July 1
“The voice of the Lord God walking in the garden in the cool of the day.” —Genesis 3:8
My soul, now that the cool of the day has come, retire awhile and hearken to the voice of your God. He is always ready to speak with you when you are prepared to hear. If there be any slowness to commune it is not on His part, but altogether on your own, for He stands at the door and knocks, and if His people will but open He rejoices to enter. But in what state is my heart, which is my Lord’s garden? May I venture to hope that it is well trimmed and watered, and is bringing forth fruit fit for Him? If not, He will have much to reprove, but still I pray Him to come unto me, for nothing can so certainly bring my heart into a right condition as the presence of the Sun of Righteousness, who brings healing in His wings. Come, therefore, O Lord, my God, my soul invites You earnestly, and waits for You eagerly. Come to me, O Jesus, my well-beloved, and plant fresh flowers in my garden, such as I see blooming in such perfection in Your matchless character! Come, O my Father, who are the Husbandman, and deal with me in Your tenderness and prudence! Come, O Holy Spirit, and bedew my whole nature, as the herbs are now moistened with the evening dews. O that God would speak to me. Speak, Lord, for Your servant listens! O that He would walk with me; I am ready to give up my whole heart and mind to Him, and every other thought is hushed. I am only asking what He delights to give. I am sure that He will condescend to have fellowship with me, for He has given me His Holy Spirit to abide with me for ever. Sweet is the cool twilight, when every star seems like the eye of heaven, and the cool wind is as the breath of celestial love. My Father, my elder Brother, my sweet Comforter, speak now in lovingkindness, for You have opened my ear and I am not rebellious.
July 2
“Unto You will I cry, O Lord my rock; be not silent to me: lest, if You be silent to me, I become like them that go down into the pit.” —Psalm 28:1
A cry is the natural expression of sorrow, and a suitable utterance when all other modes of appeal fail us; but the cry must be directed to the Lord alone, for to cry to man is to waste our entreaties upon the air. When we consider the readiness of the Lord to hear, and His ability to aid, we shall see good reason for directing all our appeals at once to the God of our salvation. It will be in vain to call to the rocks in the day of judgment, but our Rock attends to our cries.
“Be not silent to me.” Mere formalists may be content without answers to their prayers, but genuine suppliants cannot; they are not satisfied with the results of prayer itself in calming the mind and subduing the will—they must go further, and obtain actual replies from heaven, or they cannot rest; and those replies they long to receive at once, they dread even a little of God’s silence. God’s voice is often so terrible that it shakes the wilderness; but His silence is equally full of awe to an eager suppliant. When God seems to close His ear, we must not therefore close our mouths, but rather cry with more earnestness; for when our note grows shrill with eagerness and grief, He will not long deny us a hearing. What a dreadful case should we be in if the Lord should become for ever silent to our prayers? “Lest, if You be silent to me, I become like them that go down into the pit.” Deprived of the God who answers prayer, we should be in a more pitiable plight than the dead in the grave, and should soon sink to the same level as the lost in hell. We must have answers to prayer: ours is an urgent case of dire necessity; surely the Lord will speak peace to our agitated minds, for He never can find it in His heart to permit His own elect to perish.
July 3
“If we suffer, we shall also reign with Him.” —2 Timothy 2:12
We must not imagine that we are suffering for Christ, and with Christ, if we are not in Christ. Beloved friend, are you trusting to Jesus only? If not, whatever you may have to mourn over on earth, you are not “suffering with Christ,” and have no hope of reigning with Him in heaven. Neither are we to conclude that all a Christian’s sufferings are sufferings with Christ, for it is essential that he be called by God to suffer. If we are rash and imprudent, and run into positions for which neither providence nor grace has fitted us, we ought to question whether we are not rather sinning than communing with Jesus. If we let passion take the place of judgment, and self-will reign instead of Scriptural authority, we shall fight the Lord’s battles with the devil’s weapons, and if we cut our own fingers we must not be surprised. Again, in troubles which come upon us as the result of sin, we must not dream that we are suffering with Christ. When Miriam spoke evil of Moses, and the leprosy polluted her, she was not suffering for God. Moreover, suffering which God accepts must have God’s glory as its end. If I suffer that I may earn a name, or win applause, I shall get no other reward than that of the Pharisee. It is required also that love to Jesus, and love to His elect, be always the mainspring of all our patience. We must manifest the Spirit of Christ in meekness, gentleness, and forgiveness. Let us search and see if we truly suffer with Jesus. And if we do thus suffer, what is our “light affliction” compared with reigning with Him? Oh it is so blessed to be in the furnace with Christ, and such an honor to stand in the stocks with Him, that if there were no future reward, we might count ourselves happy in present honor; but when the recompense is so eternal, so infinitely more than we had any right to expect, shall we not take up the cross with cheerful willingness, and go on our way rejoicing?
July 4
“He that has clean hands, and a pure heart; who has not lifted up his soul unto vanity, nor sworn deceitfully.” —Psalm 24:4
Outward practical holiness is a very precious mark of grace. It is to be feared that many professors have perverted the doctrine of justification by faith in such a way as to treat good works with contempt; if so, they will receive everlasting contempt at the last great day. If our hands are not clean, let us wash them in Jesus’ precious blood, and so let us lift up pure hands unto God. But “clean hands” will not suffice, unless they are connected with “a pure heart.” True religion is heart-work. We may wash the outside of the cup and the platter as long as we please, but if the inward parts be filthy, we are filthy altogether in the sight of God, for our hearts are more truly ourselves than our hands are; the very life of our being lies in the inner nature, and hence the imperative need of purity within. The pure in heart shall see God, all others are but blind bats.
The man who is born for heaven “has not lifted up his soul unto vanity.” All men have their joys, by which their souls are lifted up; the worldling lifts up his soul in carnal delights, which are mere empty vanities; but the saint loves more substantial things; like Jehoshaphat, he is lifted up in the ways of the Lord. He who is content with husks, will be reckoned with the swine. Does the world satisfy you? Then you have your reward and portion in this life; make much of it, for you shall know no other joy.
“Nor sworn deceitfully.” The saints are men of honor still. The Christian man’s word is his only oath; but that is as good as twenty oaths of other men. False speaking will shut any man out of heaven, for a liar shall not enter into God’s house, whatever may be his professions or doings. Reader, does the text before us condemn you, or do you hope to ascend into the hill of the Lord?
July 5
“Trust you in the Lord for ever: for in the Lord Jehovah is everlasting strength.” —Isaiah 26:4
Seeing that we have such a God to trust to, let us rest upon Him with all our weight; let us resolutely drive out all unbelief, and endeavor to get rid of doubts and fears, which so much mar our comfort; since there is no excuse for fear where God is the foundation of our trust. A loving parent would be sorely grieved if his child could not trust him; and how ungenerous, how unkind is our conduct when we put so little confidence in our heavenly Father who has never failed us, and who never will. It would be good if doubting were banished from the household of God; but it is to be feared that old Unbelief is as nimble nowadays as when the psalmist asked, “Is His mercy clean gone for ever? Will He be favorable no more?” David had not made any very lengthy trial of the mighty sword of the giant Goliath, and yet he said, “There is none like it.” He had tried it once in the hour of his youthful victory, and it had proved itself to be of the right metal, and therefore he praised it ever afterwards; even so should we speak well of our God, there is none like unto Him in the heaven above or the earth beneath; “To whom then will you liken Me, or shall I be equal? says the Holy One.” There is no rock like unto the rock of Jacob, our enemies themselves being judges. So far from suffering doubts to live in our hearts, we will take the whole detestable crew, as Elijah did the prophets of Baal, and slay them over the brook; and for a stream to kill them at, we will select the sacred torrent which wells forth from our Savior’s wounded side. We have been in many trials, but we have never yet been cast where we could not find in our God all that we needed. Let us then be encouraged to trust in the Lord for ever, assured that His ever lasting strength will be, as it has been, our assistance and stay.
July 6
“How many are my iniquities and sins?” —Job 13:23
Have you ever really weighed and considered how great the sin of God’s people is? Think how heinous is your own transgression, and you will find that not only does a sin here and there tower up like an alp, but that your iniquities are heaped upon each other, as in the old fable of the giants who piled Pelian upon Ossa, mountain upon mountain. What an aggregate of sin there is in the life of one of the most sanctified of God’s children! Attempt to multiply this, the sin of one only, by the multitude of the redeemed, “a number which no man can number,” and you will have some conception of the great mass of the guilt of the people for whom Jesus shed His blood. But we arrive at a more adequate idea of the magnitude of sin by the greatness of the remedy provided. It is the blood of Jesus Christ, God’s only and well-beloved Son. God’s Son! Angels cast their crowns before Him! All the choral symphonies of heaven surround His glorious throne. “God over all, blessed for ever. Amen.” And yet He takes upon Himself the form of a servant, and is scourged and pierced, bruised and torn, and at last slain; since nothing but the blood of the incarnate Son of God could make atonement for our offenses. No human mind can adequately estimate the infinite value of the divine sacrifice, for great as is the sin of God’s people, the atonement which takes it away is immeasurably greater. Therefore, the believer, even when sin rolls like a black flood, and the remembrance of the past is bitter, can yet stand before the blazing throne of the great and holy God, and cry, “Who is he that condemns? It is Christ that died; yea rather, that has risen again.” While the recollection of his sin fills him with shame and sorrow, he at the same time makes it a foil to show the brightness of mercy—guilt is the dark night in which the fair star of divine love shines with serene splendor.
July 7
“When I passed by you, I said unto you, Live.” —Ezekiel 16:6
Saved one, consider gratefully this mandate of mercy. Note that this fiat of God is majestic. In our text, we perceive a sinner with nothing in him but sin, expecting nothing but wrath; but the eternal Lord passes by in His glory; He looks. He pauses, and He pronounces the solitary but royal word, “Live.” There speaks a God. Who but He could venture thus to deal with life and dispense it with a single syllable? Again, this fiat is manifold. When He says “Live,” it includes many things. Here is judicial life. The sinner is ready to be condemned, but the mighty One says, “Live,” and he rises pardoned and absolved. It is spiritual life. We knew not Jesus—our eyes could not see Christ, our ears could not hear His voice—Jehovah said “Live,” and we were quickened who were dead in trespasses and sins. Moreover, it includes glory-life, which is the perfection of spiritual life. “I said unto you, Live:” and that word rolls on through all the years of time till death comes, and in the midst of the shadows of death, the Lord’s voice is still heard, “Live!” In the morning of the resurrection it is that self-same voice which is echoed by the arch-angel, “Live,” and as holy spirits rise to heaven to be blessed for ever in the glory of their God, it is in the power of this same word, “Live.” Note again, that it is an irresistible mandate. Saul of Tarsus is on the road to Damascus to arrest the saints of the living God. A voice is heard from heaven and a light is seen above the brightness of the sun, and Saul is crying out, “Lord, what will you have me to do?” This mandate is a mandate of free grace. When sinners are saved, it is only and solely because God will do it to magnify His free, unpurchased, unsought grace. Christians, see your position, debtors to grace; show your gratitude by earnest, Christlike lives, and as God has bidden you live, see to it that you live in earnest.
July 8
“Lead me in Your truth, and teach me: for You are the God of my salvation; on You do I wait all the day.” —Psalm 25:5
When the believer has begun with trembling feet to walk in the way of the Lord, he asks to be still led onward like a little child upheld by its parent’s helping hand, and he craves to be further instructed in the alphabet of truth. Experimental teaching is the burden of this prayer. David knew much, but he felt his ignorance, and desired to be still in the Lord’s school: four times over in two verses he applies for a scholarship in the college of grace. It would be good for many professors if instead of following their own devices, and cutting out new paths of thought for themselves, they would inquire for the good old ways of God’s own truth, and beseech the Holy Ghost to give them sanctified understandings and teachable spirits. “For you are the God of my salvation.” The Three-One Jehovah is the Author and Perfecter of salvation to His people. Reader, is He the God of your salvation? Do you find in the Father’s election, in the Son’s atonement, and in the Spirit’s quickening, all the grounds of your eternal hopes? If so, you may use this as an argument for obtaining further blessings; if the Lord has ordained to save you, surely He will not refuse to instruct you in His ways. It is a happy thing when we can address the Lord with the confidence which David here manifests, it gives us great power in prayer, and comfort in trial. “On You do I wait all the day.” Patience is the fair handmaid and daughter of faith; we cheerfully wait when we are certain that we shall not wait in vain. It is our duty and our privilege to wait upon the Lord in service, in worship, in expectancy, in trust all the days of our life. Our faith will be tried faith, and if it be of the true kind, it will bear continued trial without yielding. We shall not grow weary of waiting upon God if we remember how long and how graciously He once waited for us.
July 9
“And God divided the light from the darkness.” —Genesis 1:4
A believer has two principles at work within him. In his natural estate he was subject to one principle only, which was darkness; now light has entered, and the two principles disagree. Mark the apostle Paul’s words in the seventh chapter of Romans: “I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.” How is this state of things occasioned? “The Lord divided the light from the darkness.” Darkness, by itself, is quiet and undisturbed, but when the Lord sends in light, there is a conflict, for the one is in opposition to the other: a conflict which will never cease till the believer is altogether light in the Lord. If there be a division within the individual Christian, there is certain to be a division without. So soon as the Lord gives to any man light, he proceeds to separate himself from the darkness around; he secedes from a merely worldly religion of outward ceremony, for nothing short of the gospel of Christ will now satisfy him, and he withdraws himself from worldly society and frivolous amusements, and seeks the company of the saints, for “We know we have passed from death unto life, because we love the brethren.” The light gathers to itself, and the darkness to itself. What God has divided, let us never try to unite, but as Christ went without the camp, bearing His reproach, so let us come out from the ungodly, and be a peculiar people. He was holy, harmless, undefiled, separate from sinners; and, as He was, so we are to be nonconformists to the world, dissenting from all sin, and distinguished from the rest of mankind by our likeness to our Master.
July 10
“And the evening and the morning were the first day.” —Genesis 1:5
The evening was “darkness” and the morning was “light,” and yet the two together are called by the name that is given to the light alone! This is somewhat remarkable, but it has an exact analogy in spiritual experience. In every believer there is darkness and light, and yet he is not to be named a sinner because there is sin in him, but he is to be named a saint because he possesses some degree of holiness. This will be a most comforting thought to those who are mourning their infirmities, and who ask, “Can I be a child of God while there is so much darkness in me?” Yes; for you, like the day, take not your name from the evening, but from the morning; and you are spoken of in the word of God as if you were even now perfectly holy as you will be soon. You are called the child of light, though there is darkness in you still. You are named after what is the predominating quality in the sight of God, which will one day be the only principle remaining. Observe that the evening comes first. Naturally we are darkness first in order of time, and the gloom is often first in our mournful apprehension, driving us to cry out in deep humiliation, “God be merciful to me, a sinner.” The place of the morning is second, it dawns when grace overcomes nature. It is a blessed aphorism of John Bunyan, “That which is last, lasts for ever.” That which is first, yields in due season to the last; but nothing comes after the last. So that though you are naturally darkness, when once you become light in the Lord, there is no evening to follow; “your sun shall no more go down.” The first day in this life is an evening and a morning; but the second day, when we shall be with God, for ever, shall be a day with no evening, but one, sacred, high, eternal noon.
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