Jesus Christ the Messiah, the Immanuel of Prophecy

Posted on December 25, 2015 by The Editor

Isaiah 7:14; Matthew 1:18-23

Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

Now the birth of Jesus Christ was on this wise: when as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

C. H. SPURGEON (1834-1892): Who would have thought that the prophecy contained in Isaiah 7:14 could have referred to our Lord?

JOHN TRAPP (1601-1699): Christ, indeed, was not called by this name Immanuel that we anywhere read of.

C. H. SPURGEON: Scriptural names, as a general rule, contain teaching, and especially is this the case in every name ascribed to the Lord Jesus. With Him names indicate things. “His name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace,” because He really is all these.

MATTHEW POOLE (1624-1679): The design of these words is not so much to relate the [exact] name by which Christ should commonly be called, as to describe His nature and office; as we read that “his name shall be called Wonderful, Counsellor,” etc., in Isaiah 9:6, and, that “this is” said to be “His name whereby he shall be called, The Lord our Righteousness,” Jeremiah 23:6, although He be never called by these names in any other place of the Old or New Testament.

C. H. SPURGEON: When He is said to be called this or that, it means that He really is so. I am not aware that anywhere in the New Testament our Lord is afterwards called Emmanuel. I do not find His apostles, or any of His disciples, calling Him by that name literally. But we find them all doing so in effect, for they speak of Him as, “God manifest in the flesh,” I Timothy 3:16. And they say, “The word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth,” John 1:14. They do not use the actual word, but they again interpret and give us free and instructive renderings while they proclaim the sense of the august title and inform us in many ways what is meant by God being with us in the person of the Lord Jesus Christ. It is a glorious fact of the highest importance that, since Christ was born into the world, God is with us.

JOHN CALVIN (1509-1564): The Jews are hard pressed by this passage of Isaiah 7; for it contains an illustrious prediction concerning the Messiah, who is here called Immanuel; and therefore they have laboured, by all possible means, to torture the Prophet’s meaning to another sense.

JOHN GILL (1697-1771): Behold, a virgin shall conceive, and bear a son. This is not to be understood of Hezekiah, the son of Ahaz, by his wife, as some Jewish writers interpret it; which interpretation Jarchi refutes, by observing that Hezekiah was nine years old when his father began to reign, and this being, as he says, the fourth year of his reign, Hezekiah must be at this time thirteen years of age; and besides, his mother could not be called a “virgin:” and for the same reason it cannot be understood of any other son of Ahaz, either by his wife, as Kimchi thinks, or by some other young woman; moreover, no other son of his was ever lord of Judea, as this Immanuel is represented to be in Isaiah 8:8―nor can it be interpreted of Isaiah’s wife and son, as Aben Ezra and Jarchi think; since the prophet could never call her a “virgin” who had bore him children.

JOHN CHRYSOSTOM (347-407): If any Jew objects, “How could a virgin bring forth?”―Ask him, How could Sarah, when old and barren, bear a child?

MATTHEW HENRY (1662-1714): Here is a question asked which is enough to answer all the cavils of flesh and blood, Genesis 18:14―Is any thing too hard for the Lord?

J. C. RYLE (1816-1900): Let us observe in these verses from Luke, the two names given to our Lord.  One is “Jesus,” the other “Emmanuel;” one describes His office, the other His nature.  Both are deeply interesting.

C. H. SPURGEON: His name is called Jesus, but not without a reason.

J. C. RYLE: The name Jesus means “Saviour”―It is given to our Lord because “He saves His people from their sins.” This is His special office. He saves them from the guilt of sin, by washing them in His own atoning blood. He saves them from the dominion of sin, by putting in their hearts the sanctifying Spirit. He saves them from the presence of sin, when He takes them out of this world to rest with Him. He will save them from all the consequences of sin, when He shall give them a glorious body at the last day.

C. H. SPURGEON: By any other name Jesus would not be so sweet, because no other name could fairly describe His great work of saving His people from their sins.

J. C. RYLE: The name “Emmanuel” is scarcely less interesting than the name “Jesus.” It is the name which is given to our Lord from His nature as God-man, as “God manifest in the flesh.”―Let us take care that we clearly understand that there was a union of two natures, the divine and human, in the person of our Lord Jesus Christ. It is a point of the deepest importance.

JOHN CALVIN: This name was unquestionably bestowed on Christ on account of the actual fact; for the only-begotten Son of God clothed Himself with our flesh, and united Himself to us by partaking of our nature. He is, therefore, called God with us, or united to us; which cannot apply to a man who is not God.

C. H. SPURGEON: Those words, “being interpreted,” salute my ear with much sweetness. Why should the word, “Emmanuel,” in the Hebrew, be interpreted at all? Was it not to show that it has reference to us Gentiles and therefore it must be interpreted into one of the chief languages of the then existing Gentile world, namely, the Greek? This, “being interpreted,” at Christ’s birth and the three languages employed in the inscription upon the cross at His death, show that He is not the Saviour of the Jews only, but also of the Gentiles―Let us preserve with reverent love both forms of the precious name and wait the happy day when our Hebrew brethren shall unite their “Emmanuel,” with our “God with us.”

 

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The Sublime Mystery of the Trinity of the Godhead

Posted on December 18, 2015 by The Editor

2 Corinthians 13:14; Deuteronomy 6:4

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.

Hear, O Israel: the Lord our God is one Lord.

ADAM CLARKE (1760-1832): Many think that Moses teaches in these words the doctrine of the Trinity in Unity. It may be so―a plurality is expressed in the word אלהינו  Eloheinu, which is translated “our God.”

MARTYN LLOYD-JONES (1899-1981): No one can read the Bible without, of necessity, coming face to face with this doctrine of the Trinity…There is no doctrine which shows so clearly our absolute dependence upon the revelation that we have in the Scriptures. No human being would have thought of the doctrine of the Trinity. It comes directly from the Bible and from nowhere else at all.

B. B. WARFIELD (1851-1921): As the doctrine of the Trinity is indiscoverable by reason, so it is incapable of proof from reason. There are no analogies to it in nature, not even in the spiritual nature of man, who is made in the image of God. In His Trinitarian mode of being, God is unique; and, as there is nothing in the universe like Him in this respect, so there is nothing which can help us to comprehend Him.

THOMAS WATSON (1620-1686): Our narrow thoughts can no more comprehend the Trinity in Unity than a nutshell will hold all the water in the sea.

MARTYN LLOYD-JONES: It is beyond any question the most mysterious and the most difficult of all biblical doctrines.

ISAAC WATTS (1674-1748): If we say that the Three Persons of the Trinity, by mutual indwelling and love, approach each other infinitely in one Divine nature, and yet lose not their distinct personality, it would be but an obscure account of this sublime mystery.

MARTYN LLOYD-JONES: Let me lay down certain points of vital importance in this connection. The doctrine of the Trinity does not mean that there are three gods…While God in His innermost nature is one, He nevertheless exists as three Persons. Now we are already in trouble, are we not? Do you not want to ask me at this point: ‘Are you saying that there are three Persons, different in essence? If you are―then there must be three gods.’ To which my reply is this: “Hear, O Israel: Jehovah, our God, is one Jehovah.” I must say that. What is the trouble, therefore? Well, the trouble, once more, is due to the inadequacy of language. We have to talk about ‘persons’ because we cannot think of a higher category than persons, and as we think of persons we think of individuals, and we are separating them. But as the Bible uses these expressions, they obviously mean something different.

B. B. WARFIELD: The term “Trinity” is not a Biblical term, and we are not using Biblical language when we define what is expressed by it as the doctrine that there is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence.

JOHN NEWTON (1725-1807): Why should conscientious persons object to these terms―if they think them agreeable to the truth―merely because they are not expressed in the precise words of Scripture?

MARTYN LLOYD-JONES: There are those who have tried to deny the doctrine of the Holy Trinity in this way: they say, “There are not three Persons, there is only one Person, there is only one God; but that one God can reveal Himself in different ways. He once revealed Himself as the Father; then at other times He reveals Himself as the Son; and again at other times He reveals Himself as the Holy Spirit.”…But the Bible rejects all that. Father, Son, and Spirit are not merely modes in which God appears―no, no―there are three Persons in the Godhead. The Persons refer to each other; Christ spoke about the others and referred to the others―not meaning Himself but the other Persons in the Holy Trinity. So we reject any teaching that there is only one God who shows Himself in these different forms.

C. H. SPURGEON (1834-1892): The things which are revealed are enough, without venturing into vain speculations. In attempting to define the Trinity, or unveil the essence of Divinity, many men have lost themselves.

MARTYN LLOYD-JONES: Very well, I can sum it up like this: The Trinity has existed in the Godhead from all eternity. A statement of the Athanasian Creed with regard to this gives a perfect definition: “The Father is God, the Son is God, and the Holy Ghost is God; and yet there are not three Gods but one God. The Father is Lord, the Son is Lord, the Holy Ghost is Lord, and yet there are not three Lords but one Lord. For as we are compelled by Christian truth to acknowledge each Person by Himself to be God and Lord, so we are forbidden by the same truth to say that there are three Gods or three Lords.” And in reality you can never get beyond that.

JOHN NEWTON (1725-1807): The doctrine of the Deity of Christ, and of the Holy Spirit, in union with the Father, so that they are not three Gods, but one God, is not merely a proposition expressed in words, to which our assent is required, but is absolutely necessary to be known; since without it no one truth respecting salvation can be rightly understood, no one promise duly believed, no one duty spiritually performed.  I take it for granted, that this doctrine must appear irrational and absurd in the eye of reason, if by reason we mean the reason of man in his fallen state, before it is corrected and enlightened by a heavenly teacher.

JOHN WESLEY (1703-1791): Bring me a worm that can comprehend a man, and then I will show you a man that can comprehend the Triune God.

C. H. SPURGEON: We cannot explain how the Father, Son, and Spirit can be each one distinct and perfect in Himself, and yet that these three are one, so that there is but one God; yet we do verily believe it.

MARTYN LLOYD-JONES: “But I cannot understand the doctrine of the Trinity,” says someone, “and because I cannot understand it, I don’t believe it.”

AUGUSTINE (354-430): Therefore seek not to understand that you may believe, but believe that you may understand.

MARTYN LLOYD-JONES: Oh, I am not saying that I understand the Trinity, and I am not asking you to understand it. I am simply telling you that you will go to a Christless eternity unless you believe this message of the God who is, and always was, the three Persons in this blessed Godhead—coequal, coeternal in every respect. This is a great and eternal mystery. It is beyond us, but it is true.

JOHN BUNYAN (1628-1688): The doctrine of the Trinity! You ask me what that is? I answer, It is that doctrine that sheweth us the love of God the Father in giving His Son; the love of God the Son in giving Himself; and the love of God the Spirit in His work of regenerating us, that we may be made able to lay hold of the love of the Father by His Son.

 

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What Actually is God’s Grace? How Can We Define it?

Posted on December 11, 2015 by The Editor

Titus 2:11; Romans 5:15; Ephesians 2:8

The grace of God that bringeth salvation hath appeared to all men.

For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

By grace are ye saved through faith; and that not of yourselves: it is the gift of God.

C. H. SPURGEON (1834-1892): What is grace?

JOHN WESLEY (1703-1791): Grace implies an unmerited favour.

JOHN CALVIN (1509-1564): This, however, is not a complete definition.

A. W. PINK (1886-1952): Grace has been defined as the “unmerited favour” of God. An esteemed friend has pointed out that, grace is something more than “unmerited favour.” To feed a tramp who calls on me is “unmerited favour,” but it is scarcely grace. But suppose that after robbing me I should feed this starving tramp—that would be “grace.”  Grace, then, is favour shown where there is positive de-merit in the one receiving it.

MARTYN LLOYD-JONES (1899-1981): The Christian is not a good man.  He is vile wretch who has been saved by the grace of God.

MATTHEW HENRY (1662-1714): Nay, which is more, we were enemies, Romans 5:10; not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Romans 8:7; Colossians 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zechariah 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it.

MARTYN LLOYD-JONES: The ultimate test of our spirituality is the measure of our amazement at the grace of God.

JOHN LELAND (1754-1841): That God is good, and that men are rebellious; that salvation is of the Lord, and damnation of ourselves, are truths revealed as plain as a sunbeam.

THOMAS MANTON (1620-1677): Grace is nothing but an introduction of the virtues of God into the soul.

JAMES DURHAM (1622-1658): Consider the condition that men are in when this work is wrought, and we will see they can contribute nothing to it; that they have no aptitude for it, except that they are subjects capable to be wrought upon, being “dead in trespasses and sins,” Ephesians 2:1―being “dead” as to their soul’s estate, and as to their spiritual condition, like Adam’s body, before the Lord breathed in it the breath of life, and made him a living soul; as his body could not move, stir, nor act till then, no more can the natural man stir or act in the ways of God, till a new principle of spiritual life be put in him.

WILLIAM JAY (1769-1853): In a state of nature men are a kind of atheist: whatever be their speculative belief, they are practically without God in the world; God is not in all their thoughts…Nature can never do the work of grace.

JOHN L. GIRARDEAU (1825-1898): Regenerating grace is creative power.

C. H. SPURGEON: Men cannot take the grace of God and employ it in turning themselves from darkness to light. The light does not come to the darkness and say, use me; but the light comes and drives the darkness away. Life does not come to the dead man and say, use me, and be restored to life; but it comes with a power of its own and restores to life. The spiritual influence does not come to the dry bones and say, use this power and clothe yourselves with flesh: but it comes and clothes them with flesh, and the work is done. Grace is a thing which comes and exercises an influence on us.

MARTYN LLOYD-JONES: “You hath He quickened,” Paul says in Ephesians 2:1, “who were dead in trespasses and sins”—God quickens us, puts new life into us, puts this new principle into us.  Now let’s give that its value. God, I say, brings us to a new birth, or, to take another term, it’s a new creation. The God who created men at the beginning, creates us who are Christians anew—“If any man be in Christ, he’s a new creation—a new creature,” 2 Corinthians 5:17. Very well, God brings to birth a new being, a new man.

R. C. CHAPMAN (1803-1902): The grace of God subduing the heart to Christ is the sign of the birth from above.

RICHARD SIBBES (1577-1635): A Christian is a strange person. He is both dead and alive, he is miserable and glorious. He grows downwards and upwards at the same time; for as he dies in sin and misery and natural death approaching, so he lives the life of grace, and grows more and more till he ends in glory. But―glory must begin in grace.

GEORGE MÜLLER (1805-1898): God alone can give spiritual life at the first, and keep it up in the soul afterwards.

ROWLAND HILL (1744-1833): The grace of God converts the heart and regulates the life in time, and ultimately brings us to Himself in eternity.

J. C. RYLE (1816-1900): Grace shall always lead to glory.

RICHARD SIBBES: He that keeps heaven for us will give us the necessary graces to bring us there.

THOMAS BROOKS (1608-1680): Grace is glory militant, and glory is grace triumphant.

JONATHAN EDWARDS (1703-1758): Glory is but grace perfected.

C. H. SPURGEON: What is grace? Grace is the free favour of God, the undeserved bounty of the ever-gracious Creator against whom we have offended, the generous pardon, the infinite, spontaneous lovingkindness of the God who has been provoked and angered by our sin, but Who, delighting in mercy, and grieving to smite the creatures whom He has made, is ever ready to pass by transgression, iniquity, and sin, and to save His people from all the evil consequences of their guilt.

MATTHEW HENRY: Grace signifies two things: the goodwill of God towards us, which is sufficient to strengthen and comfort us, and the good work of God in us.

MARY WINSLOW (1774-1854): “My grace is sufficient for thee,” 2 Corinthians 12:9, is a promise which embraces in its illimitable range every member, and all the circumstances of each member of the household of faith.

 

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The Primary Basic Lesson of God’s Providence

Posted on December 4, 2015 by The Editor

Ezekiel 10:9-13

And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone. And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. As for the wheels, it was cried unto them in my hearing, O wheel.

WILLIAM JAY (1769-1853): The providence of God was presented in a vision to Ezekiel, under the image of a vast wheel. The design was to show that its dispensations were constantly changing. For as, in the motion of a wheel, one spoke is always ascending, and another is descending; and one part of the ring grating on the ground, and another is aloft in the air; so it was with the affairs of empires, families, and individuals―they never continue in one stay.

MATTHEW HENRY (1662-1714): Though they moved several ways, yet it was cried to them, “O wheel!” They were all as one, being guided by one Spirit to one end; for God works all according to the counsel of His own will, which is one, for His own glory, which is one―events are not determined by the wheel of fortune, which is blind, but by the wheels of Providence, which are full of eyes.

BASIL WOODD (1760-1831): What lessons may we learn from the dispensations of Providence?

THOMAS SCOTT (1747-1821): This is a wide subject.

C. H. SPURGEON (1834-1892): Have we ever been brought to feel that in matters of providence, as well as in things of grace, we are truly and entirely foolish?  Methinks, no man can trust providence till he distrusts himself; and none can say, “The Lord is my shepherd, I shall not want,” until he has given up every idle notion that he can control himself, or manage his own interests.  Alas! we are most of us wise above that which is written, and we are too vain to acknowledge the wisdom of God.  In our self-esteem we fancy our reason can rule our purposes, and we never doubt our own power to accomplish our own intentions, and then, by a little maneuvering, we think to extricate ourselves from the difficulty.

MATTHEW HENRY: Our heads may be filled with cares and contrivances. This and the other thing we may propose to do for ourselves, or our families, or our friends; but Providence sometimes breaks all our measures, and throws our schemes into confusion.

BASIL WOODD: Man is thus taught to feel his weakness. He sees God confound his schemes, and is taught to abandon his own will.

A. W. PINK (1886-1952): Yes, it is to the Lord’s will we must bow. It is for Him to determine under what circumstances I shall live—whether amid wealth or poverty, whether in health or sickness. It is for Him to say how long I shall live—whether I shall be cut down in youth like the flower of the field, or whether I shall continue for three score and ten years.

MATTHEW HENRY: All our actions and designs are under the control of Heaven…Therefore both our counsels for action and our conduct in action should be entirely referred to God; all we design and all we do should be with submissive dependence on God.

A. W. PINK: A true recognition of God’s sovereignty causes us to hold our plans in abeyance to God’s will. It makes us recognize that the Divine Potter has absolute power over the clay and moulds it according to His own imperial pleasure. It causes us to heed that admonition—now, alas! so generally disregarded—Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow.  For what is your life?  It is even a vapour, that appeareth for a little time, and then vanisheth away.  For ye ought to say, If the Lord will, we shall live, and do this, or that, James 4:13-15.

SAMUEL RUTHERFORD (1600-1661): When the Lord’s blessed will bloweth across your desires, it is best in humility to strike sail to Him and to be willing to be laid any way our Lord pleaseth.

THOMAS ADAM (1701-1784): Alas! who is humble?

C. H. SPURGEON: Surely it wants but little teaching in the school of grace to make out that we ourselves are fools.

DAVID BRAINERD (1718-1747): I could not but think, as I have often remarked to others, that much more of true religion consists in deep humility, brokenness of heart, and an abasing sense of barrenness and want of grace and holiness than most who are called Christians imagine; especially those who have been esteemed the converts of the late day.  Many seem to know of no other religion but elevated joys and affections, arising only from some flights of imagination, or some suggestion made to their mind, of Christ being theirs, God living in them, and the like.

AUGUSTINE (354-430): For those who would learn God’s ways, humility is the first thing, humility is the second thing, and humility is the third thing.

THOMAS ADAM: Humility is knowing that we are not humble.

C. H. SPURGEON: Do you, O my friends, feel persuaded that you are foolish?―Or are you flattering your hearts with the fond conceit that you are wise? If so, you are fools.  But if brought to see yourselves like Agur when he said, “I am more brutish than any man, and have not the understanding of a man,” Proverbs 30:2, then even Solomon might pronounce thee wise.

A. W. PINK: To really learn this lesson is, by grace, to attain unto a high form in the school of God, and even when we think we have learnt it, we discover, again and again, that we have to relearn it.

JAMES DURHAM (1622-1658): We commend humility to you above many things; for we think that in these days, folks’ pride is like to break their necks. For when once conceit creeps in, they begin to think they are so far advanced in holiness that they must not keep company with others, nor join in worship with them.

THOMAS ADAM: Perhaps many who think themselves high in Christ’s school, have not yet begun with their A, B, C―the first lesson of a Christian is humility; and he that hath not learned the first lesson is not fit to take out a new one.

 

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Full Bellies & Fat Hearts

Posted on November 27, 2015 by The Editor

Luke 21:34; Psalm 119:70

Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness.

Their heart is as fat as grease; but I delight in thy law.

MATTHEW HENRY (1662-1714): Two things we must watch against, lest our hearts be overcharged with them: the indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess.

ADAM CLARKE (1760-1832): “Overcharged.”―Literally, be made heavy, as is generally the case with those who have eaten or drank too much.

JOHN GILL (1697-1771): Excessive eating and drinking, as they oppress and burden the stomach, and disorder the body, so they stupefy the senses, and make the mind dull and heavy, and unfit for spiritual and religious exercises; such as reading, meditation, and prayer.

JOHN TRAPP (1601-1699): Full bellies are fitter for rest.

JOHN CALVIN (1509-1564): We certainly experience that after a full meal the mind does not so rise toward God as to be borne along by an earnest and fervent longing for prayer, and perseverance in prayer.

C. H. SPURGEON (1834-1892): “Their heart is as fat as grease.” Being anxious to know the medical significance of a fatty heart, I applied to an eminent gentleman, Sir James Risdon Bennett, who is well known as having been President of the Royal College of Physicians.  His reply shows that the language is rather figurative than literal.

JAMES RISDON BENNETT (1809-1891): There are two forms of a so-called “fatty heart.” In the one there is an excessive amount of fatty tissue covering the exterior of the organ, especially about the base. This may be observed in all cases where the body is throughout over fat, as in animals fattened for slaughter. It does not necessarily interfere with the action of the heart, and may not be of much importance in a medical point of view.

The second form is, however, a much more serious condition.

In this, the muscular structure of the heart, on which its all important function as the central propelling power depends, undergoes a degenerative change. The contractile fibres of the muscles are converted into a structure having none of the properties of the natural fibres, in which are found a number of fatty, oily globules, which can be readily seen by means of the microscope. This condition, if at all extensive, renders the action of the heart feeble and irregular, and is very perilous, not infrequently causing sudden death. It is found in connection with a general unhealthy condition, and is evidence of general malnutrition. It is brought about by an indolent, luxurious mode of living, or by neglect of bodily exercise and those hygienic rules which are essential for healthy nutrition…The heart, in this form of the disease, is literally, “greasy,” and may be truly described as “fat as grease.” So much for physiology and pathology.

May I venture on the sacred territory of biblical exegesis? Is not the Psalmist contrasting those who lead an animal, self indulgent, vicious life, by which body and mind are incapacitated for their proper uses, and those who can run in the way of God’s commandments, delight to do His will, and meditate on His precepts? Sloth, fatness and stupidity―versus activity, firm muscles, and mental rigour.

MATTHEW POOLE (1624-1679): Fatness in the heart makes it dull and heavy. Thus this phrase is used in Psalm 119:70.

MATTHEW HENRY: The immoderate use of meat and drink burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be unaffected with things that are most affecting.

JOHN TRAPP: Of such a fat heart beware―a full belly makes a foul heart: the rankest weeds grow out of the fattest soil.

MATTHEW HENRY: Fullness of bread was fuel to the fire of Sodom’s lusts. Luxurious living feeds the flames of lust, (Jeremiah 5:8). “This was the iniquity of Sodom: pride, fullness of bread, and abundance of idleness,” Ezekiel 16:49. Their “going after strange flesh,” which was Sodom’s most flagrant wickedness, is not mentioned, because notoriously known, but those sins which did not look so black opened the door and led the way to these more enormous crimes, and began to fill that measure of her sins, which was filled up at length by their unnatural filthiness.

SAMUEL MILLER (1769-1850): Hence it will always be found that habitual luxury, in direct proportion to the degree in which it is indulged, is unfavourable to deep spirituality.

MATTHEW HENRY: Fasting would help to tame the unruly evil that is so full of deadly poison, and bring the body into subjection.

HENRY SCUDDER (died 1659): Fasting is contrary to that fullness of bread, which maketh both body and soul more disposed to vice, and indisposed to religious duties, through drowsiness of head, heaviness of heart, dullness and deadness of spirit. Now these being removed, and the dominion of the flesh subdued by fasting, the body will be brought into subjection to the soul, and both body and soul to the will of God, more readily than otherwise they would be. A day of fasting is a great assistance to the soul, and for the better performing of holy duties, such as meditation, reading, and hearing the word, prayer, examining, judging, and reforming a person’s self; both because his spirits are better disposed when he is fasting to serious devotion; and the mind being so long taken wholly off from the thoughts, cares, and pleasures of this life, he may be more intent and earnest in seeking of God.

JOHN TRAPP: Not the body so much as the soul is more active with emptiness…Fasting days are soul fatting days: prayer is edged and winged thereby―it is good so to diet the body, that the soul may be fattened.

C. H. SPURGEON: I believe, literally, that some of you would be a great deal the better if you did occasionally have a whole day of fasting and prayer. There is a lightness that comes over the frame, especially of bulky people like myself; we begin to feel ourselves quite light and ethereal―an elevation of the spirit above the flesh, that will come over you after some hours of waiting upon God in fasting and prayer. I can advise brethren sometimes to try it; it will be good for their health, and it certainly will not harm them. If we only ate about half what is ordinarily eaten, we should probably all of us be in better health; and if, occasionally, we put ourselves on short commons, not because there is any virtue in that, but in order to get our brains more clear, and to help our hearts to rest more fully upon the Saviour, we should find that prayer and fasting have great power.

 

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The Relentless Inevitable Progression of Old Age

Posted on November 20, 2015 by The Editor

Genesis 24:1; Genesis 25:7

Abraham was old and well stricken in age.

Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years.

MARTYN LLOYD-JONES (1899-1981): The thing that ultimately is going to test the value of our professed Christian faith is the way in which we face old age, the way in which we face death.

JOHN WESLEY (1703-1791): Old age and death will speedily come, against which every wise man will take care to lay in solid provisions and comforts.

MATTHEW HENRY (1662-1714): It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not; they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace.

JOHN TRAPP (1601-1699): Queen Elizabeth I [got angry] with the bishop that put her in mind of her great age and death.

C. H. SPURGEON (1834-1892): I cannot imagine or dream that I need offer any apology for preaching to aged people. If I were in sundry stupid circles where people call themselves ladies and gentlemen, and always want to conceal their ages, I might have some hesitation; but I have nothing to do with that here. I call an old man, an old man, and an old woman, an old woman; whether they think themselves old or not is nothing to me. I guess they are, if they are getting anywhere past sixty, or on to seventy or eighty.

J. C. RYLE (1816-1900): “The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away,” Psalm 90:10.  That witness is indeed true.

RICHARD STEELE (1629-1692): In Genesis 18:11 Abraham was an old man, and in Genesis 24:1, there he is called with the very same word, but “an old man,” though he was then forty years older than before. The Hebrew commonly calling an old man “full of days,” or “stricken in years,” though sometimes they are distinguished.

WILLIAM PRINGLE (1790-1858): The words “old and stricken in years” (Joshua 13:1) accurately express the period of life according to a division which was long familiar to the Jews…According to this division, old age consisted of three stages—the first extending from the sixtieth to the seventieth year, constituting the commencement of old age properly so called; the second extending from the seventieth to the eightieth year, and constituting what was called “hoary,” or “hoary-headed” age; and the third extending from the eightieth year to the end of life, and constituting what was called advanced age, and caused the person who had reached it to be described as one “stricken in years.”

RICHARD STEELE: A universal fixed period cannot be set herein; the diversity of mens’ natural constitutions, employments, diet, exercises, causeth old age to come sooner to some, and slower to others.

JOHN TRAPP: Old age stealeth upon us.

JOHN GILL (1697-1771): “Yea, gray hairs are here and there upon him, yet he knoweth not,” Hosea 7:9. Or, “gray hairs are sprinkled on him.” Gray hairs, when thick, are a sign that old age is come; and, when sprinkled here and there, are symptoms of its coming on, and of a person’s being on the decline of life―and are a sure indication of the approach of old age.

RICHARD STEELE: As for the progress of old age―this is plain, that there is a vigorous, and a decrepit old age. During the former, natural abilities are not so decayed, as to render a man uneasy, or unserviceable. Abraham was an elderly man, Genesis 18:1. He was old and well stricken in years, Genesis 24:1, being then about one hundred and forty years of age: but in Genesis 25:8 he was old and full of years, being one hundred seventy and five; then, he was very old―by which it should seem, that old age comes somewhat short of fulness of days.

WILLIAM PRINGLE: The view of most as to “old” and “full of years” is that the first is mature old age, and that the second is the last stage of life, the age of decrepitude. The person full of days is “one” as Blayney says, “who has arrived at the full period of human life;” and hence Abraham, Isaac, David, and Job are said to have died “full of years, or of days.”

MATTHEW POOLE (1624-1679): In the Hebrew it is only full, or satisfied; but you must understand, with days or years, as the phrase is fully expressed―When he had lived as long as he desired, being in some sort weary of life, and desirous to be dissolved.

MATTHEW HENRY: Abraham “died in a good old age, an old man;” so God had promised him, Genesis 15:15. His death was his discharge from the burdens of his age―he did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more…All that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from…the days of old age and death are the “days of evil,” Ecclesiastes 12:1.

JOHN CALVIN (1509-1564): It is true, that as soon as we advance towards old age, we speedily fall into decay…Old age naturally tends to death.

JOHN TRAPP: Young men, we say, may die; old men must die. Old men have one foot in the grave already.

JOHN NEWTON (1725-1807): If youth has no security against death―then old age has no possibility of escaping the grim monster.

MATTHEW HENRY: What cure is there for old age?

JOHN GILL: Though young men may promise themselves many days and years, an old man cannot, but must, or should live in the constant expectation of death.

AUGUSTINE (354-430): “So teach us to number our days, that we may apply our hearts to wisdom,” Psalm 90:12. We can never do that, except we number every day as our last day.

JAMES JANEWAY (1636-1674): How can you live within a few inches of death, and look the king of terrors in the face every day, without some well grounded evidence of your interest in God’s love?

OCTAVIUS WINSLOW (1808-1878): “How old art thou?” A solemn question to ask ourselves.  How old in nature?  How old in grace?

 

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Ministerial Individuality

Posted on November 13, 2015 by The Editor

I Corinthians 12:1,8

Now there are differences of gifts, but the same Spirit…For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit.

JOHN GILL (1697-1771): What qualifies men for the work of the ministry is a gift from God: it is not of nature, nor is it mere natural abilities and capacity; nor is it any thing acquired, it is not human learning, or the knowledge of languages, arts, and sciences; nor is it special saving grace; for a man may have all these, and yet not be apt to teach, or fit for the ministry; but it is a peculiar and distinct gift, it is a gift of interpreting the Scriptures, and of dispensing the mysteries of grace to the edification of others.

GEORGE WHITEFIELD (1714-1770): Different persons have different gifts and graces.

JOHN NEWTON (1725-1807): In the measure of their ministerial abilities, and in the peculiar turn of their preaching, there is a great variety…Some are more happy in alarming the careless, others in administering consolation to the wounded conscience. Some are set more especially for the establishment and confirmation of the Gospel doctrines; others are skillful in solving casuastical points; others more excellent in enforcing practical godliness; and others again, having been led through depths of temptation and spiritual distress, are best acquainted with the various workings of the heart, and know best how to speak a word in season to weary and exercised souls…

In my imagination, I sometimes fancy I could make a perfect minister. I take the eloquence of Mr. A, the knowledge of Mr. B, the zeal of Mr. C, and the pastoral meekness, tenderness, and piety of Mr. D: then, putting them all together into one man, I say to myself, “This would be a perfect minister.” Now there is One, who, if He chose it, could actually do this; but He never did. He has seen fit to do otherwise…The servants of Christ all preach the same truths; but the Holy Spirit, who furnishes them all for the work He appoints them to, distributes to each one severally, according to His own will.

MARTYN LLOYD-JONES (1899-1981): Look at the flowers. No two are identical. It is in the variety within the fundamental unity that God displays the wonders of His ways. And it is exactly the same in the Christian Church. We are all different, our temperaments are different.

JOHN FLAVEL (1630-1691): There is not a greater, or more pleasant variety of qualities, smells, and colours, among the herbs and flowers with which the earth is variegated and decked for the delight and service of men, than there is in the gifts and abilities of ministers for the use and service of the church. One hath quickness of parts, but not so deep and solid a judgment. Another is grave and solid, but not so ready and [spontaneous]. One is wary and reserved, another open and plain. One is melancholy and timorous, another cheerful and courageous.

C. H. SPURGEON (1834-1892): One can wield the sledge hammer but could not heal a broken heart. If he were to attempt it, you would be reminded of an elephant trying to thread a needle. Such a man can reprove, but he cannot apply oil and wine to a bruised conscience. Why? Because God hath not given to him the gift.

GEORGE WHITEFIELD: Some are called to awaken, others to establish and build up.

JAMES DURHAM (1622-1658): There are some Boanerges, sons of thunder, alarming and thundering preachers; some Barnabases, sons of consolation, sweetly comforting preachers.

J. HALL (circa 1861): Look at Melancthon and Luther. Melancthon said the scriptures imparted to the soul a holy and marvellous delight, it was the heavenly ambrosia.  Now, Luther said, the Word of the Lord was a sword, it was a war, it was a destruction, and it leaped upon the children of Ephraim like lions of the forest.

MARTIN LUTHER (1483-1546): I am born to fight against innumerable monsters and devils.  I must remove stumps and stones, cut away thistles and thorns, and clear the wild forest―I am rough, boisterous, stormy and altogether warlike…but Master Philip Melancthon comes softly and gently, sowing and watering with joy.

J. HALL: Look at the history of George Whitefield and of Jonathan Edwards.  Why, the ministry of Edwards burst upon the people as alarming as the trump of doom, terrible as the kindling of the last fires, while the preaching Whitefield came down upon the ears of the people like rain upon the new-mown grass. Depend upon it, Whitefield could never have preached that sermon, “Sinners in the hand of an angry God.” He would have been compelled to stop a hundred times in the course of the sermon to preach the love of Christ to sinners, and to shed tears over souls in peril of the wrath to come.

HOWEL HARRIS (1714-1773): I think I never saw the like of George Whitefield in some things; such as strong faith, brokenness of spirit, Catholic love, and true sympathy. Indeed, his tongue is like the pen of a ready writer to call sinners to Christ. And none are like the brethren John and Charles Wesley to press after holiness. I see every day that each has his peculiar gifts and talents in the work.

J. C. RYLE (1816-1900): A writer in the North British Review has well and forcibly described the difference between the two great English evangelists of the [18th] century: “Whitefield was soul, and Wesley was system. Whitefield was the summer cloud which burst at morning a fragrant exhalation over an ample trace, and took the rest of the day to gather again; Wesley was the polished conduit in the midst of the garden, through which the living water glided in pearly brightness and perennial music, the same vivid stream from day to day. All force and impetus, Whitefield was the powder-blast in the quarry, and by one explosive sermon would shake a district, and detach materials for other men’s long work; deft, neat, and painstaking, Wesley loved to split and trim each fragment into uniform polished stones. Whitefield was the bargeman or the wagoner who brought the timber of the house and Wesley was the architect who set it up. Whitefield had no patience for ecclesiastical polity, no aptitude for pastoral details; Wesley, with a leader-like propensity for building, was always constructing societies, and with a king-like craft of ruling, was most at home when presiding over a class or a conference.

JOHN WESLEY (1703-1791): How wise is God in giving different preachers different talents!

GEORGE WHITEFIELD: Some have popular gifts fit for large auditories, others move best in a more contracted sphere, and may be exceedingly useful in the private societies.

JOHN LIVINGSTON (1603-1672): My gift was rather suited to simple common people, than to the learned and judicious auditors.

D. L. MOODY (1837-1899): I used to mourn because I couldn’t be an orator. I thought, ‘Oh, if I could only have the gift of speech like some men!’―I know perfectly well that, wherever I go and preach, there are many better preachers than I am―all that I can say is that the Lord uses me.

MARTYN LLOYD-JONES: The answer to this is simply―Be yourself! You are never meant to be anything but yourself…You are an individual made by God. These things are not accidental. There is great value in individuality.

C. H. SPURGEON: There is Divine Sovereignty in all this, and we must learn to recognize and admire it.

 

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Samson’s Riddle Unriddled

Posted on November 6, 2015 by The Editor

Judges 14:5,6,8,9

Samson…came to the vineyards of Timnath: and, behold, a young lion roared against him. And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand…

After a time he returned…and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase of the lion. And took thereof in his hands and went on eating, and he came to his father and mother, and he gave them, and they did eat.

C. H. SPURGEON (1834-1892): It was a singular circumstance that a man unarmed should have slain a lion in the prime of its vigour, and yet more strange that a swarm of bees should have taken possession of the dried carcass and have filled it with honey. In that country, what with beasts, birds, insects and the dry heat, a dead body is soon cleansed from all corruption and the bones are clean and white. Still, the killing of the lion and the finding of the honey make up a remarkable story. These singular circumstances became afterwards the subject of a riddle: Out of the eater came forth meat, and out of the strong came forth sweetness, (verse 14).

JOHN GILL (1697-1771): This riddle may be an emblem of those sweet blessings of grace which come to the people of Christ through His having destroyed Satan the roaring lion, and all his works.

C. H. SPURGEON: What a type we have here of our Divine Lord and Master, Jesus, the conqueror of death and hell. He has destroyed the lion that roared upon us and upon Him…To each one of us who believe in Him, He gives the luscious food which He has prepared for us by the overthrow of our foes. He bids us come and eat that we may have our lives sweetened and our hearts filled with joy. To me, the comparison seems wonderfully apt and suggestive. I see our triumphant Lord laden with sweetness, holding it forth to all His brethren.

JOHN TRAPP (1601-1699): The sweet promises of grace are sweeter than honey.

RICHARD ROGERS (1550-1618): If the cause be sought why Samson propounded this riddle, I answer: It was a pleasant whetting of their wits―God prepared the honey in the body of lion―Samson made use of the works of God, which he considered and observed.  For to his great benefit he gathered a riddle, and raised thereby a question out of the work of God…So it behooves us to mark things that come to pass daily―which all fall out by God’s providence, and His dealing in and by them, that we may learn wisdom thereby, and take good by them.

MATTHEW HENRY (1662-1714): This riddle is applicable to many of the methods of divine providence and grace. When God, by an over-ruling providence, brings good out of evil to His church and people―when that which threatened their ruin turns to their advantage―when their enemies are made serviceable to them, and the wrath of men turns to God’s praise―then comes “meat out of the eater,” and “sweetness out of the strong.”

C. H. SPURGEON: Conflicts come to us when we are least prepared for them. Samson was walking in the vineyards of Timnath, thinking of anything but lions, and “Behold,” says the Scripture, “a young lion roared against him.”―By a young lion is not meant a whelp, but a lion in the fullness of its early strength and not yet slackened in its pace, or curbed in its fury by growing years. Fresh and furious, a young lion is the worst kind of beast that a man can meet with. Let us expect, as followers of Christ, to meet with strong temptations, fierce persecutions, and severe trials, which will lead to stern conflicts.

A. W. PINK (1886-1952): This riddle may be viewed as referring to the blessed results of affliction to the Lord’s children.

JOHN BUNYAN (1628-1688): Temptations, when we meet them at first, are as the lion that roared upon Samson; but if we overcome them, the next time we see them, we shall find a nest of honey within them.

RICHARD ROGERS: By this example we may learn that though the cross be as fearful when we see it coming toward us, as a bear or a lion is to meet with, yet the Lord who loveth us, as He did Samson, doth by His quickening grace hearten us against it, so as that we may find it to turn to our great good and benefit.

C. H. SPURGEON: All this is clear to the eyes of faith, which unriddles the riddle…Alas, when under deep depression the mind forgets all this, and is only conscious of its unutterable misery; the man sees the lion but not the honey in its carcase―but faith finds honey in the lion.

CHARLES BRIDGES (1794-1869): The slothful man saith, there is a lion without, I shall be slain in the streets, Proverbs 22:13. This sentence belongs to those who flinch from the cross. Real difficulties in the way to heaven exercise faith…There is a lion without. True. But hast thou forgotten the promise in the ways of God?―“Thou shalt tread upon the lion and adder; the young lion and the dragon shalt thou trample under feet,” Psalm 91:11-13.

JOHN GILL: Wherefore should I fear in the days of evil? Psalm 49:5. A saint has nothing to fear in the worst of times; which is a riddle to a natural man.

MATTHEW HENRY: Behold Samson’s riddle again unriddled―for we have [in Psalm 73] an account of the good improvement which [Asaph] made of that sore temptation with which he had been assaulted and by which he was almost overcome…many good lessons he learned from his temptation, his struggles with it, and his victories over it. Nor would God suffer His people to be tempted if His grace were not sufficient for them.

C. H. SPURGEON: “I remember the days of old,” Psalm 143:5.

When we see nothing new which can cheer us, let us think upon old things…Jehovah rescued His people in the ages which lie back, centuries ago; why should He not do the like again? We ourselves have a rich past to look back upon; we have sunny memories, sacred memories, satisfactory memories, and these are as flowers for the bees of faith to visit, from whence they may make honey for present use…God, who is the same today, as yesterday, will be the same tomorrow―It is His way! I want you, my dear Brother, to feel that if God has blessed you in the past, He will bless you still! You were helped—you can never forget it—you were helped right through. It was a severe crisis in your life and you were wonderfully carried over it. Does not this fact fill you with hope? There came another somewhat different trial, as different from the former trouble as a bear may be from a lion, but you were again helped—very remarkably helped. You have not forgotten it—you cannot forget it though your hair is gray. Are not such encouragements very many and very sweet?

 

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When in Doubt, What Should We Do? Consult our Privy Counsellors.

Posted on October 30, 2015 by The Editor

Psalm 119:24

Thy testimonies also are my delight and my counsellors.

JOHN GILL (1697-1771): The commandments of God, or His law, and the precepts of it, were [David’s] privy counsellors, with whom on all occasions he consulted.

THOMAS MANTON (1620-1677): Princes do nothing without the advice of their Privy Counsel. A child of God hath also his Privy Counsel―God’s testimonies…Alphonsus, king of Aragon, being asked who were the best counsellors, answered, “The dead,” meaning books, which cannot flatter, but do without partiality declare the truth. Now of all such dead counsellors, God’s testimonies have the pre-eminence.

MATTHEW HENRY (1662-1714): God’s testimonies will be the best counsellors both to princes and private persons. They are “the men of my counsel,” so the word is [in the original Hebrew].

THOMAS MANTON: A poor godly man, even when he is deserted of all, and hath nobody to plead for him, he hath his senate, and his council of state about him, the prophets and apostles, and other “holy men of God, that spake as they were moved by the Holy Ghost.”―he hath counsellors about him that tell him what is to be believed or done; and they are such counsellors as cannot err, as will not flatter him, nor applaud him in any sin, nor discourage or dissuade him from that which is good, whatever hazard it expose him to. And truly, if we be wise, we should choose such counsellors as these.

MATTHEW HENRY: There will be found more safety and satisfaction in consulting them than in the multitude of other counsellors.

C. H. MACKINTOSH (1820-1896): This is the book of books, let it not lie idle and unemployed.

THOMAS MANTON: To press us to this consulting with the Word of God, to make the testimonies of the Lord “the men of our counsel,” there are many qualifications and tempers of heart necessary.

First, the fear of God.

“What man is he that feareth the Lord: him shall he teach in the way that he shall choose,” Psalm 25:12.  He that is in doubt and perplexed, and would have counsel from God’s Word; who is the man that is like to have it?  He that feareth the Lord. There is a great suitableness between the qualification and the promise: partly, he that fears God hath a greater awe of the Word than others have, and is loath to do anything contrary to God’s will: he would know what is God’s mind in every particular case: “My heart standeth in awe of thy word,” Psalm 119:161. To offend God, and to balk at the direction of God’s Word, that is the greatest terror to him, greater than all other dangers.

MARY WINSLOW (1774-1854): Let the fear of God dwell richly in you.

EBENEZER ERSKINE (1680-1754): This is not a slavish fear of hell and vindictive wrath, for that is inconsistent with [a Christian’s] freedom from condemnation: but it is a filial fear of God as a Father, flowing from an affectionate regard to His authority, interposed in the commands of the law. Though [believers] be not afraid of being cast into hell―yet they have much reason to fear Him as a father Judge, lest he “visit their transgression with the rod, and their iniquity with stripes,” Psalm 89:32; for, pass who will unpunished, they shall not pass: “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities,” Amos 3:2.

WILLIAM BATES (1625-1699): Therefore, fear God with a fear of reverence.

THOMAS MANTON: Such a man is less apt to miscarry by the rashness and impetuous bent of carnal affections. And he that fears God, he aims at God’s glory rather than his own interest, and so is rather swayed by reasons of conscience and religion, than of carnal concernments. Many times the doubtfulness that is upon the spirit, is because of conflicts between lust and knowledge; our light is weakened by an inordinate affection to our own interests, otherwise we would soon come to the deciding of our case by the Word of God.

JOHN FLAVEL (1630-1691): Get the true fear of God upon your hearts: be really afraid of offending Him; God will not hide His mind from such a soul, Psalm  25:15: “The secret of the Lord is with them that fear him, and he will shew them his covenant.”

THOMAS MANTON: Now he that would know God’s mind in everything, this is the man whom God will direct…The second qualification is the meek: “The meek will he guide in judgment, and the meek will he teach his way,” Psalm 25:9. By the meek is meant a man who is humble, that will submit himself to God whatever condition He shall appoint.

JOHN TRAPP (1601-1699): Such as whose hearts are supple and soluble, tractable and teachable…Such as lie at His feet, and say, “Speak, Lord, for thy servant heareth.”

THOMAS MANTON: The third qualification mentioned in order to this, is a constant dependence upon God: “Trust in the Lord with all thine heart; and lean not unto thine own understanding.  In all thy ways acknowledge him, and he shall direct thy paths,” Proverbs 3:5,6. O! when a man is brought off this spiritual idolatry of making his own bosom to be his oracle, and his own heart to be his counsellor; when he doth in the poverty of his spirit humbly and entirely cast himself upon the help of God, and acknowledge Him in all his ways, then he shall see a clear direction what God would have him to do. You have another place to this purpose: “Cause me to know the way wherein I should walk: for I lift up my soul unto thee,” Psalm 143:8.

MATTHEW HENRY: All those who commit themselves to God shall be guided with His counsel, with the counsel both of His Word and of Spirit, the best counsellors―that is, those that are humble and low in their own eyes, that are distrustful of themselves, desirous to be taught, and honestly resolved to follow the divine guidance…We do not truly desire to know the mind of God if we do not fully resolve to comply with it once we do know it.

THOMAS MANTON: “If any man will do his will, he shall know of the doctrine whether it be of God,” John 7:17. A man does not know whether this opinion, or that, be according to God’s mind, when there are plausible pretenses on every side. He that maketh conscience of known truth, and walketh up to his light, and he that doth not search to satisfy curiosity, but out of a thorough resolution to obey and submit his neck to the yoke of Christ―whatever he shall find to be the way of Christ―that man shall know what is the way in times of controversy and doubtful uncertainty.

MATTHEW HENRY: Those and those only can expect to be taught of God, who are ready and willing to do as they are taught.  If any man will do His will, and be steadfastly resolved in the strength of His grace to comply with it, He shall know what His will is.

JOHN FLAVEL: If, therefore, in doubtful cases, you would discover God’s will, govern yourselves in your search after it by these rules.

 

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A Bible Text Loved by Libertines & Ignored by Pharisees

Posted on October 23, 2015 by The Editor

Matthew 7:1,2

Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

A. W. PINK (1886-1952): There are few verses quoted more frequently than the opening one of Matthew 7, and few less understood by those who are so ready to cite it and hurl it at the heads of those whom they ignorantly or maliciously suppose are contravening it. Let the servant of God denounce a man who is promulgating serious error, and there are those, boasting of their broadmindedness, who will say to him, “Judge not, that ye be not judged.”

ANDREW FULLER (1754-1815): This prohibition, like many others in our Lord’s discourse, if interpreted in its utmost latitude, would go to censure what is elsewhere commended.

J. C. RYLE (1816-1900): We must be careful not to strain [this sentence] beyond its proper meaning. It is frequently abused and misapplied by the enemies of true religion. It is possible to press the words of the Bible so far that they yield not medicine but poison.

MARTYN LLOYD-JONES (1899-1981): And there are people who are guilty of this―we must remember that if our interpretation of any one of these things contradicts the plain and obvious teaching of Scripture at another point, again it is obvious that our interpretation has gone astray. Scripture must be taken and compared with Scripture.

MATTHEW POOLE (1624-1679): Our Saviour must not be understood here prohibiting any judgment, which is elsewhere in holy writ allowed…Nor is all judgment of our neighbour’s actions with reference to him forbidden: how can we reprove him for his errors, or restore him that is fallen, without a previous judgment of his actions?

J. C. RYLE: When our Lord says “Judge not,” He does not mean that it is wrong, under any circumstances, to pass an unfavourable judgment on the conduct and opinions of others―nor yet does He mean that it is wrong to reprove the sins and faults of others until we are perfect and faultless ourselves. Such an interpretation would contradict other parts of Scriptures: and it would make it impossible to condemn error and false doctrine; it would debar any one from attempting the office of a minister or a judge. The earth would be “given into the hands of the wicked,” Job 9:24; heresy would flourish; wrong-doing would abound.

ANDREW FULLER: If we judge not truth and error, good and evil, we cannot embrace the one and avoid the other…Paul and Silas are supposed to have judged Lydia faithful ere they entered her house, Acts 16:15; and Peter did not scruple to tell the sorcerer that he “perceived him to be in the gall of bitterness, and in the bonds of iniquity,” Acts 8:23. We are not only allowed, but directed, even in this discourse, to judge of men, as of trees, by their fruit, verses 16-20. It is part of our duty as ministers to declare from God’s word that they who live after the flesh will die; and that they who are carried away by strong delusions and the belief of a lie are in the utmost danger of damnation. They may be displeased with us for thinking so hardly of them, and may allege this passage as a reproof to our presumption.

C. H. SPURGEON (1834-1892): You are not to judge, but you are not to act without judgment.

A. W. PINK: “Judge not” unmercifully. While on the one hand we are certainly not, as far too many today appear to think, obliged to regard one who holds fundamental error or one who is thoroughly worldly as a good Christian, yet on the other hand the law of charity requires us to put the best construction we can on doubtful actions…God does not require us to call darkness light or evil good―we are not to go about with our eyes closed nor wink at sin when we see it, yet it is equally wrong for us to hunt for something to condemn and seize upon every trifle and magnify molehills into mountains. We are not to make a man an offender for a word.

ANDREW FULLER: The judgment which Christ forbids is that which arises not from good-will and a faithful discharge of duty, but from a censorious spirit, which takes pleasure in thinking and speaking evil of those about us, puts the worst construction upon actions of doubtful motive, and is severe in detecting smaller faults in another, while blinded to far greater ones in ourselves. It stands opposed by Luke to a forgiving spirit, chapter 6:27. It is therefore the judgment of rancour, selfishness, and implacability.

MARTYN LLOYD-JONES: It is a self-righteous spirit. Self is always at the back of it, and it is always a manifestation of self-righteousness, a feeling of superiority, and a feeling that we are all right while others are not. That then leads to censoriousness, and a spirit that is always ready to express itself in a derogatory manner. And then, accompanying that, there is the tendency to despise others, to regard them with contempt.

MATTHEW HENRY (1662-1714): It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others; the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others.

MARTYN LLOYD-JONES: I am not only describing the Pharisees, I am describing all who have the spirit of the Pharisee.

C. H. SPURGEON: Some men seem to think God ordained them to be celestial hedgehogs or spiritual porcupines.

ANDREW FULLER: They would seem to be great enemies to sin, whereas, if this were the case, they would begin with their own. It is therefore nothing better than selfish rancour, under the mask of zeal and faithfulness…To deter us from this evil spirit and practice, we are given to expect that if we judge we “shall be judged,” and that “with what measure we mete it shall be measured to us again.”

C. H. SPURGEON: If you impute motives, and pretend to read hearts, others will do the same towards you. A hard and censorious behaviour is sure to provoke reprisals.

JOHN TRAPP (1601-1699): None are so shunned and censured as those that are most censorious.

ANDREW FULLER: Such is the ordinary course of things even in the present life. A censorious spirit towards others brings censure in abundance upon ourselves. Neither is it in this life only, nor chiefly, that such things will meet with a righteous retribution. If we go on condemning in this manner till death, we must expect to be condemned at a judgment-seat, from the decisions of which there is no appeal.

C. H. SPURGEON: Use your judgment, of course. But do not indulge the criticizing faculty upon others in a censorious manner, or as if you were set in authority, and had a right to dispense judgment among your fellows.

JOHN WESLEY (1703-1791): “With what measure ye mete, it shall be measured to you.”―Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us.

 

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