THE INTERNATIONAL
SUNDAY
SCHOOL LESSONS
By
ALFRED MATHIESON
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1
2
Samuel 5.
Golden Text. Psalm
21: 7.
Analysis
1. The Coronation of the King (vv. 1-5).
2. The Habitation of the King (vv. 6-9). 3. The Recognition of the King (vv. 11-12).
4. The Subjection of the King’s Enemies (vv.
17-25).
Exposition
Our lesson falls under two headings:
Seeking the King, Serving the King. The
once rejected David is now sought after by the tribes of
David was taken from the lowly place of the sheepfold, and
after long waiting and much testing was exalted to reign over
David is a type of the Greater Shepherd and Captain the Lord
Jesus Christ, and this chapter sets forth in typical illustration like a
panorama events to come. The Greater
David is now rejected by
All must seek the Greater David, and all must serve Him now if
they are to have any part or lot in His glorious reign.
To those who bow the knee acknowledging Him as Saviour and Lord, and who
serve Him faithfully, prepared to suffer with Him even unto death, He gives the
radiant promise, “Him that overcometh will I grant to
sit with Me in My throne even as I also overcame and am set down with My Father
in His throne” (Rev. 3: 21).
Illustration
Joseph Rabinowitz was a lawyer
residing in Kischimeff,
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2
1 Kings 10: 1-13; 11: 4-13.
Golden Text. Luke 9: 25 (R. V.).
Analysis
1 Kings 10: 1-13. 1. The
Reputation of Solomon (v. 1). 2. The Reception of the
Queen of
Exposition
This lesson may profitably be dealt with under three
aspects: Personally, Typically and Practically.
1. The
Personal. Tremendous is the contrast between the
exhaltation and denunciation of Solomon.
Humility characterised the beginning of his reign, but humilating was
its end. When God said to him, “Ask what I shall give thee,” Solomon humbly asked for
wisdom, and God, pleased with his choice, granted also riches, wealth and
honour (2 Chron. 1: 12), and made him the
greatest king the world has ever known.
To him also was given the commission to build the
2. The Typical. It is clear that Solomon is a type of Christ.
The name Solomon means “Peaceable,” and in his days peace and quietness was
given to Israel, a type of Him Who is the Prince of Peace, and Who
during His millennial reign will inaugurate peace and rest to this
restless chaotic world (Psalm 72: 7). Wealth and glory marked Solomon’s reign to an
extent unknown before or since, and which will not be again until He Who is the
Greater than Solomon reigns as King of Kings and Lord of Lords. To Solomon was given wisdom, but Wisdom shall
then sit on the throne and “all nations shall call Him
blessed” (see Psalm 72.). The
3. The
Practical. Solomon’s glory and downfall is a tremendous
lesson to us. It is a painful revealing
of the self life. The effect of one
wilful act is like the effect produced by allowing a single drop of ink to fall
into a glass of pure water, the whole becomes contaminated. True [eternal] life, wisdom and glory is only to be obtained from
God through faith in the Lord Jesus Christ.
Coming to God by faith we are justified from all things, but there must
be added a constant walk with Him in a sanctified life in order to please Him.
Illustration
A relief life-boat was built at
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3
Acts 2: 1-13. Golden
Text. Acts 1: 8.
Analysis
1. The Waiting Disciples (v. 1). 2.
The Outpouring of the Holy Spirit (vv. 2-4). 3. The Speaking in Tongues (vv. 4-8).
4. The Proclaiming of the Truth (vv. 9-12). 5. The Convicting of the Multitude (vv. 11-12).
Exposition
According to the command of
their Lord the disciples were gathered together with one heart and purpose
waiting for the promised gift of the Holy Spirit. Pentecost comes from the Greek numeral
signifying fifty, being the fiftieth day after the presentation of the wave
sheaf in Passover week (Lev. 23: 15-21).
After Christ “our Passover” (1. Cor. 5: 7) was slain for us and had risen from
the dead as the “Firstfruits” (1 Cor. 15: 20), fulfilling the type of the wave
sheaf, then came the fiftieth day, the day of Pentecost, and the great
outpouring of the Holy Spirit. On that
day the
The promise of the Lord of the gift of the Holy
Spirit (John 14: 16, 17, 26) was fulfilled
on the day of Pentecost, when the presence and power of the Holy Spirit was
manifested “as a sound from heaven as of a rushing
mighty wind,” filling the house, and “cloven
tongues like as of fire” which “sat upon each of
them.” Filled and empowered by the Holy Spirit they began to “speak with other tongues,” proclaiming the mighty
works of God and various nationalities heard the wonderful truth of God. The multitude was convicted, although some
mocked and cried out, “Men and brethren, what shall we do?” Then Peter said unto them, “Repent and be baptised every one of you in the name of Jesus
Christ for the remission of sins, and ye shall receive the gift of the Holy
Ghost.” Three thousand souls
gladly responded and were born again, repenting of sin and being baptised.
How striking is the contrast between Sinai and Pentecost. At the giving of the Law three thousand souls
were slain for disobedience (Ex. 32: 28); at
the coming of the Holy Spirit three thousand souls were saved through obedience to God’s call.
The outpouring of the Holy Spirit meant the transforming of
the disciples. The weak were made
strong, the cowardly, courageous. No
longer betraying, forsaking, hesitating, but willing and rejoicing to witness
for Christ and to endure suffering for His sake even unto death. Those too who received the Lord as Saviour
were empowered to witness, and, scattered abroad by persecution, boldly “went everywhere preaching the Word” (Acts 8: 4).
“Within one generation - with no modern
facilities for travel and transportation, and for the translation and
publication of the Word; without any of the now multiplied agencies for
missionary work - the Gospel message flew from lip to ear till it actually touched
the bounds of the
This is now the dispensation of the Spirit, and we give a
fourfold outline of His Person and Work.
1. His Personality. God the Holy Spirit (Gen. 1: 2; Matt. 28: 18; John 15: 26; Acts 8: 29; Rev.
22: 16). 2. His
Presence (John 14: 16; Rom. 8: 9; 1. Cor. 2: 12; 6: 19). 3. His Performing. Convicting
(John 16: 8). Creating (John 3: 5).
Teaching (John 15: 26, 27;
16: 13; 1 Cor. 2: 9, 10). Interceding (Rom.
8: 26). Conforming (Gal. 5: 16-22; 2 Cor. 3: 18).
4. His Power (Acts 1: 8; Rom. 15: 13,
19).
The Blessed Spirit is still working in our midst, but the time
is short, and the urgent need is that hearts yield to His gracious pleadings,
receiving and confessing the Saviour and going forth to witness for Him “filled with the Spirit.”
Illustration
The changes wrought in
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4
1 Cor.
9: 24-27; Phil. 3: 12-14; Heb. 12: 1-2. Golden
Text. Heb. 12. 1, 2a.
Analysis
1 Cor. 9: 24-27. 1. The Race and the
Reward (v. 24). 2. The Runner and the Rules (vv. 25-27).
Phil.
3: 12-14. 1. The Unattained
Prize (v. 12). 2. The Unabated Perseverance (v. 13). 3.
The Unquenched Passion (v. 14). Heb.
12: 1, 2. 1. The
Personal Consecration (v. 1). 2. The Patient Continuance (v. 1). 3.
The Perfect Conqueror (v. 2).
Exposition
Spiritual life is vividly depicted under various figures, and
the one before us is that of the Athlete.
The figure is taken from the Greek athletic festivals, with the focus
especially upon the oldest and most famous of the events, the footrace. The Christian life is therefore portrayed as
a strenuous, self-denying, sacrificial contest. To enter the Greek contest
certain conditions had to be fulfilled.
They had to prove they were of pure Greek blood, that they had not
forfeited the right of citizenship by misconduct, and had undergone the ten
months’ training and diet prescribed.
The first step to entering the Christian contest is to possess the life
of Christ. As only a Greek of pure blood
could enter the Greek contest, and there was no exception, so is it in the
Christian race. Every runner must have
been born into the family of God through faith in Christ Jesus as Saviour and
Lord. The race begins at the Cross, and
everyone must first possess His badge of pardon, peace, purity and power. Having then the essential condition of entry,
there is set before us the Race and the Reward.
Three things will characterise the runner filled with the holy ambition
of obtaining the prize. He will give
earnest attention, put forth strong exertion, and possess unwavering
determination. Only those who have this
attitude of heart can hope to win. Then
we must be stripped for the race, unhindered by any encumbrance. “Laying aside every
weight and the sin which doth so easily beset us.” What are the weights? “The cares of this
world, and the deceitfulness of riches, and the lusts of other things”
(Mark 4:
19). We must keep the flesh in
subjection and exercise self-denial and self-restraint. In short, there must be death to the
self-life, and absolute personal consecration.
The will must be wholly yielded to God, and only His will sought. There must be the continual reckoning of ourselves dead to sin, and in order to win the great reward
of the sanctified life there will needs be the refraining from that which is
lawful, because it is not expedient. In
our own strength all this is impossible, and is only made possible by the power
of God given us through the Holy Spirit (Eph. 1:
19-21). Paul’s cry must ever be ours, “I can do
all things through Christ which strengtheneth me”
(Phil. 4: 13). Paul declared that he had not attained the
perfection desired nor grasped the prize, but forgetting past attainments he
pressed forward with unabated perseverance, with patient continuance and
unquenched passion, having his eye upon the perfect Example and Conqueror, his
Lord and Master. He who would win the
prize must keep to the track, “strive lawfully,”
be watchful and continue instant in prayer.
What is the prize? Not
a fading laurel wreath, the reward of the Greek runner, but an incorruptible
crown; a crown of righteousness (2 Tim. 4: 8),
and of life (Jas. 1: 12; Rev. 2: 10).
Illustration
Jerry MeAuley, the notorious
river-thief of
On September 21st 1884, at the Broadway Tabernacle
in
He had run the race, lie had finished the course; the prize
lay before him.
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5
2 Cor.
5: 20-6: 10. Golden Text. Matt. 20: 28.
Analysis
1. The Call of the Believer (v. 20). 2. The Commission of the Believer (vv.
20-21; 6: 1-2). 3. The
Conduct of the Believer (vv. 3-10).
Exposition
How high and holy is the calling of the
one who enters into the salvation and service of God by faith in Christ. There
is no call so great as God’s. It is as high as heaven. It is from God, and therefore holy and
heavenly both in character and consummation.
The call is to be ambassadors, representatives of God. How wonderful is the mercy and grace of God
that those who were once rebels against God should be made the representatives
of God. Paul, the once raging antagonist
of God, is transformed into the radiant ambassador for God.
Having responded to the grace of God and received the new life
our citizenship is no longer here, but in heaven, and we are therefore
ambassadors in a foreign land. The
native soil and atmosphere of the child of God is Heaven, and here he is a
stranger and pilgrim, merely passing through, representing his God, but taking no part in the world’s schemes, plans, or in the making of its
laws. This is the true view
of the ambassadorship of the believer.
And what is the commission of the ambassador? It is to carry to the world a message from
the Christ Whom he represents. That
message is, “Be ye reconciled to God.” This message he carries from the King of
Kings to rebels against the King, and declares the ground upon which they can
be reconciled to God. That ground is,
that Christ the Lord was made sin for us, bearing the penalty of sin resting
upon, every rebel sinner, and all who come to God claiming the merit of the
great Substitute receive a full and free pardon and are fully accepted. The ambassador’s declaration is that God’s
time is now, and that procrastination deepens the rebel attitude, and leads to
perdition. The call and
commission of the ambassador being holy, so must he be in character and conduct.
Tremendous is the responsibility resting upon him. The edge of the message must not be blunted
by the conduct of the messenger. As the
representative of Christ he must do nothing to dishonour
Him. He must seek to be pure in heart,
to give no offence, to be patient under adverse circumstances and the opposition
of men, and to be longsuffering even when treated with stripes and
imprisonment. His attitude must be one
of love and kindness, and his armoury the righteousness and power of God,
watching, fasting, and prayer. The
ambassador has no self-defence. Like his
Lord he goes out to serve in a self-less life, bearing all things, believing
all things, hoping all things, enduring all things.
Illustration
Dr. Chamberlain, a missionary in
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6
Rom. 12: 17-21; Matt. 5: 43-48; 7: 12-14.
Golden Text.
Matt. 5: 9.
Analysis
Exposition
As the heavens are higher than the earth, so are God’s
precepts above the world’s standard and practice. The man of the world with his mind blinded by
Satan cannot comprehend them; they are utterly contrary to his passions and
pursuits, and outside his power to practise.
These precepts then are for the [regenerate] believer, to be outworked in his life to the glory
of God. They are not to he
relegated to a future time, but to be obeyed and outworked in the present
through the power of the Holy Spirit. Having the Spirit of Christ the Christian, in
his surrender to his Lord, must be free from the spirit of retaliation,
remembering Him “Who when He was reviled, reviled not
again; when He suffered, threatened not.” He must “provide
things honest in the sight of all men,” that is, take forethought for
good before all that there be no inconsistency, giving the world the
opportunity to point the finger of scorn.
He must seek to live peaceable with all men, and not foolishly court the
enmity of the world. As the beloved of
God we are not to avenge ourselves, but to walk in love “with that strong and conquering love which wins by suffering,”
taking the only “vengeance” allowed us, namely,
the doing good and giving of food and drink to our hungry enemy that he may be
convicted of his wrong and his spirit be melted in the fire of love. These precepts commanded of God to be obeyed
by the believer, utterly shut out in life and practice the spirit and practice
of war. Why must we not take vengeance?
Because God declares, “Vengeance is Mine”
- in My hand, not yours, to be dealt out in absolute justice - “I will repay.”
In the Principles of the Kingdom, commonly called the Sermon on the
Mount, the same truths are outlined. The
principles are laid down by Him Whose word is final,
God the Son, Who vividly sets before us the Law of Love. And the principles are to be embraced that we
become like our Father. Believers are
sons of God by faith in the Father and the Son, and as such we are to become
like our God in character and disposition. “Love is
God’s highest perfection: and His people now are to embrace and display this
perfection” (Govett). And this love is to be extended to our
enemies, those who hate us
and seek to harm us. This love cannot be
that of approval or complacency because we cannot approve of their wicked
deeds, but we can love them, and must seek to love them with compassion and
goodwill. This love must be exhibited by
our acts. We are to “love them,” “bless them,”
“do good to them,” and “pray
for them,” even when they curse us, hate us, use us despitefully and
persecute us. And no compulsion, either
individual or governmental, should be allowed to turn us aside from disobeying
this clear command of God. “Above all ... things put on charity (love)
which is the bond of perfectness” (Col. 3: 14). Lastly, in Matt.
7: 12-14 The Golden Rule and The Two Pathways are set before us. Note the word “therefore”
which connects all that has gone before. This Golden Rule is the substance of all
God’s commands in the Law and Prophets concerning our duty to our
neighbour. Before us is set the two
gates and the two pathways. To embrace
the principles of our Lord is to enter the narrow gate opening to the narrow way
that is radiant with the glory of the life of God and the companionship of Christ, and fragrant with the
atmosphere of the [Holy]
Spirit. The wide gate opens to the broad
road whereon these principles are rejected
and scorned, but the way darkens to destruction. Hear the solemn words concerning the narrow
way, “Few there be that find it.”
How tremendous then is the responsibility of the teacher to tread the
narrow way and lead the children into this pathway which brings us to
the fulness of the [coming] glory of God.
Illustration
A slave, who had risen high in the confidence of his master,
saw one day, trembling in the slave market, a negro, whose grey head and bent
form showed him to be in the last weakness of old age. He implored his master to purchase him. He expressed his surprise, but gave his
consent. The old man was bought and
conveyed to the estate. When there, he
who had pleaded for him took him to his own cabin - placed him in his own bed;
fed him at his own board; gave him water from his own cup; when he shivered,
carried him into the sunshine; when he drooped in the heat, bore him softly to
the shade. “What
is the meaning of all that?” asked a witness. “Is he your father?” “No.” “Is he your brother?” “No.” “Is he, then, your
friend?” “No; he is my enemy. Years ago he
stole me from my native village, and sold me for a slave; and the good Lord has
said, ‘If thine enemy hunger, feed him; if he
thirst, give him drink for in so doing thou shalt heap coals of fire on his
head.’”
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7
2 Tim. 2: 1-13; 1. Cor. 11: 1; 2 Tim. 4: 7-8. Golden Text. John 15: 13.
Analysis
2 Tim. 2: 1-13. 1. The Exhortation (vv. 1-3).
2. The Illustration (vv. 4-7). 3. The Foundation (v.
8). 4. The Persecution (vv. 9-10).
5. The Coronation (vv. 1-13). 1. Cor. 11: 1. The Invitation. 2 Tim. 4: 7-8.
1. The Declaration (v. 7). 2. The Expectation (v.
8).
Exposition
The Second Epistle to Timothy is Paul’s farewell letter to his son in the faith. Paul is facing a martyr’s death, and he pens this
letter to his beloved Timothy, bidding him, in the midst of growing dangers and
terrors, to be strong in his living Lord.
He exhorts him to courage and effort by strengthening himself in the
grace that is in Christ Jesus. The word
“therefore” harks back to the previous chapter
wherein Timothy is reminded of his holy home, of God’s gift, power and calling,
of Paul’s sufferings and his Mighty Keeper in the midst of them. This leads on
to the exhortation to Timothy to turn to his source of strength, the grace in
Christ. In every
circumstance he was to draw upon the resources of God, embracing the fulness of
Grace that he might be empowered to witness, and enabled to endure. And
this Grace is in Christ. But
the two are inseparable, and after all it is Himself as our Source of Power,
our Place of Safety and our Treasury of Fulness. In Him, therefore, Timothy is to strengthen
himself, and that strength is to issue in the practical work of committing to
others the holy Gospel committed to him.
In this holy service; in the campaign of his Lord, surrounded by
opposing and malignant forces, Timothy is exhorted to “endure
hardness as a good soldier of Jesus Christ.” In order to enforce his appeal Paul sets
before Timothy three illustrations of
this intense life for Christ - the Soldier, the Athlete, and the Farmer. The first figure is that of a soldier on
campaign, and as in the
earthly sphere, the soldier is detached from all other interests and pursuits,
so in the heavenly, the surrender to the Lord must be wholehearted, the
separation from the world, complete. The
illustration of the Athlete (v. 5) has
already been dealt with in a former lesson, and we merely remark that the
victor’s crown, the reward of the earnest life, can only be obtained by giving
heed to the rules of life laid down by God.
Thirdly, we have the Farmer.
There is nothing spectacular in this occupation, and the lesson conveyed
is the outworking as the Lord’s servant, in ploughing, sowing, tending and
reaping, of that great and necessary quality, patience, the patience that fails not! Before
Timothy is then brought the One Who is the Foundation of his faith and the
Example of his life, the Risen Christ. “Remember Jesus Christ risen from the
dead:” - a Conquering Saviour,
a Compassionate High Priest, a Coming King.
To live for Him and to serve Him means that we shall endure
suffering and persecution, declares the great Apostle, who was then himself in
bonds, but to willingly know the “fellowship
of His sufferings” is to enter into the fellowship of His sovereignty. The
crowning of the suffering Saviour is linked with the crowning of the suffering
saint. The Apostle invites us
to follow his footsteps, for he followed in the path of Christ. He is conscious of having been a victor in
the fight and could declare his certain expectation of receiving the crown from
the hand of his Lord and Saviour Whom he served and adored. Let us follow our Lord all the way, so that
at His Coming we may receive our crown of reward.
Illustration
Some two hundred years ago, groups of weeping spectators stood
one day on the shore of the
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8
2 Sam. 6: 1- 19. Golder. Text. Psa. 24: 3, 4.
Analysis
1. The Bringing of the
Exposition
The ark had been captured by the Philistines (1. Sam. 5.), sent by thern
to Beth-shemesh (1 Sam. 6.)
and ultimately brought to Kirjath-jearim, where it
remained until sought for by
David. Having been
exalted by God to his great position David, in his love for God, desired to
bring the ark, the symbol of God’s Presence, to
In giving instructions concerning the ark God had said, “Thou shalt put the mercy seat above upon the ark ... and there I will meet with thee, and I will commune with thee
from above the mercy seat” (Exod. 25: 21, 22). But, alas,
This story conveys a lesson of love and zeal for God on the
part of David to be emulated. God must have his rightful place.
But service for God must be performed according to His Word. New methods are adopted, but are they
scriptural? The “new cast” is a figure of present-day “Modernism,”
the new teaching which is not the Gospel, but contrary to the Truth of God, and which is leading souls
to disaster and death.
The presumptuous bands laying hold of the holy things of God will only
bring forth God’s stern
judgment. Only can there be
true fellowship with God; true service for God; true rejoicing in God, when He
has His rightful place in our hearts and lives and when our walk and service is
according to His Word.
Illustration
He was a proper Scotch “sport.” He could handle the fly-rod,
and, a good shot, bring down the moorfowl or knock over the hares among the
heather. His boast was that Sunday was
his best day, for he easily sold his game for half-a-crown on Monday
morning. So he was never seen in Church
at Fenwick, some miles away. Its
minister, Mr. William Guthrie, was a successful fisher of souls for his
Master. He sought out the poacher and
reasoned with him, but to no purpose. At
length he said: “I will pay you the half-crown if you
will come to the house of God next Sunday.” The man closed in with the offer, and
presented himself at the
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9
1 Kings 19: 1-18. Golden
Text. John 3: 8.
Analysts
1. The Wickedness of
Jezebel (vv. 1-2).
2. The Weakness of the Prophet (vv. 3-4). 3. The Watchfulness of God (vv. 5-18).
Exposition
The test of life is not in the great events but in the
small. Elijah faced the hosts of
Jezebel, furious at the action of the prophet, threatened his
life, and he took refuge in flight.
After the exaltation there came upon Elijah deep dejection,
and he sat down under a juniper tree and requested God that he might die. Did he think that when God’s honour was at
stake He would undertake, and leave him unprotected? Had he for the moment got his eye off
God? This was the momentary shadow on
his life, but it was largely the result of his concern for God’s glory, and the
spent physical forces after his strenuous stand for God.
How kind God is. His
purpose was to restore the soul of the prophet to its true poise and rest in
Himself even by word of reproof, but first He graciously ministered in
restoring his physical strength. Direct
from the hand of God came this loving ministration,
another proof of His wonderful tenderness and of His power and care. Refreshed,
Elijah arose “and went in the strength of that meat
forty days and forty nights unto Horeb, the mount of God.” Arriving at Horeb he lodged in a cave, and
there God spoke to him on the same mount where he spoke to Moses when giving
the Law. In answer to God’s
interrogation Elijah seeks to justify his position by declaring his zeal for
God’s glory, the wickedness of
The strong wind rent the mountains and broke the rocks; the
earthquake moved the earth; the fire consumed with irresistible power, but it
was the still small voice which pierced the heart of the prophet, and made him
cover his face. God showed Elijah that
He is able to make or break, able to protect, provide and preserve against all
forces, and therefore will not allow His name or truth to be stamped out. Elijah’s pessimistic assumption was
corrected, and God showed that the still small voice was able to penetrate
hearts, and even in a day of idolatry, false profession, and corruption He had
His seven thousand who would not bow the knee to Baal. This display of power was not given for
Elijah alone, but also for our instruction and admonition. Even in the darkest days God has His own who
are not prepared to fall down to the world’s idols, but willing at all costs to
obey and serve Him. The history of the world
is full of shining examples who witnessed for Christ, in dark days, even unto
martyrdom. God would have us rest in Him
at all times, keep our eyes fixed on Him, and remember that in His watchfulness
He neither slumbers nor sleeps.
The commission is then given to Elijah to appoint his
successor and anoint Hazael king of
Illustration
When
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10
2 Kings 6: 8-23.
Golden Text.
Psalm 34: 7.
Analysis
1. Faith’s Vigilance (vv. 8-14). 2. Faith’s Victory (vv.
15-16). 3. Faith’s Vision (vv. 17-23).
Exposition
Around us are numerous foes ever in active enmity against us,
but the soul lighted with the life of God has been taught to discern the
enemy. These foes ever seek to capture souls and many, many, who refused God’s
deliverance have been overcome and doomed.
The Syrian army is a picture of the great host against us, and the
prophet Elisha a figure of the vigilant Christian ever on his guard, ever on
the watch, and warning others. The great
host is the spiritual forces of darkness with Satan at their head, and God has
given us this warning, “Be sober, be vigilant; because
your adversary the devil, as a roaring lion, walketh about, seeking whom he may
devour” (1 Peter 5: 8). Faith must ever be vigilant.
The Syrian army had come up against
In the spiritual warfare the design of Satan is to capture
Christians, and those who are outstanding for God in life and example he makes
a special assault against, seeking to overcome them. But “we are not
ignorant of his devices” (2 Cor. 2: 11).
The servant of Elisha going out in the morning is amazed to
see the Syrian host and is stricken with terror. Returning to his master he
exclaims in utter dismay, “Alas, my master! how shall we do?”
Filled with the peace of God Elisha replied, “Fear
not: for they that be with us are more than they that
be with them.” This is Faith’s
Victory; the faith that rests in the power of God and is fearless before the
enemy. What a blessed word is God’s “Fear not,” which runs through the Bible from Genesis
to Revelation. “Fear
not,” said God to Abraham, “I am thy shield, and thy exceeding great reward”
(Gen. 15: 1). “Fear not,”
said the Risen Lord to John, “I am the first and the
last” (Rev. 1: 17). This is God’s word to His children. And those who have enthroned Him in their
hearts as God and Saviour can declare, “The Lord is my
rock, my fortress and my deliverer; my God, my
strength, in Whom I will trust; my buckler, and the horn
of my
salvation and my high tower” (Psalm 18: 2).
The eyes of the servant were not open to
see the host on their behalf, and Elisha prayed God to open his eyes. God heard
and answered, and the young man saw “the mountain was
full of horses and chariots of fire round about Elisha.” This is Faith’s Vision; the spiritual eye
that sees the hosts of God. Fire is the
emblem of God’s Presence and Power.
Standing with God we know we have the victory, for His power is
irresistible.
In answer to Elisha’s prayer the Syrian army was smitten with
blindness. “Our
God is able to deliver ... and He will” (Dan. 3: 17).
By His power one man took captive a whole army, and led them to
Illustration
We are told that the crown jewels in a certain European city
lie exposed to view on what seems to be an unprotected table. One would suppose that burglars would soon
carry off the rich booty. But the fact
is, the table is not so defenceless as it looks, for a
current of electricity is always being poured around it. Woe be to the hand
that dares to touch! It would instantly
be benumbed.
So an Invisible Protector surrounds the child of God, and that
Protector is no less than God Himself. “He defends them against the assaults of all their
enemies. Christ is a refuge in His
righteousness and blood.”
* *
*
11
Review
John 4: 19-26.
Golden Text.
John 4: 24.
The study before us is to review our previous lessons on the
For the purpose of our review we shall study the period under
two headings:- (1) The United Kingdom Period, and (2)
The Divided Kingdom Period.
1. THE
The change from the Theocracy or Rule of God, to the Monarchy when
a visible kingdom was inaugurated and a visible king appointed was the result
of
The first king chosen was Saul, who began well, but through
self-will reached a tragic end. His
downward steps are recorded in 1 Sam. 13., 15. and 28.
David, the man of God’s choice, was appointed but before
gaining the throne he passed through deep persecution at the hand of Saul. This persecution was a sore training for
David, but whom God trusts He tests, and David nobly emerged from the test to
take his place on the throne. Viewing
him as the heroic Shepherd-boy, the sweet Psalmist, the valiant Conqueror, and
the noble King, type of the Greater David to come, his life is a fruitful
source of study.
The third and last king of this period was Solomon. Endowed with wisdom by God, he turned out of
wisdom’s pathway, became an idolator, and was the cause of the division of the
kingdom. Great however was his reign, his wisdom, and his achievements. Three books were written by him, his Song,
Proverbs and Ecclesiastes, calling for our earnest attention and meditation.
2. THE DIVIDED KINGDOM PERIOD
This commences the tragic history of the kingdom period, which
culminated in the captivity of the twelve tribes. The kingdom was divided into the
Following Solomon’s death Rehoboam became king, but as we saw
in a former lesson the ten tribes revolted and appointed Jeroboam their
king. This period of
The lesson again and again emphasised here is that to reject God and His Word, and to be outside His will, is to meet
disaster and doom.
* * *
12
Luke 16: 1-13. Golden Text. Romans 12: 17.
Analysis
1. The Parable Unfolded (vv. 1-8). 2. The Prudence Demanded (vv. 8-13).
3. The Prize Awarded (vv. 9-11).
Exposition
This parable is linked up with the
former three of the Lost Sheep, the Lost
Coin and the Prodigal Son, which were delivered before the publicans, whom the
Lord had been comforting, and the Pharisees, whom He had been confounding.
In this parable of the Unjust Steward the Lord sets before the
publicans their high duty as His disciples in contrast to their former
extortion and dishonesty, and draws
the attention of the Pharisees to the fact that a reckoning day is coming when
their stewardship will have to be accounted for.
The property which this steward managed consisted not of
money, but of allotments of land.
Apparently he demanded excessive rents from the tenants, paid his lord a
certain amount and retained the difference.
On being demanded to give an account he realises his position and
considers the problem. His one object
was that, should he forfeit the stewardship he would be secure, and be certain
of subsistence.
Calling his lord’s debtors to him he makes his arrangements so
that they should be his benefactors in his position of need. Two examples are given us of his
dealings. In the first case the contract
is altered from one hundred to fifty measures of oil, and in the second from
one hundred to eighty measures of wheat.
The steward endeavoured to secure himself both ways. The contracts would presumably show the
amount paid to his lord, and the tenants would be gratified by the seeming
favour done to them. The steward
attempted to satisfy his lord and defeat the accusation, but if he failed, to
be able to enlist the sympathies of the tenants and obtain a comfortable
maintenance.
The object failed with his lord who evidently apprehended his
purpose, but nevertheless he commends the prudence which he does not fail to
see actuated the steward. This is the
keynote of the parable.
Merely using the unrighteous steward as an object lesson, but
not as an example of conduct, our Lord focusses attention on this needful
quality, Prudence - the Prudence that fails not to obtain the
prize.
Holding up this truth before believers – God’s stewards - the
Lord applies it to the Character, the Conduct and the Consequence.
Verse 9 does not mean that we can purchase salvation, for that is of
free grace, but the love of God characterising and filling the life of the
prudent believer is revealed in the right use of earthly treasures; used with
the single eye for God’s glory, for the purpose of leading others to the Lord,
thereby making true friends in Christ who shall in heaven give him
welcome. “Whoever
really makes himself friends of the Unrighteous Mammon shows thereby that he
finds his highest joy, not in the attainment of selfish purposes, but in the
happiness of others.”
What is the consequence of this prudent life for God? His great reward. And the doctrines of grace and reward contradict
one another in no respect. “It is not works that win us to Heaven, but Christ bestows
eternal blessedness out of grace, on those who believe and have proved their
faith in works of love and right use of earthly good” (Luther). And in order to obtain God’s reward
there must be, not legal, but sanctified stewardship,
the seeking of His [Millennial] Kingdom first and the single eye for His glory. Legal
works done in the flesh and not the product of a life lived in the Spirit are
not acceptable. Our life and service
must be given over to Him in absolute surrender.
Illustration
A colporteur was travelling in
* *
*
13
Matthew 20: 1-16
Golden Text. Micah
6: 8.
Analysis
1. The Vineyard. 2. The
Vocation. 3. The Vision. 4. The Verdict.
Exposition
This Parable was called forth by the question of Peter in the
previous chapter, and its keynote is service and reward. The verses (19:
30; 20: 16) prefacing and concluding the parable are to be noted, of
which the parable is an illustration.
The vineyard is the kingdom of heaven; the householder is God;
the steward is Christ in His capacity as judge, and the labourers are
those who by faith have responded to the call and received eternal life. Every Christian is called to work in God’s
vineyard, for in His economy there can be no idlers. The different hours appear to refer to the
Church age and to the different periods of her history, but there is also an
application to individual life and experience.
Those called at the first hour agreed to labour for a penny for the day,
but at the sixth, ninth, and eleventh hours, that which was just was promised
as a reward to the labourers. The
central truth of the parable is contained in the passages dealing with the
giving of the reward. At the end of the
day the steward called the labourers “beginning from
the last unto the first,” and to the last was a penny given. The first seeing this expected to receive
more, but they also received a penny, their agreed reward.
But with this they were dissatisfied and murmured. They complained that the last had only served
one hour whilst they had borne the heat of the day, and inferred that “the goodman of the house”
was dealing unjustly with them. The
reply they receive is that no injustice is done them; on the contrary the
promised reward has been given, but he who dispenses justice has also the right
to dispense grace and give the same reward to those who worked in the last
hour, willing to do so without knowing the reward to be granted. The parable is held up to the Apostles,
Jewish Christians, and to the redeemed individually, showing that in the
service what is vital is the attitude of heart of the labourer. The service must not be one merely of duty
but of devotion. The first exhibited
their legal hearts and that the spirit of their service was mercenary, envious
and selfish. They did not rejoice that
even at the last hour response was given to the householder, and workers
entered the vineyard simply resting in his goodness, nor did they rejoice in
the grace exhibited. “A mercenary spirit destroys the position of the labourer in
the kingdom of God: he makes merchandise of the calling of God (instead of
being a fellow-worker, he becomes an unfaithful hired servant); he converts the
Word of God into mere traditions, the work of faith into a burden, the hope of
reward into a claim, and the blessings granted into a judgment.” The lesson of the parable then is that whilst
service in the vineyard is the calling of every Christian, that service to be
acceptable for the high rewards of grace must spring from a heart of love and
devotedness to God. Not merely serving
for the reward’s sake in the narrow-souled legal
spirit, but out of a loving heart and consecrated life to Him Who in infinite
grace has given us the privilege of serving Him. So many - not all - that are first shall be
last. Many are called
into the service, but few are chosen for the exalted places in the coming age.
To be amongst the chosen there
must needs be loving, loyal, whole-hearted,
willing service from lives walking in holiness and clothed with
humility.
Illustration
Whose heart has not thrilled at the story of Delia, the
sin-marred queen of a
* *
*
14
Matthew 25: 14-30. Golden
Text. Matthew
35: 21.
Analysis
1. The Delegation of the Talents (vv.
14, 15). 2. The Demonstration of
the Trading (vv. 16-25). 3. The Diligence Required (vv. 26-29).
4. The Deliverance of the judgment (v. 30).
Exposition
Whilst the parable in our previous lesson showed the attitude
of heart required in serving God, this parable reveals the activity and
fidelity demanded.
The Lord is the “man travelling into a far country” delivering
His goods unto His servants (believers).
The distribution of the talents is in the proportion of five, two and
one, and each received according to his ability. According to the known ability
of each was the distribution made so that there could be no excuse for
unfaithfulness, nor could any complain that the gift was greater than his power
could sustain. The gifts are not natural
endowments, but spiritual gifts distributed according to natural ability. Upon believers only are these gifts
bestowed. They are Christ’s “own servants,” and are therefore made stewards for
Him. “As every man hath received the gift
even so minister the same one to another as good stewards of the manifold grace
of God” (1 Pet. 4: 10). In a former lesson on the Unjust Steward we
saw that in that parable the use of natural wealth is set forth, but here
it is the management of spiritual riches. For the gifts see Eph. 4: 8, 11-13; 1 Cor. 12:
8-11, etc. The trading with the
talents is the use of the gifts for the glory of God, and faithfulness in their
use operates to the bestowal of more gifts.
He who possessed the five talents made other five; and the two also
gained other two.
The “long time” of the parable
is the period of testing until the Lord returns. At His return He reckons with His
servants. “Everyone
of us shall give account of himself to God” (Roms. 14: 12). The possessor of the five talents showing
that he has gained five more is commended by his hold, receives the reward of
being made a ruler, and enters into the joy of his Lord. Likewise was it with the possessor of the two
talents.
Then comes the one with the one talent, and he begins by
accusing his lord. This accusation was
made to cover his own negligence. Then he says, “I was
afraid and hid thy talent.” The true reason was, he was afraid of the responsibility, and sought to
evade it. His thought was centred on
self, not on his lord. But
his excuse is rejected, for his lord is angry and calls him “a wicked and slothful servant.” His accusations are unfounded, his neglect
inexcusable, and he stands convicted before the other two. His talent is taken and given to the one who
has ten. Lack of space prevents us from
entering into all details of the parable.
Solemn are the closing verses (29, 30)
of the parable with the lord’s pronouncement on the slothful servant. Do these words apply to the [regenerate]
believer? Yes, such a believer “suffers loss,” although they do not mean that he loses
eternal life. No believer dare
presume upon grace, or dare trifle with a holy God. To be pleasing unto our Lord means that we “give heed to His Word;” That ye be not slothful, but followers
of them who through faith and patience inherit the promises (Heb. 5: 12).
Illustration
“The first time I ever saw Mr. Moody,”
said Mr. Reynolds of
* *
*
15
Luke 15: 11-32.
Golden Text.
Matthew 5: 39.
Analysis.
1. The Corruption and Contrition of the Prodigal (vv. 11-21).
2. The Compassion of the Father (vv. 22-27,
31-32). 3. The Condemnation of
the Elder Brother (vv. 28-30).
Exposition
To the Pharisees, publicans and sinners around Him the Saviour
uttered the Parable of the Prodigal Son.
By this parable He condemned the self-seeking of the publicans and
sinners, and the self-righteousness of the Pharisees. The Lord pictured the rebellious son who,
craving for a false freedom and enjoyment, requested his father to give him the
portion of his estate that would ultimately fall to him, and left home for a
far country. There in dissipation he wasted his substance, and a famine arising
he sank to degradation and destitution.
In the depths of his misery he came to himself, seeing the folly of his
self-seeking, pride and sensuality, and his thoughts turn towards his father
and home. Conscious of his guilt his
thought turned to action, and he arose and went towards home. Nearing home, but whilst a great way off, he
is seen by his father who ran to meet him, “fell on his
neck and kissed him.” The son
confesses his guilt, but is not allowed to speak out his full confession, for
the Father interrupts by calling to his servants to bring forth the robe, ring
and shoes.
This part of the parable reveals the awful and inevitable
result of sin, but also pictures God’s love, compassion, forgiveness and
blessing to the penitent prodigal.
The remainder of the parable deals with the elder
brother. How much better he appears than
the prodigal, but how wretchedly lost he is.
Hearing the music and dancing in the house, he asks a servant what those
things mean. On being told he refuses to
enter. The father comes out to intreat
him, and the conversation reveals the heart of the elder brother. He shows the selfish mind with which he had
served his father. He received his father’s
love and yet complains of receiving no reward.
He vaunts himself of his virtue by declaring he has never transgressed a
commandment, and yet he stands guilty of transgression in being void of grace,
mercy and love. By his attitude he shows
he neither loves the father nor his brother, but demands all for himself. Thus does our Lord expose and condemn the
heart of the Pharisee.
The parable shows how all stand guilty before God, and the
need of coming to Him in true penitence for the renewed heart whereby we may be
accepted into His house, and enter the joy of eternal life.
Illustration
There was a widowed mother in the Highlands of Scotland, whose
daughter, her only child, left her home and went away, never letting her poor
mother know where she had gone. At last,
one night the lost child came home.
Creeping up to the door, she found it unfastened. Entering, she was welcomed by her mother with
great joy. When the greeting was over,
the girl said: “Mother, why was the door left
unfastened to-night?” The mother
replied: “Never, my child, since you went away, has
the door been locked, by day or night.”
So it is with Christ. The door of
God’s love is never locked, but the sinner refusing to return shuts himself out
of God’s mercy.
* *
*
16
Matthew 18: 21-35.
Golden Text.
Ephesians 4: 32.
Analysis
1. The Debtor’s Condition (vv. 21-22).
2. The Lord’s Compassion (v. 27). 3. The Debtor’s Cruelty (vv. 28-30).
4. The Lord’s Condemnation (vv. 31-34).
Exposition
Again in answer to a question, of Peter the Lord unfolds a parable,
which must be read in conjunction with the verses immediately preceding. The subject of the parable is Forgiveness
between believers. The action to be
taken in relation to the one sinning against you is shown in verses 15-20, and the attitude of heart to the
same one is revealed in the parable.
Vividly does our Lord set forth His truth, and His “seventy times seven” indicates the multiplied mercy
required against the multiplied offences confessed. In order to enforce His message the Saviour
pictures the relationship of two servants of a king in striking contrast. The one owed his king ten thousand talents,
and thus was in dire circumstances, and on his confession of being unable to
pay when requested the order was given for himself and his family to be
sold. Throwing himself on the mercy of
the king he pleads for patience, promising to pay. By the amount stated our Lord indicates that
the infinite debt incurred could never be discharged. Although the debtor made a promise to pay
this was nullified by inability and impossibility. Great was the debt, but greater
the mercy exhibited. His lord released
him and forgave him the debt.
How great his rejoicing!
How filled with gratitude! What a
generous and complacent outlook he would have towards his fellow-men. So we would think. But no!
He goes out from the presence of his lord, and finding a fellow-servant
who owes him a small sum - incomparably small in relation to his own debt - he
violently lays hands on him and demands payment. But the fellow-servant is unable to pay and
utters the same plea as his creditor before his lord, but the servant shows him
no mercy and he is cast into prison. The
servant with the infinite debt forgot his guilt and humiliation and the
generous pardon extended him, and heartlessly, selfishly, and mercilessly dealt
with his fellow-servant.
The other fellow-servants seeing this despicable conduct
complained to the Lord who hailed before him the debtor he had forgiven. Charging him with his wickedness, he uttered
his condemnation and judgment.
Applying the parable to those who have had infinite mercy
extended them for their great debt, our Lord solemnly
shows that to harbour an unforgiving spirit is to bring upon us
God’s condemnation.
Illustration
Anthony Blanc, one of Felix Neff’s earlier converts, was very
earnest in winning souls to Christ. The
enemies of the Gospel were angry at his success, and used alike scoffs and
threats against him. One night, as he
was returning home from a religious meeting, he was followed by a man in a
rage, who struck him a violent blow on the head. “May God forgive and
bless you!” was Anthony’s quiet and Christian rejoinder. “Ah!” replied
his assailant, “if God does not kill you I’ll do it
myself!” Some days afterwards Anthony
met the same person in a narrow road where two persons could hardly pass. “Now I shall be
struck by him again,” he said to himself. But he was surprised, on approaching, to see
this man, once so bitter towards him, reach out his hand and say to him in a
tremulous voice, “Mr. Blanc, will you forgive me and
let it be all over?” Thus this
disciple of Christ, by gentle and peaceful words, had made a friend of his
enemy.
* * *
17
Luke 10: 29-37.
Golden Text.
Acts 10: 34b, 35.
Analysis
1. The Neighbour Wounded (v. 30). 2.
The Neighbour Neglected (vv. 31-32). 2. The Neighbour Rescued (vv. 33-37).
Exposition
This parable arose out of the question of the lawyer (vv. 25-28).
“Master, what shall I do to inherit eternal life?” The question was asked with the motive of
tempting Christ and apparently to see whether His, reply would be in accord
with the law of Moses.
The Lord answered by asking, “What is written in
the law? how readest thou?”
and the lawyer quoted in reply the very spirit and main substance of the
Law. The Lord commended the answer and
said, “This do, and thou shalt live.” The lawyer apparently took the words “This do” as an intimation
that although having this clear knowledge of the law he was not performing. The fact stood that because of sin and
weakness he was incapable of reaching this pinnacle of perfection, but refusing
to acknowledge his inability he barred the way to further instruction. Seeking to justify himself, he asked, “Who is my neighbour?” In answering, our Lord unfolded the
parable. A certain man went down from
But a Samaritan - the despised and hated foreigner inhabiting
the region of
This parable has, however, another aspect, for in the seven
verses the whole plan of salvation is laid down. The man going down to
Illustration
A wealthy Christian lady was. one day
passing along a street when she saw a little ragged, shoeless boy gazing
wistfully into a boot shop window. Being
very much struck with the boy, she went up to him, and asked him why it was he
looked so wistfully at the shop window, and he said: “Please,
mum, I was just praying that God would send me some boots.” So the lady took the boy into the shop, and
got some water, knelt down and washed the boy’s feet. Then she sent for some stockings, put these
on the boy’s feet, and bought him a pair of boots. Then the boy, amazed at what had been done,
looked up into the kind woman’s face, and said “Please,
ma’am, are you Christ’s wife?”
* *
*
18
Isaiah 9: 1-7.
Golden Text.
Isaiah 9: 6.
Analysis
1. The Dawn (vv.
1-5). 2. The Deliverer (vv. 6, 7).
Exposition
The previous chapter (Isa. 8.)
closes on the note of deepest sadness as it depicts the darkness to fall upon
“Ever since the times of the judges,
all these lands had been exposed, on account of the countries that joined them,
to corruption from Gentile influence, and subjugation by heathen foes. The
northern tribes ... suffered the most in the almost incessant war between
From what follows it would appear that verse
2 has a wider
application and includes all
Illustration
It is related in the annals of the
* *
*
19
Isaiah 37: 8-20, 33-38.
Golden Text.
Psalm 46: 1.
Analysis
1. The Proud Threat of Rabshakeh (vv. 8-13).
2. The Prayer of Hezekiah (vv. 14-20). 3. The Promise of the Lord (vv. 33-38).
Exposition
Our lesson commences at the point in
the chapter where we read that Rabshakeh, who on behalf of Sennacherib, king of
Assyria, had come against
Having to retire Rabshakeh sends a
letter to Hezekiah with the threat of future invasion, declaring that it is
folly on the part of Hezekiah, to think that his God is able to deliver him.
He enumerates what the Assyrians had already accomplished, and declares
that the same fate would overtake
Hezekiah, having received the letter, went up to the house of
the Lord, where he spread it out before God and prayed over it. He was a man who could take his difficulties
to God, for “he trusted in the Lord God of
Illustration
Many years ago, said a pastor, when in my country charge, fatigued
with the day’s work, I returned one afternoon from a funeral. After a long ride I neared my stable door and
felt a strange prompting to visit a poor widow who, with her invalid daughter,
lived in a lonely cottage in an outlying part of the parish. My natural reluctance to make another visit
was overcome by a feeling which I could not resist, and I turned my horse’s
head towards the cottage. I was thinking
only of the widow’s spiritual needs; but when I reached her little house I was
struck with its look of unwonted bareness and poverty. After putting a little money into her hand, I
began to enquire into their circumstances, and found that their supplies had
been utterly exhausted since the night before.
I asked them what they had done.
“I just spread it out before the Lord!” “Did you tell your
case to any friend?” “Oh no, sir; nobody knew but Himself and me! I knew He
wouldn’t forget, but I did not know how He would help me, until I saw you come
riding over the hill, and then I said, ‘There’s the Lord’s answer.’”
* *
*
20
Jonah 3.;
4. Golden Text. Jonah 4: 10, 11.
Analysis
The Renewed Commission. Chap. 3: 1.
The Declaration to
Exposition
After Jonah’s disobedience to God, discipline, and
deliverance, his commission was renewed to go to
But tragic to relate the prophet was displeased. o our amazement the messenger
had no joy that his mission was realised.
Why was this? Simply because of
his Jewish prejudice to the Gentile nations, and his failure to rise to God’s
purpose which was that His “way be known upon earth” and His “saving health (salvation) among
all nations” (Psalm 67: 2).
God “prepared
a gourd,” “a worm” and “a vehement east wind,” that Jonah’s heart might be
prepared for His instruction that He is no respecter of persons and is not
willing that any should perish.
Illustration
In the neighbourhood of
* *
*
21
Matthew 3: 1-12.
Golden Text. Isaiah 40: 3.
Analysis
1. The Prophet John (v. 1).
2. The Proclamation of the Kingdom (vv. 2-10). 3.
The Proclamation of the King (vv. 11, 12).
Exposition
The appearance of John was the fulfilment of prophecy. For
hundreds of years Isa. 40: 3 had lain dormant, but
now it sprang into life. So with all of God’s prophetic Word. Not a word shall fall; all will come to
pass. “Predictive
prophecy is the foremost proof to which the Word of God appeals on its own behalf”
(Pierson).
John was not a common man; he was an extraordinary man - a
great man. “There
hath not arisen a greater” (Matt. 11: 11).
Kings live in cities and palaces, but
John lived in the wilderness, kings wear purple robes, but John wore a rough
garment of camel’s hair girded with a leather girdle. Kings fare sumptuously, but John dined simply
on locusts and wild honey. Yet he was
greater than a king. He was a prophet;
yea, more than a prophet. He was the
herald of the King of Kings. Not only
was he the herald of the great King, but a hero on behalf of the King. Unique were the circumstances attending his
birth, life, and death. He was not only great because of his commission, but also
because of his consecration. He was fearless and faithful even unto
death.
For several hundred years no prophet had arisen, and then suddenly
appeared the divinely appointed herald proclaiming the Kingdom in the words, “Repent ye, for the kingdom of heaven is at hand.”
John’s message here was sevenfold. 1. The proclamation of the need of repentance as essential to
entrance into the kingdom. Those
so repenting and confessing their sins were baptised in
Then John proclaims the coming of the King, the Mighty One,
before Whom he must decrease, and the consummation of
His ministry the baptism of the Holy Spirit and the ultimate gathering of His
wheat into His garner. A second time in
these few verses do we read the dread word “fire,”
the [eternal] doom
of the lifeless “chaff,”*
who have never been born again by the
Spirit from above. Thus did John
proclaim the King and the Kingdom fearless and faithful even unto death.
Illustration
Outside a church in
22
John 1: 1-5, 14, 17. Luke 2: 1-20. Golden Text. Heb. 1: 1-2a.
Analysis
John 1: 1-5. The Revelation. 1. The Logos
(Word). 2. The Life. 3. The Light. Luke 2: 1-20. The Incarnation. 1. The Son of
Exposition
These are majestic words introducing us to the Saviour in all
the glory of His Deity. Here we have Him
displayed as the One who inhabiteth Eternity, the great and mighty Creator by
whom all things were made. He who is Life, and Light. He who said, “Let there be light” and light was. He, by whose divine fiat, worlds were brought
into being and the planets hurled into space to perform their appointed orbit. He who is the Creator of the
world and of us. This is the One, majestic in His Deity, and Holiness, and Righteousness,
the Mighty God who came into this world of darkness and sin, the Light of Life,
shining in all His Glory and fullness seeking to illumine the darkened hearts
and minds of the dwellers upon earth sitting in the shadow of death. That marvellous condescension and coming is
described in our second lesson, a story of wondrous beauty,
that never grows old, shining in all its fadeless lustre. We all know the familiar story of the going up
of Joseph and Mary from
This glorious manifestation of God was heralded by an angel, who
declared to the shepherds on
Oh that souls would be like the
shepherds! When they heard
the glad tidings “they came with haste” (v.16) to
the Saviour.
No unbelief, no incredulity, no laggard steps - they
hastened! From the darkness they
hastened to the Light of Life. Ah! if only souls would bow before and embrace the Christ what
life and love, joy and peace they would find in Him. Hasten the children to Him! Even a child of five years of age can receive
Him as Saviour, be saved, and know it.
Illustration
I was showing a five year old boy the other Sunday afternoon
some reproductions of Mr. William Hole’s pictures of the Life of Christ (says
the Rev. Robert E. Speer) and when we came to the picture of the raising of the
dead son of the widow of Nain, the little fellow
stopped and laid his hands on the page. “Yes,” he said, “I can
understand that, Jesus had the life. He
had all the life inside Himself.”
* * *
23
Matt. 21: 33-46.
Golden Text. Jas. 1: 22a.
Analysis
1.
The Parable of the Vineyard. 2. The
Perversion of the Pharisees.
Exposition
This parable was uttered by Christ in
answer to the chief priests and elders of the people who questioned His
authority. Most probably our Lord took
as the basis of His parable the details furnished in the parable of Isaiah 5: 1-7. The parable pictures God’s dealings with
The parable is also a prophecy for therein our Lord foretold
His rejection and death at the hands of
[* NOTE. The ‘and’ here is a disjunction; it separates
Messiah’s Millennial kingdom upon this
earth (Rev. 20: 4), from His Eternal Kingdom in “a new heaven and a new earth” (Rev. 21: 1), after this earth is destroyed by fire, (2 Pet. 3: 10).]
All who fall on the Stone are broken, and blessed it is to all
who thus fall, for the brokenness produced is that of heart and spirit,
allowing the life of God to flow in. But
the unbroken in heart, the Christ rejectors,
and rebellious kingdoms upon whom the Stone shall fall shall be ground to
powder.
The Pharisees “perceived that He spake
of them” yet they set their faces against Him and sealed their doom.
Illustration
Away up in a lonely
* *
*
24
Acts 26: 4, 5; 7: 54; 8:
3. Golden Text. Phil. 3: 7.
Analysis
Acts 7: 54. 1. The First Martyr. Acts 8: 1-3.
1.
The Future Messenger.
Exposition
We now turn to consider one of the greatest figures of the New
Testament. The study of this character brings
before us the profound truth that no life is outside the knowledge of God. By His sovereign will He calls
and chooses the vessels He will use for the out-pouring of His grace, and to
the praise of His glory. Whether it be Hudson Taylor for
Paul was born at a famous seat of learning,
Dr. Pullan says: “The future Apostle was therefore born a member of the most
religious race in the world, spoke the language of the most cultivated race in
the world, and lived under the most masterly and fully organised government. All these three influences left their mark
upon a soul which was always impressible towards everything great and noble.”
Even his persecution of the Christians
was the outcome of his zeal for God. That
this was mistaken zeal we know, and needed the illumination which God granted.
Paul was a man of splendid capacity, strong of will and concentration
of purpose. Thoroughness and devotion
characterised his life. What he lacked
was the life in Christ, and the need was for his fine qualities to pass through
the divine mould in order to be of service for God. But the unsleeping eye of the Lord was upon
him and through His wondrous grace Paul was born again and became “a vessel unto honour, sanctified, and meet for the Master’s
use and prepared unto every good work.” (2 Tim. 2: 21).
Illustration
God often chooses the humblest instruments. Moses was the son of a poor Levite; Gideon was
a farm servant; David was a shepherd boy; Amos was a herdsman; the apostles
were obscure and unlearned; Luther was a miner’s son; Melancthon, the great reformer,
was an armourer; Carey, who planned the translation of the Bible into the
language of the millions of India, was a shoemaker; Morrison, who did the same
for the Chinese, was a lastmaker;* Adam Clarke was the son of Irish cottars; John
Foster was a weaver; and Jay, of Bath, was a herdsman. This calling and choosing continues to-day, in
the fulfilment of God’s plan and purpose.
[* i.e., One who makes moulds of the foot on which
boots and shoes are made or repaired.]
* *
*
25
Acts 9: 1-18.
Golden Text. 2 Cor. 4: 6.
Analysis
Acts 9: 1-18. 1. The Persecution. 2. The Revelation. 3. The Conversion. 4. The Restoration. 5. The
Unction.
Exposition
The chapter opens by relating Paul’s persecution
of the Church. His determination was to stamp out the
very name of Jesus. He was a man of zeal,
purpose and definiteness requiring great conviction to turn a man of his stamp
of character to belief in Christ. To him
Jesus was only a man turning his nation away from the oracles of God received
and the ceremonies they had so long performed. But God had chosen Saul for a great purpose
and his career of persecuting the Church was to be changed into suffering with the Church.
Paul would have scorned the idea of being a follower of Jesus of Nazareth
had anyone suggested it to him. He would
have regarded it as an imputation upon his character and zeal for God. How wonderful then the change! The revolution was effected by a revelation. The Lord revealed Himself in all His glory, a glory that outshone the splendour of the
noonday eastern sun. The glory of God is
more than flesh and blood can bear and the whole party fell upon their faces to the ground. And Paul heard the voice of
Jesus. Like Isaiah of old that vision
and voice showed him himself. Paul was
broken down before the Lord. That vision
and Saul’s humble, “Lord, what wilt thou have me to do?”
changed the whole current of his life. The
raging antagonist of Christ was transformed into the radiant advocate for
Christ. From henceforth it was no longer
Saul the persecutor, but Paul the passionate servant and soul-winner for Christ.
The story then relates his being led to
Three days Paul was shut in with the Lord, and then Ananias was
sent to restore his eyesight. That Paul
was notorious is seen from the protest of Ananias, but God revealed that this
man was His called and chosen vessel. And what a vessel! Through him God has poured out the riches of
His grace to the world. He was the
chosen messenger to the Gentiles, who was brought through the depths of
suffering, and like the alabaster box of ointment he was broken that through him might flow to the world, the
life, the fulness and the fragrance of Christ. What words can describe the passion of his
life, the consecration of his life, and the issues of his life unto God and the
world!
Illustration
A high caste Brahmin, who happened to be in Calcutta on
business, was returning one evening to his lodgings when he was attracted by
the sound of singing, and listening near the door he for the first time heard
the Gospel from the lips of a native preacher belonging to the Serampore
Mission. He was at once arrested by what
he heard, and was led to accompany the preacher to the
* *
*
26
Acts 11: 19-30; 12: 25;
13: 4. Golden Text. 1 Cor. 15: 10.
Analysis
Acts 11: 19-30. 1. The Triumph of the Gospel at
Exposition
The Christians who had been scattered through persecution were
used by God to sow the good seed and at
The church at Jerusalem, hearing of the work of God at
Antioch, sent Barnabas to view this fruitful field, who on seeing the result of
God’s hand was filled with gladness and rejoicing. After ministering to the people with blessed
results and finding the work too, great for him Barnabas went to
After the year’s stay in Antioch Barnabas and Paul went to
Illustration
There was an apprentice in
* *
*
27
1 Kings 6: 1-14. Golden Text. Psa. 84: 1.
Analysis
1. The Pattern of the
Exposition
Prophecy is history foretold. The unfolding of God’s Word is the historic
record of the promise to Israel, that they should enjoy peace and quietness in
the land of Canaan, fulfilled under the reign of the “man
of rest” (1 Chron. 22: 9), king
Solomon, who was appointed to build God’s Temple, the centre of the nation.
God’s purpose for
According to the pattern given to David by God
Solomon built the
Unique was the progress of this building (see v. 7). All
was in readiness to fit into its place, and this magnificent structure, the
habitation of the glory of God, silently rose to completion. The truth of this historic account is amply
demonstrated by the excavations at the site of the temple when was revealed the
original sanctuary wall of Solomon. “There, some 80
ft. below the present surface, the explorers came across the remains of a wall
built of massive stones, most magnificently wrought, put together without
mortar or cement, and the joints so beautifully made that a sheet of paper
would not pass between, whilst the bottom course is socketed to a nicety into
the solid rock.” Scripture is
continually being confirmed.
Encouraging Solomon to finish his task God confirmed
the promise given to his father David (2 Sam. 7.)
of His Presence, Protection and Provision in the midst of
Solomon’s temple also points us to another temple
which in our day is silently going forward to completion. To redeemed souls the
Apostle Peter declares, “Ye also as living stones are
built up a spiritual house” (1. Pet. 2:
5), and of this house we read in Eph. 2: 21,
22, “In whom all the building, fitly framed together,
groweth unto a holy temple in the
Lord: in whom ye also are builded together for a habitation of God through the Spirit.” Only those who have peace with God through the
“Man of Rest,” the living stones possessing the
life of God, and fashioned by Him, are silently being fitted into place in His
Temple for this holy purpose, but the rejectors of God’s redemption have no
part or lot in this holy house, which through eternal ages will display “the manifold wisdom of God.” This Temple will soon be completed, for the
sand in the glass of this dispensation is fast running through, and to obtain
this position of eternal honour God's gift of eternal life must be accepted
now.
Illustration
Some time ago an old man gave his heart to Jesus and
became a Christian. Soon after this he
began to think how he could make himself useful, and be doing good. He had a great many friends who were very
wicked men. He was very anxious that
these should become Christians too. He
made out a list of the names of his old associates. When he had finished this list and counted it
over, he found that it contained one hundred and sixteen names. Some of these were infidels, some were
drunkards, and some were among the worst men in the town where he lived. He began to pray for these people. He talked to them when he had an opportunity,
.and gave them tracts and good books to read. Some refused to listen to him, and others made
fun of him; but still he went on praying and working for them, and trying to do
them good. And what was the result? Why, within two years from the time when that
man became a Christian, one hundred of the persons whose names were on his list had become Christians
too, living stones for the temple of God.
* *
*
28
1. Kings 8: 1-14. Golden
Text. 1 Kings
8: 11b.
Analysis
1. The Completion of the
Exposition
In the month of the Feast of Tabernacles (Lev. 23: 33-44)
the time of
Solomon’s task of building the habitation of the
glory of God was completed, and he assembled the elders and heads of the tribes
of
Two acts set this building apart as peculiarly
belonging to God. One was the bringing
of the ark, which was placed in the holy of holies of the Tabernacle, and the
carrying it into the holy place of the
The other act was that of
God. The “glory
of Jehovah” filled the house. God’s
manifested Presence was His token of acceptance and the fulfilment of His
promise. “The
words ‘Khebod Jehovah’ (the glory of Jehovah) in the Hebrew scriptures, always mean the
glory of the personal presence of Jehovah; the glory surrounding and attendant
on the visible manifestations of Jehovah on earth” (David Baron). This was the
manifest presence of God in their midst,
Solomon’s dedicatory prayer, breathing adoration and
supplication is a fruitful source of study, but to one passage only can we draw
attention. In his prayer Solomon asks
the question, “Will God in very deed dwell with men on the earth?” (2 Chron. 6: 18; 1 Kings 8: 27). The New Testament revelation is the answer;
God “dwelt among us” (John
1: 14), the “Word of Life” who was “seen,” “looked upon”
(scrutinized), and “handled” (1. John 1: 1). But, greater still, and that which Solomon
never conceived, God not only dwelt with men, but God dwells in
men. “I in them, and Thou in Me, that they may be made
perfect in one” (John 17: 23). Oh,
the glory of the [obedient] child of God! - indwelt by God Himself. To the believer the Father declares this
radiant word, “Know ye not that ye are the
This is the end of all Sunday-school teaching - every
child a temple of the living God through the reception of God the Saviour.
Illustration
One summer day there strolled into a little Church in
a European village a young nobleman. Loitering
along the aisle his attention was arrested by a painting representing Christ
into every lineament of whose face the Christian artist had painted Love. As the nobleman saw the pierced hands, the
bleeding brow, and wounded side; as he slowly scanned the couplet,
“All
this I did for thee,
What hast thou
done for Me?”
a new revelation of the claim of Jesus Christ upon
every life upon which His grace had been outpoured flashed upon him. Hour after hour passed as he sat intently
gazing upon the face of the Suffering One. As the day waxed apace, and the lingering rays
of sunlight shot aslant aisle and pew, they fell upon the bowed form of
Zinzendorf, weeping and sobbing out his devotion to the Christ Who had not only
saved his soul, but conquered his heart. Out from that little Church he went forth to
do a mighty life-work, which has circled the earth with the missions of the
Moravian people who have been used to gather precious living stones for the
* *
*
29
1 Kings 12: 12 - 13: 3. Golden Text. Luke 4: 18b.
Analysis
1. The Contention with
Rehoboarn (vv. 12-14). 2. The
Rebellion of
Exposition
Our lesson introduces us to the Divided Kingdom Period
of Israel’s history. The zenith of the nation’s
progress was reached under Solomon, who, failing to press on unto the end,
built a high place for Chemosh the abomination of Moab (1 Kings 11.), and incurred the displeasure of God, who declared
He would rend the kingdom from him and give it to another.
After Solomon’s death Rehoboarn reigned
in his stead, and
Jeroboam, refusing to trust God Whom he knew had
granted him his favoured position (1 Kings 11: 29-32),
thought it expedient to devise a scheme whereby these ten tribes should not go
up to Jerusalem to the yearly feasts appointed by God (Deut.
16: 16), in order that they might not adhere again to the house of
David. He therefore made two calves of
gold and exclaimed, “Behold thy gods, 0
The dramatic story (1
Kings 13.) of the appearance of the man of God who cried against the
altar of Jeroboam reveals God’s wondrous grace in warning him against his
downward course. But the warning was
spurned and Jeroboam continued in his evil ways, bringing upon him the
condemnation of God who protested that he had done evil above all that were
before him (1 Kings 14: 9). God “smote all the
house of Jeroboam” (1 Kings 15: 29),
and the name of Jeroboam was held up as the exemplification of evil to those
who followed after. The lessons are obvious.
There must be the cleansing from
all sin; the shattering of all idols; the walk with God in truth and holiness
and the refusal to give expediency a place in the life.
Illustration
“Is it right to sell
margarine for butter?” said an excited youth, as he burst into my vestry
one day, relates Dr. F. B. Meyer. “No,” said I,
“of course not. There is no harm in selling margarine as such,
but it is wrong to pass it off on an innocent customer as butter.”
“But my governor says I
must, or he’ll sack me.” “Well,” said I, “as a
Christian you have no option; you must keep a clear conscience.” So he went back, refused to sin against his
conscience, and was dismissed. He was
out for a week, during which money came to him from different sources
sufficient for his need and that of his family who depended on him, and then he
obtained a better situation than that he had sacrificed.
* *
*
30
1 Kings 18: 17-39. Golden Text. 1 Kings 18: 21.
Analysis
1. The Protest of Ahab (vv. 17). 2.
The Proposal of Elijah (vv. 18, 19). 3. The Preparation for the Sacrifices (vv. 20-35).
4. The Prayer of Elijah (vv. 36, 37). 5. The Power of God Manifested (v. 38).
Exposition
This is one of the most
thrilling incidents of Old Testament story. On the one side we have one solitary man, and
on the other the thousands of
The lesson commences at the point where Ahab and
Elijah meet and Ahab protests to the prophet, “Art thou
he that troubleth
“Fire was the element over
which Baal was supposed to preside,” and Elijah laying down the
challenge of the sacrifices affirmed that the God answering - by fire would
prove himself the true God. The people
accepting the challenge and condition of proof prepared the sacrifice and
called on the name of Baal, saying, “0 Baal, hear us.”
In vain did they invoke their god from
morning till noon, and from noon till evening with piercing cries and frantic
leaping on their altar, cutting themselves with knives and mingling their blood
with the sacrifice. There was no answer;
no voice and no fire. The prophet with
ironical remarks exposed their
folly.
At last Elijah called them near to him. Repairing God’s altar with twelve stones, he
prepared the bullock and called upon them to fill four barrels of water and
pour it over the sacrifice and into the trench round the altar. The sacrifice
was drenched and the trench filled.
Elijah prayed; the fire of Jehovah came down and “consumed the burnt sacrifice, and the wood, and the stones,
and the dust, and licked up the water that was in the trench.”
Illustion
A young man in
* *
*
31
Acts 8: 26-40. Golden Text. Rev. 15: 4b.
Analysis
1. Fellowship with the Spirit (v. 26). 2.
Faithfulness to the Spirit (vv. 27-29). 3. Fearlessness in the Spirit (vv. 30-35). 4. Fruitfulness through the Spirit (vv. 36-40).
Exposition
God loves the whole world and His love overleaps all
barriers and prejudices of men. The Jews
arrogated to themselves God’s favour, but God has manifested for ever His great
love and His desire that all men should turn to Him and live. In this story we see God’s purpose in action
under the controlling power of the Holy Spirit. Philip, a man full of the Holy Spirit, was
commanded by the Spirit to go to
Philip, at the call of the [Holy] Spirit, left the place of fruitfulness to go to one
soul, and through his obedience, a heathen became a child of God, and went on
into untouched regions a rejoicing messenger of the Lord. Not only is there exhibited in this story the
love of God reaching out to the Gentiles, but also we have presented the
believing heart in fellowship with the [Holy] Spirit which promptly obeys His voice and
leaves the issues with Him.
Illustration
A prominent clergyman in
*
* *
32
Amos 4: 4-13; 6: 1-6. Golden Text. Amos 5: 14.
Analysis
1. The Divine Denunciation (vv.
4-11). 2. The Divine Lamentation
(4: 6, 8-11). 3. The Divine Intimation (4: 12-13). 4.
The Declaration of judgment (5: 1-6).
Exposition
The Book of Amos is the book
of national accountability. The
denunciations of God fell upon
Illustration
I remember a young man in
* *
*
33
Isa. 19: 23-25; Matt. 28: 16-20; John
10: 1-18. Golden Text. John 10: 16.
Analysis
Isa. 19: 23-25. The Consummation. Matt. 28: 6-20.
The Commission. John
10: 18. The Sympathetic Shepherd
(vv. 1-8). 2. The Succouring Shepherd (vv. 9-10). 3.
The Sacrificing Shepherd (vv. 12-18).
Exposition
Christ did not call Himself the Good Carpenter. Men seeking to recognise Him only on the level
of humanity speak of Him as the Carpenter, but Christ never assumed that title.
Those who know Him merely as the
Carpenter have never been embraced in the blessing of the truth which declares
Him to be the Good Shepherd. Such a figure as the Carpenter is too impersonal
for God. The throbbing heart of God towards mankind could never be
revealed in such a figure. His touch
with souls is living and personal, and the figure of Shepherd immediately
catches the imagination and speaks out God’s personal relationship to us. Running through Scripture as a golden thread
is this beautiful figure of the Shepherd. Christ is the Predicted Shepherd (Gen. 49: 24), the Sure Shepherd (Psa. 23.), the Restoring Shepherd (Psa. 80.), the Smitten Shepherd (Zech. 13: 7), the Great Shepherd (Heb. 13: 20), the Chief Shepherd (1 Pet. 5: 4), and the Comforting Shepherd (Rev. 7: 17 -“the Lamb ...
shepherdeth them”). The Gospel of John reveals God’s love for the
world, and the Lord intimates that not only has He sheep in
The Commission in Matt.
28. is that received by every born-again Sunday School teacher, and
Christ depends upon us to declare His great sacrifice and salvation.
Isa. 19. is rather an unfortunate connection with this lesson. These passages refer to the time when the Lord sets up His millennial Kingdom and
reigns in righteousness. No
Illustration
A traveller once asserted to a Syrian shepherd that the
sheep knew the dress of their
master, not his voice. The shepherd, on
the other hand, maintained it was the voice they knew. To settle the dispute, he and the traveller
exchanged dresses, and went among the sheep. The traveller in the shepherds’ dress called
on the sheep and tried to lead them, but “they knew not his voice,” and never moved. On the other hand, they ran at once,
at the call of their owner, though thus disguised.
*
* *
34
Mark 7: 24-30; Gal. 3: 26-28; Golden Text. Gal. 3: 28.
Analysis
1. The Suppliant
Syrophenician (vv. 24-28). 2. The Satisfying Saviour (vv. 29-30).
Exposition
Striking is the picture here
of human need and Christ’s fulness. This
Gentile woman came in great distress pleading to Christ to deliver her daughter
from demon possession. Did our Lord’s
reply seem to be spurning the woman? It
may seem so on the surface, but His dealings are ever in wisdom and grace, and
His reply but stimulated her perseverance drawing her to Himself. In Matthew’s account (chap.
15.), we read she addressed Him as “Son of David,”
but His answer “I am not sent but unto the lost sheep
of the house of
The hand of faith confidently held up to Christ ever
grasps the fulness which He is so ready to give. Touched by her act of trust in the Lord said,
“O woman, great is thy faith” (Matt. 15: 28); “For this
saying go thy way: the demon is gone out of thy daughter.” The faith that is unhindered by
any circumstances and looks right off to Christ receives His sure reward. For all eternity the story of this woman’s
faith shall abide.
Racial barriers have now vanished, as far as the
Gospel is concerned, and all who receive God’s glad
tidings unto the obedience of faith are made one in Christ Jesus.
Illustration
A negro boy asked a missionary in
* *
*
35
Isa. 6. Golden Text. Isa. 6: 8.
Analysis
1. The Vision (vv. 1-2). 2.
The Voices (vv. 3-8). 3. The Messenger (v.
8). 4. The Message (vv. 9-13).
Exposition
The call of Isaiah is
perhaps the most wonderful in the Bible. Before sending him out as His messenger or
making him the vehicle of those glorious Messianic prophecies God gave him a
vision of Himself. Vocation is dependent
on vision. The realisation of the glory
of our spiritual vocation, the intensity and fulness are commensurate with our
vision. Lifted up in the spirit Isaiah beheld the glory of God. The vision of the holiness of God and the
voices declaring that holiness so overwhelmed him that stricken with the awful
sense of his sin, and feeling that he was a lost soul for ever Isaiah cried out
in agony, “Woe is me! for I am undone; because I am a
man of unclean lips.” The vision
of the holiness of God ever breaks us down before His face. Sin contrasted with
holiness ever reveals the terrible sinfulness of sin. A superficial view of sin is related to a
superficial conception of the holiness of God. To have a true realisation of God’s holiness
is to feel ourselves lost and undone, and to excite the anguish of self-condemnation. “The holiness of God
to the sinner is a conuming fire, and the infinite distance between the Creator
and the creature is sufficient of itself to produce a prostrating effect, which
even the seraphim could not resist without veiling their faces.” Seeing the distress of the prophet one of the
seraphim flew to him with a live coal from off the altar and touching with it
his lips assured him of the forgiveness of his sin.
After Isaiah’s sin had been
cancelled the object of this vision was made apparent. God called to him, “Whom
shall I send, and who will go for us,” and to His voice Isaiah made
prompt and glad response. “Here am I, send me.” Blessed is the one who called of God, at
all costs and undaunted by all consequences, responds with quick obedience.
There is no greater honour to be
possessed on this earth than that of being a mesesnger of God. Constituted God’s messenger he then was
commissioned with God’s message. And
what was the message? One that we do not
care to deliver. Isaiah was sent
with a message of judgment, a message of hardening, to disobedient, sinful
Israel. It is neither easy nor pleasant to convey such
a message, but the first requisite of any messenger of God is obedience. Because of his sympathy to his nation, Isaiah
sighed, although obedient, and cried, “Lord, how long?”
The answer given is that his service of
hardening is to continue, until the cities were desolate and the inhabitants
sent into exile. Such was Isaiah’s
message which he faithfully delivered, and if God gives us a message against
sin we must deliver it at all costs. But
the gloomy message was lightened by the promise to Isaiah that although the
mass of the people were doomed to destruction because of their sin, yet a
remnant would return, and be converted and inherit the glorious
future.
Illustration
Nearly sixty years ago Richard Weaver was preaching
in the Alhambra Circus, in
THE END