FISHERS OF MEN

"Jesus saw two brethren, casting a net into the sea: for they were fishers. And He saith unto them, Follow Me, and I will make you fishers of men."-- Mat_4:18-19.

IT IS thus that Christ adapts Himself to the understanding and the heart. He caught these fishermen with bait suited to them. Notice the undoubting certainty of His promise to make these two brothers fishers of men, casting their drag-net not into the waters of the sea of Galilee, but into the great ocean of humanity. How impossible it would have been to convince Peter then that within four years he would make the great haul of three thousand souls (Act_2:41). We never know what awaits us when we leave all to follow in obedience to the Master's Call!

"Follow Me!" Our Lord is always making this challenge (John_21:19-22). It means bearing the cross, but we must be willing to follow Christ until, like Him, we fall into the ground and die--die to our own ambitions, our love of power and influence, our own strength and gifts, that we may make way for God to work through us. We must learn not to obtrude ourselves, but to lie hidden. The first, the second, and the third condition of successful fishing is to be hidden from sight. The best line and bait for catching men are those where the human element is out of sight, and our one aim is to serve Christ's purpose, and to glorify Him.

There must be a leaving of our nets and boats, and even those who are nearest and dearest (Mat_4:20-23). It must have been something of a wrench for these brothers to leave their nets and fishing to follow Christ. But the attraction of His Personality prevailed. There is no difficulty in persuading men to surrender the lower and inferior article, if you can unfold to them the immense value of the Pearl of great price. Then they will gladly sell all that they have to buy it.



PRAYER

Jesus calls us: by Thy mercies,

Saviour, make us hear Thy call.

Give our hearts to Thine obedience,

Serve and love Thee best of all. AMEN.

I know My sheep, and am known of Mine

“I know My sheep, and am known of Mine.”

John_10:1-18

Those pretended shepherds who came not as the Scriptures had appointed were robbers seeking only their own advantage.

Jesus came according to prophecy, in the right and ordained manner.


John the Baptist knew Him and opened the door for Him.


Outside an eastern village there was a stone enclosure, within which the flocks of the inhabitants were penned at night. 


When the owner of any one of the flocks desired to lead forth his sheep the porter admitted him, and he soon separated his own sheep from the rest


The shepherd has only to call his own sheep, and they rise and follow. No one can deceive them; if a stranger were dressed in their shepherd’s clothes, they would detect him by his voice.


https://youtu.be/xFPqADMFAig


The elect of God were not duped, but waited till the true Christ came.


Best token of goodness! Noblest deed of love!


The false shepherds were all for gain, but Jesus loved us, and gave Himself for us.


Mutual knowledge exists between Jesus and his people. He never mistakes one of them, neither do they follow a pretender under the supposition that he is their Lord. Grace bestows discernment upon the saints, and they know their leader from all others.

The Gentiles were not folded, and were like stray sheep. They are now by grace united with the chosen Jews in one flock.


As God, our Lord Jesus held his life absolutely at his own disposal, and no power could compel him to die, but he became our sin-bearer, and for our sake the servant of the Father, and therefore, to carry out his office, he even laid down his life for us. Blessed be his glorious name for evermore.


Loving Shepherd of thy sheep,


Keep me, Lord, in safety keep;


Nothing can thy power withstand,


None can pluck me from thy hand.


Loving Shepherd, thou didst give


Thine own life that I might live;


May I love thee day by day,


Gladly thy sweet will obey.


Where thou lead me I go,


Walking in thy steps below;


Then before thy Father’s throne,


Jesus claim me for thy own.

“One thing I know.”

“One thing I know.”

John_9:24-41

24

Smooth words, but full of malice; they did not, however, deceive the resolute man to whom they were spoken.

25

That was enough for him, and he could not be beaten out of it. Surely the man who had opened eyes which had never seen the light before could not be a guilty person.

26-27

He turned from his defensive position and warmly assailed his questioners. They were so determined to cavil that he refused to go over his story again.

30-33

This was splendid reasoning. The man’s eyes were opened in more senses than one.

34

Railing and persecution are the old arguments of those who are silenced, but refuse to be convinced. We must expect such things just in proportion as our enemies feel the power of our words.

35

Happy is it for us that Jesus is sure to come to us when we are cast out by men for his sake.

38

Being no Socinian, the divinity of Jesus was clear to him, and he acted accordingly. If the eyes of Unitarians were opened, they also would worship Jesus.

39

The process is going on—the wise are made fools, and the fools are made wise. Men who boast of what they know have their folly rendered more conspicuous, while self-distrusting honest-minded confessors of their ignorance are taught of God. 

Lord, make us to be among those whose eyes rejoice in thy light.

40-41

If they really could not see, they might be excused, but, sinning against the light of which they boasted, they were guilty indeed.

To be sung or read



Light of the world, our eyes unseal,

Thy miracles in us recount;

Now on our eyelids place the clay,

And send us to Siloah’s fount.



Light of the world, our praises hear;

Thou hast our darkness turn’d to day.

Though foes may mock, we will not fear,

But all thy glorious work display.



‘Tis no surprising thing

That we should be unknown,

The Jewish world knew not their king,

God’s everlasting Son.



Though we endure the sneer

And jest of wicked men,

We’ll patient wait till Christ appear,

For He will come again.

CHRIST’S CAPTIVE.

2Co 2:12-17  

Now when I arrived at Troas [to preach] the good news (the Gospel) of Christ, a door of opportunity was opened for me in the Lord, 


Yet my spirit could not rest (relax, get relief) because I did not find my brother Titus there. So I took leave from them and departed for Macedonia. 


But thanks be to God, Who in Christ always leads us in triumph [as trophies of Christ's victory] and through us spreads and makes evident the fragrance of the knowledge of God everywhere, 


For we are the sweet fragrance of Christ [which exhales] unto God, [discernible alike] among those who are being saved and among those who are perishing: 


To the latter it is an aroma [wafted] from death to death [a fatal odor, the smell of doom]; to the former it is an aroma from life to life [a vital fragrance, living and fresh]. And who is qualified (fit and sufficient) for these things? [Who is able for such a ministry? We?] 


For we are not, like so many, [like hucksters making a trade of] peddling God's Word [shortchanging and adulterating the divine message]; but like [men] of sincerity and the purest motive, as [commissioned and sent] by God, we speak [His message] in Christ (the Messiah), in the [very] sight and presence of God.





 2 Corinthians 2:12-17





CHRIST’S CAPTIVE.


IN this passage the Apostle returns from what is virtually, if not formally, a digression, to the narrative which begins in 2Co_1:8 f., and is continued in 2Co_1:15 f. At the same time he makes a transition to a new subject, really though not very explicitly connected with what goes before - namely, his independent and divinely granted authority as an apostle. In the last verses of 2Co_2:1-17., and in 2Co_3:1-4, this is treated generally, but with reference in particular to the success of his ministry. He then goes on to contrast the older and the Christian dispensation, and the character of their respective ministries, and terminates the section with a noble statement of the spirit and principles with which he fulfilled his apostolic calling. (2Co_4:1-6)


Before leaving Ephesus, Paul had apparently made an appointment to meet Titus, on his return from Corinth, at Troas. He went thither himself to preach the Gospel, and found an excellent opportunity for doing so; but the non-arrival of his brother kept him in such a state of unrest that he was unable to make that use of it which he would otherwise have done. This seems a singular confession, but there is no reason to suppose that it was made with a bad conscience. Paul was probably grieved that he had not the heart to go in at the door which had been opened to him in the Lord, but he did not feel guilty. It was not selfishness which made him turn away, but the anxiety of a true pastor about other souls which God had committed to his care. "I had no relief for my spirit," he says; and the spirit, in his language, even though it be a constituent of man’s nature, is that in him which is akin to the divine, and receptive of it. That very element in the Apostle, in virtue of which he could act for God at all, was already preoccupied, and though the people were there, ready to be evangelized, it was beyond his power to evangelize them. His spirit was absorbed and possessed by hopes and fears and prayers for the Corinthians; and as the human spirit, even when in contact with the divine, is finite, and only capable of so much and no more, he was obliged to let slip an occasion which he would otherwise have gladly seized. He probably felt with all missionaries that it is as important to secure as to win converts; and ii the Corinthians were capable of reflection, they might reflect with shame on the loss which their sin had entailed on the people of Troas. The disorders of their willful community had engrossed the Apostle’s spirit, and robbed their fellow-men across the sea of an apostolic ministry. They could not but feel how genuine was the Apostle’s love, when he had made such a sacrifice to it; but such a sacrifice ought never to have been required.


When Paul could bear the suspense no longer, he said good-bye to the people of Troas, crossed the Thracian Sea, and advanced into Macedonia to meet Titus. He did meet him, and heard from him a full report of the state of matters at Corinth; (2Co_7:5 ff.) but here he does not take time to say so. He breaks out into a jubilant thanksgiving, occasioned primarily no doubt by the joyful tidings he had just received, but widening characteristically, and instantaneously, to cover all his apostolic work. It is as though he felt God’s goodness to him to be all of a piece, and could not be sensitive to it in any particular instance without having-the consciousness rise within him that he lived and moved and had his being in it. "Now to God be thanks, who always leads us in triumph in Christ."


The peculiar and difficult word in this thanksgiving is θριαμβευοντι. The sense which first strikes one as suitable is that which is given in the Authorized Version: "God which always causes us to triumph." Practically Paul had been engaged in a conflict with the Corinthians, and for a time it had seemed not improbable that he might be beaten; but God had caused him to triumph in Christ-that is, acting in Christ’s interests, in matters in which Christ’s name and honor were at stake, the victory (as always) had remained with him; and for this he thanks God. This interpretation is still maintained by so excellent a scholar as Schmiedel, and the use of θριαμβευειν in this transitive sense is defended by the analogy of μαθητευειν in Mat_28:19.


But appropriate as this interpretation is, there is one apparently fatal objection to it. There is no doubt that θριαμβευειν is here used transitively, but we have not to guess, by analogy, what it must mean when so used; there are other examples which fix this unambiguously. One is found elsewhere in St. Paul himself, (Col_2:15) where θριαμβευσας αυτους indubitably means "having triumphed over them." In accordance with this, which is only one out of many instances, the Revisers have displaced the old rendering here, and substituted for it, "Thanks be to God, which always leads us in triumph." The triumph here is God’s, not the Apostle’s; Paul is not the soldier who wins the battle, and shouts for victory, as he marches in the triumphal procession; he is the captive who is led in the Conqueror’s train, and in whom men see the trophy of the Conqueror’s power. When he says that God always leads him in triumph in Christ, the meaning is not perfectly obvious. He may intend to define, as it were, the area over which God’s victory extends. In everything which is covered by the name and authority of Christ, God triumphantly asserts His power over the Apostle. Or, again, the words may signify that it is through Christ that God’s victorious power is put forth. These two meanings, of course, are not inconsistent; and practically they coincide.


It cannot be denied, I think, if this is taken quite rigorously, that there is a certain air of irrelevance about it. It does not seem to be to the purpose of the passage to say that God always triumphs over Paul and those for whom He speaks, or even that He always leads them in triumph. It is this feeling, indeed, which mainly influences those who keep to the rendering of the Authorized Version, and regard Paul as the victor. But the meaning of θριαμβευοντι is not really open to doubt, and the semblance of irrelevance disappears if we remember that we are dealing with a figure, and a figure which the Apostle himself does not press. Of course in an ordinary triumph, such as the triumph of Claudius over Caractacus, of which St. Paul may easily have heard, the captives had no share in the victory; it was not only a victory over them, but a victory against them. But when God wins a victory over man, and leads his captive in triumph, the captive too has an interest in what happens; it is the beginning of all triumphs, in any true sense, for him. If we apply this to the case before us, we shall see that the true meaning is not irrelevant. Paul had once been the enemy of God in Christ; he had fought against Him in his own soul, and in the Church which he persecuted and wasted. The battle had been long and strong; but not far from Damascus it had terminated in a decisive victory for God. There the mighty man fell, and the weapons of his warfare perished. His pride, his self-righteousness, his sense of superiority to others and of competence to attain to the righteousness of God, collapsed for ever, and he rose from the earth to be the slave of Jesus Christ. That was the beginning of God’s triumph over him; from that hour God led him in triumph in Christ. But it was the beginning also of all that made the Apostle’s life itself a triumph, not a career of hopeless internal strife, such as it had been, but of unbroken Christian victory. This, indeed, is not involved in the mere word θριαμβευοντι, but it is the real thing which was present to the Apostle’s mind when he used the word. When we recognize this, we see that the charge of irrelevance does not really apply; while nothing could be more characteristic of the Apostle than to hide himself and his success in this way behind God’s triumph over him and through him.


Further, the true meaning of the word, and the true connection of ideas just explained, remind us that the only triumphs we can ever have, deserving the name, must begin with God’s triumph over us. This is the one possible source of joy untroubled. We may be as selfish as we please, and as successful in our selfishness; we may distance all our rivals in the race for the world’s prizes; we may appropriate and engross pleasure, wealth, knowledge, influence; and after all there will be one thing we must do without-the power and the happiness of thanking God. No one will ever be able to thank God because he has succeeded in pleasing himself, be the mode of his self-pleasing as respectable as you will; and he who has not thanked God with a whole heart, without misgiving and without reserve, does not know what joy is. Such thanksgiving and its joy have one condition: they rise up spontaneously in the soul when it allows God to triumph over it. When God appears to us in Jesus Christ, when in the omnipotence of His love and purity and truth He makes war upon our pride and falsehood and lusts, and prevails against them, and brings us low, then we are admitted to the secret of this apparently perplexing passage; we know how natural it is to cry, "Thanks be unto God who in His victory over us gives us the victory! Thanks be to Him who always leads us in triumph!" It is out of an experience like this that Paul speaks; it is the key to his whole life, and it has been illustrated anew by what has just happened at Corinth.


But to return to the Epistle. God is described by the Apostle not only as triumphing over them (i.e., himself and his colleagues) in Christ, but as making manifest through them the savor of His knowledge in every place. It has been questioned whether "His" knowledge is the knowledge of God or of Christ. Grammatically, the question can hardly be answered; but, as we sere from 2Co_4:6, the two things which it proposes to distinguish are really one: what is manifested in the apostolic ministry is the knowledge of God as He is revealed in Christ. But why does Paul use the expression "the savor of His knowledge?" It was suggested probably by the figure of the triumph, which was present to his mind in all the detail of its circumstances. Incense smoked on every altar as the victor passed through the streets of Rome; the fragrant steam floated over the procession, a silent proclamation of victory and joy. But Paul would not have appropriated this feature of the triumph, and applied it to his ministry, unless he had felt that there was a real point of comparison, that the knowledge of Christ which he diffused among men, wherever he went, was in very truth a fragrant thing. True, he was not a free man; he had been subdued by God, and, made the slave of Jesus Christ; as the Lord of glory went forth conquering and to conquer, over Syria and Asia and Macedonia and Greece, He led him as a captive in the triumphal march of His grace; he was the trophy of Christ’s victory; every one who saw him saw that necessity was laid upon Him; but what a gracious necessity it was! "The love of Christ constraineth us." The captives who were dragged in chains behind a Roman chariot also made manifest the knowledge of their conqueror; they declared to all the spectators his power and his pitilessness; there was nothing in that knowledge to suggest the idea of a fragrance like incense. But as Paul moved through the world, all who had eyes to see saw in him not only the power, but the sweetness of God’s redeeming love. The mighty Victor made manifest through Him, not only His might, but His charm, not only His greatness, but His grace. It was a good thing, men felt, to be subdued and led in triumph like Paul; it was to move in an atmosphere perfumed by the love of Christ, as the air around the Roman triumph was perfumed with incense, The Apostle is so sensible of this that he weaves it into his sentence as an indispensable part of his thought; it is not merely the knowledge of God which is made manifest through him as he is led in triumph, but that knowledge as a fragrant, gracious thing, speaking to every one of victory and goodness and joy.


The very word "savor," in connection with the "knowledge" of God in Christ, is full of meaning. It has its most direct application, of course, to preaching. When we proclaim the Gospel, do we always succeed in manifesting it as a savor? Or is not the savor-the sweetness, the winsomeness, the charm and attractiveness of it-the very thing that is most easily left out? Do we not catch it sometimes in the words of others, and wonder that it eludes our own? We miss what is most characteristic in the knowledge of God if we miss this. We leave out that very element in the Evangel which makes it evangelic, and gives it its power to subdue and enchain the souls of men. But it is not to preachers only that the word "savor" speaks; it is of the widest possible application. Wherever Christ is leading a single soul in triumph, the fragrance of the Gospel should go forth; rather, it does go forth, in proportion as His triumph is complete. There is sure to be that in the life which will reveal the graciousness as well as the omnipotence of the Savior. And it is this virtue which God uses as His main witness, as His chief instrument, to evangelize the world. In every relation of life it should tell. Nothing is so insuppressible, nothing so pervasive, as a fragrance. The lowliest life which Christ is really leading in triumph will speak infallibly and persuasively for Him. In a Christian brother or sister, brothers and sisters will find a new strength and tenderness, something that goes deeper than natural affection, and can stand severer shocks; they will catch the fragrance which declares that the Lord in His triumphant grace is there. And so in all situations, or, as the Apostle has it, "in every place." And if we are conscious that we fail in this matter, and that the fragrance of the knowledge of Christ is something to which our life gives no testimony, let us be sure that the explanation of it is to be found in self-will. There is something in us which has not yet made complete surrender to Him, and not till He leads us unresistingly in triumph will the sweet savor go forth.


At this point the Apostle’s thought is arrested by the issues of his ministry, though he carries the figure of the fragrance, with a little pressure, through to the end. In God’s sight, he says, or so far as God is concerned, we are a sweet savor of Christ, a perfume redolent of Christ, in which He cannot but take pleasure. In other Words, Christ proclaimed in the Gospel, and the ministries and lives which proclaim Him, are always a joy to God. They are a joy to Him, whatever men may think of them, alike in them that are being saved and in them that are perishing. To those who are being saved, they are a savor "from life to life"; to those who are perishing, a savor "from death to death." Here, as everywhere, St. Paul contemplates these exclusive opposites as the sole is, sues of man’s life, and of the Gospel ministry. He makes no attempt to subordinate one to the other, no suggestion that the way of death may ultimately lead to life, much less that it must do so. The whole solemnity of the situation, which is faced in the cry "And who is sufficient for these things?" depends on the finality of the contrast between life and death. These are the goals set before men, and those who are being saved and those who are perishing are respectively on their way to one or the other. Who is sufficient for the calling of the Gospel ministry, when such are the alternatives involved in it? Who is sufficient, in love, in wisdom, in humility, in awful earnestness, for the duties of a calling the issues of which are life or death forever?


There is considerable difficulty in the sixteenth verse, partly dogmatic, partly textual. Commentators so opposite in their bias as Chrysostom and Calvin have pondered and remarked upon the opposite effects here ascribed to the Gospel. It is easy to find analogies to these in nature. The same heat which hardens clay melts iron. The same sunlight which gladdens the healthy eye tortures that which is diseased. The same honey which is sweet to the sound palate is nauseous to the sick; and so on. But such analogies do not explain anything, and one can hardly see what is meant by calling them illustrations. It remains finally inexplicable that the Gospel, which appeals to some with winning irresistible power, subduing and leading them in triumph, should excite in others a passion of antipathy which nothing else could provoke. This remains inexplicable, because it is irrational. Nothing that can be pointed to in the universe is the least like a bad heart closing itself against the love of Christ, like a bad man’s will stiffening into absolute rigidity against the will of God. The preaching of the Gospel may be the occasion of such awful results, but it is not their cause. The God whom it proclaims is the God of grace; it is never His will that any should perish-always that all should be saved. But He can save only by subduing; His grace must exercise a sovereign power in us, which through righteousness will lead to life everlasting. (Rom_5:21) And when this exercise of power is resisted, when we match our self-will against the gracious saving will of God, our pride, our passions, our mere sloth, against the soul-constraining love of Christ; when we prevail in the war which God’s mercy wages with our wickedness, -then the Gospel itself may be said to have ministered to our ruin; it was ordained to life, and we have made it a sentence of death. Yet even so, it is the joy and glory of God; it is a sweet savor to Him, fragrant of Christ and His love.


The textual difficulty is in the words εκ θανατου εις θανατον, and εκ ζωης εις ζωην. These words are rendered in the Revised Version "from death to death," and "from life to life." The Authorized Version, following the "Textus Receptus," which omits ejk in both clauses, renders "a savor of death unto death," and "of life unto life." In spite of the inferior MS. support, the "Textus Receptus" is preferred by many modern scholars-e.g., Heinrici, Schmiedel, and Hofmann. They find it impossible to give any precise interpretation to the better attested reading, and an examination of any exposition which accepts it goes far to justify them. Thus Professor Beet comments: "From death for death: (comp. Rom_1:17) a scent proceeding from, and thus revealing the presence of, death; and, like malaria from a putrefying corpse, causing death. Paul’s labors among some men revealed the eternal death which day by day cast an ever-deepening shadow upon them [this answers το οσμητου]; and by arousing in them increased opposition to God, promoted the spiritual mortification which had already begun" [this answers to οσμη εκ θανατου]. Surely it is safe to say that nobody in Corinth could ever have guessed this from the words. Yet this is a favorable specimen of the interpretations given. If it were possible to take εκ θανατου εις θανατον and εκ ζωης εις ζωην, as Baur took εκ πιστεως εις πιστον in Rom_1:17, that would be the simplest way out of the difficulty, and quite satisfactory. What the Apostle said would then be this: that the Gospel which he preached, ever good as it was to God, had the most opposite characters and effects among men, -in some it was death from beginning to end, absolutely and unmitigatedly deadly in its nature and workings; in others, again, it was life from beginning to end-life was the uniform sign of its presence, and its invariable issue. This also is the meaning which we get by omitting εκ: the genitives ζωης and θανατου are then adjectival, -a vital fragrance, with life as its element and end; a fatal fragrance, the end of which is death. This has the advantage of being the meaning which occurs to an ordinary reader; and if the critically approved text, with the repeated εκ, cannot bear this interpretation, I think there is a fair case for defending the received text on exegetical grounds. Certainly nothing but the broad impression of the received text will ever enter the general mind.


The question that rises to the Apostle’s lips as he confronts the solemn situation created by the Gospel is not directly answered. "Who is sufficient for these things? Who? I say. For we are not as the many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God, we speak in Christ." Paul is conscious as he writes that his awful sense of responsibility as a preacher of the Gospel is not shared by all who exercise the same vocation. To be the bearer and the representative of a power with issues so tremendous ought surely to annihilate every thought of self; to let personal interest intrude is to declare oneself faithless and unworthy. We are startled to hear from Paul’s lips what at first sight seems to be a charge of just such base self-seeking laid against the majority of preachers. "We are not as the many, corrupting the Word of God." The expressive word rendered here "corrupting" has the idea of self-interest, and especially of petty gain, at its basis. It means literally to sell in small quantities, to retail for profit. But it was specially applied to tavern-keeping, and extended to cover all the devices by which the wine-sellers in ancient times deceived their customers. Then it was used figuratively, as here; and Lucian, e.g., speaks of philosophers as selling the sciences, and in most cases (οι πολλοι: a curious parallel to St. Paul), like tavern-keepers, "blending, adulterating, and giving bad measure." It is plain that there are two separable ideas here. One is that of men qualifying the Gospel, infiltrating their own ideas into the Word of God, tempering its severity, or perhaps its goodness, veiling its inexorableness, dealing in compromise. The other is that all such proceedings are faithless and dishonest, because some private interest underlies them. It need not be avarice, though it is as likely to be this as anything else. A man corrupts the Word of God, makes it the stock-in-trade of a paltry business of his own, in many other ways than by subordinating it to the need of a livelihood. When he exercises his calling as a minister for the gratification of his vanity, he does so. When he preaches not that awful message in which life and death are bound up, but himself, his cleverness, his learning, his humor, his fine voice even or fine gestures, he does so. He makes the Word minister to him, instead of being a minister of the Word; and that is the essence of the sin. It is the same if ambition be his motive, if he preaches to win disciples to himself, to gain an ascendancy over souls, to become the head of a party which will bear the impress of his mind. There was something of this at Corinth; and not only there, but wherever it is found, such a spirit and such interests will change the character of the Gospel. It will not be preserved in that integrity, in that simple, uncompromising, absolute character which it has as revealed in Christ. Have another interest in it than that of God, and that interest will inevitably color it. You will make it what it was not, and the virtue will depart from it.


In contrast with all such dishonest ministers, the Apostle represents himself and his friends speaking "as of sincerity." They have no mixture of motives in their work as evangelists; they have indeed no independent motives at all: God is leading them in triumph, and proclaiming His grace through them. It is He who prompts every word (ως εκ θεου). Yet their responsibility and their freedom are intact. They feel themselves in His presence as they speak, and in that presence they speak "in Christ." "In Christ" is the Apostle’s mark. Not in himself apart from Christ, where any mixture of motives, any process of adulteration, would have been possible, but only in that union with Christ which was the very life of his life, did he carry on his, evangelistic work. This was his final security, and it is still the only security, that the Gospel can have fair play in the world.

Christian Music

9Days of Christian Training

Your Lord is very jealous of your love, O believer

“God is jealous.”

- Nah_1:2

Your Lord is very jealous of your love, O believer. Did He choose you? He cannot bear that you should choose another. Did He buy you with His own blood? He cannot endure that you should think that you are your own, or that you belong to this world. He loved you with such a love that He would not stop in heaven without you; He would sooner die than you should perish, and He cannot endure that anything should stand between your heart’s love and Himself. He is very jealous of your trust. He will not permit you to trust in an arm of flesh. He cannot bear that you should hew out broken cisterns, when the overflowing fountain is always free to you. When we lean upon Him, He is glad, but when we transfer our dependence to another, when we rely upon our own wisdom, or the wisdom of a friend-worst of all, when we trust in any works of our own, he is displeased, and will chasten us that He may bring us to Himself. He is also very jealous of our company. There should be no one with whom we converse so much as with Jesus. To abide in Him only, this is true love; but to commune with the world, to find sufficient solace in our carnal comforts, to prefer even the society of our fellow Christians to secret intercourse with Him, this is grievous to our jealous Lord. 

He would fain have us abide in Him, and enjoy constant fellowship with Himself; and many of the trials which He sends us are for the purpose of weaning our hearts from the creature, and fixing them more closely upon Himself. 

Let this jealousy which would keep us near to Christ be also a comfort to us, for if He loves us so much as to care thus about our love we may be sure that He will suffer nothing to harm us, and will protect us from all our enemies. 

Oh that we may have grace this day to keep our hearts in sacred chastity for our Beloved alone, with sacred jealousy shutting our eyes to all the fascinations of the world!

“I will sing of mercy and judgement.”

- Psa_101:1

Faith triumphs in trial. When reason is thrust into the inner prison, with her feet made fast in the stocks, faith makes the dungeon walls ring with her merry notes as she cries, “I will sing of mercy and of judgement. Unto thee, O Lord, will I sing.” Faith pulls the black mask from the face of trouble, and discovers the angel beneath. Faith looks up at the cloud, and sees that

“‘Tis big with mercy and shall break

In blessings on her head.”

There is a subject for song even in the judgments of God towards us. For, first, the trial is not so heavy as it might have been; next, the trouble is not so severe as we deserved to have borne; and our affliction is not so crushing as the burden which others have to carry. Faith sees that in her worst sorrow there is nothing penal; there is not a drop of God’s wrath in it; it is all sent in love. Faith discerns love gleaming like a jewel on the breast of an angry God. Faith says of her grief, “This is a badge of honour, for the child must feel the rod”; and then she sings of the sweet result of her sorrows, because they work her spiritual good. Nay, more, says Faith, “These light afflictions, which are but for a moment, work out for me a far more exceeding and eternal weight of glory.” So Faith rides forth on the black horse, conquering and to conquer, trampling down carnal reason and fleshly sense, and chanting notes of victory amid the thickest of the fray.

“All I meet I find assists me

In my path to heavenly joy:

Where, though trials now attend me,

Trials never more annoy.

“Blest there with a weight of glory,

Still the path I’ll ne’er forget,

But, exulting, cry, it led me

To my blessed Saviour’s seat.”