Evening Prayer January 2, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
We are so very thankful that You are our shield. Lord, we are so very blessed that You are our protector. When we cry out to You, You raise us up out of the muck and mire into which we have fallen. You set our feet on Your sure path of love, mercy, and forgiveness. Purify us, Lord, of all our iniquities. Gather us under Your wings and keep us from all harm. We are Your children, Lord.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

The Gentleness of God—Part I

 

A Devotional Sermon by George H. Morrison
 
"Thy gentleness hath made me great." Psa_18:35
 
It will be generally agreed that David was one of the great men of the race. In his trust and courage and leadership and genius he stands among the heroes of humanity. Now David had had a strange and varied life. He had been hunted like a partridge on the hills. He had suffered disloyalty at home and sorrowed in the death of Absalom. But now, as he looked back upon it all, what stood out in transcendent clearness was the unfailing gentleness of God—not the infliction of any heavenly punishment, though sometimes punishment had been severe; not the divine apportioning of sorrow, though he had drunk of very bitter sorrow. What shone out like a star in heaven, irradiating the darkness of his night, was the amazing gentleness of God. David could say with a full heart, "Thy gentleness hath made me great."
 
With a like sincerity can we not say it also? When we survey our course and recollect our mercies and recall the divine handling of our childishness, the confession of David is our own.
 
The Wonder of God's Gentleness
 
We feel the wonder of the gentleness of God when we remember it is conjoined with power. When infinite power lies at the back of it, gentleness is always very moving. There is a gentleness which springs from weakness. Cowardice lies hidden at its roots. It comes from the disinclination to offend and from the desire to be in good standing with everybody. But the marvel of the gentleness of God is that it is not the signature of an interior weakness, but rests upon the bosom of Omnipotence. In a woman we all look for gentleness; it is one of the lustrous diadems of womanhood. In a professional military man we scarcely expect it; it is not the denizen of tented fields. And the Lord is "a mighty man of war," subduing, irresistible, almighty, and yet He comes to Israel as the dew. The elder spoke to John of the lion of the tribe of Judah. But when John looked to see the lion, 1o! in the midst of the throne there was a lamb. Power was tenderness—the lion was the lamb—-Omnipotence would not break the bruised reed. It is the wonder of the gentleness of God.
 
Again, the gentleness of God is strangely moving when we remember it is conjoined with purity. There is a kind of gentleness, common among men, which springs from an easy, tolerant, good nature. To be gentle with sin is quite an easy matter if sin is a light thing in our eyes. It is easy to pardon a child who tells a lie, if lying is in our regard, but venial. And when we are tempted to think of God like that, as if heaven were rich in tolerant good nature, then is the time to consider the cross. Whatever else we learn at Calvary, we learn there God's estimate of sin. In that dark hour of agony the judgment of heaven upon sin is promulgated. And when that steeps into our being, so that we measure things by the measurements of Calvary, we are awed by the gentleness of God.
 
Then to all this must be added the fact of our human provocation. For, like the children of Israel in the wilderness, we are continually provoking God. Every mother knows how hard it is to be always gentle with a provoking child—how likely she is to lose her temper with it and how she longs to shake it or to slap it. But no child is ever so provoking to the tender heart of a good mother as you and I must always be to God. When we sin, when we fail to trust Him, when we grow bitter, when we become despondent, how ceaselessly provoking that must be to the infinitely loving heart in heaven. Yet David could say, as you and I can say, looking back over the winding trail of years, "Thy gentleness hath made me great." Nothing is more provoking to a parent than when a child refuses to take medicine, screaming and fighting against it desperately, though the cup be entirely for its good. The question is, How do you take your medicine? Do you grow faithless, hard, rebellious, broken-hearted? How provoking must that be to our Father. Yes, think on God's power and on His purity, and add to that our human provocation, if you want to feel the glory of His gentleness.
 
God's Gentleness Implies Our Illness
 
It always seems to me that tenderness and gentleness implies that we are sick. In our Father's sight we are all ailing children. We have all noticed how when one is sick everyone around grows strangely gentle. There is an exquisite gentleness, as many of us know, in the touch of a true nurse. Even rough, rude men grow very gentle, as is seen so often in war, when they are handling a wounded comrade. When he was well they tormented him; they played their jokes on him and coined his nickname; but when wounded, stricken, bleeding, shattered, they showed themselves as gentle as a woman. And I often think that the gentleness of God, could we track it to its mysterious deeps, is akin to that of soldier and of nurse. We are a sin-sick race. We all have leprosy. We are full of "wounds and bruises and putrifying sores." They that are whole have no need of a physician, but they that are sick. Love in magnificence may suit the angels. But in the world's great battlefield and hospital, Love binds on the cross and walks in gentleness. "Thy gentleness hath made me great."
 
 

Matthew 1:6

 

and Jesse the father of David the king. Next: David was the father of Solomon by Uriah’s wife,
Matthew 1:6 Berean Standard Bible (BSB)
 
And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
Matthew 1:6 King James Bible (KJV)
 
and Jesse the father of David the king. David was the father of Solomon (by the wife of Uriah),
Matthew 1:6 New English Translation (NET)
 
and Jesse the father of David the king
Jesse
The name Jesse is derived from the Hebrew "Yishai," meaning "gift" or "God exists." Jesse was a Bethlehemite, a man of humble origins, yet chosen by God to be the progenitor of the royal line of Israel. His role as the father of David highlights the divine orchestration in the lineage of Jesus, emphasizing that God often chooses the unlikely to fulfill His purposes.
 
the father of David
David, whose name means "beloved," is a central figure in the Old Testament. As the youngest son of Jesse, David was anointed by the prophet Samuel to be king over Israel. His life is a testament to God's grace and sovereignty, as he rose from shepherd boy to king. David's heart for God, despite his imperfections, made him a man after God's own heart, setting a precedent for the coming Messiah.
 
the king
The title "king" signifies David's role as the second king of Israel, chosen by God to lead His people. David's kingship is marked by his military conquests, establishment of Jerusalem as the capital, and his deep devotion to God. His reign is seen as a foreshadowing of the eternal kingship of Jesus Christ, who is often referred to as the "Son of David."
 
Next David was the father of Solomon by Uriah’s wife
David was the father of Solomon
Solomon, whose name means "peace," was the son of David and Bathsheba. His birth is a account of redemption, as it follows the sin and repentance of David. Solomon's wisdom and wealth are legendary, and he is credited with building the first Temple in Jerusalem. His reign represents a time of peace and prosperity, yet also serves as a reminder of the need for faithfulness to God.
 
by Uriah’s wife
This phrase refers to Bathsheba, highlighting the complex and morally challenging circumstances of Solomon's birth. Uriah was a Hittite and a loyal soldier in David's army, and his wife Bathsheba became involved with David in a scandalous affair. The inclusion of this detail in the genealogy underscores the themes of grace and redemption, as God works through human frailty to bring about His divine plan. It serves as a powerful reminder that God's purposes are not thwarted by human sin, and that He can bring good out of even the most difficult situations.
 
Berean Study Bible
 
******************
 
Genealogical Context: This verse is part of the genealogy of Jesus Christ, which is presented at the beginning of the Gospel of Matthew. The genealogy traces Jesus' lineage back from Abraham through to Joseph, the husband of Mary.
 
Jesse and David: Jesse is the father of David, who is famously known as King David, one of the most significant figures in the Old Testament. He was the second king of the United Kingdom of Israel, known for his defeat of Goliath, his leadership, and his role in establishing Jerusalem as the capital.
 
David and Solomon: King David is then said to have fathered Solomon, but with a notable detail - Solomon's mother was previously married to Uriah the Hittite. This refers to the story where David, after committing adultery with Bathsheba (Uriah's wife), arranged for Uriah to be killed in battle so he could marry Bathsheba. Solomon was born from this union.
 
Moral and Theological Implications: The inclusion of David's sin in this genealogy is often seen as a demonstration of God's grace and the complex, sometimes flawed, nature of human lineage leading to Jesus. It shows that God works through imperfect human beings to fulfill His promises, emphasizing themes of redemption, forgiveness, and the messianic lineage despite human failings.
 
Literary Style: The use of "begat" (or "fathered" in other translations) is typical of the genealogical lists found in the Bible, maintaining a formal, rhythmic structure to list ancestry.
 
This verse, therefore, not only serves to establish the royal and messianic credentials of Jesus but also subtly introduces themes of human imperfection and divine grace that are central to Christian theology.
 
Bathsheba's story is a significant narrative in the Hebrew Bible, primarily detailed in 2 Samuel 11-12 and 1 Kings 1-2. Here's an overview:
 
Background and Introduction
 
Identity: Bathsheba was the daughter of Eliam and the wife of Uriah the Hittite, one of King David's mighty warriors. She is described as very beautiful.
Initial Encounter: The story begins when King David, instead of being at war with his army, remains in Jerusalem. One evening, he sees Bathsheba bathing from the roof of his palace (2 Samuel 11:2).
 
Adultery and Tragic Consequences
 
Adultery: David sends for Bathsheba, and they commit adultery. She becomes pregnant as a result (2 Samuel 11:5).
 
Cover-Up: To cover up his sin, David tries to bring Uriah back from battle to sleep with his wife, hoping it would look like the child was Uriah's. Uriah, however, refuses to go home while his comrades are at war (2 Samuel 11:6-13).
 
Murder: David then orchestrates Uriah's death by sending him back to the front lines with instructions to place him where the fighting is fiercest, ensuring his death (2 Samuel 11:14-17).
 
Repentance and Divine Judgment
 
Marriage and Loss: After Uriah's death, David marries Bathsheba. However, their first child dies as a punishment from God for David's sins, as prophesied by Nathan the prophet (2 Samuel 12:13-23).
Repentance: David repents deeply for his actions, and this repentance is captured in Psalm 51, traditionally attributed to him.
 
Redemption and Legacy
 
Birth of Solomon: Bathsheba later gives birth to another son, Solomon, who is loved by God and becomes David's successor (2 Samuel 12:24-25).
 
Political Influence: Bathsheba plays a crucial role in ensuring Solomon's rise to the throne. She, along with Nathan the prophet, maneuvers to secure Solomon's succession when David is old and nearing death, thwarting Adonijah's claim (1 Kings 1:11-31).
 
Interpretations and Significance
 
Character Interpretation: Bathsheba's role in the narrative has been interpreted variably. Some see her as a victim of David's lust and power, while others consider her potentially complicit or cunning, especially in securing Solomon's throne. The ambiguity in the text leaves room for different readings of her agency and moral standing.
 
Genealogy of Jesus: Bathsheba is significant in Christian tradition because she is included in the genealogy of Jesus Christ in Matthew 1:6, though she is referred to indirectly as "the wife of Uriah," highlighting her complex place in the lineage.
 
Moral Lessons: The story serves as a stark reminder of the consequences of sin, the power of repentance, and God's capacity for redemption. It illustrates human frailty, divine justice, and mercy, showing how God can work through the imperfect to achieve His purposes.
 
Bathsheba's narrative is rich with themes of power, sin, redemption, and political maneuvering, making it one of the most discussed and analyzed tales in biblical scholarship.
 
*****************8
 
There are many ideas, conjectures and assumptions surrounding the account of David and Bathsheba. Matthew doesn’t seem concerned at all about the implication that Jesus’ descent was partly due to a rape and a murder. In fact, he deems it important enough that it should be highlighted by the mention of “Uriah’s wife.” It is doubtful that there was anyone who would miss that reference at all.
 

Christ Manifesting Himself To His People

 

A Sermon by C.H. Spurgeon
 
“Judas said unto Him, not Iscariot, Lord, how is it that You will manifest Yourself unto us and not unto the world?”
John 14:22
 
WHAT a blessed Master Jesus Christ was! How familiar did He allow His disciples to make themselves with Him! Though He was the Lord of Life and Glory, the Great and Mighty One, as well as the Man of Nazareth, yet see how He talks with His poor disciples, the fishermen, just as if He had been one of the same class and order with themselves! He was none of your dignitaries who pride themselves on that dignity–none of those ecclesiastics who love to carry much of formality about them and to walk above other men–as if they were not, indeed, their fellows. But He talks to His disciples just as a father would to his children–even more kindly than a master might to his pupils. He lets them put the simplest questions to Him and instead of rebuking them for their familiarity, He condescends to answer everything they please to ask Him.
 
Philip uttered a sentence which one would think no sensible man who had been so long time with Jesus ever could have troubled Him with. He said, “Show us the Father and it suffices us.” A stupid idea! As if Jesus Christ could show the Father–that is to say, could show God to Philip! And Jesus kindly answered–“Have you been so long time with Me and yet have you not known Me, Philip? Believe you not that I am in the Father and the Father in Me? He that has seen Me has seen the Father.”
 
And now comes Judas (not Iscariot). And he puts also a very simple and easy question–one he needed not to have asked. But Jesus Christ, instead of rebuking him, simply passes on to another subject and forbears most wisely to answer the enquiry, because He would teach him more by silence than He could do by an explanation.
 
We must also notice here how very particular the Holy Spirit is that a good man should not be confounded with a bad one. He says, “Judas, not Iscariot.” There were two of the name of Judas. The one who betrayed our Lord and the other who wrote the Epistle of Jude, who should properly have been called Judas. Some of us, in reading the name Judas, might have said, “Ah, it was that traitor Judas Iscariot that asked the question.” But the Holy Spirit would not allow this mistake to be made. This again should teach us that it is not an idle wish for us to desire that our name should be handed down to posterity.
 
We ought all to wish to have an unblemished character. We ought to desire to have that promise fulfilled, “The memory of the just is blessed.” I would not wish my name to be mistaken for that of some criminal who was hanged. I would not wish to have my name written even by mistake in the calendar of infamy. However much I may now be misrepresented, it will one day be known that I have honestly striven for the glory of my Master. And God will say, “Judas, not Iscariot.” The man was no deceiver after all.
 
But we will now forsake Judas altogether and proceed to look at our text. It contains two things–first, an important fact. Secondly, an interesting enquiry. “Lord, how is it that You will manifest Yourself unto us and not unto the world?” Here is a fact and an enquiry concerning it.
 
First, then, here is A GREAT FACT–that Jesus Christ does reveal Himself to His people, but He does not unto the world. The fact is implied in the question. And even if Scripture did not declare it to be the Truth, there are many of us who have a scripture written in our hearts–the bible of experience–which teaches us that it is true. Ask Christian men whether they have not had manifestations of their Lord and Savior Jesus Christ in a peculiar and wonderful manner, such as they never felt when they were in their unregenerate state. Turn to the biographies of eminent saints and you will find there instances recorded in which Jesus has been pleased, in a very special manner, to speak to their souls, to unfold the wonders of His Person and let them discern the matchless glories of His office.
Yes, so have their souls been steeped in happiness that they have thought themselves to be in Heaven. Although they were not there, they were well near on the threshold of it–for when Jesus manifests Himself to His people, it is a young Heaven on earth, it is a Paradise in embryo, it is the beginning of the bliss of the glorified. Yes and it shall be the consummation of that bliss when Jesus Christ shall perfectly unveil Himself to the admiring eyes of all His people and they shall be like He and shall see Him as He is.
 
We are about to talk somewhat this morning, then, concerning that special manifestation which Jesus Christ vouchsafes to His people and to His people only. We will make four observations here. We will observe, first, something concerning the favored persons–“unto us, not unto the world.” Secondly, concerning special seasons–“How is it that you will?” He was not doing it just then. But “you will.” There are special seasons. Thirdly, some remarks concerning the wonderful display–“You will manifest Yourself unto us, as you do not unto the world.” Then, fourthly, we shall dwell a little upon the effects which this manifestation will produce upon our souls.
 
First, then, who are the favored people to whom Jesus Christ manifests Himself? “How is it that You will manifest Yourself unto us and not unto the world?” It appears from the text that the persons to whom Jesus Christ shows Himself in this wonderful manner do not belong to the world. Who, then, are these people? I am sure it would be difficult for you or me to discover them. I shall, therefore, this morning employ a fiction and shall bid some spirit from an unknown world point out these distinguished individuals.
 
O Spirit! I give you an errand. There are a certain number of people in this world who are not of it–go, search them out and come back and tell me what you have found. We give the spirit time. He flies round the world and he returns. “I have seen,” says he, “a multitude of men. They are all pursuing one common path. With one object I have seen them trampling on each other in the fury of their hot pursuit. I have seen them hurrying after something which each one desired for himself–but in the midst of the throng I saw a few marching in the opposite direction. They, with much elbowing and strong opposition were going exactly contrary to the stream.
 
“I saw written on the foreheads of those who were proceeding with the crowd, the word ‘Self.’ But I marked those who were proceeding in the other direction and behold, they had inscribed upon their brows, ‘Christ.’ And as I listened to them frequently in their soliloquies I heard them say, ‘For us to live is Christ, for us to die is gain.’ I marked these men. I saw them constantly pursuing their way in the teeth of all defiance, going against every opposition. I wondered where they were going. And I saw that before them was a wicket gate and on it the words–‘Mercy for the chief of sinners.’
 
“I saw them enter there. I marked them as they ran along the walls of salvation. Tracking them along to their destination, I saw them at last fold their arms in death, shut their eyes with tranquility. And I heard angels sing their requiem and a voice shouted, ‘Blessed are the dead that die in the Lord.’ Surely these must be the persons who are not of the world.” You have spoken rightly, O Spirit. These are the individuals. What did you see of them, O Spirit? Did they assemble and congregate together? Or did they mix with the rest of humanity?
 
“Why,” says he, “I noticed that once in the week they crowded to a certain place they called the House of God. I heard their song of praise. I saw them bend their knee in reverence, not only in that house, but in private. I witnessed their groaning, their struggles and their agonies. I knew that they were men of prayer and men that loved God. I saw them gather in secret assemblies to tell what the Lord had done for their souls. I marked that they would not be found with the wicked. I saw some houses that they would not enter. At the corner of the street there stood a house, well lighted up with many a lamp. And there were on its front some mystic signs, the marks of woe and ill-doings.
 
“I saw the wicked there, reeling to and fro. I observed them in their drunkenness. But I marked how the Christian man put up his hand before his eyes and passed by that place. I saw, too, another haunt of Hell, where there were enacted scenes that eye should not have beheld–where shouts of revelry and mirth, but not songs of holiness, were heard. I looked round that theater and I discerned not a single one of these blessed persons. They would not run in the ways of the wicked, nor sit in the seat of the scorner, nor stand in the council of the unrighteous.
 
“I marked that like ‘birds of a feather they would flock together’–that they found their mates and there they went–that they built their nest in the same tree and would make their habitation beneath the selfsame roof. Yes,” said the spirit, “I heard one of them exclaim, ‘He that tells lies shall not abide in my sight.’ I saw him drive the liar from his house and bid the profligate depart from him. I marked them. They were a select and separate people and I said, surely these are the men of whom it is written, ‘They shall dwell alone, they shall not be numbered among the people.’ ”
 
Well, Spirit, rightly have you described them. I wonder how many there are here. The men to whom God will reveal Himself and not to the world. They are men who are not worldly in principle, in action, in conversation, in desires, in object, or in end. These are the persons. Do not tell me anything about universal grace, or universal manifestations! While I have the power I will proclaim free grace to peculiar characters, as long as I find it written, “You will manifest Yourself to us, but not to the world.”
 
Our next remark is concerning special seasons. These highly favored men do not always see Jesus Christ alike. They do not always dive in the sunshine of His countenance. There are special times when God is pleased to reveal Himself to His people. And these seasons are generally of two kinds–times of duty and times of trial. I never found a lazy or indifferent Christian have a manifestation of Jesus Christ. I never heard one who gave himself wholly to business talk much of spiritual manifestations. No, poor soul, he had got religion enough to save him, but not enough to make him realize the spiritual and special blessings of a Christian.
 
Those who do but little for Christ, Christ does but little for them in the way of special favors. Those who sit down, fold their arms, eat, drink and are satisfied, are not the men who enter into the secret chamber of the Most High and enjoy the presence of the Almighty. The men who are the most zealous for their Master discern the most of His loving kindness and enjoy the richest blessings from the Lord. Ask a Christian when he is the happiest, he will say when he works the most. I know I am. I have not tried rest yet and no doubt I shall find it anything but rest when I have it. When I pass a day without preaching my Master’s name I feel that I have not done what I ought to have done and I do not rest satisfied till I am within the four boards of a pulpit again.
 
When we work the hardest we feel grace the most plentiful. When we dig the deepest we get the sweetest water. He who toils the most has his bread the most sweetened. And depend upon it–drops of sweat are blessed things to make dry bread go down. We shall always have more happiness the more we labor for Christ. As for Issachar, who is so strong, crouching down between two burdens–the man who is doing little–the promise is, “A whip for the horse, a bridle for the ass and a rod for the fool’s back.”
 
The man who is idle must have chastisement. But he who serves his God may rejoice, for God will treat him with dainties. He will give him his portion mixed with honey. He will say, “I have taken your bread and dipped it in My own dish. Take it and eat it, for you are one who works in My own vineyard.” It will be in seasons of duty, or, as I have said, in seasons of trial. And you must not suppose when a Christian is laid aside from duty that he is doing nothing. Do not imagine that the time of your sickness has been lost to you. You were not only profiting yourselves, but actually serving God by your suffering, if you bore it patiently.
 
Don’t you know the text–“We fill up that which is behind of the sufferings of Christ, for His body’s sake, which is the Church.” Christ’s mystical body, you are aware, is made up of the Head and all the members. The Head had a certain amount to suffer–that is all finished. But the body has a measured portion to endure also. And the more you suffer, so much the less suffering there is for somebody else. There is a certain quantum of trial which the whole Church has to sustain before it gets to Heaven. For as Jesus Christ was afflicted, even so the whole of His people must have fellowship with His sufferings.
 
There is a cup that is full of mixture and the righteous must drink it. We must all have a sip from it. But if one of us can take a deep draught and do it patiently, there is so much the less for our fellows. Let us not complain, then–for it is in the time of trouble we see most of Jesus. Before Israel fought Amalek, God gave them water from the Rock and sent them manna from Heaven. And before Jacob met Esau the angel of God wrestled with him at the brook Jabbok and hosts of angels met him at Mahanaim. Previous to trial you may generally expect a season of joy–and when that season of joy is over, you may say, “We must expect some danger now, for we have received too much delight.”
 
But when the trial comes, then expect to have delight with it. For our troubles are generally proportioned to our joys and our joys are usually proportioned to our troubles. The more bitter the vessel of grief, the sweeter the cup of consolation. The heavier weight of trial here, the brighter the crown of glory hereafter. In fact, the same word in Hebrew signifies “weight” and “glory.” A weight of trouble is a glory to a Christian, for it is an honor to him. And glory is a weight, for it often bows him down and makes him lie low at his Master’s feet. I appeal to my Brothers and Sisters and ask them when it is they have seen most of Jesus–when they have been walking in the garden of delights, or when the bitter medicine has been in their mouth?
 
Have you not had better visions of Jesus when you have been racked with pain than when you have been elevated by prosperity? When the barn has been full, the oil vat has been bursting and the wine has been running over, it is often then that the sanctuary of God has been forsaken and the cabinet of God’s loving kindness is nearly disregarded. But when the fig tree does not blossom and when there are no herds in the stalls, then it is that God often comes nearest to His children and most reveals Himself to them.
 
The next thought is, the wondrous display itself. Jesus Christ manifest Himself. There are many manifestations of God to His children but this is the most precious of all. Some manifestations we never wish to have again. We do not want to have that discovery which we had of our sinfulness, when first we were awakened–we will leave it to God–we will never pray for it. But here is a manifestation we should like to have every day. “I will manifest Myself to him.” He does this in different ways. I have had for a long while a manifestation of His sufferings in Gethsemane. I have been for months musing on His agonies. I think I have even eaten the bitter herbs that grow there and drank of that black brook Kidron.
 
I have sometimes gone up stairs alone, to put myself in the very posture Jesus Christ was in and I thought I could sympathize with Him in His sufferings. I thought I saw the sweat of blood falling down to the ground. I had so sweet a view of my Savior in His agonies, I hope that one day I may be able to accompany Him still further and see Him on Calvary and hear His death shriek “Eli, Eli, lama Sabacthani?” Some of you, I know, have seen Jesus with the eye of faith quite as plainly as if you had seen Him with your natural eyes. You could see your Savior hanging on the Cross. You thought you saw the very crown of thorns on His head and the drops of blood streaming down His face.
 
You heard His cry. You saw His bleeding side. You beheld the nails and before long you could have gone and pulled them out. You could have wrapped Him up in linen and spices and carried His body and washed it with tears and anointed it with precious ointment. At other times you have had a manifestation of Christ in His gifts. You have seen that mighty sacrifice He offered, the pile smoking up to Heaven and all your sins burnt up with it. You have seen clearly the justifying righteousness He has put upon you. And as you have looked at yourselves you have said–
 
“Strangely, my soul, are you arrayed
By the great sacred Three.
In sweetest harmony of praise
Let all my powers agree.”
 
There are times when you have felt much joy at the exaltation of Jesus Christ as displayed in His gifts.
 
Then, again, you will see Him in His triumph, with one foot upon Satan and the other upon death. You will be able to behold Him marching up the sky with all the glittering hosts behind Him. And in due time you will have a manifestation of Him to your soul, as sitting on His Father’s Throne until His enemies are made His footstool. And faith will sometimes so outsoar the wings of time that we can bring futurity to the present and see that great and pompous appearance, when on the Great White Throne the King shall sit and grasp His scepter and when His saints before Him shall shout His praise.
 
If I were to go much farther, I should be accused of fanaticism and so it may be. But yet I will believe and must believe that there are seasons when the Christian lives next door to Heaven. If I have not gone within an inch of the pearly gates I am not here. If I have not sometimes snuffed the incense from the censers of the glorified and heard the music of their harps, I think I am not a living man. There have been seasons of ecstatic joy, when I have climbed the highest mountains and I have caught some sweet whisper from the Throne. Have you had such manifestations? I will not condemn you if you have not–but I believe most Christians have them and if they are much in duty and much in suffering they will have them.
 
It is not given to all to have that portion. But to some it is and such men know what religion means. I was reading a short time ago of a Mr. Tennant. He was about to preach one evening and thought he would take a walk. As he was walking in the woods he felt so overpoweringly the presence of Christ and such a manifestation of Him, that he knelt down and they could not find him at the hour when he was to have preached. He continued there for hours, insensible as to whether he was in the body or out of the body. And when they waked him he looked like a man who had been with
 
He never should forget, he said, to his dying day, that season of communion, when positively, though he could not see Christ, Christ was there, holding fellowship with him. Heart against heart, in the sweetest manner. A wondrous display it must have been. You must know something of it, if not much–otherwise you have not gone far on your spiritual course. God teach you more and lead you deeper! “Then shall you know, when you follow on to know the Lord.”
 
Then what will be the natural effects of this spiritual manifestation? The first effect will be humility. If a man says, “I have had such-and-such spiritual communications, I am a great man”–he has never had any communications at all. For “God has respect unto the humble, but the proud He knows afar off.” He does not want to come near the proud to know them and will never give them any visits of love.
 
It will give a man happiness. For he must be happy who lives near to God. Again–it will give a man holiness. A man who has not holiness has never had this manifestation. Some men profess a great deal–but do not believe any man unless you see that his deeds answer to what he says. “Be not deceived, God is not mocked.” He will not bestow His favors upon the wicked. While He will not cast away a perfect man, neither will He respect an evil doer. Thus there will be three effects of nearness to Jesus, all beginning with the letter “h”–humility, happiness and holiness. May God give them to us!
 
II. Now for the second point–AN INTERESTING INQUIRY. Judas said, “How is it that You will manifest Yourself unto us and not unto the world?” How was this inquiry suggested and how was it answered?
 
First, it was suggested by ignorance. Poor Judas thought–“How can Jesus manifest Himself to us and not to the world? Why, if He comes down again, the world will see Him as well as we do. How can He do it? Suppose He appears in a chariot of fire, or descends in a cloudy pillar–if we see Him, the world must see Him, too.” So, poor thing, he very ignorantly said, “How can it be, Lord?” Perhaps, too, the question was put by reason of his great kindness. “Ah, Lord,” said he, “how can it be that You will manifest Yourself to us and not unto the world?” He was slightly an Arminian–he wanted it all to be given to everybody.
 
And he said, “How is it that You will manifest Yourself to us and not unto the world?” “O Lord,” said he, “I wish it were for everybody! I wish it were–my benevolence bids me wish it.” Ah, my Beloved, we never need be more benevolent than God is. Some say, “If all sinners were saved it would glorify God more.” Certainly God knows better than we do how many sinners will glorify Him and we had better leave the number to Him and not get to meddling with what we have no business with. It says in Scripture, “Fools will be meddling.” And fools they are who go meddling with what is no concern of theirs.
 
But however this was, Judas said, “Lord, how is it that You will manifest Yourself unto us and not unto the world?” Perhaps, again, it was love to His Master that made him put the question. “O Lord, I thought You would come and be King over all the world. And now it appears that You are only to be King over some.” He wished Christ’s dominion might be universal. He wanted to see every heart the Savior’s Throne. He desired everyone to bow to Him and a very just and laudable wish it was. And so he asked Christ, “How can it be, Lord, that You will not conquer all?”
 
Jesus never answered the question. It was right to ask it. But we shall never get the solution of it till we get up yonder. Perhaps not there. Yet again–perhaps the question was proposed by admiration. “Oh,” he said, “how is it that You will manifest to us and not unto the world?” Why, he might have said of himself, “What am I? What is my brother Peter here? Nothing but a fisherman. What is John? Nothing but a fisherman. And as for Matthew, he was a publican and cheated hundreds. And Zaccheus, how many widows' houses did he devour! And yet You say You will manifest yourself unto us and not unto the world?
 
“There stands Mary the sinner–what did she do, that you should manifest Yourself to her? And there is Mary Magdalene–she had seven devils. Lord, how is it that You will manifest Yourself unto us and not unto the world?” Is not this a question we have often had to ask of our own souls?–“Pause, my soul, adore and wonder;Ask, O why such love to me?"And the only answer we could give was–
 
“Grace has put me in the number
Of the Savior’s family.”
 
Come to me and ask me, “Sir, why am I a Christian? Why does God love me?” I must reply, “Because He does love you.” “But why does He love me?” The only answer I can give you again is, “Because He would love you.” For it is written, “He will have mercy on whom He will have mercy.” Surely we might admiringly stand here and say, “Lord. Why, Lord, why do You manifest Yourself unto us and not unto the world?” “Yes,” but some would say, “because you are better than the world. That is the reason. A fine lot better by nature, certainly!”
 
Better than the world by nature? Why, some of us were rather worse. There are some of you here who indulged once in every form of vice–who would blush to stand up here and tell the sins you have committed. But God has manifested Himself to you as He does not unto the world. Surely we shall have a perpetual cause of wonder in the doings of sovereign grace.
 
But what is the answer? Why does Christ manifest Himself to some as He does not unto the world? The question was not answered. For it was unanswerable. Our Lord went on to say–“If a man love Me, he will keep My words: and My Father will love him and We will come unto him and make Our abode with him.” He did not tell him why He would manifest Himself unto them and not unto the world. I have often been asked this question myself–“You say God manifests Himself to some and not to others–can you tell me why?” Well, Jesus Christ did not and I cannot be expected to do it any more than He did.
 
But I will ask you whether you have any objection to it. Is it not enough that He should do so? He has declared that He has “power over the clay, to make of the same lump one vessel unto honor and another unto dishonor.” And if anyone finds fault He says, “Who are you, O man? Shall the thing formed say to Him that formed it, why have You made me thus?” What man shall ask of his father, “Why have you begotten me?” “Am I not God and can I not do what I will with My own?” “But,” says the objector, “is it not unjust for God to manifest Himself to one and not to the other?”
 
God replies–“Do you charge Me with injustice? In what respect? Do I owe you anything? Bring the bill and I will pay it. Do I owe you grace? Then grace would not be grace. It would be a debt. If I owe you grace, you shall have it.” “But why should my brother have it? He is equally as bad as I.” “Surely,” replies the King, “I may give as I please.” You have two beggars at your door–have you not a right to turn one away and give the other something? And can I not do as I will with my own? “I will have mercy upon whom I will have mercy and to whom I will I give it.”
 
“Well,” says the objector, “suppose I ask and plead for it, shall I not have it? "Yes, you shall,” says God, for so the promise runs–“Everyone that asks receives and he that seeks finds and to him that knocks it shall be opened.” “But I cannot have it unless it is written that I shall have it.” “Yes, but if you ask, it is written that you shall ask. And the means are as much ordained as the end–you could not ask unless I inclined you. And now do not talk to Me of injustice. I ask you to find the passage in My Word where I ever promised to give grace to everyone. Vile wretch! Have you not rebelled against Me? Your doom is to be sent to Hell forever. Do you not deserve it?”
 
“Yes.” “Then who are you that dare to accuse Me of injustice? If I have fifty men on a scaffold to be hanged, have I not a right to pardon which I will and give the punishment to all the rest? Will you not yield to it?” “No,” says the objector, “I will never yield to it.” “Then, my Friend, expect not salvation till you do.” Is there a man here who kicks against Divine sovereignty? It is a testing doctrine. And if he does not receive it, it shows that his pride is not out of him. If we do but preach Divine sovereignty, some will say, “That man is an Antinomian and a hyper.” We disdain your slander and remind you that the accusation might more properly be made against yourself. It is you that are the Antinomian, in rebelling against Divine sovereignty.
 
But a man who receives the doctrine of sovereignty will go to the Throne, saying–
 
“Perhaps He will admit my plea,
Perhaps will hear my prayer–
But if I perish I will pray,
And perish only there.”
 
And now, what do you say to this, my Friends? I know what some would say. They would cry, “Nonsense” we believe religion is a thing very good to keep people in order. But as to these manifestations and these ecstasies, we do not believe in them."
 
Very well, Beloved. I have just proved the Truth of what the text says. He does not manifest Himself unto the world. And you have proved yourself that you are one of the world, because you have not any manifestations. But there are some Christians here who say, “We do not know much about these manifestations.” No, I know you do not. The Church has been getting for the last few years into a lean, starved state. God has sent very few preachers who would preach up these special things and the Church has been getting lower and lower. And what would become of us, I cannot tell, if there were not saved a little salt, which God has scattered over the putrefying mass.
 
Some of us have been living on low ground, when we might have been standing on high places. We have been tarrying in the valley of Baca, when we might as well have been living on the top of Carmel. I would not choose to dwell in a valley, if I might build my house on the delectable mountains. O Christian! Up this morning! Let your feet be shod with light once more! Trip lightly across the plain of trouble–get to the side of Calvary–ascend to the very summit. And from Calvary, I tell you–you can see across the plain as far as Heaven itself. If you can but get to Pisgah’s top, you shall sing–
 
“Sweet fields beyond the swelling flood
Stand dressed in living green.”
 
And, by God’s grace, your spirit shall become like the chariots of Amminadab. Seek, my Brethren such spiritual manifestations, if you have never experienced them. And if you have been privileged to enjoy them, seek more of them. For what is there that can so certainly make life happy and so fit you for the sky, as these revelations of Jesus Christ? Oh, you who despise what we enjoy, from the depths of my soul I pity you. Take heed, lest the first revelation you have of Christ is when He shall be revealed in flaming fire–taking vengeance on His enemies.
 
If He is not revealed in mercy, He will be in justice. God give you grace to see Him on Calvary before you see Him on Sinai. To behold Him as the Savior of sinners before you see Him as the Judge of the quick and dead. God bless you and lead you back to these manifestations constantly! Amen. Amen. Amen.
 
 

Morning Prayer January 2, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
You are the Eternal God. Your greatness is surpassing. Your goodness is unspeakable, and Your grace is super-abundant. Lord, it would be easier for us to count the grains of sand that line the oceans than it would be to count Your favors toward us. We only know a part, a small part, of it all, but that is enough to cause us to break out in praises to You. Thank You, Lord, though we are undeserving of any of it.  
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen