrisy—the discoveries and exposures of the judgment-day. Then all that has been hid will be known. Not only will the mask be torn from the deliberate hypocrite, but the veil which has been cast over any part of the conduct of true believers will be lifted up.

The Lord foresaw all the temptations that would assail his beloved disciples, and he endeavored to strengthen them to meet their trials. One of their most powerful temptations would be (not to put on, as the Pharisees did, the appearance of religion, but) to conceal the love they really felt for their Lord. He knew that bloody crosses and burning flames would be used by their enemies to induce them to deny his name. How tenderly he addresses those who would be called to suffer for his sake! "I say unto you, my friends, Be not afraid of them that kill the body." He does not promise his disciples to preserve them from death—but he does promise to keep them from hell. He does not promise to prevent their being brought before rulers and magistrates; but he does promise to be with them in the painful hour, and to teach them by the Holy Spirit what to answer.

How little Peter thought that he should ever be tempted to deny the Son of man! How little he knew that there was comfort for him in these words—"Whoever shall speak a word against the Son of man, it shall be forgiven him!" He spoke against the Son of man when he said in the judgment-hall, "I know not the man;" and when he confirmed his words by oaths and curses. Our Lord knows not only what trials we shall suffer, but what sins we shall commit. It is most comforting to think that though all sin will be followed by sorrow, yet that there is only one sin that cannot be FORGIVEN. It is the blasphemy against the Holy Spirit, and consists (as we believe) in continuing to oppose the Gospel from deliberate malice, while, at the same time, the Holy Spirit has convinced the mind of its truth. This was the sin of the Pharisees. Though they were fully convinced that Christ was the Son of God, they were determined to hinder the people from believing in him.

Some of Christ's true disciples have been overcome by fear when placed before the bar of cruel judges, and have been tempted to deny their Lord. But how bitterly did Jerome of Prague, and our own Cranmer, bewail their sin; and how fully did the Lord testify his forgiveness by the support he afforded them when bound to the stake! No human heart can conceive the Lord's tenderness for his persecuted people. Could a father forsake a child who had fallen into trouble on his account? Can Jesus forsake his people when suffering for his sake?

 

[David_james]

June 22

Luke 12:13-21. The rich fool who was suddenly cut off.

While Jesus was instructing his disciples in the presence of the multitude, he was interrupted by a man applying to him with this request—"Speak to my brother, that he divide the inheritance with me." This man's thoughts were engrossed by a perishing inheritance, while Jesus was pointing to that which fades not away.

Had the Lord come into the world to be a judge of temporal affairs, he would have attended to the administration of justice—but he had come for a different purpose, and he spent all his strength and all his time in finishing the work that his Father had given him to do.

He made the request of this man the occasion of warning his disciples against the sin of covetousness. He had warned them against hypocrisy, one of the chief sins of the Pharisees; and now he bade them beware of covetousness, another of their sins. He pointed out the folly of covetousness by describing the case of a rich man who was suddenly called away when he had been making plans for future enjoyment. We often hear of these sudden removals, but we do not know the secret thoughts of those who are thus unexpectedly cut off. He, who knows all the thoughts of all the men that have ever lived upon earth, has revealed to us what passed in the mind of a certain man just before his death. This man had grown rich through the fertility of his fields; his barns were completely filled with corn, wine, and oil; and he determined to pull down these storehouses, and to build larger. He never thought of distributing among the poor the overflowings of his granary, and it is too probable that much of his property had been acquired by the oppression of his laborers. He made plans for his own happiness, but had no desire to make others happy. He was so foolish as to believe that his soul would be satisfied by the abundance of the things he possessed. A beast indeed may be satisfied with a plentiful provision for its body; but a human creature has a soul that thirsts for some higher enjoyment than this world can afford. Sumptuous feasts cannot make him happy; nor lovely gardens and splendid houses, nor scientific knowledge and elegant accomplishments—no, not even affectionate friends and dutiful children. Nothing but communion with God can fill the aching void of the human soul. Adam was happy when he walked with God, but when by sin he lost that privilege, he became wretched. When man returns to God, he feels the first emotions of real bliss. David knew this, therefore he said, "Return unto your rest, O my soul." How different was David's command to his soul from that of the rich man, who said, "Soul, take your ease; eat, drink, and be merry!"

But even if the things of this world could satisfy an immortal spirit, there is one circumstance in our present lot that would embitter every moment. It is the uncertainty of life. Many a rich man remembers with uneasiness that he must one day (and he knows not how soon) leave all his possessions. This conviction is like a thorn in many a downy pillow, and in many a glittering crown. But he, whose history the Lord related, had contrived to smother this unpleasant recollection. He was deceived by the fond hope of many years' enjoyment of his riches. Well did he merit the name by which God called him, "You fool!"

How many lost spirits are now denouncing their own folly during the short season granted them on earth! What an opportunity we are now enjoying of securing real and eternal happiness! We might now, during this life, become rich towards God. Those are truly rich who have faith in the Lord Jesus. God has declared that some of the poor in this world are rich in faith. (James 2:5.) Faith is the gold that Christ offers to bestow on all that ask it—"I counsel you to buy of me gold tried in the fire, that you may be rich." (Rev. 3:18.) If faith is in our hearts, we shall never hear the summons, "You fool, this night your soul shall be required of you." But rather, we shall hear in God's appointed time a voice saying to our spirits, "Come up here." (Rev. 4:1.)

 

[David_james]

Luke 12:22-34. Christ warns his disciples against worldly carefulness.

Does the history of the rich man, whose soul was so suddenly required, concern the rich only? or does it concern the poor also?

It was to the poor disciples that Jesus turned after he had related the striking history, and it was to them these words were addressed�"Therefore I say unto you, Take no thought for your life, what you shall eat; neither for the body, what you shall put on." Covetousness led the rich man to say to his soul, "Take your ease, eat, drink, and be merry;" and covetousness might lead the poor disciples to ask, "What shall we eat, what shall we drink, and wherewithal shall we be clothed?"

All sinners are inclined to overvalue the creature, and to undervalue the Creator. The rich man betrayed this disposition by delighting in his well-stored barns, and forgetting his all-sufficient God. The disciples were in danger of repining when their bags were empty, and of forgetting their all-sufficient God. If you heard a person lamenting greatly because there was no water in his cup, you would suppose that he lived in a dry and thirsty land, where water could not be found; but if you knew that a fountain was playing at his door, then you would be astonished at his lamentations. Is not God a fountain of good? and is He not always near, and able to supply all our need? He does not even limit his goodness to those who acknowledge his benefits�millions of thoughtless beings are fed every day at his table�men who will not thank him, birds and beasts that cannot. How many He remembers who continually forget Him! And can He forget those who remember Him?

Has he not afforded us abundant proofs of his remembrance of all his creatures? Every little bird that sings among the branches, every painted flower that blooms among the grass, is a witness of the Lord's loving-kindness. Each seems to reproach the child of God with his unbelieving fears, and to say, "Be not of doubtful mind."

The Lord has so formed his living creatures that they need continual supplies of food to preserve their existence. Why has he formed us thus? Was it not to teach us dependence upon Himself? As we behold the throngs of people that pass along the street, the thought may naturally arise, "How have all these people obtained their bread this day?" The reply is, "Through the kind providence of God." Some of them, indeed, (unwilling to trust to this kind Providence,) have resorted to wicked means to gain their living; they have acted dishonestly and deceitfully. But had they all sought his kingdom and righteousness, would not their heavenly Father have fed them from His own hand? Undoubtedly he would. It is dreadful to think what sins people are led to commit through lack of trust in God; they steal, they tell lies, they break the Sabbath, they sell pernicious liquors, and corrupting books; because they believe, that if they did not use these wicked means of gaining a livelihood, they would be left to starve.

It is not surprising that those who do not know God should not trust him. The surprising thing is, that any who do know him should doubt his watchful care! Has he promised to give a kingdom to his little flock, and will he deny them daily bread? Has God had mercy on your soul, and will he neglect your body? Do you believe that He is love, and do you think that He will treat you as if He hated you?

In the land of Canada there once lived a mother, who in her eagerness to obtain intoxicating drink from a newly-arrived ship, left her babe upon the landing-place, and forgot to take it up again. It lay all night neglected and forlorn, and perished before morning. That mother was counted a monster. The Lord says to his children, "Can a woman forget her nursing child? Yes, they may forget, yet will I not forget you." (Is. 49:15.) Yet where is the Christian who places as much confidence in his Heavenly Father, as a little child places in his earthly parents?

[David_james]

June 24

Luke 12:35-48. Christ exhorts his disciples to watch for his second coming.

There are three short parables contained in the passage we have just read. In the first of them Christ compares himself to a master, and his disciples to servants.

He is a master who is expected to return from his wedding to a feast prepared at his own house. It is the duty of the servants to be ready to receive their lord; therefore they must have their lights burning. They must also wait upon him, and therefore they must be girded, as men in the East are, when about to engage in active employment.

What a joyful view this parable gives of the coming of Christ! There is a marriage supper prepared for the Lamb who once was slain. The servants who are found watching shall be the guests at that feast, and their Lord shall condescend to serve them�they shall hunger no more, neither thirst any more, for the Lamb himself shall feed them.

The next parable compares the coming of Christ to the coming of a thief, who always endeavors to attack the house at an unexpected moment. What a dreadful view this parable gives of the coming of Christ! How unlike it is to the first parable! Will the coming of the Lord be to some like the breaking in of a thief? The apostle Paul declares that just when the ungodly are saying, "Peace and safety," then sudden destruction comes upon them; and they shall not escape. "But you, brethren, are not in darkness, that that day should overtake you as a thief." We see, therefore, why two such different parables were used by our Lord to represent the same event. He intended to teach us that while some have reason to rejoice at the expectation of his coming, others have reason to tremble at the thought.

It appears that Peter was alarmed by the latter parable�for he asked this question, "Lord, speak you this parable unto us, or even to all?" His Lord answered the question by relating another parable on the same subject as the former. In this parable he spoke of one servant who was set over the rest, and whom he called a steward, and who would be most guilty if he betrayed the trust reposed in him. The apostles were stewards, and all ministers are stewards. The word of God is the food, which they are to dispense to the rest of the household. Now, if a steward in his Lord's absence were to begin to ill-treat the servants, and to waste his master's property in rioting and drunkenness, how very much displeased his lord would be with him when he returned! The Scribes had reason to tremble as they listened to this parable; for though it was not spoken to them, it applied to them.

What idea would lead a steward to conduct himself in a disorderly and oppressive manner? The idea that his lord would not return soon. He would say, "My lord delays his coming." He might not go so far as to believe he would never return at all, and say with the scoffers, "Where is the promise of his coming?" but he would not be less guilty than those scoffers; he would be more guilty, because he is intrusted with more. To abuse confidence is to commit the worst sort of injury. In human laws the crime is always considered great in proportion to the trust that had been reposed in the criminal. A servant who betrays his master is counted more guilty than if he had been a stranger. There will be degrees in the misery of the lost; and the deepest degree of misery will be endured by him who abused the highest privileges.

Now let us, like Peter, ask this question�"Speak you this parable unto us?" Surely the Lord speaks to us in all these parables�for though we may not be stewards in the same sense that ministers are, we all have some charge committed to us. Are we acting now as we should wish we had done, if tomorrow we were to find ourselves on the brink of eternity? Is there any sin we are practicing, which we should renounce if we thought this day was our last! Who can say that it may not be our last! With some people this is the last day�with many more it is the last week�with thousands it is the last month�with millions the last year. Are we prepared to meet the Lord? If not, why do we not prepare immediately? There is a fountain opened for sin, in which we may immediately wash. Yet how many have never washed in it! If Christ were to come now, he would find them in their sins. Say not, "He will not come yet;" for remember it is very dangerous even to think, "My lord delays his coming."

[David_james]

June 25

Luke 12:49-53. Christ foretells that the Gospel will occasion divisions.

The Lord Jesus is called the Prince of peace; yet he did not come to bring peace upon the earth, but rather division.

Is not this surprising? How can we understand the song of the angels, who joined in chorus at his birth, saying, "Peace on earth, good-will to men?" The difficulty, however, may be explained.

Jesus came to bring divisions first, and afterwards peace. And why did he bring divisions first? Why not peace from beginning to end? It was because the wickedness of man opposes the peaceful doctrines of the holy Gospel.

Can anything show in a stronger light the depravity of the human heart than the manner in which the Gospel has been received by the world? If any doubt whether man is very wicked, and very far gone from original righteousness, let them reflect on this fact. If pardon were now offered to the evil spirits in darkness, could they reject the boon with more contempt than the world in general has rejected the offer of pardon in the Gospel? But the world has not been satisfied with rejecting it—they have persecuted those few happy people who have accepted it. Even now there is scarcely a large family to be found, all of whom have embraced the gracious offer. In many families there are none; in others, there is one or two who have believed, while the rest despise both the message and those who believe it. Sometimes it is a pious parent, who is despised by his thoughtless children—sometimes it is a pious child, who is opposed by his worldly parent. Nations are divided in the same manner as families. No wars have been so bitter as religious wars; no persecution so bloody as religious persecutions, or, rather, the persecutions OF the religious. Shall we think ill of religion because it produces these effects? As well might we deem the medicines of the physician hurtful, because at first they often increase the sufferings of the patient. The Lord Jesus, who foresaw all events, rejoiced that his Gospel would be preached in every land.

He said, "I am come to send fire on the earth, and what will I if it be already kindled?" What is the meaning of these words?

"What will I?" Do I wish it to be otherwise?

"If it be already kindled," if even now the Gospel has begun to create confusion.

The Prince of peace was willing that for a while confusion should prevail, in order that happiness at length might fill the earth, and endure forever. He was willing himself to encounter the most bitter sufferings, in order that afterwards he might be exalted to God's right hand. The baptism he desired was a baptism of blood. Bathed in his own blood, he suffered for our sins in Gethsemane and Calvary. He was straitened until this baptism was accomplished. He longed to finish his work, and to receive his reward; and now he longs for the period when the earth will be no more steeped in blood, but covered by the waters of righteousness. He has commanded us to pray for that glorious time, and to say, "Your kingdom come." In those days shall "the righteous flourish, and abundance of peace as long as the moon endures." (Ps. 72:7.) When Jesus comes the second time, he will put an end to all divisions, whether in families or between nations. "Violence shall no more be heard in your land, wasting nor destruction within your borders." For this delightful day the saints earnestly hope, and "with patience wait." (Rom. 8:25.)

[David_james]

June 26

Luke 12:54 to end. Christ reproves the people for not discerning the signs of the time.

The long discourse contained in this chapter was addressed to the disciples, excepting these few words at the conclusion. They were addressed to the people—to the immense multitude who surrounded the Savior, and who were pressed so closely together that they trod upon each other.

The Lord had spoken to his own disciples with tenderness. He had called them his "friends," (see ver. 4.) "My friends, be not afraid of them that kill the body." But he spoke to the people with displeasure. He called them "hypocrites." This was the name he had given to the Scribes and Pharisees. The people were like the teachers they admired. Blind leaders have blind followers. Hypocritical teachers have hypocritical disciples. The Scribes would not discern the signs of the time, and the people who reverenced them would not discern them either. "Like people, like priest." (Hos. 4:9.)

As there are certain appearances by which close observers are able to foretell the kind of weather that may be expected, so there are certain signs by which reflecting minds might discover the kind of time that is approaching. When the time for the deliverance of Israel from Egypt drew near, the parents of Moses knew it was near, and Moses knew it also; but the Israelites understood not the signs of that time. When the captivity of Babylon drew near, the people of God knew the time; but the world knew it not. When the time for Israel's release approached, Daniel knew it; but many of the captives knew it not. When, in the fullness of time, God sent forth his Son, some were prepared to receive him. Simeon and Anna knew the signs of the time, and spoke of Jesus to those who looked for redemption in Jerusalem; but the world knew not the signs of the time.

Thus it shall be in the last time. It is prophesied in Daniel, that the wise shall understand, but none of the wicked shall understand. (See Dan. 12:10.) The wicked shall go on doing wickedly, just as the people did before the flood.

Had the Jews of old understood the time, they would have repented before it was too late. They knew not that their opportunity would be so short. The Savior would remain with them but a little while, the apostles would preach only for a few years, and then their city would be destroyed, their temple burnt, and their country laid desolate.

Their compassionate Lord knew that their day of grace was fast hastening to a close, and he related a little parable (which he had before related in his sermon on the mount) to warn them of their danger. He compared the nation to a criminal on his way to the judge. While on his way, the criminal had the opportunity to entreat his enemy to be reconciled; but if he neglected this short opportunity, he would be tried, condemned, and cast into a prison, whence he would never escape.

The Lord knows for how long a period we shall enjoy the privileges we now possess—He has numbered our Sabbaths, our meetings together as a family to read and pray, our interviews with pious friends, our opportunities of secret prayer. In mercy He often gives signs before He removes these sacred privileges. Sometimes the signs are terrible judgments inflicted upon others, and gracious deliverances granted to ourselves. Thus the Lord said to Israel, "I have overthrown some of you, as God overthrew Sodom and Gomorrah—and you were as a firebrand plucked out of the burning; yet have you not returned unto me, says the Lord." (Amos 4:11.) "Prepare to meet your God, O Israel." The Lord Jesus is now easy to be entreated, and ready to forgive; but when He is on his throne of judgment, he will hearken to no entreaties, and grant no forgiveness.

In the lone land of deep despair,
No Sabbath's heavenly light shall rise—
No God regard your bitter prayer,
No Savior call you to the skies.
Now God invites, how blessed the day!
How sweet the gospel's heavenly sound!
Come, sinners, haste, O haste away,
While yet a pardoning God is found.

 

[David_james]

June 27

Luke 13:1-5. Christ speaks of two dreadful events that had lately happened at Jerusalem.

It is most interesting to us to know what passes in heaven respecting ourselves. In this passage, some of the light of the other world is let into our dark prison.

The discourses of the Lord were often interrupted by the questions and remarks of his hearers. On this occasion some of those present spoke of an dreadful event that had lately happened in Jerusalem. Perhaps they thought that this event was unknown to the Lord until they told him of it. But all things that ever had occurred, or ever would occur, were known to him, for they were appointed by him. He knew of this appalling transaction, and he knew its secret causes.

Some of the men of Galilee had lately rebelled against the Roman power. Pontius Pilate, the governor, had sent officers to apprehend the rebels. In what place were they found? In the temple. How were they engaged? Offering sacrifices. Though rebels, they continued to approach God; but their services were odious in his sight. The Roman officers respected neither the place nor the employment, but slew the rebels, and mingled their blood with the blood of the beasts that were ready to be sacrificed. Many people who heard of the event concluded that because these men perished in so dreadful a manner, they were sinners of the deepest dye. But is this the rule of God's government? Does he mark out the most signal transgressors for the most signal judgments? In human courts of justice it is the ringleader who is condemned, when his accomplices often escape punishment. No doubt God also would act in this manner, were this earth the place of judgment. But there is another place of judgment—there sinners are punished in exact proportion to their guilt. He who knew his Lord's will, and did it not, shall be beaten with many stripes. But in this world some of the most daring offenders live at ease, and die in apparent peace. The rich man in the parable, who lifted up his eyes in torments, had lived in luxury and been buried with honor; while the faithful Lazarus, covered with sores, had languished at his gate. Jonathan, the generous friend of David, fell in battle, and his body, as well as the wicked Saul's, was exposed by the Philistines. When we hear of shipwrecks, and of fires, we often find the wicked and the just have shared the same fate. Sometimes one out of a great number escapes alone. Is he the best, the most approved by God? Perhaps he is the most guilty. When Saul slew the priests of the Lord, one alone escaped. It was Abiathar. Was he a faithful priest? No! he became a rebel and a traitor. Then what are we to learn from the judgments of the Lord? To fear THAT God who CAN destroy all his enemies. It is love that arrests his arm, and causes him to suspend the blow that is ready to descend.

Though the righteous are slain with the wicked, they are not involved in their destruction. To them sudden death is sudden glory. Those who have witnessed their behavior in the midst of storms, and in the approach of death, have testified to their calmness and their joy. When the Pegasus was wrecked, there was a pious minister on board, named Mackenzie, whose voice was raised in intercessions for his companions in danger, until the billows overwhelmed them all. It was beautiful to behold him, surrounded by the shrieking crew, composed, and peaceful in the midst of the tumult of the waves. Was sudden death a judgment to this holy man? But it was an dreadful judgment to those who had despised the gospel, and neglected their own souls. Whenever we hear of these calamities, God is speaking to us in a voice of thunder, and saying, "Except you repent, you shall perish."

[David_james]

June 28

Luke 13:6-9. The parable of the fig-tree.

With this dreadful parable the Lord concluded his discourse to the innumerable multitude who were pressed together around him.

It seems to have been uttered as a warning to the whole Jewish nation. That people had long enjoyed distinguished privileges, but their greatest had been the ministry of the Lord Jesus. It had now lasted about three years. How had they profited from it? They were still "hypocrites," (12:56.) But the Lord was unwilling to give them up. During the course of the coming year further efforts would be made for their salvation. In a few months the great sacrifice for sin would be offered, the great triumph of the Son of God by rising from the dead would take place, and the Holy Spirit would descend in flaming fire upon the disciples, and the gospel would be preached in power at Jerusalem. Would the nation repent when they saw and heard these things? No, they would not. The sentence would then go forth, "Cut it down." The sentence has been executed. That fig-tree, the Jewish nation, has been cut down, but the ROOTS are yet left in the earth. The words of Job may be applied to that afflicted people—"There is hope of a tree, if it be cut down, that it will sprout again, and that the tender branches thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant." (Job 14:7-9.)

The water from heaven shall at length descend upon the chosen nation, and the dry stump shall send forth green shoots; Israel shall bud, and blossom, and fill the face of the world with fruit; the Jews shall return to their own land, and worship their crucified Redeemer. But does this parable apply to that nation alone, and does it not apply to individuals? There is not one single plant in God's vineyard that is not watched over by the great husbandman. The Lord exercises great patience towards each; but at the same time he will not allow unfruitful trees always to encumber the ground. He had great patience with Saul, the king of Israel, but after giving him repeated trials, and repeated warnings, He took away his mercy from him. (2 Sam. 7:15.) We are not permitted to hear the counsels of heaven respecting ourselves, but we know that our state of heart and our conduct are observed by Him who sees all things.

The gardener is slow in determining to cut down a tree that he has nurtured with care. How much more unwilling is the compassionate Savior to cast off those whom he has blessed with great privileges! Many who pray not for themselves, are prayed for by others; their time for repentance is lengthened out—but not forever. A sudden stroke often cuts off those who have long refused to hear the gentle invitations of the gospel—"He who being often reproved, hardens his heart, shall suddenly be destroyed, and that without remedy."

But there are no sinners more provoking to the Lord than those, who when they hear His threatenings, say in their hearts, "I shall have peace, though I walk in the imagination of my heart." These presumptuous transgressors are likened to roots that bear, instead of fruit, gall and wormwood. And how will God deal with them? His anger, and his jealousy, will smoke against them, and he will blot out their names from under heaven. (Deut. 29:18-20.)

[David_james]

June 29

Luke 13:10-17. Christ restores a woman who was bowed together.

The objects that attracted the Savior's eye were those that the world overlooks or even derides. A poor creature bowed down, and in nowise able to lift herself up, would incur many a contemptuous glance from the thoughtless and unfeeling. Some poor cripples are afraid of venturing out of their houses, lest they should meet with scornful looks or hear unfeeling remarks. But this afflicted woman was not restrained by such fears from entering the public congregation. With pain and difficulty she must have reached the place of worship. There are pious people who love the house of God so well, that they drag their decrepit frames along the toilsome way, resting now upon a bank, and now upon a stone, rejoicing when they reach the threshold, as a voyager when he lands upon a distant shore. Souls that thirst after God, spare no pains to get a refreshing draught from the wells of salvation.

How must this poor woman have felt when she heard the Lord Jesus desire her to approach! She did not apply to him for relief; perhaps she did not know that he would be at the synagogue; and as she could not lift herself up, she may never have seen his gracious countenance. But when she heard his voice, she refused not to come near. The Savior laid his hands upon her and healed her. Her first act was "to glorify God." There were some present who, instead of being touched by the sight of her joy, were filled with indignation. The ruler of the synagogue was one of these. He had not dared to prevent the Lord from teaching in the synagogue, because he knew the admiration in which he was held by the people. But now he could no longer restrain his rage, and he angrily addressed the congregation, saying, "There are six days in which men ought to work; in them therefore, come and be healed, and not on the Sabbath days." The people had not come to the synagogue in order to be healed; they had come to worship God. The ruler knew this, but he only sought for some pretense to hinder the glorious triumphs of the Redeemer.

It was foolish ever to attempt to argue against the Lord of all wisdom. By one word he could confound his most subtle adversaries. He exposed the hollowness of the ruler's heart, by showing that the compassion exercised towards a beast on the Sabbath-day must surely not be withheld from a child of Abraham. How many arguments are now brought forward against various plans of doing good to souls, that the Savior would overturn by such an appeal as this!

The same reply that stung the ruler to the quick, must have poured consolation into the poor woman's heart. The Lord called her a daughter of Abraham; and he acknowledged none to be the children of Abraham except those who did "the works of Abraham." Could the straightness of her body afford her as much joy as the assurance of the safety of her soul?

She discovered also the cause of her affliction. It was the power of an evil spirit that had bound her for eighteen years. If her faith was now like that of Abraham, we see it had been exercised by long and heavy trials. But those trials had not been longer nor heavier than was necessary for the perfecting of her faith. From the beginning of her affliction the day of release had been known to the Lord, though unknown to her. The glories of that day must have made her forget the long period of her sorrow. Was not that day glorious in which she was called, and touched, and commended by her Savior? It seems an emblem of that more glorious day when the people of God will be made free forever from the bondage of corruption, and will receive from their Lord the assurance of his everlasting favor. How light all the afflictions of this life will then appear! how short their period! Whether they lasted eighteen or eighty years, the time will then appear as a moment.