“Fellowship with him.” — 1John 1:6
When we were united by faith to Christ, we were brought into such complete fellowship with him, that we were made one with him, and his interests and ours became mutual and identical. We have fellowship with Christ in his love. What he loves we love. He loves the saints-so do we. He loves sinners-so do we. He loves the poor perishing race of man, and pants to see earth’s deserts transformed into the garden of the Lord-so do we. We have fellowship with him in his desires. He desires the glory of God-we also labour for the same. He desires that the saints may be with him where he is-we desire to be with him there too. He desires to drive out sin-behold we fight under his banner. He desires that his Father’s name may be loved and adored by all his creatures-we pray daily, “Let thy kingdom come. Thy will be done on earth, even as it is in heaven.” We have fellowship with Christ in his sufferings. We are not nailed to the cross, nor do we die a cruel death, but when he is reproached, we are reproached; and a very sweet thing it is to be blamed for his sake, to be despised for following the Master, to have the world against us. The disciple should not be above his Lord. In our measure we commune with him in his labours, ministering to men by the word of truth and by deeds of love. Our meat and our drink, like his, is to do the will of him who hath sent us and to finish his work. We have also fellowship with Christ in his joys. We are happy in his happiness, we rejoice in his exaltation. Have you ever tasted that joy, believer? There is no purer or more thrilling delight to be known this side heaven than that of having Christ’s joy fulfilled in us, that our joy may be full. His glory awaits us to complete our fellowship, for his Church shall sit with him upon his throne, as his well-beloved bride and queen.
“0 Lord, thou hast pleaded the causes of my soul.” — Lamentations 3:58
Observe how positively the prophet speaks. He doth not say, “I hope, I trust, I sometimes think, that God hath pleaded the causes of my soul”; but he speaks of it as a matter of fact not to be disputed. “Thou hast pleaded the causes of my soul.” Let us, by the aid of the gracious Comforter, shake off those doubts and fears which so much mar our peace and comfort. Be this our prayer, that we may have done with the harsh croaking voice of surmise and suspicion, and may be able to speak with the clear, melodious voice of full assurance. Notice how gratefully the prophet speaks, ascribing all the glory to God alone! You perceive there is not a word concerning himself or his own pleadings. He doth not ascribe his deliverance in any measure to any man, much less to his own merit; but it is “thou”-“O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.” A grateful spirit should ever be cultivated by the Christian; and especially after deliverances we should prepare a song for our God. Earth should be a temple filled with the songs of grateful saints, and every day should be a censor smoking with the sweet incense of thanksgiving. How joyful Jeremiah seems to be while he records the Lord’s mercy. How triumphantly he lifts up the strain! He has been in the low dungeon, and is even now no other than the weeping prophet; and yet in the very book which is called “Lamentations,” clear as the song of Miriam when she dashed her fingers against the tabor, shrill as the note of Deborah when she met Barak with shouts of victory, we hear the voice of Jeremy going up to heaven-“Thou hast pleaded the causes of my soul; thou hast redeemed my life.” O children of God, seek after a vital experience of the Lord’s lovingkindness, and when you have it, speak positively of it; sing gratefully; shout triumphantly.
“Avoid foolish questions.” — Titus 3:9
Our days are few, and are far better spent in doing good, than in disputing over matters which are, at best, of minor importance. The old schoolmen did a world of mischief by their incessant discussion of subjects of no practical importance; and our Churches suffer much from petty wars over abstruse points and unimportant questions. After everything has been said that can be said, neither party is any the wiser, and therefore the discussion no more promotes knowledge than love, and it is foolish to sow in so barren a field. Questions upon points wherein Scripture is silent; upon mysteries which belong to God alone; upon prophecies of doubtful interpretation; and upon mere modes of observing human ceremonials, are all foolish, and wise men avoid them. Our business is neither to ask nor answer foolish questions, but to avoid them altogether; and if we observe the apostle’s precept (Tit_3:8) to be careful to maintain good works, we shall find ourselves far too much occupied with profitable business to take much interest in unworthy, contentious, and needless strivings.
There are, however, some questions which are the reverse of foolish, which we must not avoid, but fairly and honestly meet, such as these: Do I believe in the Lord Jesus Christ? Am I renewed in the spirit of my mind? Am I walking not after the flesh, but after the Spirit? Am I growing in grace? Does my conversation adorn the doctrine of God my Saviour? Am I looking for the coming of the Lord, and watching as a servant should do who expects his master? What more can I do for Jesus? Such enquiries as these urgently demand our attention; and if we have been at all given to cavilling, let us now turn our critical abilities to a service so much more profitable. Let us be peace-makers, and endeavour to lead others both by our precept and example, to “avoid foolish questions.”
“A spring shut up, a fountain sealed.” — Song of Solomon 4:12
In this metaphor, which has reference to the inner life of a believer, we have very plainly the idea of secrecy. It is a spring shut up: just as there were springs in the East, over which an edifice was built, so that none could reach them save those who knew the secret entrance; so is the heart of a believer when it is renewed by grace: there is a mysterious life within which no human skill can touch. It is a secret which no other man knoweth; nay, which the very man who is the possessor of it cannot tell to his neighbour. The text includes not only secrecy, but separation. It is not the common spring, of which every passer-by may drink, it is one kept and preserved from all others; it is a fountain bearing a particular mark-a king’s royal seal, so that all can perceive that it is not a common fountain, but a fountain owned by a proprietor, and placed specially by itself alone. So is it with the spiritual life. The chosen of God were separated in the eternal decree; they were separated by God in the day of redemption; and they are separated by the possession of a life which others have not; and it is impossible for them to feel at home with the world, or to delight in its pleasures. There is also the idea of sacredness. The spring shut up is preserved for the use of some special person: and such is the Christian’s heart. It is a spring kept for Jesus. Every Christian should feel that he has God’s seal upon him-and he should be able to say with Paul, “From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.” Another idea is prominent-it is that of security. Oh! how sure and safe is the inner life of the believer! If all the powers of earth and hell could combine against it, that immortal principle must still exist, for he who gave it pledged his life for its preservation. And who “is he that shall harm you,” when God is your protector?
“To whom be glory for ever. Amen” — Romans 11:36
“To whom be glory for ever.” This should be the single desire of the Christian. All other wishes must be subservient and tributary to this one. The Christian may wish for prosperity in his business, but only so far as it may help him to promote this-“To him be glory for ever.” He may desire to attain more gifts and more graces, but it should only be that “To him may be glory for ever.” You are not acting as you ought to do when you are moved by any other motive than a single eye to your Lord’s glory. As a Christian, you are “of God, and through God,” then live “to God.” Let nothing ever set your heart beating so mightily as love to him. Let this ambition fire your soul; be this the foundation of every enterprise upon which you enter, and this your sustaining motive whenever your zeal would grow chill; make God your only object. Depend upon it, where self begins sorrow begins; but if God be my supreme delight and only object,
"To me 'tis equal whether love ordain My life or death-appoint me ease or pain."
Let your desire for God’s glory be a growing desire. You blessed him in your youth, do not be content with such praises as you gave him then. Has God prospered you in business? Give him more as he has given you more. Has God given you experience? Praise him by stronger faith than you exercised at first. Does your knowledge grow? Then sing more sweetly. Do you enjoy happier times than you once had? Have you been restored from sickness, and has your sorrow been turned into peace and joy? Then give him more music; put more coals and more sweet frankincense into the censer of your praise. Practically in your life give him honour, putting the “Amen” to this doxology to your great and gracious Lord, by your own individual service and increasing holiness.
