RELIGIOUS MEDITATION

An Essay on  Psalm 104:34

Part Two

By William Greenough Thayer Shedd; Edited by Doktor Riktor Von Zhades

Psalm 104:34 " My meditation of Him shall be sweet." 

There are fluctuations in the Christian's faith and sense of God. He needs to school and train himself in this reference. God himself has appointed instrumentalities by which to keep the knowledge of himself pure, clear, and bright in the souls of his children, " until the day break and the shadows flee away;" and among them is the habit of devout reflection upon his being and attributes.

The uses of religious meditation upon God, to which we are urged by both the precept and the example of the Psalmist, may be indicated in the three following propositions:  Meditation upon God is a lofty and elevating act, because God is infinite in his being and perfections.  It is a sanctifying act, because God is holy in his nature and attributes.  It is a blessed act of the mind, because God is infinitely blessed, and communicates of his fulness of joy to all who contemplate it.

In the first place, meditation upon God is a high and elevating mental act, because of the immensity of the Object. "Behold the heaven of heavens cannot contain thee," said the awe-struck Solomon. "God is a most pure spirit, immutable, immense," says the Creed. Reflection upon that which is infinite tends of itself to enlarge and ennoble. Meditation upon that which is immense produces a lofty mood of mind. This is true even of merely material immensity. He who often looks up into the firmament, and views the great orbs that fill it, and the great movements that take place in it, will come to possess a spirit akin to this material grandeur—for the astronomical spirit is a lofty one—while he who keeps his eyes upon the ground, and looks at nothing but his little plot of earth, and his own little life with its little motions, will be apt to possess a spirit grovelling like the things he lives among, and mean like the dirt he treads upon. Says the thoughtful and moral Schiller:1 "The vision of unlimited distances and immeasurable heights, of the great ocean at his feet and the still greater ocean above him, draws man's spirit away from the narrow sphere of sense, and from the oppressive stricture of physical existence. A. grander rule of measurement is held out to him in the simple majesty of Nature, and environed by her great forms he can no longer endure a little and narrow way of thinking. Who knows how many a bright thought and heroic resolve, which the student's chamber or the academic hall never would have originated, has been started out by this lofty struggle of the soul with the great spirit of Nature; who knows whether it is not in part to be ascribed to a less frequent intercourse with the grandeur of the material world, that the mind of man in cities more readily stoops to trifles, and is crippled and weak, while the mind of the dweller

RELIGIOUS MEDITATION

An Essay on  Psalm 104:34

Part One

By William Greenough Thayer Shedd; Edited by Doktor Riktor Von Zhades

Psalm 104:34 " My meditation of Him shall be sweet." 

There is no being with whom man stands in such close and important relations as with the invisible God, and yet there is no being with whom he finds it so difficult to have communication. The earth he can see and touch. His fellow-man he can look in the eye and speak to. But "no man hath seen God at any time." Century after century passes by, and the Highest utters no voice that is audible to the outward ear. Thousands and millions of human supplications are sent up to Him who dwells in the heavens, but the heavens are not rent, no deity comes down, and no visible sign is made. The skies are silent. The impenetrable vail between man's body and God's spirit is not withdrawn even for an instant.

As this continues to be the case generation after generation, and century after century, it is natural that those who know of nothing but an external and visible communication between themselves and their Maker should become sceptical concerning his actual existence. Like the pagan idolater, they demand a God who can be seen and handled. Like him, too, they hanker after prodigies and wonders, and desire to be put into palpable communication with the Celestial Powers. "This generation seeketh after a sign." It is not surprising, consequently, that the natural man, finding no response to his passionate and baffled attempts to penetrate the invisible and eternal by the method of the five senses, falls into unbelief, and concludes in his heart that a deity who never shows himself has no real being.

Thus the natural tendency of all men who hold no prayerful and spiritual communication with their Maker is to atheism, so long as they live in a world where he makes no external displays of his person and his presence. A time is indeed coming, when an outward vision of God will break upon them so palpable and evident that they will call upon the rocks and mountains to cover them from it; but until that time they are liable to a scepticism which often renders it difficult, even when they make some efforts to the contrary, to believe that there is a God.

But the child of God—the believing, the spiritual, the prayerful man—is delivered from this atheism. For he knows of an intercourse with his Maker, which, though unattended by signs and wonders, by palpability and tangibility for the bodily senses, is as real and convincing as anything outward or visible can be. He has experienced the forgiveness of sin, and found the disquieting remorse of his soul displaced by the peace of God in his conscience, and the love of God in his heart. He has known the doubts and fears of a sick bed to give way before God's inward assurance of mercy and acceptance. He has been in a horror of great mental darkness, and into that black void of his soul God has suddenly made a precious promise, or a comforting truth of his word, to shine out clear, distinct, and glittering, like a star shooting up into a midnight sky. He has had love, and peace, and joy, and the whole throng of devout and spiritual affections, flow in currents through his naturally hard and parched soul, at the touch of a Spirit, at the breath of a Being, not of earth or of time. And perhaps more convincing than all, he has offered up prayers and supplications, with strong crying and tears, for a strength that was not in himself but which he must get or die, for a blessing that his hungry famine struck soul must obtain or be miserable, and has been heard in that he feared. Thus the Christian's belief in the Divine existence is a vital one. In a higher sense than that of the poet, it is "felt in the blood, and felt along the heart." It is part and particle of his consciousness, waning only as his religious experience wanes, and dying only when that deathless thing shall die.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 7:35

35 But wisdom is justified of all her children

Brethren:

That is, Christ, who is the wisdom of God, and who acted the wise part, in behaving in such a free manner with all sorts of men, and even with publicans and sinners, whereby he became useful to their souls, called them to repentance, converted and saved them: and these are his children, which were given him by the Father; for whose sake he partook of flesh and blood, and whom he redeemed, that they might receive the adoption of children; and to whom, believing in him, he gives power to become the children of God: and these justify him from all such scandalous imputations, and by their lives and conversations show, that the doctrine of Christ is not a licentious one, or leads to libertinism, and indulges men in their carnal sensual lusts and pleasures; but, on the contrary, teaches them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly: the word "all", is inserted by Luke, which is not in Matthew; signifying, that this is the uersal sense and practice of all the real offspring of Christ, the sons of wisdom, who are wise to do good.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 7:9

9 When Jesus heard these things, he marveled at him, and turned him, and said to the people that followed him, I say unto you, I have not found so great faith, no not in Israel.

Brethren:

I have not found so great faith, no not in Israel

That is, among the people of Israel: so the Arabic version reads it, "in any of Israel"; and the Persic, "among the children of Israel"; and is to be understood, not of the patriarchs and prophets, and other eminent believers, which were in Israel formerly; but of the men of the then present generation, his mother and his apostles being excepted: though it may be questioned, whether the apostles themselves as yet, had expressed such a strong faith in him, as this man: or it may have a particular respect to them in Israel, who had applied to him for healing, and had been healed by him; that he had not met with and observed any such expression of faith, in his divine power from them, as this centurion had delivered. And it was the more remarkable, that it came from a Gentile, and from a soldier too: but as great as it was, he did not exceed it; he did not ascribe more to Christ than was proper, and which, by the way, is a clear proof of our Lord's divinity: for had he not been truly God, he would have rebuked, and not have commended this man's faith in him: who ascribed that power to him, which is peculiar to God: he is so far from finding fault with him, for thinking or speaking so highly of him, that he praises him for it, and prefers his faith in him, to any instance of it he had met with among the Israelites; who yet had far greater advantages of knowing him, and believing in him. 

Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of the power and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ’s mighty works were done, Matthew 11:23 . Now observe; the centurion’s servant that was sick was dear to his master, It was the praise of the servant that by his diligence and faithfulness, and a manifest concern for his master and his interest, as for himself and for his own, he recommended himself to his master’s esteem and love. Servants should study to endear themselves to their masters. It was likewise the praise of the master that, when he had a good servant, he knew how to value him. Many masters, that are haughty and imperious, think it favour enough to the best servants they have not to rate them, and beat them, and be cruel to them, whereas they ought to be kind to them, and tender of them, and solicitous for their welfare and comfort. The master, when he heard of Jesus, was for making application to him, v. 3. Masters ought to take particular care of their servants when they are sick, and not to neglect them.

This centurion begged that Christ would come and heal his servant. We may now, by faithful and fervent prayer, apply ourselves to Christ in heaven, and ought to do so, when sickness is in our families; for Christ is still the great Physician. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam. The elders of the Jews were hearty intercessors for the centurion: They besought him instantly  were very urgent with him, pleading for the centurion that which he would never have pleaded for himself, that he was worthy for whom he should do this. If any Gentile was qualified to receive such a favour, surely he was. The centurion said, I am not so much as worthy of a visit  but the elders of the Jews thought him worthy of the cure; thus honour shall uphold the humble in spirit. Let another man praise thee, and not thy own mouth.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 6:45

45 A good man out of the good treasure of his heart bringeth forth good; and an evil man out of the evil treasure of his heart bringeth forth evil: for of the abundance of the heart his mouth speaketh.

Brethren:

This is again mentioned in the Gospel of Matthew in chapter 12, wherein our Saviour speaks upon the love of a person towards what he or she values the most; that is to say God (and the blessings of His providence), or the things of this world. He defines and draws a line rightly discerning what is considered good and evil, righteous and unrighteous. John Gill writes on these chapters the following.

"A good man", is a regenerated man, one that is renewed by the Spirit of God, a believer in Christ, a sincere lover of him, and one that follows him, wheresoever he goes, and who has the grace of God implanted in him: for "the good treasure the heart", is not what he is naturally possessed of, but what is put into him: and is no other than the superabundant grace of God, or that grace for grace, which he has received out of Christ's fulness, and the rich experience of it he is blessed with: and may well be called a "treasure"; for as a treasure is a collection of riches, so this consists of various graces, each of which is more precious than gold, silver, and precious stones; a "good" one, both from the quality and quantity of it; and "of the heart", though this is left out in many copies, from the seat and subject of it; and out of this the gracious man.

The "evil man", is a man as he was born; who is wholly flesh, carnal, and in a state of nature; destitute of the Spirit, and having no principle of grace in him: "the evil treasure", is the corruption of his nature, the desperate wickedness of his heart; and those swarms of lusts, and all manner of sin that dwell there; from whence are continually proceeding evil and corrupt communications, which not only defile himself, but others; and among the rest, not only vain words and unprofitable talk, but blasphemies against God, Christ, and the blessed Spirit; all which men will be accountable for another day.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 5:32

32 I came not to call the righteous, but sinners to repentance.

Brethren:

Herein we find the entirety of the Gospel of Christ in summation. The calling of all sinners to repentance. If you recall we spoke the other day of one of Satan’s greatest lies, that being one wherein he says we are not worthy to be called God’s children, yet today we’ve read how the Lord our Redeemer has refuted that lie by noting that all are sinners and are in need of salvation through Him. 

The Scribes and Pharisees were in their own apprehension, and in the esteem of others, who trusted in themselves, that they were righteous, and submitted not to the righteousness of Christ: these Christ came not to call by his grace, and therefore did not associate himself with them: but sinners to repentance; such as the publicans, and others, with them, were; and therefore he was chiefly with such, and chose to be among them: these he not only called to repentance by the outward ministry of the word, but brought them to it; he having power to bestow the grace of repentance, as well as to call to the duty of it. 

That these publicans and sinners were sick persons, and needed his company and assistance; but that they, the Scribes and Pharisees, were whole, and in good health, in their own esteem, and so wanted no relief; and therefore ought not to take it amiss, that he attended the one, and not the other. These words give a general view of mankind, in their different sentiments of themselves and of Christ; and of the usefulness of Christ to one sort, and not another. There are some that cry up the power of man's freewill, and plead for the strength and purity of human, nature, and extol its excellencies and abilities; and it is no wonder that these see no need of Christ, either for themselves or others. They depreciate his offices, reject his righteousness, and deny his satisfaction and atonement: and such reckon themselves the favourites of heaven, and are ready to say, whom shall God delight to honour, but us, who are so pure and holy? they therefore trust in their own righteousness, and despise others, and submit not to the righteousness of Christ; they make their own works their saviours, and so neglect the great salvation by Christ.

These persons; are not such who are made righteous, by the righteousness of Christ imputed to them, but such who were outwardly righteous before men, who trusted in themselves that they were righteous, depended on their own righteousness, and fancied themselves, with respect to the righteousness of the law, blameless; and so, in their own apprehensions, stood in no need of Christ and his righteousness: yea, even needed not repentance, according to their own thoughts of things, and therefore were not called to it, but were left to their own stupidity and blindness; these were the Scribes and Pharisees; . 

Then we find that;

There are the others that are sick, and are quite sick of themselves; they see the impurity of their nature, how unsound and unhealthful they are; that from the crown of the head to the sole of the foot, there is no soundness in them, nothing but wounds, bruises, and putrefying sores: their loins are filled with the loathsome disease of sin; they are sensible of their inability to cure themselves, and that no mere creature can help them; and that all besides Christ, are physicians of no value: and therefore they apply to him, whose blood is a balm for every wound, and a medicine for every sickness and disease, and which cleanses from all sin: and whereas such, and such only, see their need of Christ as a physician, these only does he attend under this character, and such who are made sensible of sin, and so of their need of Christ as a Saviour; and who have evangelical repentance given them, and are called to the exercise and profession of it: and Christ's calling sinners to repentance, and bestowing that grace, together with the remission of sins, which goes along with it, is doing his work and office as a "physician” (see Matthew 9:12)

Christ in the Heart

By Alexander Maclaren; Edited by Doktor Riktor Von Zhades

17 That Christ may dwell in your hearts by faith: 18 That ye, being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: 19 And to know the love of Christ, which passeth knowledge, that ye may be filled with all fullness of God
The Epistle to the Ephesians 3:17-19

Open the Door Through Which Christ Comes in to Dwell

Faith is here represented as the means or condition through which this dwelling takes effect. To have but to believe in Him and He comes, drawn from Heaven, and enters into the heart to abide here within us.

Trust in Him is faith, "I dwell in the high and holy place, with him also that is of a contrite and humble spirit." Rivers do not run on the mountain tops, but down in the valleys. So the heart that is lifted up and self-complacent has no dew of His blessing resting upon it, but has the curse of Gilboa adhering to its barrenness ; but the low lands, the humble and the lowly hearts, are they in which the waters that go softly, scoop their course, and diffuse their blessings. Faith therefore is trust in Him, and not in ourselves.

Never in the history of the world has it been or can it be that a longing towards Him shall be a longing thrown back unsatisfied upon itself. You have but to trust, and you possess. We open the door for the entrance of Christ by the simple act of faith, and blessed be His name ! He can squeeze Himself through a very little chink, and He does not require that the gates should be flung wide open in order that, with some of His blessings, He may come in.

Christianity of the false sort has much to say about the indwelling of God in the soul, but it spoils all its teaching by insisting upon it that the condition on which God dwells in the soul is the soul's purifying itself to receive Him. But you cannot cleanse your hearts so as to bring Christ into them, you must let Him come and cleanse them by the process of His coming, and fit them thereby for His own indwelling. And, assuredly, He will so come, purging us from our evil and abiding in our hearts.

But do not forget that the faith which brings Christ into the spirit must be a faith which works by love if it is to keep Christ in the spirit. You cannot bring that Lord into your hearts by anything that you do. The man that cleanses his own soul by his own strength, and so expects to draw God into it, has made the mistake which Christ pointed out when He told us that when the unclean spirit is gone out of a man he leaves his house empty, though it be swept and garnished. Moral reformation may turn out the devils, it will never bring in God. And in the emptiness of the swept and garnished heart there is an invitation to the seven to come back again and fill it.

And whilst that is true, remember, on the other hand, that a Christian man can drive away his Master by evil works. The sweet song-birds and the honey-making bees are said always to desert a neighborhood before a pestilence breaks out in it. And if I may so say, similar quick to feel the first breath of the pestilence is the presence of the Christ which cannot dwell with evil. You bring Christ into your heart by faith, without any work at all ; you keep Him there by a faith which produces holiness.

Christ in the Heart (part one)

By Alexander Maclaren; Edited by Doktor Riktor Von Zhades

17 That Christ may dwell in your hearts by faith: 18 That ye, being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: 19 And to know the love of Christ, which passeth knowledge, that ye may be filled with all fullness of God
The Epistle to the Ephesians 3:17-19

Consider the Indwelling of Christ, as desired by the Apostle for all Christians.

To begin with, let me say in the plainest, simplest, strongest way that I can, that that dwelling of Christ in the believing heart is to be regarded as being a plain literal fact.

To a man who does not believe in the Divinity of Jesus Christ, of course that is nonsense, but to those of us who do see in Him the manifested incarnate God, there ought to be no difficulty in accepting this as the simple literal force of the words before us, that in every soul where faith, howsoever feeble, has been exercised, there Jesus Christ does verily abide.

It is not to be weakened down into any notion of participation in His likeness, sympathy with His character, submission to His influence, following His example, listening to His instruction, or the like. A dead Plato may so influence his followers, but that is not how a living Christ influences His disciples. What is meant is no mere influence derived but separable from Him, however blessed and gracious that influence might be, but it is the presence of His own self, exercising influences which are inseparable from His presence, and only to be realized when He dwells in us.

I think that Christian people as a rule do far too little turn their attention to this aspect of the Gospel teaching, and concentrate their thoughts far too much upon that which is unspeakably precious in itself, but does not exhaust all that Christ is to us, viz., the work that He wrought for us upon Calvary; or to take a step further, the work that He is now carrying on for us as our Intercessor and Advocate in the Heavens. You who listen to me Sunday after Sunday will not suspect me of seeking to minimize either of these two aspects of our Lord's mission and operation, but I do believe that very largely the glad thought of an indwelling Christ Who actually abides and works in our hearts, and is not only for us in the Heavens, or with us by some kind of impalpable and metaphorical presence, but in simple, that is to say, in spiritual reality is in our spirits, has faded away from the consciousness of the Christian Church. I preach, and rejoice that I have to preach, a " Christ that died, yea! rather that is risen again; Who is even at the right hand of God, Who also maketh intercession for us." Nor do I stop there, but I preach a Christ that is in us, dwelling in our hearts if we be His at all.

Well, then, further observe that the special emphasis of the prayer here is that this " indwelling" may be an unbroken and permanent one. Any of you who can consult the original for yourselves will see that the Apostle here uses a compound word which conveys the idea of intensity and continuity. What he desires, then, is not merely that these Ephesian Christians may have occasional visits of the indwelling Lord, or that at some lofty moments of spiritual enthusiasm they may be conscious that He is with them, but that always, in an unbroken line of deep, calm receptiveness, they may possess, and know that they possess, an indwelling Saviour. For we, each one of us, are capable of the continuous abiding of that Lord within us.

We all seek and pray that our hearts are strengthened by the Spirit is fitted to be the Temple of the indwelling Christ. How shall we prepare the chamber for such a guest? How shall some poor occupant of some wretched hut by the way-side, fit it up for the abode of a prince? The answer lies in these words that precede my text. You cannot strengthen the rafters and lift the roof and adorn the halls and furnish the floor in a manner befitting the coming of the King; but you can turn to that Divine Spirit who will expand and embellish and invigorate your whole spirit, and make it capable of receiving the indwelling Christ. It is Christ in the heart that makes the heart fit for Christ to dwell in the heart. You cannot do it by your own power ; turn to Him and let Him make you temples meet for Himself.

Therefore, all, Christian men and women, here is the ideal of our lives, capable of being approximated to (if not absolutely in its entirety reached) with far more perfection than it ever has been before by us, that there might be a line of light never interrupted running all through our religious experience. Instead of that there is a light point here, and a great gap of darkness there, like the straggling lamps by the wayside in the half-lighted squalid suburbs of some great city. Is that your Christian life, broken by many interruptions, and having often sounding through it the solemn words of the retreating Divinity which the old profound legend tells us were heard the night before the Temple on Zion was burnt:—" Let us depart?" "I will arise and return unto My place till they acknowledge their offences." God means and wishes that Christ may continuously dwell in our hearts. Does He to your own consciousness dwell in yours today and every day?

Excerpts From a Discourse on Meekness

By Matthew Henry; Edited by Doktor Riktor Von Zhades

Conclusion and Closing Statement

I know no errand that I can come upon of this kind to you, in which methinks I should be more likely to prevail than in this; so much does meekness conduce to the comfort and repose of our own souls, and the making of our lives sweet and pleasant. If thou be wise herein, thou shalt be wise for thyself. That which I have been so intent upon in this discourse, is only to persuade you not to be your own tormentors, but to govern your own passions so that they may not be furies to yourselves. The ornament I have been recommending to you is confessedly excellent and lovely; will you put it on and wear it, that by this all men may know you are Christ's disciples? and you may be found among the sheep on the right hand, at the great day, when Christ's angels shall gather out of his kingdom every thing that offends. Every one will give meekness a good word; but in this, as in other instances, honesty is applauded, yet neglected.Love is commended by all, and yet the love of many waxeth cold; but let all that would not be self-condemned, practise what they praise. And as there is nothing in which I should more expect to prevail, so there is nothing in which it will easier appear whether I have prevailed or no: this tree will soon be known by its fruits; so many are the circumstances of almost every day which call for the exercise of this grace, that our profiting therein will quickly appear to ourselves, and to all with whom we converse. Our meekness and quietness is more obvious, and falls more directly under a trial and observation, than our love to God and our faith in Christ, and other graces, the exercise whereof lies more immediately between God and our own souls. Shall we therefore set ourselves to manifest, in all our converse, that we have indeed received good by this plain discourse? that our relations and neighbors, and all that we have dealings with, may observe a change in us for the better, and may take knowledge of us that we have been with Jesus. And let not the impressions of it ever wear off, but, living and dying, let us be found among the quiet in the land: we all wish to see quiet families, and quiet churches, and quiet neighborhoods, and quiet nations; and it will be so if there be quiet hearts, and not otherwise.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 5:16

16 But he kept himself apart in the wilderness, and prayed.

Brethren:

Into a desert place, that he might have rest from the fatigues of preaching and healing diseases; and being alone, and free from company, might have an opportunity for private prayer to God the Father. this is to be understood of Christ, as man: as God, he is the object of prayer, and petitions are often addressed unto him; and as mediator, he offers up the prayers of all saints, and presents them to his Father; which are acceptable to him, through the incense of his mediation; and as man, he prayed himself: what he now prayed for, is not known; sometimes he prayed for his disciples, and for all that should believe; for their conversion, sanctification, union, perseverance, and glorification; and [perhaps] sometimes for himself, that the cup might pass from him, and he be saved from death; but always with submission to the will of his Father.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 5:8, 10b

8 Now when Simon Peter saw it, he fell down at Jesus knees, saying, Lord, go from me: for I am a sinful man.

10b Then Jesus said unto Simon, Fear not: from henceforth thou shalt catch men

Brethren:

Many times we have touched on a subject of one of Satan’s greatest lies, that being how so many people believe that they cannot come to Christ, and to the Father because they are sinners. They know not how he came for them simply because they were dead in sin. In fact this editor was convinced of this lie. So often had it been whispered into the mind, and ears by the devil, that one was most sure of his destination. And it would have been so, had not someone shone the light of the Gospel of Christ upon the darkness of this one’s mind, thereby setting one free from sind and it’s wages of death. It was then that commitment to Christ became part of this one’s life from then forward, and the encouraging and seeking of others to do the same became a goal worthy of being sought after.

Depart from me, for I am a sinful man, O Lord;

This he said, not as though the presence of Christ was burdensome, or disagreeable to him; but as one amazed at the greatness of the miracle wrought, and struck with the sense of the power of Christ, put forth therein; and with the greatness of his majesty so near him; and as conscious to himself of his own vileness and unworthiness to be in his presence; and so the Persic version adds, and which may serve as a comment, "and am not worthy that thou shouldst be with me": he had much the same sense of things as the centurion had, and when it is considered how gracious persons have been struck with awe and fear, and a consciousness of sin, weakness, and unworthiness, at the appearance of an angel, as Zacharias, and the shepherds, yea, at the presence of an holy man of God, as the widow of Sarepta at Elijah, saying much the same as Peter does here, it need not be wondered at, that Peter should so express himself, in these circumstances.

From henceforth thou shalt catch men;

Alive, as the word signifies, or "unto life", as the Syriac and Persic versions render it; thou shalt cast the net of the Gospel, and be the happy instrument of drawing many persons out of the depths of sin and misery, in which they are plunged, into the way of life and salvation; and which was greatly verified, in the conversion of three thousand at one cast, under one sermon of his.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 4:32, 43

32 And they were astonied at his doctrine: for his word was with authority.

43 But he said unto them, Surely I must also preach the kingdom of God to other cities: for therefore am I sent.

Brethren:

At the matter of it, as well as the manner in which it was delivered, it being so different from the Scribes and Pharisees, they had been used to, as he spake with great fervency, majesty, and authority, and not with coldness and indifference, and dependence on the sense and authority of others, as their teachers did; and besides, such power went along with the word, that it reached their hearts; and as the Persic version renders it, "he penetrated them with it"; and he also confirmed it by powerful operations, by miraculous works, such as casting out devils, and healing diseases of which much accounts are written.

Christ signifies, that a principal part of his work lay in preaching the things concerning the kingdom of God, the Gospel dispensation on earth, the doctrines and ordinances of it, as well as the things which relate to the kingdom of glory; as what is the saints meetness for it, their regeneration, and their right unto it, which lies in his righteousness: and that as he had preached these things at Capernaum, there was a necessity upon him to preach them in other cities of Galilee and Judea: for therefore am I sent; as he was by his heavenly Father, and had himself also undertook and engaged to do it.

Excerpts From a Discourse on Meekness

By Matthew Henry; Edited by Doktor Riktor Von Zhades

Study the cross of our Lord Jesus

Did we but know more of Jesus Christ, and him crucified, we should experience more of the fellowship of his sufferings. Think often how and in what manner he suffered: see him led as a lamb to the slaughter, and arm yourselves with the same mind. Think also why and for what end he suffered, that you may not in any thing contradict the design of your dying Saviour, nor receive his grace in vain. Christ died as the great peacemaker, to take down all partition-walls, to quench all threatening flames, and to reconcile his followers, not only to God, but one to another, by the slaying of all enemies. Ephesians 2:14, 16. The apostle often prescribes a believing regard to the sufferings of Christ as a powerful allay to all sinful and intemperate heats, as Ephesians. 5:2; Philippians 2:5, (and other scriptures) Those who would show forth the meek and humble life of Christ in their mortal bodies, must bear about with them continually "the dying of the Lord Jesus." The ordinance of the Lord's supper, in which we show forth the Lord's death and the new testament in his blood, must therefore be improved by us for this blessed end, as a love-feast, at which all our sinful passions must be laid aside; and a marriage-feast, where the ornament of a meek and quiet spirit is a considerable part of the wedding-garment. The forgiving of injuries, and a reconciliation to our brother, is both a necessary branch of our preparation for that ordinance, and a good evidence and instance of our profiting by it.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 4:5-7, 13

5 Then the devil took him up into an high mountain, and showed him all the kingdoms of the world, in the twinkling of an eye. 6 And the devil said unto him, All this power will I give thee, and the glory of those kingdoms: for that is delivered to me: and to whomsoever I will, I give it.

7 If thou therefore wilt worship me, they shall be all thine.

13 And when the devil had ended all the temptation, he departed from him for a little season.

Brethren:

While doing the reading today, it was noted that Satan during his tempting of Christ stated that the kingdoms of the world were given unto him. It occurred to this writer that so often we as Christians are continually asked the question “why do bad things happen to good people?”. Although the above is not a complete answer, it does in part give some glimpse into the answer. Satan has control of this world, it is, for the time being his kingdom. If we read the scriptures we can see this as being made known. In Job 1:7 we read that Satan was compassing the earth, going to and fro. Likewise was we read in 2 Corinthians 4:4 that the god of this world (that being Satan) has blinded the minds and eyes of non-believers. Finally we read in 1 Peter 5:8, how Satan walks upon the earth seeking to devour all those that he might be able.

Moving forward to thirteenth verse , we read that Satan ended ALL the temptations. We only read of three, so how many more may have been advanced? It is possible that these three encompassed all, or there may have been more put forth. We don’t know, but suffice to say, that by offering the kingship of the earth to Christ, it would have most likely included all and every sinful vice known to man. Fortunately for us Christ’s kingdom, is NOT of this world.

Here included are some additional thoughts as put forth by John Gill a 17th century theologian. 

And the devil said unto him, all this power will I give thee That is, all the kingdoms of the world, and all the government and jurisdiction over them: and the glory of them; the riches, honours, and grandeur belonging to them for that is delivered unto me So far he spoke modestly, in that he owned an original, superior governor of them, by whom he pretended they were transferred to him; but lied, in that he suggested they were put into his hands by him, who had the supreme power over them; and that he acted by his constitution and appointment, as a deputy under him; when what power he had, as the God of the world, was by usurpation, and not by designation of God; and at most only by permission and to whomsoever I will I give it or "these", as the Vulgate Latin reads; that is, these kingdoms of the world, and the glory of them; when so to do is the peculiar and sole prerogative of God: nor can Satan dispose of the goods of a single man, nor of a herd of swine, nor enter into them without leave from God.

Excerpts From a Discourse on Meekness

By Matthew Henry; Edited by Doktor Riktor Von Zhades

Delight in the Company of Meek and Quiet Persons

Solomon prescribes it as a preservative against foolish passion, to "make no friendship with an angry man, lest thou learn his ways." When thy neighbor's house is on fire, it is time to look to thy own. But man is a sociable creature, and made for converse; let us therefore, since we must have some company, choose to have fellowship with those who are meek and quiet, that we may learn their way, for it is a good way. The wolf is no companion for the lamb, nor the leopard for the kid, till they have forgot to "hurt and destroy." Company is assimilating, and we are apt insensibly to grow like those with whom we ordinarily converse, especially with whom we delight to converse; therefore let the quiet in the land be the men of our choice, especially into standing relations and bosom friendship. Observe in others how sweet and amiable meekness is, and what a heaven upon earth those enjoy who have the command of their own passions, and study to transcribe such copies. There are those who take a pleasure in riotous company, and are never well but when they are in the midst of noise and clamor. Surely heaven would not be heaven to such, for that is a calm and quiet region: no noise there but what is sweet and harmonious.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 3:15-17

15 As the people waited, and all men mused in their hearts of John, if he were not that Christ. 16 John answered, and said to them all, Indeed I baptize you with water, but one stronger than I, cometh, whose shoe’s latchet I am not worthy to unloose: he will baptize you with the holy Ghost, and with fire. 17 Whose fan is in his hand, and he will make clean his floor, and will gather the wheat into his garner, but the chaff will he burn up with fire that never shall be quenched.

Brethren:

They had many reasonings and debates: some doubting of it, others ready to believe it, from his extraordinary birth, the singular holiness of his life, the power and efficacy of his doctrine, the new ordinance he administered, the restoration of religion by him, the freedom he took in reproving the vices of men, and the apt answers he gave to the questions now put to him. And that the Messiah was born, though he was not, as yet, made manifest, they might conclude, not only from the fulfillment of several prophecies, but from the song of Zacharias, the declaration of Simeon and Anna in the temple, and of the wise men that came from the east; and John appearing in such an unusual manner, they were ready to hope that he was the person; though they did not consider that he was of the tribe of Levi, and not of Judah; from which latter the Messiah was to spring; but this might be unattended to by them. For some of them might not only so think in their hearts, but express with their mouths the apprehension they had of him; and might put the question to him, as the priests and Levites from Jerusalem afterwards did; or he might know the secret thoughts of their hearts by divine revelation; or be apprized by his disciples of the private sentiments of the people concerning him: and therefore, to put them out of doubt, and that he might not have an honour conferred on him, which did not belong to him, he addressed himself, in a very public manner, to the whole multitude, in the hearing of them all: though the word "all" is left out in the Syriac and Persic versions, but rightly retained in others, being in all copies, and having a considerable emphasis on it: and spoke the following words:

“ I indeed baptize you water but one mightier than cometh, the latchet of whose shoes I am not worthy to unloose.”

By the "fan", here is meant and representative of the Gospel which Christ was just ready to publish; by which he would effectually call his chosen people among the Jews, and so distinguish and separate them from others, as well as purify and cleanse them, and also the awful judgment of God, which Christ was ready to execute, and in a short time would execute on the unbelieving and impenitent. Hence it is said to be "in his hand"; being put there by his Father, who "hath committed all judgment to the Son". That this is the meaning of the "Baptist", seems evident, since "fanning" is always, when figuratively taken, used for judgments, By "his floor", it is meant the land of Israel, where he was born, brought up, and lived; of which the Lord says, "O my threshing, and the corn of my floor!" This, he says, "he will thoroughly purge" of all his refuse and chaff, that is, by fanning: so fanning and cleansing, or purging, are joined together, so is used for purging by fanning, in the Misnic writings. By "his wheat", are meant his elect among the Jews, the chosen of God and precious; so called because of their excellency, purity, usefulness, solidity, and constancy: these he "will gather into his garner"; meaning either some place of protection, where he would direct his people to for safety from that wrath, ruin, and destruction; which should fall upon the Jewish nation; or else the kingdom of heaven, into which he would bring them, by taking them out of the world from the evil to come. By "the chaff", are meant wicked and ungodly persons, such as are destitute of the grace of God, whether professors, or profane; being empty, barren, and unfruitful; and so good for nothing but the fire, which therefore "he will burn with unquenchable fire", of divine wrath and vengeance: an allusion to a custom among the Jews, who, when they purified the increase of their unclean fields, gathered it together in an "area" or floor, in the midst of them, and then sifted it with sieves; one sort with two sieves, another with three, that they might thoroughly purge it, and burnt the chaff and stalks.

Excerpts From a Discourse on Meekness

By Matthew Henry; Edited by Doktor Riktor Von Zhades

Growth and Proficiency in His Grace

Be often examining your growth and proficiency in this grace. Inquire what command you have gained over your passions, and what improvements you have made in meekness. Provocations recur every day, such as have been wont perhaps to throw you into a passion; these give you an opportunity to make the trial. Do you find that you are less subject to anger, and when angry, that you are less transported by it, than formerly; that your apprehension of injuries is less quick, and that your resentments are less keen than usual? Is the little kingdom of your mind more quiet than it has been, and the discontented party weakened and kept under? It is well if it be so, and a good sign that the soul prospers and is in health. We should examine every night whether we have been quiet all day. We shall sleep the better if we find we have. Let conscience keep up a grand inquest in the soul, under a charge from the Judge of heaven and earth to inquire and due presentment make of all riots, routs, and breaches of the peace within us; and let nothing be left unpresented for favor, affection, or self-love; nor let any thing presented be left unprosecuted according to law. Those whose natural temper, or their age, or diseases lead them to be hasty, have an opportunity, by their meekness and gentleness, to discover both the truth and strength of grace in general; for it is the surest mark of uprightness to "keep ourselves from our own iniquity." And yet, if the children of God bring forth these fruits of the Spirit in old age, when commonly men are most froward and peevish, it shows not only that they are upright, but rather that "the Lord is upright," in whose strength they stand; that "he is their rock, and there is no unrighteousness in him."

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

The Gospel According to Luke 3:12-14

12 Then came there Publicans also to be baptized, and said unto him, Master, what shall we do? 13 And he said unto them, Require no more than that which is appointed unto you. 14 The soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely, and be content with your wages.

Brethren:

Being convinced under John's ministry of the evils of their past life, and desirous of being admitted to baptism, to which they understood repentance, and fruits meet for the same, were pre-requisite: these came nearer to John, asking what should be done for we have been very wicked persons, what shall we do to escape divine vengeance? or what are the particular duties we are to perform? or the fruits meet for repentance, we are to bring forth; that so we may be admitted to the ordinance of baptism, which requires, as previous to it, a true and hearty repentance of these men. 

Note likewise that is was not by advising them to quit their employments, as if it was a thing unlawful to impose pay, and collect taxes, but by directing them to perform their office aright, as appointed by by the government. There were two sorts of publicans; there were some that exacted more than what they were ordered, and settled the tax at their own pleasure, and collected what they would themselves; and these were very odious to the people, and were reckoned with the worst of sinners, as thieves and robbers.

Therefore, from all which we may learn what publicans these were that came to John's baptism, and put the above question to him; that they were Jewish publicans, and not Gentiles; and therefore John says nothing to them, but what concerned their employment, which he doubtless would have done, if they had been ignorant Gentiles: and also we see the reason of his expressing himself in this manner, since publicans were very apt to go beyond their orders, and require more than was fixed for them to collect; and likewise that John, in this advice, spoke the sense of the Jews themselves; who did not refuse to pay tribute, excepting some few, provided no more was exacted, than the government appointed; and as temptations to such evils were very great, and it lay in the power of these men to impose on the people, and extort from them, to abstain from such practices was an argument of the fear of God, of the truth of grace,  and of the sincerity of repentance.

Moving forward; Some think these were Gentile soldiers, since it does not look so likely that the Romans would employ Jews as soldiers in their own country; though it is more probable that they were Jews, in the pay of the Romans, who belonged to Herod, tetrarch of Galilee, or to Philip of Ituraea, whose dominions lay near the place where John was: since it is certain, that there were many of the Jews that betook themselves to a military life; and seeing John instructed them in no part of natural or revealed religion, but what was suitable to their character and employment: for upon these men saying “what shall we do?”, to avoid the threatened ruin, and to prove the truth of our repentance, that so we may be admitted to the holy ordinance of baptism; John replied;

Do violence to no man; or "shake" him, or put him, into bodily fear, by threatening, hectoring, and bullying him, and drawing the sword upon him, which is usual, upon the least offence, for such persons to do;  neither accuse any falsely, or play the sycophant; who, in order to flatter some, bring malicious accusations against others; and which was a vice that too much prevailed among the Jewish soldiery; who either to curry favour with the Roman officers and governors, would wrongfully accuse their fellow soldiers, or country men, to them; or in order to extort sums of money from them, that they might live in a more luxurious manner than their common pay would admit of: wherefore, it follows and be content with your wages; allowed by the government, and do not seek to increase them by any unlawful methods, as by mutiny and sedition, by rebelling against your officers, or by ill usage of the people.