From reformedreader.org:
Morning Devotional
Charles Haddon Spurgeon
December 13
"Salt without prescribing how much." —Ezra 7:22
Salt was used in every offering made by fire unto the Lord, and from its preserving and purifying properties it was the grateful emblem of divine grace in the soul. It is worthy of our attentive regard that, when Artaxerxes gave salt to Ezra the priest, he set no limit to the quantity, and we may be quite certain that when the King of kings distributes grace among His royal priesthood, the supply is not cut short by Him. Often are we straitened in ourselves, but never in the Lord. He who chooses to gather much manna will find that he may have as much as he desires.
There is no such famine in Jerusalem that the citizens should eat their bread by weight and drink their water by measure. Some things in the economy of grace are measured; for instance our vinegar and gall are given us with such exactness that we never have a single drop too much, but of the salt of grace no stint is made, "Ask what thou wilt and it shall be given unto thee." Parents need to lock up the fruit cupboard, and the sweet jars, but there is no need to keep the salt-box under lock and key, for few children will eat too greedily from that. A man may have too much money, or too much honour, but he cannot have too much grace.
When Jeshurun waxed fat in the flesh, he kicked against God, but there is no fear of a man's becoming too full of grace: a plethora of grace is impossible. More wealth brings more care, but more grace brings more joy. Increased wisdom is increased sorrow, but abundance of the Spirit is fulness of joy. Believer, go to the throne for a large supply of heavenly salt. It will season thine afflictions, which are unsavoury without salt; it will preserve thy heart which corrupts if salt be absent, and it will kill thy sins even as salt kills reptiles. Thou needest much; seek much, and have much.
Faith's Checkbook
Charles Haddon Spurgeon
December 13
Evening Brightens into Day
"It shall come to pass, that at evening time it shall be light"
(Zechariah 14:7).
It is a surprise that it should be so; for all things threaten that at evening time it shall be dark. God is wont to work in a way so much above our fears and beyond our hopes that we are greatly amazed and are led to praise His sovereign grace. No, it shall not be with us as our hearts are prophesying: the dark will not deepen into midnight, but it will, of a sudden, brighten into day. Never let us despair. In the worst times let us trust in the LORD who turneth the darkness of the shadow of death into the morning. When the tale of bricks is doubled Moses appears, and when tribulation abounds it is nearest its end.
This promise should assist our patience. The light may not fully come till our hopes are quite spent by waiting all day to no purpose. To the wicked the sun goes down while it is yet day: to the righteous the sun rises when it is almost night. May we not with patience wait for that heavenly light, which may be long in coming but is sure to prove itself well worth waiting for?
Come, my soul, take up thy parable and sing unto Him who will bless thee in life and in death, in a manner surpassing all that nature has ever seen when at its best.
MORNING THOUGHTS
DAILY WALKING WITH GOD
Octavius Winslow
DECEMBER 13.
“Who has saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.” 2 Timothy 1:9
THERE is an external and an internal call of the Spirit. The external call is thus alluded to: “I have called, and you refused;” “Many are called, but few are chosen.” This outward call of the Spirit is made in various ways. In the word, in the glorious proclamation of the gospel, through the providences of God—those of mercy and those of judgment—the warnings of ministers, the admonitions of friends, and, not less powerful, the awakening of the natural conscience. By these means does the Holy Spirit “call sinners to repentance.” In this sense, every man who hears the gospel, who is encircled with the means of grace, and who bears about with him a secret but ever-faithful monitor, is called by the Spirit. The existence of this call places the sinner in an attitude of fearful responsibility; and the rejection of this call exposes him to a still more fearful doom. God has never poured out His wrath upon man, without first extending the olive-branch of peace. Mercy has invariably preceded judgment. “I have called, and you have refused.” “All day long I have stretched forth my hands.” “Behold, I stand at the door and knock.” He reasons, He argues, He expostulates with the sinner. “Come, let us reason together,” is His invitation. He instructs, and warns, and invites; He places before the mind the most solemn considerations, urged by duty and interest; He presses His own claims, and appeals to the individual interests of the soul; but all seems ineffectual. Oh, what a view does this give us of the patience of God toward the rebellious! That He should stretch out his hand to a sinner—that instead of wrath, there should be mercy—instead of cursing, there should be blessing—that, instead of instant punishment, there should be the patience and forbearance that invites, and allures, and reasons!”—Oh, who is a God like unto our God? “I have called, and you refused; I have stretched out my hand, and no man regarded.”
But there is the special, direct, and effectual call of the Spirit, in the elect of God, without which all other calling is in vain. God says, “I will put my Spirit within them.” Christ says, “The hour is coming and now is, when the dead shall hear the voice of the Son of God; and those who hear shall live.” And in the following passages reference is made to the effectual operation of God the Spirit. “Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of His power.” “The word of God which effectually works in you that believe.” Thus, through the instrumentality of the truth, the Spirit is represented as effectually working in the soul. When He called before, there was no inward, supernatural, secret power accompanying the call to the conscience. Now there is an energy put forth with the call, which awakens the conscience, breaks the heart, convinces the judgment, opens the eye of the soul, and pours a new and an alarming sound upon the hitherto deaf ear. Mark the blessed effects. The scales fell from the eyes, the veil is torn from the mind, the deep fountains of evil in the heart are broken up, the sinner sees himself lost and undone—without pardon, without a righteousness, without acceptance, without a God, without a Savior, without a hope! Awful condition! “What shall I do to be saved?” is his cry: “I am a wretch undone! I look within me, all is dark and vile; I look around me, everything seems but the image of my woe; I look above me, I see only an angry God: whichever way I look, is hell!—and were God now to send me there, just and right would He be.” But, blessed be God, no poor soul that ever uttered such language, prompted by such feelings, ever died in despair. That faithful Spirit who begins the good work, effectually carries it on, and completes it. Presently He leads him to the cross of Jesus—unveils to his eye of glimmering faith a suffering, wounded, bleeding, dying Savior—and yet a Savior with outstretched arms! That Savior speaks—oh, did ever music sound so melodious?—“All this I do for you—this cross for you—these sufferings for you—this blood for you—these stretched-out arms for you. Come unto me, all you that labor and are heavy laden, and I will give you rest—Him that comes to me, I will in no wise cast out—Look unto me, and be you saved—only believe. Are you lost? I can save you. Are you guilty? I can cleanse you. Are you poor? I can enrich you. Are you low sunk? I can raise you. Are you naked? I can clothe you. Have you nothing to bring with you—no price, no money, no goodness, no merit? I can and will take you to me, just as you are, poor, naked, penniless, worthless; for such I came to seek, such I came to call, for such I came to die.” “Lord, I believe,” exclaims the poor convinced soul, “Help You mine unbelief.” You are just the Savior that I want. I wanted one that could and would save me with all my vileness, with all my rags, with all my poverty—I wanted one that would save me fully, save me freely, save me as an act of mere unmerited, undeserved grace—I have found Him whom my soul loves—and will be His through time, and His through eternity.” Thus effectually does the blessed Spirit call a sinner, by His especial, direct, and supernatural power, out of darkness into marvelous light. “I will work,” says God, “and who shall let it?” (marg. turn it back.)
Our Daily Walk
F.B. Myer
December 13
GOD'S THOUGHT OF ME
"Thou art a God that seeth me."—Gen 16:13 (R.V. marg.).
"How precious also are Thy thoughts unto me, O God."—Psa 139:17.
HAGAR WAS an Egyptian slave-girl, who had been brought up amid the idolatries of Egypt, and had no sort of idea that the gods had any personal interest in so insignificant a human atom as she was. Probably in Abraham's encampment she had heard of Jehovah, but would doubtless think of Him as being equally outside the limits of her little life. What care should the God of her master and mistress have for her, as she fled from the harsh treatment of Sarah, and was in danger of perishing in the lonely desert! Then, suddenly, in her despair, she heard the voice of the Angel-Jehovah speaking to her, and she called Him "The Living One who seeth me".
To her the thought was an inspiration and comfort, enabling her to return and submit herself to Sarah. But to many these words have been a note of fear and judgment. They have thought of God as spying upon their evil ways, and have shrunk from the thought of His eye seeing them. That thought, however, is not the significance of these inspiring words, but that we can never wander into the far country, or take one weary step in loneliness without the tender notice of God our Father, who notices even the sparrow that falls to the ground.
The Psalmist had the same thought when he wrote the 139th Psalm. When he says that God knows his downsitting and uprising, that his thoughts and ways are all open to His Almighty Friend, it is in a tone of rapturous gladness. It is the prerogative of friendship to love the presence and thought of a friend, and the crowning characteristic of Christianity is that we are admitted into personal friendship with our Lord. He knows our thoughts afar off. With an instant sympathy He enters into our anxieties and discouragements. Wherever we go He precedes and brings up the rear; we are beset by His care behind and before. Let every reader open the door to this great Friend, remembering that His one test is obedience: "Ye are My friends, if ye do whatsoever I command you." Thus you will find His presence the delight of your life (Rev 3:20).
PRAYER
We thank Thee, O God, that Thou hast been about our path, considering all our ways, and encompassing us with blessing. Thine eye has been upon us to deliver our soul from death, and to be our help and shield. For all Thy gracious care we thank Thee. AMEN.
Daily Portions
Joseph Philpot
December 13
"And being made perfect, he became the author of eternal salvation unto all those who obey him." Hebrews 5:9
By his sufferings in the garden and upon the cross the Lord Jesus was made perfect. But what perfection was this? It clearly does not mean that by these sufferings in the garden and upon the cross our Lord was made perfect as the Son of God, nor perfect as the Son of man, for he was perfect before as possessing infinite perfection in his eternal Godhead, and was endued also with every possible perfection of which his sacred humanity was capable. He needed no perfection to be added to his Godhead; it was not susceptible of it; no perfection to be added to his manhood, for it was "the holy one" in union with eternal Deity.
But he needed to be made perfect as a High Priest. It was through his sufferings that he was consecrated or dedicated in an especial manner to the priesthood, for this corresponds with his own words—"And for their sakes I sanctify myself" (John 17:19); that is, I consecrate or dedicate myself to be their High Priest. The two main offices of the high priest were to offer sacrifice and make intercession. Sacrifice came first; and the sufferings of our Lord in the garden and upon the cross were a part of this sacrifice. He was therefore "made perfect through suffering," that is, through his sufferings, blood-shedding, and death he was consecrated to perform that other branch of the priestly office which he now executes.
Thus as Aaron was consecrated by the sacrifice of a bullock and a ram, of which the blood was not only poured out at the bottom of the altar and sprinkled upon it, but put also on his right ear and hand and foot, so was his great and glorious Anti-type consecrated through his own sacrifice and blood-shedding on the cross; and thus being made perfect, or rather, as the word literally means, being perfected, he became the author of eternal salvation unto all those who obey him.
My Utmost for His Highest
Oswald Chambers
December 13th.
WHAT TO PRAY FOR
"Men ought always to pray, and not to faint" Luke 18:1
You cannot intercede if you do not believe in the reality of the Redemption; you will turn intercession into futile sympathy with human beings which will only increase their submissive content to being out of touch with God. In intercession you bring the person, or the circumstance that impinges on you before God until you are moved by His attitude towards that person or circumstance. Intercession means filling up "that which is behind of the afflictions of Christ," and that is why there are so few intercessors. Intercession is put on the line of - "Put yourself in his place." Never! Try to put yourself in God's place.
As a worker, be careful to keep pace with the communications of reality from God or you will be crushed. If you know too much, more than God has engineered for you to know, you cannot pray, the condition of the people is so crushing that you cannot get through to reality.
Our work lies in coming into definite contact with God about everything, and we shirk it by becoming active workers. We do the things that can be tabulated but we will not intercede. Intercession is the one thing that has no snares, because it keeps our relationship with God completely open.
The thing to watch in intercession is that no soul is patched up, a soul must get through into contact with the life of God. Think of the number of souls God has brought about our path and we have dropped them! When we pray on the ground of Redemption, God creates something He can create in no other way than through intercessory prayer.
Evening Devotional
Charles Haddon Spurgeon
December 13
"I will make thy windows of agates." —Isaiah 54:12
The church is most instructively symbolized by a building erected by heavenly power, and designed by divine skill. Such a spiritual house must not be dark, for the Israelites had light in their dwellings; there must therefore be windows to let the light in and to allow the inhabitants to gaze abroad. These windows are precious as agates: the ways in which the church beholds her Lord and heaven, and spiritual truth in general, are to be had in the highest esteem. Agates are not the most transparent of gems, they are but semi-pellucid at the best:
"Our knowledge of that life is small,
Our eye of faith is dim."
Faith is one of these precious agate windows, but alas! it is often so misty and beclouded, that we see but darkly, and mistake much that we do see. Yet if we cannot gaze through windows of diamonds and know even as we are known, it is a glorious thing to behold the altogether lovely One, even though the glass be hazy as the agate. Experience is another of these dim but precious windows, yielding to us a subdued religious light, in which we see the sufferings of the Man of Sorrows, through our own afflictions. Our weak eyes could not endure windows of transparent glass to let in the Master's glory, but when they are dimmed with weeping, the beams of the Sun of Righteousness are tempered, and shine through the windows of agate with a soft radiance inexpressibly soothing to tempted souls. Sanctification, as it conforms us to our Lord, is another agate window. Only as we become heavenly can we comprehend heavenly things. The pure in heart see a pure God. Those who are like Jesus see Him as He is. Because we are so little like Him, the window is but agate; because we are somewhat like Him, it is agate. We thank God for what we have, and long for more. When shall we see God and Jesus, and heaven and truth, face to face?
EVENING THOUGHTS
DAILY WALKING WITH GOD
Octavius Winslow
DECEMBER 13.
"In the multitude of my thoughts within me your comforts delight my soul." Psalm 94:19
As a system of Divine and unfailing consolation, there is a charm in the gospel of Jesus of indescribable sweetness. Originating with that God, not only whose name and whose perfection, but whose very essence is love, and who Himself is the "God of all comfort," it must be a gospel of "strong consolation," commensurate with every conceivable sorrow of His people. Let those testify who, amid the trials and the conflicts of their pilgrimage, have thus experienced it. Indeed it is only by this test that its real character can be estimated. As we can convey no adequate idea of sound to the deaf, of color to the blind, or life to the dead, neither can we by the most elaborate reasoning or eloquent description, impart to a mind estranged from sorrow—if such there be—any proper conception of the magic power of the gospel, as a consummate system of the richest consolation and support. But let a Christian be placed in circumstances of the deepest grief and sorest trial—the bread and the water of affliction his food—the iron entering his soul—the heart bereaved—the mind perplexed—the spirit dark—all human hopes blighted, and creature cisterns failing him like a spring in the summer's drought—then let the Spirit of God, the Divine Paraclete, open this box of perfume, breathing into his soul the rich consolations, the precious promises, the strong assurances, the divine counsels, and the glowing hopes which it contains, and in a moment the light of love appears in his dark cloud, his fainting spirit revives, and all is peace. What a wondrous gospel must that be which can meet the necessities of man at every point; whose wisdom no human perplexity can baffle, and whose resources of sympathy and comfort, no case of suffering or of sorrow can exhaust.
Tried soul! repair to this unfailing spring of comfort. God speaks to you in it—it is the unsealing of the heart of Jesus—it is the still small voice of the Spirit. It speaks to you—it bids you "Cast your burden on the Lord, and He will sustain you;" "Call upon Him in the day of trouble, and He will answer you." It assures you that, amid all your perplexing cares, "He cares for you." It promises you that, for your flint-paved path, your "shoes shall be iron and brass;" and "that as your days, so shall your strength be." It tells you that "a woman may forget her nursing child, yet will not God forget you;" that in all your assaults, you "shall dwell on high, your place of defense shall be the munitions of rocks," and though hemmed in on every side by a besieging foe, and all other supplies cut off, yet "your bread shall be given you, and your water shall be sure." It invites you to lay your griefs and weep out your sorrows upon the bosom of Jesus, and so, "leaning upon your Beloved, ascend from the wilderness." Oh, to be led into the heart-felt experience of these truths, even while passing through billows of sorrow to a martyr's flames!
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