Death swallowed up in victory D. Moore, M. A. I. THE TEXT SETS CHRIST BEFORE US IN THE ATTITUDE OF A CONQUEROR OVER DEATH. "He shall swallow up death in victory," it is said, and again in Hosea, "O death, I will be thy plagues; O grave, I will be thy destruction"; whilst still more strikingly in Timothy, we read, "But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel." But what is the kind of death of which the advent of Christ was to be the swallowing up? Not spiritual death, for how many are lying under its power now — many who have seen the day of Christ — but who yet have neither rejoiced in its light, nor yielded to its power! Neither does it ever attain to His covenant undertakings to swallow up death eternal. This too has its permitted victims, as well as the death spiritual, the one being, in fact, both the sequence and the penalty of
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"My God R. Macculloch. Thou art my God, who hast invited me to sacred intercourse with Thee: who hast inclined me to surrender myself and all my concerns into Thy hands, and to choose Thee for my God. Thou art my Father, who hast nourished and brought me up among Thy children. Thou art my Friend, who hast loaded me with a rich profusion of favours. Thou art the Portion that I have chosen, in the possession of which I shall enjoy the most permanent felicity. Thou art my God, and therefore my happiness shall be complete. I humbly claim from Thy all-sufficiency the supply of all my wants; from Thy wisdom, direction and conduct; from Thy power, assistance and protection; from Thy love, refreshment and consolation; from Thy mercy, forgiveness and blessing; from Thy faithfulness, stability and support; and from Thy patience, forbearance and long suffering. I cheerfully resign myself and all my interests to Thy direction and disposal; and, with dutiful affection, I consecrate all my
As a fruit-tree, to be worth anything, brings forth fruit, so faith, to be real, brings forth works: good acts, holy deeds, right conduct, pious living. Faith without works is as dead as a skeleton; works without faith, as lifeless as a belted tree. What God hath joined, let no one put asunder. I fear, however, that sometimes our idea of what good works are, is erroneous. We are prone to regard only something religious, or something very great or conspicuous, as a good work. If some of us could only build a church, or endow a college or a theological seminary or a great hospital, or head a popular subscription list, we might think that we were doing a good work. And so we should be; if an object is good and the motive pure, and the love of man and of Christ pervade it, the act is a good work. But it does not require the condition of size to cause a deed to be holy. Dimension is not an essential property of things spiritual. Let us take the family. We have a way of speaking of our &quo
The remedy for the world's wickedness Hugh M'Neils, M. A. Consider the estimate here made of man's character and its cause. The language of the text is not that of David only, but of Christ, concerning the world around us. Man's transgression possessed a language which spoke to his heart, and what it said was this, "There is no fear of God before their eyes." Christ knew what the fear of God was, for "He was heard in that he feared"; not, indeed, with the selfish, slavish fear of punishment, which is incompatible with love, and impotent to secure obedience; but that holy, filial fear which is inseparable from love, and which is a comprehensive term for all that constitutes real religion in man. We know the power of this in man's character, its practical power in giving man victory over the world, and therefore when he saw the transgressions of men he knew that the cause was — "There is no fear of God." Then he goes to the root of t
Spiritual times and seasons J. C. Philpot. The work of grace upon the soul may be divided into two distinct operations of the Spirit of God upon the heart; the one is to break down the creature into nothingness and self-abasement before God; the other is to exalt the crucified Jesus as "God over all, blessed for ever" upon the wreck and ruin of the creature. And these two lessons the blessed Spirit writes with power upon every quickened vessel of mercy. 1. There is, then, "a time to kill" — that is, there is an appointed season in God's eternal counsels when the sentence of death is to be known and felt in the consciences of all His elect. That time cannot be hurried, or delayed. The hands of that clock, of which the will of God is the spring, and His decrees the pendulum, are beyond the reach of human fingers to move on or put back. The killing precedes the healing, and the breaking down goes before the building up; the elect weep before they laugh, and
The fall of the leaf H. Macmillan, D. D. At no period of the year are the sunsets so varied and beautiful as in autumn. The many-coloured woods of the year's eventide correspond to the many-coloured clouds of the sunset sky; and as the heavens burst into their brightest hues, and exhibit their loveliest transfigurations when the daylight is fading into the gloom of night, so the year unfolds its richest tints and its fairest charms when it is about to sink into the darkness and desolation of winter. The beauty of the autumnal tints is commonly supposed to be confined to the fading foliage of the trees. This is indeed the most obvious feature of the season — that which appeals to every eye, and reads its lesson to every heart. But nature here, as everywhere else, loves to reproduce in her smallest things the peculiarities of her greatest. It was a beautiful myth, created by the glowing imagination of the Greek poets, that the great god Pan, the impersonation of nature, wedded t
God's anger If you will only remove from that word "anger" the mere human associations which cleave to it, of passion on the one hand, and of a wish to hurl its object on the other, then you cannot, I think, deny to the Divine nature the possession of that passionless and unmalignant wrath without striking a fatal blow at the perfect purity of God. A God that does not hate evil, that does not flame out against it, using all the energies of His being to destroy it, is a God to whose character there cleaves the fatal suspicion of indifference to good, of moral apathy. If I have not a God to trust in that hates evil because He loveth righteousness, then "the pillared firmament itself were rottenness, and earth's base built on stubble"; nor were there any hope that this damnable thing that is killing and sucking the life-blood out of our spirits should ever be destroyed and cast aside. It is short-sighted wisdom, and it is cruel kindness, to tamper with the
RELIGIOUSNESS, OR A REVERENT FEAR OF GOD, IS THE BEST WISDOM. Because it brings a man to acquaintance with God. It teaches us how to converse with God rightly by true worship and obedience, and how to come to live with God for ever. II. THINGS OF GREATEST WORTH SHOULD BE OF GREATEST ACCOUNT WITH US. The affections should ever follow the judgment well informed. III. Irreligious persons are in God’s account the fools of the world. They want God’s fear, as natural fools want wisdom. IV. NONE DESPISE HEAVENLY WISDOM BUT SUCH AS KNOW NOT THE VALUE OF IT. The excellency of it is so great, that it would allure men to look after it, had they spiritual eyes to see it. Knowledge hath no enemy but an ignorant man. V. THEY THAT SLIGHT THE MEANS OF KNOWLEDGE SLIGHT KNOWLEDGE ITSELF. We account so in outward things. We ask sick men refusing physic if they make no account of their lives. Neglect of the means of grace is a real slighting of wisdom. (Francis Taylor.)
The “fear of the Lord” implies a right state of heart towards God, as opposed to the alienation of an unconverted man. Though the word is “fear,” it does not exclude a filial confidence and a conscious peace. What God is inspires awe; what God has done for His people commands affection. See here the centrifugal and centripetal forces of the moral world. “Knowledge” and “wisdom” are in effect synonymous--the best knowledge wisely used for the highest ends. The “fear of the Lord” is the foundation, “knowledge” is the imposed superstructure. He who does not reverentially trust in God knows nothing yet as he ought to know. His knowledge is partial and distorted. The knowledge of God--His character and plans, His hatred of sin, His law of holiness, His way of mercy--is more excellent than all that an unbelieving philosopher has attained. It is a knowledge more deeply laid, more difficult of attainment, more fruitful, and more comprehensive, than all that philosophers know. Men speak of the
We may find God’s hidden ones where possibly you would least think of looking for them, amongst those who are about us most--the children. I often think of Charles Lamb’s plaint over the wrongs and woes of children. 2. We may find God’s hidden ones amongst the struggling souls so plentifully to be met with in society. Society, as such, frequently seems as if it were impossible for it to believe in penitence or amendment, as if it were impossible for it to exercise forgiveness, or hope, or charity, What God thinks of these hard-pressed, sin-tormented souls; how He cares for those who fail in the crisis, who sink in the depths, who lose name and character, and heart and hope, do we not see in His revealer and interpreter to mankind, His best gift to the world, the Lord Jesus Christ? 3. We may find God’s hidden ones amongst the poorer, the obscurer, the unheard-of members of our Christian communities. Many a poor soul consigned to the free seats or the galleries loves the worship and wor
What is a "Christian"? One who holds membership in some earthly church? No! One who believes an orthodox creed? No! One who adopts a certain mode of conduct? No! What, then, is a Christian? He is one who has renounced self and received Christ Jesus as Lord (Col 2:6). He is one who takes Christ's yoke upon him and learns of Him who is "meek and lowly in heart" (Matthew 11:29). He is one who has been "called unto the fellowship of God's Son, Jesus Christ our Lord" (1 Cor 1:9). That is, fellowship in His obedience and suffering now, in His reward and glory in the endless future! There is no such thing as belonging to Christ—and living to please self. Make no mistake on that point— "Whoever does not bear his cross, and come after Me, cannot be My disciple," (Luke 14:27) said Christ. And again He declared, "But whoever shall [instead of denying himself] deny Me before men [not "unto" men: it is conduct, the walk whic
Whence came the tree from which the cross was made? What has become of the particles of which it was composed? What hands were employed in preparing this instrument of a cruel death? To such questions no answer can be given--and none is needed. The cross was a common mode of punishment among several nations, and among the Romans was reserved for the punishment of slaves and the vilest malefactors. It was never made use of by the Jews. If they had had the power of execution in their hands when Christ suffered, the punishment for the offence alleged against him would have been stoning. But by the ordering of divine Providence, our Lord was put to death in that way which was accursed , according to the Jewish law; for it was written, "Cursed is everyone who hangs on a tree." The death of Christ on the cross may well be reckoned mysterious, for it was at the same time a cursed and a blessed death . Christ was "made a curse for us," that he might deliver us fro
VICTORY through Jesus over the world. But the Lord adds—"Be of good cheer, I have overcome the world." Does not this show that the world is an enemy to the Lord, and to the Lord's people? and never so much an enemy, never to be so much dreaded, as when it comes in the guise of a friend. When it steals upon your heart, engrosses your thoughts; wins your affections, draws away your mind from God—then it is to be dreaded. When we can see the world in its true colors; when we can pass through the world as in it, but not of it; when we can be sweetly lifting up our hearts to the Lord, meditating upon his word, or sighing and crying unto him—there is little fear then of the world getting the conquest. But, when our eyes begin to drink it in; when our ears begin to listen to its voice; when our hearts become entangled in its fascinations; when our minds get filled with its anxieties; when our affections depart from the Lord, and cleave to the things of time and sense—then the
The spread of knowledge. Many are running to and fro, and knowledge is increasing. Nor is it knowledge of one kind, but of every kind, secular and sacred. It is, however, for the former that this age is specially distinguished. And Satan is putting forth his utmost resources of power and craft thus to lead men captive at his will. "The prince of all knowledge (as one wrote twenty years ago), where God is not known; of all power where God is not acknowledged; the bright archangel of the natural man, revealing himself in his angelic glories of natural knowledge, natural beauty, natural wisdom, and natural humanity." Thus does he play his part in this last age! Under these radiant disguises, he is bewildering the eyes of men, and persuading them that this diffusion of knowledge is the breaking of the millennial dawn. So specious are his counterfeits that it is hard to separate the real from the false, the precious from the vile; for when he thus comes forth as an angel of light
SPRING IS AN AWAKENING. So is the turning of a soul to God. It was a soul asleep; it is a soul awake. It is opening its eye on a new world, a new time, new thoughts, new possibilities, a blessed new life. II. SPRING IS A MANIFESTATION OF LIFE. How full, how manifold is this new life in a converted soul! Thoughts which came and went without God before, are now alive with God. Hear how the birds are singing in the actual woods! That is nothing to the song of a soul on whom the spring of a new life has descended. See how the verdure hastens to clothe the naked branches of the trees! That is nothing to the glory which decks the hitherto bare and dead powers of a converted soul. See how the fields are aglow with flowers! That is nothing to the beauties of holiness in a regenerated soul. Oh, the joy of spring! Oh, the better joys of conversion! Oh, the newness, the freshness, the deliciousness of the hum of the singing of birds! Oh, the more blessed newness, freshness, and deliciousness
THE MEDITATIONS OF A PIOUS MAN — HE MEDITATES ON GOD. Meditation is the action of the thoughts upon subjects which present themselves to the mind. As man is by nature, the quality of his thoughts is said to be evil. The Redeemer, when on earth, pointed out the connection existing between the heart and the deportment of life ( Matthew 12:34 ). 1. The pious man meditates upon the excellency of the Divine character. His holiness, His justice, His truth, His love, His mercy, His grace, His faithfulness, are all great parts in His infinite goodness. 2. The pious man meditates upon the works of God as they are seen in creation. Here every object has the mark of Divine power stamped upon it. These wonderful mountains, whose tops point to the clouds; these vales, these fields, and majestic forests; the whole of this earth which is beneath our feet, and the whole of yonder heavens which are above our heads, declare the glory of God, and show forth His handiwork. Now, a good man does not
And therefore, when you think your present trials that are come upon you far greater than you can bear, think withal of the glorious power of God that is at hand to help you. It is a great word that, ‘his glorious power,’—a greater attribute could not have been named or found out for our comfort,—and is a word of virtue, force, and power, to hearten to or against anything whatever. It is true thy present trial may be, and is, above that inward strength which serves and hath served hitherto to act thy graces in thy ordinary walkings with God, holily and sincerely. A child may by its ordinary strength he able to walk up and down a room by stools (suppose) supporting it, without any other extraordinary help; but if it be to go up a pair of stairs, the strength that enabled it to these lesser performances will not be sufficient thereunto; he must be carried and held up in the arms of one who is strong and mighty. And so it is here. That other part of our Christian obedience, the active l
But what they could not find in chemistry, is to be found in the gospel. Nature, however tortured in the furnace, could work no such miracle as they sought to wrest from her bosom; but grace freely and without constraint has worked and still daily works them. There is a medicine which in the hands of Jehovah-rophi, the great Physician Ex 15:26, cures all diseases and dispels all complaints. As David speaks--"Who heals all your diseases," Ps 103:3 And what is this "panacea?" The precious blood of Christ, which "cleanses from all sin." Is not sin a disease? And if this precious blood cleanse from all sin, must it not be a universal medicine, and all the more valuable as curing soul disease, which must be infinitely more deadly and destructive than any bodily malady? Disease struck down the alchemist amid his extracts and essences, and with all the more deadly stroke from his sacrificing his own health in the vain attempt to cure other's sickness. But ou