The Clouds of Heaven

Posted on May 30, 2025 by The Editor

Acts 1:7-11

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

EDWARD PAYSON (1783-1827): There are four events in the life of our Saviour, which are peculiarly interesting to all His real disciples. They are His birth, His death, His resurrection, and His ascension to heaven.

C. H. SPURGEON (1834-1892): We could not afford to dispense with any one of these four events, nor would it be profitable for us to forget, or to underestimate the value of any one of them. That the Son of God was born of a woman creates in us the intense delight of a brotherhood springing out of a common humanity. That Jesus once suffered to the death for our sins and, thereby, made a full atonement for us, is the rest and life of our spirits. The manger and the cross, together, are Divine seals of love. That the Lord Jesus rose again from the dead is the warrant of our justification and also a delightful assurance of the resurrection of all His people and their eternal life in Him. Has He not said, “Because I live, you shall live also”? The resurrection of Christ is the morningstar of our future glory! Equally delightful is the remembrance of His ascension.

EDWARD PAYSON: It is to this last event that our attention is now called. View it as it appeared to His disciples, and look at it through their eyes. Lifting up His hands, He pronounces upon them a blessing, and while He pronounces it, they see Him rise from the earth, self-moved, self-supported, and begin to ascend. Reclining as on the bosom of the air, He rises higher and higher, with a gentle, gradual motion, His countenance beaming compassion and love, still fixed on His disciples, and His hands extended still scattering blessings on them. Now He mounts to the middle region of the air; now He reaches the clouds, and still they see Him. But there a cloudy vehicle receives Him, conceals Him from their eyes, and rises with Him. “And a cloud received Him out of their sight.”

CHARLES SIMEON (1759-1836): It was thus they surveyed the ascension of their Lord.

ALEXANDER MacLAREN (1826-1910): The cloud which received Him while yet He was within sight of the gazers was probably that same bright cloud, the symbol of the Divine Presence, which of old dwelt between the cherubim.

MATTHEW POOLE (1624-1679): This, though a true cloud, yet was a more than ordinarily glorious one, suitable to the majesty of Him that used it.

MATTHEW HENRY (1662-1714): This cloud received him, it is probable, when He had gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose Him. Now He “made the clouds His chariot,” Psalm 104:3.

EDWARD PAYSON: But though their eyes could follow him no farther, we need not stop here. Borrowing the glass of revelation we may see Him still ascending, reaching, and entering the wide, unfolded gates of heaven, sitting down at the right hand of the throne of God, far above all principalities and powers and might and dominion, and every name which is named, not only in this world, but in the world to come; and there receiving the sceptre of universal empire, and exercising all power in heaven and on earth.

C. H. SPURGEON: We have here a picture of our Lord’s glorious ascent. We see Him rising from amidst the little group upon Olivet, and as the cloud receives Him, angels reverently escort Him to the gates of heaven. “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle,” Psalm 24:7,8.

THE EDITOR: Daniel’s prophecy reveals a clear view of Christ’s entrance into heaven: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed,” Daniel 7:13,14.  And notice here that it is clouds—plural.

HENRY HAMMOND (1605-1660): The “clouds” receiving Him were the angels receiving Him.

ADAM CLARKE (1760-1832): Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things.

THE EDITOR: Paul also described the Old Testament saints as “a great cloud of witnesses,” who, saved by faith like the New Testament saints, were not complete without us, Hebrews 11:40, 12:1. It was a “cloud” that received Him—singular. Now, united together, those clouds of angels and glorified saints were waiting for Jesus as one great glorious cloud, including even those “many bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and appeared unto many,” Matthew 27:52,53.

C. H. SPURGEON: The fifth link in the golden chain is our Lord’s Second and most glorious Advent.

EDWARD PAYSON: “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Still more explicit, if possible, is the language of our Saviour Himself. “The Son of man,” says He, “shall come in His glory, and all the Holy angels with him; then shall He sit upon the throne of His glory; and before Him shall be gathered all nations,” Matthew 25:31.

C. H. MACKINTOSH (1820-1896): He is seen coming “in the clouds of heaven.”

THE EDITOR: The “day of clouds” prophesied in Joel 2:2 and Zephaniah 1:15 are not weather reports. They are great clouds of heavenly witnesses. “And the LORD my God shall come, and all the saints with Thee,” Zechariah 14:5. “Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven,” Jesus said, “then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory,” Matthew 14:62; 24:30. Think of Enoch’s prophecy: “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all,” Jude 1:14,15. See it also pre-figured in Deuteronomy 33:2 and Judges 4:14.

JOHN CALVIN (1509-1564):  By saints, Jude means the faithful as well as angels; for both will adorn the tribunal of Christ, when He shall descend to judge the world.

EBENEZER J. THOMAS (1839-1923): As a cloud received the Lord, so we shall be caught up in the clouds to meet Him. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air,” 1 Thessalonians 4:17.

THOMAS COKE (1747-1814): “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him. Even so, Amen,” Revelation 1:7. The last clause, “Even so, Amen,” may be thus interpreted, “Yea, Lord, be it so; Come, Lord Jesus, in the clouds of heaven.”

 

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King Solomon’s Advice to Young People

Posted on May 23, 2025 by The Editor

Ecclesiastes 12:1

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.

JOHN TRAPP (1601-1699): To remember God is every whit as needful as to draw breath, since it is He that gave us being at first, and that still gives us “life and breath,” Acts 17:25. “Let everything therefore that hath breath, praise the Lord,” even so long as it hath breath, Psalm 150:6.

CHARLES BRIDGES (1794-1869): Who of us will doubt the claim, which God makes upon us for constant remembrance? It is the duty bound upon all men—of every age—in every time. The whole of our time is not our own but God’s. And lest there should be only a moment in our life subtracted from His claim—the exhortation directs—“Be thou in the fear of the Lord all the day long,” Proverbs 23:17; also Psalm 16:8. Yet there is one season of special application, the days of thy youth.

GEORGE WHITEFIELD (1714-1770): As an early piety redounds most to the honour of God, so it will bring most honour to ourselves: for those that honour God, God will honour. We find it, therefore, remarked to the praise of Obadiah, that he served the Lord from his youth, 1 Kings 18:12; of Samuel, that he stood, when young, before God in a linen ephod, 1 Samuel 2:18; of Timothy, that from a child he had known the holy scriptures, 1 Timothy 3:15; of John, that he was the youngest and most beloved disciple; and of our blessed Lord Himself, that at twelve years old He went up to the temple, and sat among the doctors, both hearing and asking them questions, Luke 2:46.

CHARLES SIMEON (1759-1836): What is implied in “remembering our Creator”?

JOHN GILL (1697-1771): They should remember there is a God, which they are apt to be forgetful of; that this God is a God of great and glorious perfections—omniscient, omnipresent, omnipotent, holy, just, and true; Who judgeth in the earth, and will judge the world in righteousness, and them also; and that He is in Christ a God gracious, merciful, and pardoning iniquity, transgression, and sin.

THOMAS COKE (1747-1814): Remember likewise, that thou art not indebted to Him only for thy existence, but for thy continued preservation, and for the repeated comforts vouchsafed unto thee daily.

JOHN GILL: And they should remember the end for which they are made, to glorify Him. They should remember to love Him cordially and sincerely; to fear Him with a godly fear; and to worship Him in a spiritual manner.

CHARLES BRIDGES: The remembrance of our Creator is in connexion with every godly exercise. Does a day ever pass in the wilful neglect of the Bible without serious loss ? Do we not suffer seriously in our own souls by giving too little time—too little heart—to secret prayer? Let us be in the act and energy of seeking Him.

HERMANN WITSIUS (1636-1708) Acknowledge His Word, by consulting it—His Providence, by observing it—His Wisdom, by admiring it—His Sovereignty, by acquiescing in it—His Faithfulness, by relying on it—and His Kindness, by being thankful for it.

JOHN GILL: They should remember with reverence and humility, the distance between Him, as Creator, and them as creatures. And that they are made by Him out of the dust of the earth, and must return to it.

THE EDITOR: Thus Solomon sums it up: “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil,” Ecclesiastes 12:13,14

MATTHEW HENRY (1662-1714): It is probable that Solomon wrote this when he was old, and could speak feelingly of the infirmities of age, which perhaps grew the faster upon him for the indulgence he had given himself in sensual pleasures. Some old people bear up better than others under the decays of age, but, more or less, the days of old age are, and will be, evil days and of little pleasure.

GEORGE WHITEFIELD: Ask those that are grown old, and they will inform you so.

JOHN WESLEY (1703-1791): The time of old age is evil—burdensome in itself, and far more grievous when it is loaded with the sad remembrance of youthful follies, and with the dreadful prospect of approaching death and judgment; “I have no pleasure in them”—my life is now bitter and burdensome to me—which is frequently the condition of old age.

SUSANNAH WESLEY (1669-1742): Believe me, my dear son, old age is the worst time we can choose to mend either our lives or our fortunes. If the foundations of solid piety are not laid betimes in sound principles and virtuous dispositions; and if we neglect, while strength and vigour last, to lay up something ere the infirmities of old age overtake us—it is an hundred to one odds, that we shall die both poor and wicked.

ALEXANDER MacLAREN (1826-1910): How many of your joys, my young friends, will last when old age comes to you? How many of them will survive when your eye is no longer bright, your hand no longer strong, and your foot no longer fleet? How many of them, young woman!—when the light is out of your eye, and the beauty and freshness out of your face and figure—how many of your pleasures will survive?

CHARLES BRIDGES: Separate thyself from sin, ere sin bind thee to hell. Remove sorrow and evil from thee. They are both linked together. Evil brings sorrow both to body and soul.

MATTHEW HENRY: Trouble in body and trouble in mind—the sins of youth are often the smart of age both in respect of sorrow within, Jeremiah 31:19, and suffering without, Job 20:11.

GEORGE WHITEFIELD: The unsatisfactoriness and anxiety of such a state, should be sufficient to deter all thinking persons from deferring the most important business of their life to such a dreadful period. For supposing a man to be sincere in his profession of repentance on a death-bed—which, in most cases, is very much to be doubted—yet, he is often afraid lest his convictions and remorse proceed not from a true sorrow for sin, but a servile fear of punishment. But one, who is a young saint, need fear no such perplexity; he knows that he loves God for His own sake, and is not driven to Him by a dread of impending evil; he does not decline the gratifications of sense, because he can no longer “hear the voice of singing men and singing women;” but willingly takes up his cross, and follows his blessed Master in his youth, and therefore has reason to expect greater confidence of his sincerity towards God—because it gives us a well-grounded assurance of the sincerity of our profession.

JOHN WESLEY: “Remember now.” For now thou art most able to do it; and it will be most acceptable to God, and most comfortable to thyself, as the best evidence of thy sincerity, and the best provision for old age and death.

ALEXANDER MacLAREN: If there is any softening, any touch of conscience in your heart, yield to the impulse. Do not stifle it. Take Christ for your Saviour, take Him now—Now is the accepted time, now is the day of salvation.

 

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Exhortations to Young Men

Posted on May 16, 2025 by The Editor

Peter 2:11—Titus 2:11-13—1 John 3:3; Ecclesiastes 11:9,10

Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul—For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ—And every man that hath this hope in him purifieth himself, even as he is pure.

Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.

ROBERT HAWKER (1753-1827): Some have thought that the Preacher, in these final verses, is adopting an ironical language to the younger part of his audience, by way of deterring them from evil; as if he had said, Pursue the ways of thine own heart, and the desire of thine eyes, and then mark the consequence…But I confess that the scripture doth not strike me in this point of view.

ADAM CLARKE (1760-1832):  It is in the order of a most gracious God, that the young should rejoice in their youth; but in such a moderate use of all their enjoyments, that they may not be confounded in the day of judgment.

CHARLES SIMEON (1759-1836): There are in Ecclesiastes many concessions to that effect. “There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God,” Ecclesiastes 2:24; see also Ecclesiastes 3:12,13; 5:18,19. Such passages as these may indeed be easily pressed too far—but “God has given us all things richly to enjoy,” 1 Timothy 6:17; and, provided we do not spend an undue portion of our substance on earthly indulgences, or set our affections upon them, there is nothing which prohibits a reasonable use, and a temperate enjoyment of them. If only we sit loose to them in our hearts, and enjoy God in them, they are perfectly lawful; yea, “they are sanctified to us by the word of God and prayer,” 1 Timothy 4:4,5. But the terms used by Solomon here—“Rejoice, O young man, in they youth, and walk in the ways of thine heart, and in the sight of thine eyes,” cannot well be taken in a good sense.

ALEXANDER MacLAREN (1826-1910): How then are they meant to be understood?

C. H. SPURGEON (1834-1892): Solomon seems to say, “Do this if you will; do it if you dare; but remember that there is a judgment day coming, and that God will judge you for all these things.” Nobody in his sense supposes that Solomon exhorted young men to walk according to their own heart and according to the sight of their eyes.

CHARLES SIMEON: To “walk in the ways of our own heart, and in the sight of our own eyes,” is equivalent to walking in the ways of criminal self-indulgence. This is the import of these expressions in other passages, Numbers 15:39; Deuteronomy 15:39—and so they must be taken here; as is evident from the awful judgments with which such indulgences are menaced.

SUSANNAH WESLEY (1669-1742): This is still more evident, if we further consider, that religion is nothing else than the doing the will of God, and not our own.

JOHN TRAPP (1601-1699): Let no man imagine that it ever came into the Preacher’s heart here, to add fuel to the fire of youthful lusts, to excite young people, unruly enough of themselves, to take their full swing in sinful pleasures.

CHARLES BRIDGES (1794-1869): Thoughtless young man—Thou hast no idea of cheering thine heart, but in carnal enjoyments. Go on in thy course. Indulge thine appetite. Gratify all thy passions. Throw contempt upon the warnings of conscience, and the authority of the Bible. But count the cost. Think at what a risk—know thou, the day of jollity will not last forever—you may have your pleasure today, but the day of reckoning is at hand.

MATTHEW POOLE (1624-1679): Solomon speaks to young men particularly, because they have both the greatest ability and the strongest inclinations to pursue sensual pleasures, and are most impatient either of restraint or admonition. Young men are often foolish, and inconsiderate, whereby they run into manifold dangers, and therefore they shall do well to hearken to the counsels of those who by their greater wisdom and experience are more capable judges of these matters.

CHARLES BRIDGES: The fact is, that a young man too often has no idea what temptation is. He realizes no need of any special warning. He fancies himself well able to be his own keeper. He has never allowed the thought, that none but God is capable of knowing what he is, if he be left to himself. Let him take his Bible, and learn by it what he has yet to learn—the knowledge of himself. He will then realize something more of a distinct awakening of the infinite peril of staying one moment on Satan’s ground, while conscience is speaking to him—that sin is much more easily resisted at the beginning than in its progress—that his true prosperity begins at the moment, when he engages his heart to God—that pleasure for a moment only there may be in the ways of sin, but happiness can never be.

CHARLES SIMEON: Little do young people think what their views of their present conduct will be, when God shall open their eyes, whether it be in the present or the future life. They now imagine that they have a licence to indulge in sin and to neglect their God. They conceive, that if they only abstain from gross immoralities, they may well be excused. But these are vain delusive imaginations. God views their conduct with other eyes. He admits not those frivolous excuses with which men satisfy their own minds.

JOHN GILL (1697-1771): Sometimes the sins of youth are in some persons remembered by God, and punished in old age; and if not, they are brought to remembrance through the dispensations of Providence: and the people of God are chastised for them then, and are ready to fear it is in a way of wrath: “For thou writest bitter things against me, and makest me to possess the inquities of my youth,” Job 13:26.

MATTHEW HENRY (1662-1714): Time does not wear out the guilt of sin.

CHARLES SIMEON: David deprecates the remembrance of his sins, Psalm 25:7. He specifies, in particular, “the sins of his youth,” which, though committed through levity and thoughtlessness, were displeasing to God, and must entail His judgments on the soul.

ALEXANDER MacLAREN (1826-1910): Why should you rob yourself of years of blessing, and lay up bitter memories of wasted and polluted moments?

CHARLES BRIDGES: Fearful, indeed, must be the peril to the young man persisting in his own way, when to Timothy, a man of God, perhaps young in years, but matured in grace—a warning from Paul was deemed to be needful: “Flee youthful lusts,” 2 Timothy 2:22.

CHARLES SIMEON: O! my young friends, I entreat you to reflect how bitterly you will one day deprecate His remembrance of those sins, which now you pass over as unworthy of any serious consideration.

CHARLES BRIDGES: The judgment to come is no dream, nor “cunningly devised fable”—God will call thee to judgment. For all the sins and vanities of thy youth—all those things which are now so grateful to our senses—for all our time, talents, opportunities, and their use or abuse. Actions forgotten will rise up in their freshness—our past history will be read again—the manifestation of all the secrets of all hearts. Willing or unwilling, we must stand before the great white throne alone in the midst of the countless throng, Revelation 20:11,12.

 

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Susannah Wesley – The Home Schooling Mother of Methodism

Posted on May 9, 2025 by The Editor

Proverbs 31:10,25-30

Who can find a virtuous woman? for her price is far above rubies.

Strength and honour are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all. Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.

MATTHEW HENRY (1662-1714): This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose.

ADAM CLARKE (1760-1832): “Many daughters have done virtuously.” This is undoubtedly the speech of the husband, giving testimony to the excellence of his wife: “Her husband also, and he praiseth her, saying, many daughters,” or women, “have done virtuously,” with due propriety as wives and mothers “but thou,”—my incomparable wife—“excellest them all;”—thou hast carried every duty, every virtue, and every qualification and excellency, to a higher perfection, than any of whom we have ever read or heard. Let the reader seriously consider the above particulars, and he will be probably of the same mind.

ROBERT HAWKER (1753-1827): This is a beautiful description of a virtuous woman.

ADAM CLARKE: But high as the character of this Jewish matron stands in the preceding description, I can say that I have met at least her equal in the mother of John and Charles Wesley. I am constrained to add this testimony, after having traced her from her birth to her death, through all the relations that a woman can bear upon earth. Her Christianity gave to her virtues and excellences a heightening, which the Jewish matron could not possess; besides, Susannah was a woman of great learning and information, and of a depth of mind, and reach of thought seldom to be found among the daughters of Eve, and not often among the sons of Adam.

ABEL STEVENS (1815-1897): She was married to Samuel Wesley about 1689, when nineteen or twenty years of age. She had been thoroughly educated, was acquainted with the Latin, Greek, and French languages.

THE EDITOR: Susannah was educated far beyond the norm for women in the 17th century. She was trained in logic, not often a feminine virtue, and was deeply interested in the religious discussions of her day; her wedding occurred during the “glorious revolution” of 1688-89, when the Catholic King James II was disposed from the English throne, and replaced by the Dutch Protestant William of Orange and his wife Mary, which led to significant changes in the government and constitution, granting Parliament more power, and establishing a constitutional monarchy. Her husband Samuel was a staunch supporter of Protestant liberties, but Susannah supported the ousted king; this led to many quarrels; she refused to say “Amen,” to their daily prayer, which included prayer for the new king’s health; in 1701, an angry Samuel told her, “If we have two kings, we must have two beds;” in frustration, he left Epworth for London, leaving Susanna with their six children. But their separation didn’t last long; they reunited in 1702, after William of Orange died after a fall from his horse, and his sister-in-law Anne became Queen. Let married men and women glean some scriptural lessons from that incident for our own times.

J. C. RYLE (1816-1900): She was a daughter of Samuel Annesley, well-known to readers of Puritan theology as one of the chief promoters of the Morning Exercises, who was ejected from St. Giles’ Cripplegate in 1662. From him she seems to have inherited the masculine sense and strong decided judgment which distinguished her character.

THE EDITOR: She was certainly no overly-indulgent protective mother.

SUSANNAH WESLEY (1669-1742): As self-will is the root of all sin and misery; whatever cherishes this in children ensures their wretchedness and irreligion; whatever checks and mortifies it, promotes their future happiness and piety. This is still more evident, if we further consider, that religion is nothing else than the doing the will of God, and not our own: that the one grand impediment to our temporal and eternal happiness being this self-will, no indulgence of it can be trivial—so that a parent who studies to subdue it in a child, works together with God in the renewing and saving a soul; the parent who indulges it does the devil’s work.

THE EDITOR: Regarding John, the future leader of Methodism, she wrote in her diary, “I do intend to be more particularly careful of the soul of this child, that Thou hast so mercifully provided, that I may do my endeavour to instill into his mind the principles of Thy true religion and virtue.” In 1851, Isaac Taylor, in Wesley and Methodism, wrote that she was the “mother of Methodism in a religious and moral sense, for her courage, her submissiveness to authority, the high tone of her mind, its independence and its self-control, the warmth of her devotional feelings, and the practical directions given to them were visibly repeated in the character and conduct of her son.”

J. C. RYLE: To the influence of his mother’s early training and example, John Wesley, doubtless, was indebted for many of his peculiar habits of mind and qualifications. A mother of this stamp was just the person to leave deep marks and impressions on the minds of her children.

THE EDITOR: She began teaching each child at age five.

SUSANNAH WESLEY: The way of teaching was this: the day before, the house was set in order, everyone’s work appointed, and a charge given that none should enter the room from nine to twelve, or from two to five, which were our school hours…One day was allowed the child to learn its letters, and each in that time knew all its letters, except Molly and Nancy, who were a day and a half before they knew them perfectly; I thought them very dull, but the reason was because the rest learned so readily—Samuel, the first child I ever taught, learned the alphabet in a few hours, and when he knew the letters, he began with the first Chapter of Genesis.

C. H. SPURGEON (1834-1892): Reading the life of John Wesley’s mother, I was pleased to notice how she set apart Monday to speak to one of her daughters, Tuesday to speak to another, Wednesday to speak, as she says, “to Jack,” meaning him, and Thursday to speak to Charles—so each had a day—and an hour each day, given to speak to each child about the affairs of the soul. That is the way to win the children for God!

THE EDITOR: In all, Susannah bore 19 children, 9 of whom died in infancy, so she was no stranger to sorrow. In 1727, at age 58, she wrote to twenty-four-year-old John about the many trials in her life.

SUSANNAH WESLEY: It is certainly true that I have had large experience of what the world calls adverse fortune. But I have not made those improvements in piety and virtue, under the discipline of Providence, that I ought to have done; therefore I humbly conceive myself to be unfit for an assistant to another in affliction, since I have so ill performed my own duty…Yet if hereafter you should meet with troubles of various sorts, as it is probable you will in the course of your life, be it of short or long continuance, the best preparation I know of for sufferings is a regular and exact performance of present duty; for this will surely render a man pleasing to God, and put him directly under the protection of His good providence, so that no evil shall befall him, but what he will certainly be the better for it.

 

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God’s Providences in History

Posted on May 2, 2025 by The Editor

Ecclesiastes 3:11; Romans 11:33; Matthew 28:18; Psalm 46:8-10

He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

Come, behold the works of the LORD, what desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.

J. H. MERLE d’AUBIGNÉ (1794-1872): In all the movements of nations, there is a living principle which emanates from God. God is present on the vast stage on which the generations of men successively appear…Strange! This interposition of God in human affairs, which even Pagans had recognized, men reared amid the grand ideas of Christianity treat as superstition.

JOHN BROWN (of Haddington, 1722-1787): To read of events, without observing God in them, is to read as atheists.

MARTYN LLOYD-JONES (1899-1981): The Christian sees God in the events of history. There is a vision possible to the eye of faith that no-one else has.

ALEXANDER CARSON (1776-1844): In reading history, people in general look no farther than the motives, designs, and tendencies of human action. Some are contented with the knowledge of facts, without attempting to discover their source or trace the connection of events.

J. H. MERLE d’AUBIGNÉ: It is too vast for our human minds to trace the Divine purposes in passing events; we can see but in part, and even that little which we do notice is seldom the cause, but merely the effect. We view the great and momentous fruit come to harvest, but see not the seed. We do not discern the connection between the smallest, seemingly insignificant event that may, in God’s infinite wisdom, in the space of two hundred years hence, bring forth a mighty fruit as a consequence. Nor can we know His perfect timings, nor His instruments, nor His methods in advance…Only in looking back upon the vast, and infinitely complex ocean of passing events, and only at those rare times when God is pleased to lift a small corner of the veil, may we glimpse a trace of His hidden hand, governing and guiding the affairs of men.

THE EDITOR: Let’s try to trace out a small historical example. In 1914, Archduke Franz Ferdinand, heir to Austrian throne, was in Sarajevo to give a speech, when a bomb was thrown at his car. His driver saw the bomb coming and quickly sped away. After the speech, the Archduke unexpectedly decided to visit those hospitalized from the attack; “the king’s heart is in hand of the Lord; he turneth it whithersoever He will,” Proverbs 21:1. But his driver wasn’t informed, although that little omission wasn’t discovered until he made a wrong turn. As the driver reversed the car, it stalled. Standing on that street was a nineteen-year-old Bosnian Serb who had been involved in the earlier bomb attack. Scarcely believing the second “chance” he had been given, Gavrilo Princip shot the Archduke dead. But nothing happens by chance on this earth.

JOHN GILL (1697-1771): “He removeth kings, and setteth up kings,” Daniel 2:21; He is King of kings, and Lord of lords; by Him they reign, and continue on their thrones, as long as He pleases; and then He removes them by death or otherwise, and places others in their stead; and this He does in the ordinary course of Providence.

THE EDITOR: That seemingly insignificant omission set in motion an unstoppable chain of events. When Austro-Hungary, emboldened by Germany, attacked Serbia, Russia sent troops to aid Serbia; then Germany, fearing the French alliance with Russia, invaded neutral Belgium to attack France; lastly, with treaty obligations to Belgium, Great Britain declared war on Germany. And sixteen million people died in the First World War.

C. H. SPURGEON (1834-1892): “Come, behold the works of the Lord.” Whenever we read history it should be with this verse sounding in our ears. “What desolations He hath made in the earth.” The destroyers He destroys, the desolators He desolates.

THE EDITOR: To take the Russians out of the war, the Germans smuggled the communist revolutionary Vladimir Lenin into Russia, which led to the Russian Revolution, its civil war, and Stalin’s Soviet Union, eventually resulting in 20 million more dead. In 1919, when the Treaty of Versailles ended the First World War, four dynastic empires had collapsed: Austro-Hungary, Germany, Czarist Russia, and Ottoman Turkey; out of that carnage, new European nations were established: Finland, Austria, Czechoslovakia, Hungary, Yugoslavia, Poland, Lithuania, Latvia, and Estonia; and Turkey’s former territories were divided into Iraq, Syria, Jordan and Lebanon.

JOHN GILL: “He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again,” Job 12:23. And this has since been verified in other large and populous kingdoms brought to destruction, particularly in the four monarchies, Babylonian, Persian, Grecian, and Roman, and will be in the antichristian states and nations of the world.

J. C. RYLE (1816-1900): The rise and fall of worldly empires are events of comparatively small importance in the sight of God.

THE EDITOR: That Treaty of Versailles also caused the German resentment that led to Adolf Hitler and the Second World War, and another 50 million dead. Was not the belt buckle motto worn by German soldiers during two World Wars, a devilish irony? “Gott Mit Uns”—God with us. And what a mocking Satanic irony was contained in that lie over the gate to Auschwitz concentration camp!—“Arbeit macht frei”—work sets you free. But only Jesus Christ can can set souls free. That gate led to the crematorium fires, as man’s attempts to save himself by his own works will always lead to hell fire, Romans 9:31-33; Ephesians 2:8,9. And why number the Jews with tattoos? Wasn’t it to ensure that all of them were destroyed? But in 1948, God used the horror of that holocaust—that human “heart of darkness” married to industrial mass production—to establish Jews back into the land of Canaan as a nation. For God, Who knows the end from the beginning, causes all things to advance His purposes on the earth. “If He cut off, and shut up, or gather together, then who can hinder Him?” Job 11:10.

H. A. IRONSIDE (1876-1951): There is something exceedingly solemn in considering history from God’s viewpoint.

C. H. SPURGEON: God is glorious in the history of Israel.

THE EDITOR: And God has prophecies yet to fulfill concerning the Jews. “Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: if those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever,” Jeremiah 31:35,36.

HUDSON TAYLOR (1832-1905): He has spoken in His Word. He means just what He says and will do all that He has promised.

J. H. MERLE d’AUBIGNÉ: Who is Jesus Christ, if He be not God in history?

C. H. SPURGEON: The times are safe in our Redeemer’s management.

MARTYN LLOYD-JONES: Christianity has not come into the world to put an end to war, nor to reform the world. It has come to save us from the destruction that is coming to the world. The Bible asserts a judgement—an end of history. God in Christ will judge the whole world in righteousness, sending those who have turned their backs upon Him, and refused His offer of salvation in Christ, to everlasting perdition, and ushering the saints into the glory of a “new heavens and a new earth, wherein dwelleth righteousness,” 2 Peter 3:13.

 

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The Folded Napkin & Christ’s Grave-clothes

Posted on April 25, 2025 by The Editor

John 20:1-9; John 20:30,31

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead.

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

J. C. RYLE (1816-1900): They took “the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury,” John 19:40. This is one of those explanatory remarks John sometimes makes in his Gospel, supplying strong internal evidence that he wrote for the Church of Christ in every land, Gentiles as well as Jews, and that he thought it wise to explain Jewish customs.

THOMAS COKE (1747-1814): After anointing the body, they covered it with a shroud or winding-sheet, then wrapped a napkin round its head and face; others say round the forehead only, because the Egyptian mummies are observed to have it so. Last of all, they swathed the shroud round the body, as tightly as possible, with proper bandages made of linen; which are the linen clothes mentioned here.

JAMES STRONG (1822-1894): The word translated “napkin” is of Latin origin—a sudarium, or sweat cloth, for wiping perspiration from the face, or binding the face of a corpse.

THE EDITOR: In ancient Rome, the word originally meant a linen handkerchief; that same Latin word is translated into English as handkerchief in Acts 19:12. The linen winding clothes were like long narrow bandages.

JOHN CALVIN (1509-1564): When the Evangelist says that a napkin was wrapped about his head, this refutes the falsehood of the Papists, who pretend that the whole body was sewed up in one linen garment, which they hold out to the populace, calling it “the holy winding-sheet.” I say nothing about their gross ignorance of the Latin language, which led them to suppose that the word napkin, denoting what was used for wiping sweat from the face, such as a handkerchief, signified a covering for the whole body…But this falsehood openly contradicts the evangelical history. To this is added a fabulous miracle, which they have contrived, that the likeness of Christ’s body continued to be visible in the linen cloth. I appeal to you, if such a miracle had been wrought, would nothing have been said about it by the Evangelist, who is so careful to relate events which were not of so great importance?

C. H. SPURGEON (1834-1892): But do you notice the grave-clothes, all folded neatly and laid in their places, the napkin folded up by itself? Why?

MATTHEW HENRY (1662-1714): The grave-clothes were found in very good order, which serves for an evidence that His body was not stolen away while men slept. Robbers of tombs have been known to take away the clothes and leave the body; but none ever took away the body and left the clothes, especially when it was “fine linen” and new, Mark 15:46. Any one would rather choose to carry a dead body in its clothes than naked. Or, if those that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they should find leisure to fold up the linen.

JOHN GILL (1697-1771): It was plainly the effect of thought, care, and composure; and clearly showed, that the body was not taken away in a hurry, or by thieves, since everything lay in such order.

THOMAS COKE: How came the winding-sheet and napkin to be folded up and disposed in so orderly a manner, in the sepulchre?

JOHN GILL: It was done either by our Lord Himself, or by the angels.

JOHN WESLEY (1703-1791): The angels who ministered to Him when He rose, undoubtedly folded up the napkin and linen clothes.

WILLIAM KELLY (1821-1906): He had raised Himself. For it was not only that God raised Him; but, “destroy this temple,” He had said, “and in three days I will raise it up,” John 2:20,21. None but one who was God could say this.

THE EDITOR: Only Jesus was in that tomb, when in the power of His resurrection body, He suddenly stood up out of those grave-clothes—passing out of them just as easily as He appeared in the midst of His disciples in a closed room later that same evening, John 20:19. Then Jesus folded that napkin together by itself.

EBENEZER J. THOMAS (1839-1923): This incident has been but poorly appreciated. The real point of the incident is its unusualness. Ordinarily, when a person disrobes he puts his clothes together; the napkin would have been with the other garments—but here it is found wrapped together, and the other linen clothes “lying,”—not folded for neatness as the other interpretation would require. The received explanation deprives the account of the element of wonderment and holy mystery which obviously attaches to it. Why does the Holy Spirit make so much of these otherwise trivial facts?

THE EDITOR: Indeed, those facts must have significant purpose. The phrasing of the text indicates that only the napkin was folded. Long narrow strips of linen winding cloth would never have been folded—they would have been wound up like bandage rolls. Jesus left those other grave-clothes lying just as they were, in the place where His dead body had been laid. But the napkin He folded and set apart to draw our attention to it. Why?

MATTHEW HENRY: The napkin by itself is of use for the mourning survivors to wipe away their tears.

EBENEZER J. THOMAS: But surely there must be some other explanation than this.

THE EDITOR: It was a sudarium—a cloth to wipe away sweat. What does the Bible say about sweat? Remember the curse announced in the Garden of Eden after Adam’s fall? The ground was cursed for Adam’s sake: “In the sweat of thy face shalt thou eat bread, till thou returneth unto the ground,” Genesis 3:17-19. Sweat speaks of a man’s work; see also Ezekiel 44:16-18. The incarnate Christ, the last Adam, was made like unto us, sin excepted, but was “returned unto the ground,” as a man by His burial “in a garden in a new sepulchre,” John 19:41; having “redeemed us from the curse of the law, being made a curse for us,” Galatians 3:13. But even after three days, His body saw no corruption, and He rose from the dead in power, Acts 2:25-32. Now think of Christ’s bloody sweat in the Garden of Gethsemane, as all our iniquity was laid on Him, and He “was made to be sin for us, who knew no sin,” Luke 22:44, 2 Corinthians 5:21; consider His sweat and thirsty agony on the cross while the consuming fire of God’s wrath descended upon Him—the sacrificial offering for sin. Then, just before Christ died, John heard His last words: “It is finished,” John 19:28-30. Therefore, in His resurrection, Christ had no more need of a sweat cloth to wipe away perspiration from any further work of atonement, Hebrews 9:28; Hebrews 10:10; nor to cover the face of His dead body, for He “dieth no more,” Romans 6:9. That’s why Jesus folded up that napkin and laid it aside.

MATTHEW HENRY: Peter saw and wondered, Luke 24:12—but John saw and believed. A mind disposed to contemplation perhaps may sooner receive the evidence of divine truth than a mind disposed to action. But what was the reason they were so slow of heart to believe? The evangelist tells us—as yet they knew not the Scripture—that is, they did not consider, and apply, and duly improve, what they knew of the Scripture.

 

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Simon, the Cyrenian

Posted on April 18, 2025 by The Editor

John 19:15-18; Mark 15:20,21 (Matthew 27:32); Luke 23:26

Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: where they crucified him.

And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

ROBERT HAWKER (1753-1827): The first circumstance which strikes us in the hurrying away the Lord of Life and Glory to His execution, is the taking hold of a man of Cyrene, which they found in the way. Matthew, Mark, and Luke, observe that they compelled this man Simon to bear Christ’s cross. John saith, that “Jesus, bearing His cross went forth.”

MATTHEW HENRY (1662-1714): This was intended, as other things, both for pain and shame to Him.

C. H. SPURGEON (1834-1892): The other Evangelists mention Simon bearing the cross of Christ, but John, tells us that Jesus set out to Calvary carrying His own cross. If Simon had carried Christ’s cross all the way, we should have missed the type of Isaac, for Isaac, when he went to Mount Moriah to be offered up by his father, carried the wood for his own sacrifice—We are much indebted to John for inserting that fact.

ROBERT HAWKER: Both accounts no doubt are correct. Jesus fainting beneath the cross, as probably He might, could go no further: and therefore this stranger is compelled to the office.

C. H. SPURGEON: The soldiers saw that He was faint and weary, so they laid the cross, or at least one end of it, on Simon’s shoulders.

C. H. MACKINTOSH (1820-1896): Was this pity to Him in His extreme weakness?

MATTHEW HENRY: They were afraid, lest He should faint away under the load of His cross, and die, and so prevent what their malice further intended to do against Him: thus even the “tender mercies of the wicked—which seem to be so—are really cruel,” Proverbs 12:10. Perhaps it was because He could not, with the cross on His back, go forward so fast as they would have Him.

ALEXANDER MacLAREN (1826-1910): The soldiers lay hold of this stranger, press him into service and make him carry the heavy upright, which trailed on the ground behind Jesus.

MATTHEW POOLE (1624-1679): Simon was compelled to bear the hinder part; therefore Luke saith, he bare it “after Jesus.”

J. C. RYLE (1816-1900): We need not doubt that there was a deep meaning in all this circumstance.

C. H. SPURGEON: Here we may recall the language of Paul: I “fill up that which is behind,”—May I paraphrase it? I take the hind end “of the sufferings of Christ for His body’s sake, that is the Church,” Colossians 1:24.

THE EDITOR: Paul counts his own sufferings as part of his soul’s identification with Christ’s crucifixion: he says, “that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death,” Philippians 3:10. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me,” Galatians 2:20.

C. H. SPURGEON: Jesus said, “whosoever doth not bear his cross, and come after me, cannot be my disciple” Luke 14:27. Here is a representative, then, of all the godly—this Simon bearing Christ’s cross, and he carried it not before Christ, he carried it after Christ. This is the order—Christ in front bearing all our sin and we, behind, enduring shame and reproach for Him and counting it greater riches than all the treasures of Egypt!

THE EDITOR: I am convinced that this incident with Simon is yet another fulfillment of Old Testament Scripture. Think of those two men returning from the land of Canaan bearing “a branch with a heavy cluster of grapes, between them upon a staff,” Numbers 13:23-25. They were “coming out of the country,” during the time of the “first ripe grapes,” Numbers 13:20; and remember, God had commanded Abraham to “get thee out thy country,” into the land of Canaan where he dwelled “as in a strange country,” Genesis 12:1; Hebrews 11:9; Jacob’s prophecy concerning Joseph, as a type of Christ, called him a “fruitful bough,” Genesis 49:22; and Zechariah named Christ as “the BRANCH,” Zechariah 3:8; 6:12. Now, only two of the twelve spies that Moses sent into the land of Canaan, believed God’s promise that He would deliver it into their hands—Joshua, a Hebrew form of the name Jesus; and “Caleb, the son of Jephunneh the Kenezite,” Numbers 32:12.

MATTHEW POOLE: The “son of Jephunneh;” so he is called here, and 1 Chronicles 4:15, to difference him from Caleb the son of Hezron, 1 Chronicles 2:18.

THE EDITOR: This Caleb was not descended from Hezron, Judah’s grandson. The Kennizzites were one of the tribes of Canaan slated for destruction, Genesis 15:19. Thus either Caleb’s father, or Caleb himself, was likely a Gentile converted to the Jewish religion, and attached to the tribe of Judah. I suggest that Joshua carried the front end of that staff, with Caleb carrying the other end “after Joshua,” in a prophetic figure of Jesus bearing His cross with Simon bearing it “after Jesus.”

THOMAS COKE (1747-1814): “I wholly followed the Lord my God,” said Caleb, Joshua 14:8—The Hebrew literally is, “I filled after the Lord my God.”

C. H. SPURGEON: Simon was a Cyrenian—an African—I wonder if he was a black man? Acts 13:1 mentions a Simeon that was called Niger, or black. We do not know whether Simon was the same man or not, but he was an African, for Cyrene lies just west of Egypt, on the southern coast of the Mediterranean.

THE EDITOR: There is no Biblical proof that Simon was a Jew; Mark says he was merely “passing by,” implying that he had no religious interest in this sorrowful procession. So maybe Simon the Cyrenian was “coming out of that country” as a proselyte to the Jewish religion, Acts 2:10. Perhaps Joshua and Caleb carrying the staff also represents a prophetic figure of Jews and Gentiles united through the cross of Christ, “that we should be a kind of firstfruits of His creatures,” James 1:18, “redeemed from among men, being the firstfruits unto God and to the Lamb, who follow the Lamb whithersoever he goeth,” Revelation 14:4. In another sense, it illustrates Jesus showing forth the true way to our salvation through His death on the cross, and we, who “esteemed Him not,” and saw “no beauty that we should desire Him,” were “in the day of His power, made willing,” to come spiritually out of our native country, like Abraham and Simon, desiring a “better heavenly country,” Hebrews 11:14-16; thus we also were “compelled” to follow “after Jesus,” by faith in His atonement—“looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame,” Hebrews 12:2.

ALEXANDER MacLAREN: What can we say of it?

C. H. SPURGEON: What, indeed, can we say?

C. H. MACKINTOSH: It is either a divine reality, or it is absolutely nothing.

C. H. SPURGEON: For my part, I am far more afraid of making too little of the Word than of seeing too much in it…Let us learn to read our Bibles with our eyes open, to study them as men do the works of great artists, studying each figure, and even each sweet variety of light and shade.

 

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The Riches of God’s Grace in Christ Jesus

Posted on April 11, 2025 by The Editor

Titus 3:7; 2 Tim. 1:9—Eph. 1:7; 2:7; James 4:6—Colossians 2:9,10—John 1:16

Being justified by his grace, we should be made heirs according to the hope of eternal life.

Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began—in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace—that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

But he giveth more grace—for in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power—and of his fulness have all we received, and grace for grace.

CHARLES SIMEON (1759-1836): The terms “grace for grace” are variously interpreted; nor is it easy to ascertain which of the different senses is the true one.

A. W. PINK (1886-1952): When Jesus became incarnate, the only begotten of the Father was beheld by His own as “full of grace and truth,” and as the apostle added, “and of His fullness have all we received, and grace for grace,” John 1:14,16…Therefore we are exhorted to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ,” 2 Peter 3:18.

CHARLES BRIDGES (1794-1869): Think of the riches of His grace.

ALEXANDER MacLAREN (1826-1910): That word “riches,” occurs twice in Ephesians in connection with God’s grace, “the riches of His grace;” once in connection with Jesus, “the unsearchable riches of Christ;” and once in a similar connection, though with a different application, “the riches of His glory.” Always, it is applied not to the abundance of any creatural good, however exuberant and inexhaustible the store of it may be, but solely to that unwearying energy, that self-feeding and ever-burning and never-decaying light, which is God…The guarantee for eternal blessedness is the “riches” of the eternal God, and so we may be sure that no time can exhaust, nor any expenditure empty, either His storehouse or our wealth. God is King, and the kingly thing in God is infinite grace.

WILLIAM JAY (1769-1853): It means abundance. “Grace for grace” means much grace. Christians not only have strength, but they “wax stronger and stronger;” they are not only renewed, but are “renewed from day to day”—The expression includes variety. “Grace for grace” means, not grace of one kind only, but grace of all kinds. Believers are not only pardoned, but sanctified; and in vain would they receive the remission of sins, if left without renovation. Without this we could not have been happy nor able to serve God and hold communion with Him. Hence it would be vain to have the grace of knowledge without the grace of obedience…We need therefore not only the grace of commencement, but the grace of perseverance; “and He giveth more grace.” Where He hath “begun the good work, he will perform it to the day of Jesus Christ,” Philippians 1:6.

ROBERT HAWKER (1753-1827): This is what Paul calls, “the exceeding riches of His grace;” and fully proves that all salvation is of grace, and the gift of God. Not of works, for the very idea wholly sets aside free grace; but it is wholly of God. Yea, saith Paul, we are His workmanship.

MATTHEW HENRY (1662-1714): One grace is a pledge of more grace.

WILLIAM JAY: The expression includes substitution. Thus “grace for grace” means grace of one kind for grace of another…Take Paul for example. Paul prayed for deliverance from the thorn in the flesh. This was denied; but God assured him that His grace was sufficient for him. Here was “grace for grace”—the grace of consolation for the grace of deliverance—the grace of support instead of exemption. Christians pray that their trials may be diminished; but instead, their strength is increased, while their trials remain.

CHARLES BRIDGES: Expect a richer blessing from sustaining grace, than from the removal of the affliction.

C. H. MACKINTOSH (1820-1896): Bear in mind that if God were to withdraw His sustaining grace, for one moment, there is no depth of iniquity into which we are not capable of plunging—it is His own gracious hand that preserves us, each moment.

MATTHEW HENRY: David prays for sustaining grace; for this grace he besought the Lord twice: “Uphold me” and again, “Hold thou me up,” Psalm 119:116,117. He sees himself not only unable to go on in his duty by any strength of his own, but in danger of falling into sin unless he was prevented by divine grace.

C. H. SPURGEON (1834-1892): “Preventing” grace is enjoyed by all the people of God—What shall I say, beside this, of the Providential circumstances which have kept us from sin?

THOMAS MANTON (1620-1677): “Lead us not into temptation, but deliver us from evil,” Matthew 6:13. The first part doth more concern preventing grace, that we may not fall into evil; and the second, recovering grace, that if we fall into evil we may not be overcome of it, nor overwhelmed by it, but may find deliverance from the Lord.

ALEXANDER MacLAREN: That, very superficially and inadequately set forth, is at least a glimpse into the fulness and greatness of meaning that lies in that profound New Testament word, “grace.” But the Apostle puts emphasis on the variety of forms which the one divine gift assumes: “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work,” 2 Corinthians 9:8. It is “all grace” which God is able to make abound toward you…The grace is many-sided to us, but one in its source and character. For that which God in His grace gives to us as His grace is what? Himself; or to put it in another form—new life through Jesus Christ. That is the encyclopædiacal gift, which contains within itself “all grace.”

WILLIAM JAY: We are here taught to view the Saviour as “The God of all Grace.” We are encouraged to open our mouth wide, and He will fill it; to ask and receive, that our joy may be full.

THE EDITOR: This Moses did—“I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight,” Exodus 33:13.

ALEXANDER MacLAREN: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,” Hebrews 4:16. Now, here is a very remarkable and beautiful expression—“the throne of grace.” Look at the temper and disposition with which we come to this throne. “Let us come boldly”…The word literally means, “speaking everything,” descriptive of the temper and disposition with which men are to go to God—with cheerful and unembarrassed confidence, which expresses itself in full trust, as Psalm 62:8 says, “Ye people, pour out your heart before Him.”

A. W. PINK: At the throne of grace we “find grace to help in time of need.” The heart is “established with grace,” Hebrews 13:9; and by that grace we are enabled to “serve God acceptably with reverence and godly fear,” Hebrews 12:28. It is in “the grace that is in Christ Jesus,” 2 Timothy 2:1, that we find our strength, and He assures us of its competency to support us under all afflictions and persecutions by the promise “My grace is sufficient for thee, and my power is made perfect in weakness.” 2 Corinthians 12:9.

THOMAS GOODWIN (1600-1679): This answer thus coming in, this promise thus seasonably suggested, stayed and quieted Paul’s heart. In like manner, thou hast, it may be, been long praying against poverty or the like distress, and God lets this or the like promise fall into thy heart, “I will never leave thee nor forsake thee,” Hebrews 13:5, which quiets and contents thy mind. This is an answer—and observe such answers, for they are precious.

THE EDITOR: “In everything ye are enriched in Him,” 1 Corinthians 1:5.

 

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The Way of a Fool

Posted on April 4, 2025 by The Editor

Psalm 14:1; Prov. 1:7-12:15; Prov. 14:9-Eccles. 7:6; Prov. 13:19-14:16-Eccles. 7:9

The fool hath said in his heart, There is no God.

The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction—The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.

Fools make a mock at sin—as the crackling of thorns under a pot, so is the laughter of the fool.

It is abomination to fools to depart from evil—A wise man feareth, and departeth from evil: but the fool rageth, and is confident—Anger resteth in the bosom of fools.

JOHN CALVIN (1509-1564): An Atheist, strictly speaking, is one who does not believe, and who absolutely ridicules, the being of a God.

C. H. SPURGEON (1834-1892): The Atheist is the fool pre-eminently, and a fool universally―to say there is no God is to belie the plainest evidence, which is obstinacy; to oppose the common consent of mankind, which is stupidity; to stifle consciousness, which is madness. “The heavens declare the glory of God; and the firmament sheweth his handywork,” Psalm 19:1.

THOMAS BROOKS (1608-1680): The name of God is written in such full, fair and shining characters upon the whole creation, that all men may run and read that there is a God.

JEREMY TAYLOR (1613-1667): Can anything in this world be more foolish than to think that all this rare fabric of heaven and earth can come by chance, when all the skill of art is not able to make an oyster?

WILLIAM GURNALL (1617-1679): Of all fools the conceited fool is the worst.

CHARLES BRIDGES (1794-1869): The tongue shows the man. The wise commands his tongue. The fool—his tongue commands him. He may have a mass of knowledge in possession. But from the want of the right use, it runs to waste. Wisdom is proved, not by the quantity of knowledge, but by its right application. “The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness,” Proverbs 15:2.

G. CAMPBELL MORGAN (1863-1945): The beginning of wisdom is the fear of the Lord. The facts of God, and man’s relation to Him, must be taken for granted and answered if there is to be any true wisdom.

JOHN WESLEY (1703-1791): Fools—that is, wicked men, are so far from attaining true wisdom, that they despise it, and all the means of getting it.

MATTHEW HENRY (1662-1714): It is the character of a wicked man that he takes pleasure in sin; “Folly is joy to him,” Proverbs 15:21. The folly of others is so, and his own much more. He sins, not only without regret, but with delight, not only repents not of it, but makes his boast of it.

JOHN TRAPP (1601-1699): “It is as sport to a fool to do mischief,” Proverbs 10:23. He is then merriest when he hath the devil for his playfellow.

ROBERT HAWKER (1753-1827): “Fools make a mock at sin.” This verse of fools making a mock at sin, is very expressive: for surely none but fools can do so; to laugh at that which offends God, ruins men, and which nothing but the blood of Christ can expiate; this must be supreme folly indeed.

WILLIAM ARNOT (1808-1875): It is emphatically the part of a fool to mock at sin. Those who make a mock at sin are obliged also to mock at holiness. To laugh at sin and to laugh at holiness are two sides of one thing. They cannot be separated. Those who make mirth of goodness persuade themselves that they are only getting amusement from a brother’s weakness. Let them take care. If that in a Christian which you make sport of, be a feature of his Redeemer’s likeness, He whose likeness it is, is looking on, and will require it—God is not mocked.

MATTHEW HENRY: There are some that will make a jest of every thing, though it be ever so prudently and pertinently spoken, that will not only despise a wise man’s words, but despise even the wisdom of them, which is most improvable for their own edification; they will particularly reproach that, as if it had an ill design upon them, which they must guard against. Those that do so forfeit the benefit of good advice and instruction, and a wise man is not only allowed, but advised, not to speak in the ears of such fools; let them be foolish still, and let not precious breath be thrown away upon them. If what a wise man says in his wisdom will not be heard, let him hold his peace, and try whether the wisdom of that will be regarded.

H. A. IRONSIDE (1876-1951): When it becomes evident a man is bent on folly with no concern about righteousness, it is best to leave him to himself. To argue or reason with such a one is useless. It is defiling to the wise and only gratifying to the pride of the fool. “From such turn away,” 2 Timothy 3:5…To seek to instruct him whose heart is set on folly and waywardness is wasting one’s breath. When there is no desire for wisdom, but knowledge and understanding have been deliberately trampled under foot, it is useless to waste words.

J. C. RYLE (1816-1900): “Don’t reprove a scoffer,” says Solomon, “lest he hate you,” Proverbs 9:8…There are many, who from violent tempers, or openly profligate habits, are utterly incapable of valuing the things of the Gospel. They will even fly into a passion, and run into greater excesses of sin, if you try to do good to their souls. To name the name of Christ to such people, is truly to “cast pearls before swine.” It rouses all their corruption, and makes them angry. In short, they are like the Jews at Corinth, Acts 18:6, or like Nabal, of whom it is written, that he was “such a worthless fellow, that a man could not speak to him,” 1 Samuel 25:17.

JOHN GILL (1697-1771): “The fool rageth, and is confident;” he fears neither God nor men—he “rages” in heart, if not with his mouth, against God and His law, which forbids the practice of such sins he delights in; and against all good men, that admonish and rebuke him for them, or dissuade him; and “is confident” that no evil shall befall him; he has no concern about a future state, and is fearless of hell and damnation, though upon the precipice of ruin; yet, as the words may be rendered, “he goes on confidently,” nothing can stop him; he pushes on, regardless of the laws of God or men, of the advice and counsels of his friends.

CHARLES BRIDGES: “Cast not your pearls before swine,” Matthew 7:6. This caution extends further, Proverbs 23:9—“Speak not in the ears of a fool,” instead of being thankful for instruction, “he will despise the wisdom of thy words,” and take occasion from them only to scoff and blaspheme more.

JOHN TRAPP: “Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge,” Proverbs 14:7. If he be a proud fool, a scorner and derider of good counsel, and one that knows not how to lisp out the least syllable of savoury language, break off society with such as soon as may be; for what good can be gotten by their company?

C. H. SPURGEON: You are not to judge, but you are not to act without judgment. Count not men to be dogs or swine; but when they avow themselves to be such, or by their conduct act as if they were such, do not put occasions in their way for displaying their evil character. Saints are not to be simpletons; they are not to be judges, but, also, they are not to be fools.

ROBERT HAWKER: Wisdom is not to be wasted on a fool.

 

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Redeeming the Time

Posted on March 28, 2025 by The Editor

Ephesians 5:15-17; Colossians 4:5

See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is.

Walk in wisdom toward them that are without, redeeming the time.

MARTYN LLOYD-JONES (1899-1981): The apostle is saying something very important. His great concern is that all Christians should realize the difference between themselves and those who are not Christians. The Christian has the wisdom of God in Jesus Christ. He knows things, he has an insight into life that nobody else has; and what he must do, therefore, is to “walk circumspectly.” He must understand the condition of the world in which he lives—the days are evil.

CHARLES BRIDGES (1794-1869): In a path where every step is strewed with snares, and beset with enemies, great need have we of the caution to “walk circumspectly, not as fools, but as wise.”

THE EDITOR: What exactly does it mean to “walk circumspectly?”

MATTHEW WILKS (1746-1829): Did you ever see a tom cat walking on the top of a high wall that was covered with bits of broken glass bottles? If so, you had just then an accurate illustration of what is meant by the injunction, “See that you walk circumspectly.”

ADAM CLARKE (1760-1832): Our English word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man’s interest by every possible and lawful means. But the original Greek word ακριβως signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives.

MATTHEW HENRY (1662-1714): Circumspect walking is the effect of true wisdom…It follows, “redeeming the time”—which literally means “buying the opportunity.” It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to “redeem” the time.

RICHARD BAXTER (1615-1691): Time being man’s opportunity for all those works for which he liveth and which his Creator doth expect from him—the redeeming or well improving of it must necessarily be of most high importance to him.

MARTYN LLOYD-JONES: And so, we see that the Christian regards his life in this world primarily as a great opportunity—an opportunity of behaving as light, and an opportunity of witnessing to the grace of God in the Lord Jesus Christ. In this way, he redeems the time, buying up the opportunities…What, then, are we to do? How are we to redeem the time?

JOHN FLAVEL (1630-1691): By the redemption of time, we must understand the study, care, and diligence of Christians at the rate of all possible pains, at the expense of all earthly pleasures, ease, and gratifications of the flesh to rescue their precious seasons, both of salvation and service, out of the hands of temptations that so commonly rob unwary souls of them.

RICHARD BAXTER: To redeem time is to see that we cast none of it away in vain but use every minute of it as a most precious thing.

OCTAVIUS WINSLOW (1808-1878): Gathering up its unemployed hours, its spare moments; redeeming it from sleep, from frivolous calls, from vain recreation.

THOMAS MANTON (1620-1677): All complain of the shortness of time, and yet everyone hath more time than he useth well.

JONATHAN EDWARDS (1703-1758): We should set a high value upon time and be exceedingly careful that it is not lost.

MARTYN LLOYD-JONES: But how do we do so? What kind of a life must we live? The first essential, I say, is this: it must be an ordered life. It must be a disciplined life…Paul is not merely exhorting us not to waste our time. He is very positive. He says you must go out of your way to seek opportunities. You see, it is so much stronger than the negative, though the negative is, of course, included. You cannot do this if you are wasting your time. But it is not only that. Be alert, be alive, seek opportunities.

RICHARD SIBBES (1577-1635): One special and particular instance of their walking wisely is redeeming the time because the days are evil, which is done when they lose no opportunity of doing good to others. “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith,” Galatians 6:10.

MARTYN LLOYD-JONES: And so, you watch for your opportunities. You may be sitting in the train next to somebody.

THE EDITOR: Or perhaps sitting beside someone on an airplane.

MARTYN LLOYD-JONES: They begin to express their opinions, and you are able “to buy up the opportunity.” They may start by saying, “Isn’t it awful?” You do not just say, “Yes, isn’t it?” You say, “But why is it awful do you think? What is the cause of all this?” You have taken your opportunity. Let them speak. You do not suddenly go to them and say, “Are you saved?” Oh, no, you must be wise—he that is wise winneth souls,” Proverbs 11:30. Listen to their conversation. If they express a criticism or an opinion, be ready to use the Christian message. Lead them on to linking what is said to eternal principles. Or they may ask you questions. What a heaven-sent opportunity!—It is amazing how constantly people are presenting us with these very opportunities. Yes, but are we buying them up, are we looking for them? Are we always ready to improve the occasion? That is what the apostle is telling us to do. Or again, we must keep our eyes open and watch what is happening to people…When their hearts are tender, let us be there and let us be ready.

CHARLES BRIDGES: We must not only lay ourselves out to do good, but to watch the fittest seasons of doing it. Under affliction, or tender impressions of conviction, “a word fitly spoken” might be as the descent of our gracious Lord to the soul, “like rain upon the mown grass,” Psalm 72:6; Proverbs 25:11.

JOHN TRAPP (1601-1699): Grace grows by exercise, and is impaired by idleness…The common complaint is, We lack time; but the truth is, we do not so much lack it as waste it.

WILLIAM GURNALL (1617-1679): An idle man does none good.

C. H. SPURGEON (1834-1892): God forgive our idle silence and silence our idle words!

THOMAS WATSON (1620-1686): A man has not time for which he is not accountable to God…As we shall answer for “idle words,” so we shall answer for sinful silence.

MAXINE COLLINS (1920-1984): I have but today, may I make it tell

Not in history books, but that I used it well

For Jesus.

Just today, yesterday is gone

Tomorrow yet to come;

And between them hung

Is that space, of time and place

That is this day, this hour, this minute

This one breath is all that I can claim

May its aim, be to proclaim:

Jesus.

MARTYN LLOYD-JONES: Redeem the time—buy up the opportunity.

 

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