Saturday, October 15, 2011

My soul, here is a lesson for thee


"But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck."—Exodus 34:20.

EVERY firstborn creature must be the Lord's, but since the ass was unclean, it could not be presented in sacrifice. 


What then? Should it be allowed to go free from the universal law? By no means. 
God admits of no exceptions. 


The ass is His due, but He will not accept it; He will not abate the claim, but yet He cannot be pleased with the victim. 


No way of escape remained but redemption—the creature must be saved by the substitution of a lamb in its place; or if not redeemed, it must die. 


My soul, here is a lesson for thee. 
That unclean animal is thyself; thou art justly the property of the Lord who made thee and preserves thee, but thou art so sinful that God will not, cannot, accept thee; and it has come to this, the Lamb of God must stand in thy stead, or thou must die eternally.


 Let all the world know of thy gratitude to that spotless Lamb who has already bled for thee, and so redeemed thee from the fatal curse of the law. 


Must it not sometimes have been a question with the Israelite which should die, the ass or the lamb? Would not the good man pause to estimate and compare? Assuredly there was no comparison between the value of the soul of man and the life of the Lord Jesus, and yet the Lamb dies, and man the ass is spared. 


My soul, admire the boundless love of God to thee and others of the human race.
 Worms are bought with the blood of the Son of the Highest!


 Dust and ashes redeemed with a price far above silver and gold! 
What a doom had been mine had not plenteous redemption been found!


 The breaking of the neck of the ass was but a momentary penalty, but who shall measure the wrath to come to which no limit can be imagined?
 Inestimably dear is the glorious Lamb who has redeemed us from such a doom.




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Meditation
C. H. Spurgeon
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Friday, October 14, 2011

"And be not conformed to this world."


"And be not conformed to this world."—Romans 12:2.
IF a Christian can by possibility be saved while he conforms to this world, 
at any rate it must be so as by fire.

 Such a bare salvation is almost as much to be dreaded as desired.

 Reader, would you wish to leave this world in the darkness of a desponding death bed, and enter heaven as a shipwrecked mariner climbs the rocks of his native country? then be worldly; be mixed up with Mammonites, and refuse to go without the camp bearing Christ's reproach.

But would you have a heaven below as well as a heaven above? 
Would you comprehend with all saints what are the heights and depths, and know the love of Christ which passeth knowledge? 

Would you receive an abundant entrance into the joy of your Lord? 
Then come ye out from among them, and be ye separate, and touch not the unclean thing. 

Would you attain the full assurance of faith?
 you cannot gain it while you commune with sinners.

 Would you flame with vehement love? 
your love will be damped by the drenchings of godless society. 

You cannot become a great Christian—you may be a babe in grace, but you never can be a perfect man in Christ Jesus while you yield yourself to the worldly 
maxims and modes of business of men of the world.

 It is ill for an heir of heaven to be a great friend with the heirs of hell.
 It has a bad look when a courtier is too intimate with his king's enemies. 

Even small inconsistencies are dangerous. 
Little thorns make great blisters, little moths destroy fine garments, 
and little frivolities and little rogueries will rob religion of a thousand joys.

 O professor, too little separated from sinners,
 you know not what you lose by your conformity to the world. 

It cuts the tendons of your strength, and makes you creep where you ought to run.

 Then, for your own comfort's sake, and for the sake of your growth in grace, if you be a Christian, be a Christian, and be a marked and distinct one.


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Meditation
C. H. Spurgeon
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"I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."


"I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."—Philippians 3:8.
SPIRITUAL knowledge of Christ will be a personal knowledge. 


I cannot know Jesus through another person's acquaintance with Him.
 No, I must know Him myself; I must know Him on my own account. 


It will be an intelligent knowledge—I must know Him, not as the visionary dreams of Him,
 but as the Word reveals Him. 


I must know His natures, divine and human. 
I must know His offices—His attributes—His works—His shame—His glory. 


I must meditate upon Him until I "comprehend with all saints what is the breadth, and length, and depth, and height; and know the love of Christ, which passeth knowledge."


 It will be an affectionate knowledge of Him; indeed, if I know Him at all, I must love Him. 
An ounce of heart knowledge is worth a ton of head learning. 


Our knowledge of Him will be a satisfying knowledge.
 When I know my Saviour, my mind will be full to the brim—I shall feel that I have that which my spirit panted after. 


"This is that bread whereof if a man eat he shall never hunger."
 At the same time it will be an exciting knowledge; the more I know of my Beloved, the more I shall want to know. 


The higher I climb the loftier will be the summits which invite my eager footsteps. 
I shall want the more as I get the more.


 Like the miser's treasure, my gold will make me covet more. 


To conclude; this knowledge of Christ Jesus will be a most happy one; in fact, so elevating, that sometimes it will completely bear me up above all trials, and doubts, and sorrows; and it will, while I enjoy it, make me something more than "Man that is born of woman, who is of few days, and full of trouble"; for it will fling about me the immortality of the everliving Saviour, and gird me with the golden girdle of His eternal joy. 


Come, my soul, sit at Jesus's feet and learn of Him all this day.




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Meditation
C. H. Spurgeon
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"Godly sorrow worketh repentance."


"Godly sorrow worketh repentance."
—2 Corinthians 7:10.

GENUINE, spiritual mourning for sin is the work of the Spirit of God.
 Repentance is too choice a flower to grow in nature's garden. 

Pearls grow naturally in oysters, but penitence never shows itself in sinners except divine grace works it in them.

 If thou hast one particle of real hatred for sin, God must have given it thee, for human nature's thorns never produced a single fig. 

"That which is born of the flesh is flesh."


True repentance has a distinct reference to the Saviour.
 When we repent of sin, we must have one eye upon sin and another upon the cross, or it will be better still if we fix both our eyes upon Christ and see our transgressions only, 

in the light of His love.


True sorrow for sin is eminently practical.
 No man may say he hates sin, if he lives in it. 

Repentance makes us see the evil of sin, not merely as a theory, but experimentally—
as a burnt child dreads fire. 

We shall be as much afraid of it, as a man who has lately been stopped and robbed is afraid of the thief upon the highway; and we shall shun it—shun it in everything—not in great things only, but in little things, as men shun little vipers as well as great snakes. 


True mourning for sin will make us very jealous over our tongue, lest it should say a wrong word; we shall be very watchful over our daily actions, lest in anything we offend, and each night we shall close the day with painful confessions of shortcoming, and each morning awaken with anxious prayers, that this day God would hold us up that we may not sin against Him.


Sincere repentance is continual. 
Believers repent until their dying day. 

This dropping well is not intermittent. 

Every other sorrow yields to time, but this dear sorrow grows with our growth, and it is so sweet a bitter, that we thank God we are permitted to enjoy and to suffer it until we enter our eternal rest.
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Meditation
C. H. Spurgeon
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Thursday, October 13, 2011

"The Comforter, which is the Holy Ghost."


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"The Comforter, which is the Holy Ghost."

—John 14:26.

THIS age is peculiarly the dispensation of the Holy Spirit, in which Jesus cheers us, not by His personal presence, as He shall do by-and-by, but by the indwelling and constant abiding of the Holy Ghost, who is evermore the Comforter of the church. 

It is His office to console the hearts of God's people. 
He convinces of sin; He illuminates and instructs; but still the main part of His work lies in making glad the hearts of the renewed, in confirming the weak, 
and lifting up all those that be bowed down. 

He does this by revealing Jesus to them. 
The Holy Spirit consoles, but Christ is the consolation.

 If we may use the figure, the Holy Spirit is the Physician, but Jesus is the medicine.
  He heals the wound, but it is by applying the holy ointment of Christ's name and grace.

 He takes not of His own things, but of the things of Christ.
 So if we give to the Holy Spirit the Greek name of Paraclete, as we sometimes do, then our heart confers on our blessed Lord Jesus the title of 
Paraclesis.
  If the one be the Comforter, the other is the Comfort. 
Now, with such rich provision for his need, 
why should the Christian be sad and desponding?

 The Holy Spirit has graciously engaged to be thy Comforter: 
dost thou imagine, O thou weak and trembling believer, 
that He will be negligent of His sacred trust?

 Canst thou suppose that He has undertaken what He cannot or will not perform? 
If it be His especial work to strengthen thee, and to comfort thee, dost thou suppose He has forgotten His business, or that He will fail in the loving office which He sustains towards thee? Nay, think not so hardly of the tender and blessed Spirit whose name is "the Comforter." 

He delights to give the oil of joy for mourning, 
and the garment of praise for the spirit of heaviness.

 Trust thou in Him, and He will surely comfort thee till the house of mourning is closed for ever, and the marriage feast has begun.


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Meditation
C. H. Spurgeon
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Wednesday, October 12, 2011

"I will meditate in Thy precepts."


"I will meditate in Thy precepts."
—Psalm 119:15.
THERE are times when solitude is better than society, and silence is wiser than speech. 

We should be better Christians if we were more alone, waiting upon God, and gathering through meditation on His Word spiritual strength for labour in His service. 

We ought to muse upon the things of God, because we thus get the real nutriment out of them.
Truth is something like the cluster of the vine: if we would have wine from it, we must bruise it; we must press and squeeze it many times. 

The bruiser's feet must come down joyfully upon the bunches, or else the juice will not flow; and they must well tread the grapes, or else much of the precious liquid will be wasted.

 So we must, by meditation, tread the clusters of truth, 
if we would get the wine of consolation therefrom.

 Our bodies are not supported by merely taking food into the mouth, but the process which really supplies the muscle, and the nerve, and the sinew, and the bone, is the process of digestion.

 It is by digestion that the outward food becomes assimilated with the inner life. 
Our souls are not nourished merely by listening awhile to this, and then to that, and then to the other part of divine truth. 

Hearing, reading, marking, and learning, all require inwardly digesting to complete their usefulness, and the inward digesting of the truth lies for the most part in meditating upon it. 

Why is it that some Christians, although they hear many sermons, make but slow advances in the divine life? Because they neglect their closets, and do not thoughtfully meditate on God's Word. 

They love the wheat, but they do not grind it; they would have the corn, but they will not go forth into the fields to gather it; the fruit hangs upon the tree, but they will not pluck it; the water flows at their feet, but they will not stoop to drink it. 

From such folly deliver us, O Lord, and be this our resolve this morning,

 "I will meditate in Thy precepts."

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Meditation
C. H. Spurgeon
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Tuesday, October 11, 2011

"Whom He did predestinate, them He also called."

"Whom He did predestinate, them He also called."—Romans 8:30.
IN the second epistle to Timothy, first chapter, and ninth verse, are these words—
"Who hath saved us, and called us with an holy calling." 

Now, here is a touchstone by which we may try our calling. 
It is "an holy calling, not according to our works, but according to his own purpose and grace." 

This calling forbids all trust in our own doings, and conducts us to Christ alone for salvation, but it afterwards purges us from dead works to serve the living and true God.

 As He that hath called you is holy, so must you be holy. 
If you are living in sin, you are not called, but if you are truly Christ's, you can say, "Nothing pains me so much as sin; I desire to be rid of it; Lord, help me to be holy."

 Is this the panting of thy heart? Is this the tenor of thy life towards God, and His divine will? Again, in Philippians, 3:13, 14, we are told of "The high calling of God in Christ Jesus." 

Is then your calling a high calling? 
Has it ennobled your heart, and set it upon heavenly things?

 Has it elevated your hopes, your tastes, your desires?
 Has it upraised the constant tenor of your life, so that you spend it with God and for God?

 Another test we find in Hebrews 3:1—"Partakers of the heavenly calling."
 Heavenly calling means a call from heaven.

 If man alone call thee, thou art uncalled.
 Is thy calling of God?

 Is it a call to heaven as well as from heaven? 
Unless thou art a stranger here, and heaven thy home, thou hast not been called with a heavenly calling; for those who have been so called, declare that they look for a city which hath foundations, whose builder and maker is God, 
and they themselves are strangers and pilgrims upon the earth.

 Is thy calling thus holy, high, heavenly?
 Then, beloved, thou hast been called of God, for such is the calling where
with God doth call His people.

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Meditation
C. H. Spurgeon
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