Daily Devotionals

Mornings and Evenings with Jesus

Devotional: May 22nd

Let a man examine himself. - 1 Corinthians 11:28.

IN addition to the tests brought forward in a previous meditation, by which it can be ascertained whether we belong to the number of those who are spiritual, we may mention that one test of spirituality is to be derived from our associations. We mean, of course, voluntary association, for this only shows the disposition. It is said of Peter and John, that “being let go they went to their own company.” While here we must have to do with the world; otherwise, as the apostle says, we must needs go out of it. We must to some extent be connected with the world, in managing our secular affairs, and in our endeavours to be useful to others. The spiritual man has intercourse with the men of the world, not because of the pleasure of their company, but because his duty lies there; but take such a man when he is entirely free, and when he can act from choice: then he says, with David, “I am a companion of all them that fear thee, and of them that love thy name.” He regards these as the excellent of the earth, in whom is all his delight.

Another test of spirituality of character is conversation. Spiritual discourse to a natural man is always unwelcome and even irksome. He strives, therefore, as soon as possible, to introduce those things which are more congenial to his worldly mind. But it is otherwise with the spiritual man: he encourages it; it falls in with his disposition; he is at home in it; he feels it to be his element; he answers to the prediction, “They shall abundantly utter the memory of thy great goodness;” “they shall speak of the glory of thy kingdom, and talk of thy power to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.” It is said of Archbishop Usher, that he never would leave a company without saying, “Let us not separate without a word for Christ.” Thus our Saviour says, “A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart bringeth forth evil things; for out of the abundance of the heart the mouth speaketh.”

And lastly, we observe that a test of spirituality may be derived from our devotional exercises. The spiritual man worships God in spirit and in truth; not that he is always in a heavenly frame when engaged in religious exercises. This, however, is his aim, and he is disappointed and grieved when he is unable to realize this. Therefore it is that he so often complains and prays, with David, “My soul cleaveth unto the dust; quicken thou me according to thy word.” Whereas others draw near to God with their lips, while their hearts are far from him; they never think of God or eternity when going to the sanctuary, never seek the Lord’s presence and blessing before they go there, and never inquire when they withdraw whether the end of their attendance upon the means of grace be answered. Alas! how many there are who never thus inquire if they have derived any spiritual advantage, but are satisfied with bodily exercise, which profiteth nothing, and with “the form of godliness” without the power thereof!

Blessed he the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. - 1 Peter 1:3.

HERE are three things we may notice concerning the production of the believer’s hope. First, The author of it. “The God and Father of our Lord Jesus Christ.” The title of God, under the Old Testament dispensation, was the God of Abraham, Isaac, and Jacob. The title of God under the Gospel is, so to speak, the God and Father of our Lord Jesus Christ. Everything is paternal in the new economy. “The Father loveth the Son, and hath put all things into his hands.” This is the grand rule in the dispensation of divine grace. It always regards him first, and then us in him, as he said to his disciples, “I ascend to my Father and your Father, to my God and your God.” We here see not only the communion which Christ and Christians have in this relation, but we see the order of the communion too. First, His God and Father; then our God and Father. It is this which is to explain the manner in which we are always to pray. We are to come and ask in his name and for his sake, and it is this which is to explain the motive urged by the Apostle, “to forgive one another even as God for Christ’s sake hath forgiven us.”

Secondly, Observe the principle of the production. “According to his abundant mercy.” There was power in God; this would have crushed us. There was justice in God; this would have condemned us. There was goodness in God; but we have no claims upon his goodness. He could both righteously and easily have destroyed us. But there was mercy, “abundant mercy.” Owing to this, mankind from the beginning were placed under a dispensation of forbearance. This led God so early to speak in a way of promise to the perishing children of men; this led him to open a door of hope even in this vale of tears.

“’Tis from the mercy of our God

That all our hope begins.”

“Not by works of righteousness which we have done, but by his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour.”

Thirdly, Observe the medium of the production: “The God and Father of our Lord and Saviour Jesus Christ hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.” The case is this, that all the hope we derive from the mediation of Jesus Christ, or from any one of the offices he sustains, depends upon his resurrection, and would be nothing without it. It is in his discharge from the grave we may read our own discharge from the curse of the law. In his resurrection we behold him as the model, the principle, and the efficiency of our resurrection. When he died, we died in him; and when he rose, we rose with him.