Lasting power shows solid worth. The corrupt empire falls; the false system is exploded; the demoralizing custom is discarded. That which, under all changes, shows itself strong and enduring, is proved to be sound and good. But add the element of benignity. Jesus Christ adduces his beneficent power in the expulsion of evil spirits from the bodies of men as a convincing evidence of the Divine presence; that being done, "no doubt the kingdom of God is come." Power for good, for healing, for restoring, for transforming, such power continuing for many generations and acting under all skies, - "no doubt" that is from above; it is of God. If we find that Christianity has proved itself to be the one great benignant power in the world, exerting a gracious, redeeming, elevating influence on humanity, then "no doubt the kingdom of God is come" upon us. We shall see that this is so if we consider -

I. THE STATE OF SOCIETY WHEN JESUS CAME. And we have to take into our account the parental tyranny; the position of woman in her state of inferiority and even degradation; the universal sentiment toward the stranger or the foreigner, spoken of and treated as a "barbarian" and an enemy; the prevalence of war, and its conduct with every imaginable cruelty and the most shocking recklessness of life; the prevalence of slavery under a system in which the slaves were regarded and treated as absolutely without any rights or claims whatsoever; the existence of gladiatorial shows, in which the lives of hundreds of strong men in the midst of life were sacrificed for sport to men and even to women; the common usage of infanticide; the abundance of pauperism, existing to such an extent that in the time of Caesar "nearly three-fourths of the whole population of the city of Rome were on the roll of public succor;" the institution of torture; the practice of licentious shows, and of unnatural and unnameable vices. We have here no more than a bare outline of the evils which existed in the world when "Jesus was born at Bethlehem."

II. WHAT AMELIORATION CHRISTIANITY HAS WROUGHT AND IS WORKING. Three things have to be mentioned - one to be admitted, and the other two to be maintained.

1. That there have been one or two auxiliary forces in the field, which have contributed towards the elevation of mankind; but theirs has been very much indeed the smaller share.

2. That Christianity was prevented from doing all it would have done by being bitterly opposed.

3. That its action has been most pitifully weakened by its truth having been so greatly corrupted. But what, notwithstanding, has it accomplished .9

(1) It has cast out the demon of parental tyranny, and made the child to be the object of respect and kindness.

(2) It has raised woman, and made her the helpmeet, in every way, of her husband, causing her to be treated with deference and consideration.

(3) It has mitigated the terrible severities of war, carrying its red cross of succor into the very midst of the battle-field, and, to a large extent, removing its hideous savagery.

(4) It has gone far towards exorcising the demon of slavery.

(5) It has abolished the shameful scenes of the old Roman arena.

(6) It has extinguished infanticide and torture wherever it has authority to legislate.

(7) It is carrying on a stern and victorious campaign against impurity and intemperance.

(8) It has built hospitals, lunatic asylums, reformatories, orphanages, almshouses, by the hundred, by the thousand.

(9) It has opened the school-door in which youth everywhere is prepared for the duties, the joys, and the conflicts of life.

(10) It has sent forth its many hundreds of heralds to carry light, peace, love, purity, wisdom, into the haunts of superstition, violence, and vice.

(11) It is penetrating the worst slums of our great cities, seeking out the prod, me, the abandoned, the criminal; and with its touch of holy pity, which surely proceeds from "the finger of God," it is casting out the demons of sin and shame. At the present rate of progress, another half-century will see a most wonderful and glorious change in the aspect of the human world.

III. THE CONCLUSION THAT WE DRAW. If Christianity has done, is doing, will do, all this, then "no doubt "in its advent we have the coming of the "kingdom of God." No doubt Christ has that to say to us which it is infinitely worth our while to know; that to do for us it is our highest privilege to have done on our behalf; that to be to us which it is immeasurably desirable he should be. Let us learn of him; be led by him into paths of sacred service; and invite him to become our personal Lord and Savior. - C.

There is no device by which the god of this world more fatally deceives the souls of unwary men, than by leading them to suppose that they can take neutral ground in regard to the character and cause of Christ. Now, in proof of the assertion that neutrality in regard to the character and cause of Christ is impossible, let me —

1. Adduce the testimony of the Word of God. The text is explicit. "He that is not for Me is against Me, and He that gathereth not with Me scattereth abroad." The same thing is taught in language not less explicit in our Saviour's sermon on the mount. "No man can serve two masters: for either he will hate the one and love the other; or else he will hold to the one and despise the other; ye cannot serve God and Mammon." Take another passage equally decisive. "The friendship of the world is enmity with God." Whosoever therefore will be a friend of the world is an enemy of God.

2. The same is evident from the nature of the human mind, and the laws under which it acts. Every man has some commanding principle of action, some supreme object of affection and pursuit; and he can have but one such object.

3. The truth of our doctrine is proved from the nature of the Divine requirements. These requirements are positive in their character, and cannot be satisfied with mere negative obedience.

4. The character and cause of Christ are in their nature such as render it impossible for any to feel indifferent or take neutral ground in respect to them.

5. The disclosures and decisions of the judgment day prove that neutrality in regard to Christ and religion is impossible.In conclusion, I am led to remark —

1. It may be expected that those who assume neutral ground will take it unkindly when their deception and danger are exposed.

2. If all who are not for Christ are against him, then it is immensely important that this truth should be clearly set forth and fully known.

(J. Hawes, D. D.)

I. The DISGRACEFULNESS of being against Christ. In order to make this appear a little, you will observe —

1. Nothing shows men more than their attractions and aversions. Mark the objects of their choice and of their preference; see with whom they most readily and pleasingly associate; and then call to remembrance the adage, "Tell me a man's company, and I will tell you his character." Congeniality is the inducement and the bond of union. To be against some individuals would expose you to general indignation. Which of you would like to be opposed to a Thornton, a Reynolds, a Howard, a Leighton, a Fenelon: But here we have the brightness of God's glory, and the express image of His person.

2. Again: nothing is more unreasonable, vile, and shameful than to oppose a Benefactor and Friend, who has laid you under peculiar obligations, upon whom you had no claim, and who has yet spared no expense, no pains, in order to serve you.

II. The DANGER of befog against Christ.

1. Can you overcome Him?

2. Can you endure Him?

3. Can you escape from Him?

III. The POSSIBILITY of being against Him.

1. He has a people, and they that persecute them persecute Him.

2. He has a cause in this world: the gospel of our salvation. And how it has been opposed! It offends because it is the enemy of self and sin, and because of its sanctifying influence.

3. He has also a providential agency on earth; and the dispensations of His providence are designed to promote the purposes of His grace. Yet with some this is all in vain. They will have none of Him.

IV. The evidence of being against Him. The question is, Are you with Him? Are you with Him in sentiment, in disposition, in action, in pursuit: Are you with Him as scholars are with their teacher, as servants are with their master, as soldiers are with their commander, as subjects are with their sovereign: Does He occupy the highest place in your regard? Does He dwell in your hearts by faith: Do you say, "Other lords besides Thee have had dominion over me, but henceforth will I make mention of Thy name"? And do you feel what is done against Him as done against yourselves:

(W. Jay.)

I. THE DESIGN CHRIST IS CARRYING ON. Redemption.

II. THAT NO MAN CAN BE INDIFFERENT TOWARDS IT.

1. The design which Christ is pursuing is the greatest of all possible designs in every point of view.

(1)It is great in its origin.

(2)Great in extent.

(3)Great in duration.

2. The great design which Christ is pursuing is totally opposed to all the selfish designs of mankind.

3. Christ, in carrying on His great, comprehensive, and benevolent design, employs all mankind as instruments in promoting it.

4. None of the inhabitants of the invisible world are indifferent towards the great and interesting design which Christ has undertaken, and is determined to accomplish.

1. If none can be indifferent towards the design which Christ is carrying on, then none have any ground to imagine that they are neuters in religion.

2. If none can be indifferent towards the design which Christ is carrying on, then all who do not act for Him, act against Him. As all must be for Him or against Him in their hearts, so all must be for Him or against Him in their conduct.

3. If all who are with Christ are united to Him in His great and glorious design, then all who are united to Him are more firmly united to one another than any other persons in the world.

4. If all who are not for Christ are against Him. then the most regular and amiable sinners may be as much against Him as any other sinners.

5. We learn from what has been said the great criminality of sinners. They are all against Christ in their hearts and in their conduct, without a single exception. And by opposing this great and glorious purpose they oppose the glory of God, and all the holiness and happiness in the universe. Is this a small error, or a mere venial fault: Is it not a sin of the first magnitude? Can they be guilty of a greater?

6. This subject shows the imminent danger of all who are against Christ and opposing His great and glorious design.

(N. Emmons, D. D.)

We are all either "gatherers" or "scatterers"; either workmen in the erection of a vast spiritual fabric, or destroyers who lay its honour in the dust.

1. We remind you, then, in the first place, that you are "scattering" Christ's seed in the world, if you are not "gathering" it. The absence of the Christian temper in your daily conduct, the absence of Christian charitableness in your judgment of your fellow-men — nay, the mere absence of all concern for the glory and spread of the Redeemer's triumphs, will all be, in effect, an absolute accession to the strength of His adversary; and that for this simple reason — that the war which Christ is carrying on is essentially aggressive. To stand still, therefore, in spiritual things is to help Satan. If you are "not with Christ," you are "against Him"; if you "gather not with Him," you are "scattering abroad."

2. Again: you are "scattering" Christ's flock in your families, if you do not "gather" them.

3. Again: you are "scattering" Christ's precious gifts in your own hearts, if you are not "gathering" them. Consider, then, what use you are making of the gifts which Christ hath given you.

4. But this text must have a more awful illustration still. Christ's scatterers and Christ's gatherers must have one more meeting yet; and only one. The gathered seed shall expand and ripen, till it becomes fit for the garners and the stores of heaven. The gathered flock shall rise from earth and sea, and pass under the portals of the everlasting dome. The gathered graces of the Redeemer shall be purged from their earthly dross, forming by their clustered brightness the "new name" upon His brow. But the scattered seed which you did not prize, the scattered flock which you would not feed, the scattered graces that you would neither seek nor keep nor bind up, shall all rise up in judgment against you, and in their turn shall scatter you. Christ Himself will be the only gatherer then.

(D. Moore, M. A.)

What can the words mean for us? Not actual, personal, visible fellowship with Him. That is impossible now, or so long as we are in the flesh. Yet do we say, at times, to any teacher or leader who may have won our confidence, "I am with you in that," meaning that we accept the same doctrine, cherish the same convictions, have the same practical aims as he holds and is trying to reach. And that is substantially what is meant, I take it, by being "with" Christ: we are with Him, that is, if at all, in sympathy, in affection, and in active endeavour. Faith, love, obedience, in other words, constitute the triple cord which binds men to Christ.

(J. H. Rylance, D. D.)

"He that is not with Me." Such is our Lord's description of a half-Christian. Let us think what we are. And then let us consider why such a person not being with should be said to be against Him. Who then is not with Christ? Of course, and most obviously, he who never visits Christ, he who never seeks Christ, is not with Him. We may do both, and yet not live with Him. We may pray to Him and communicate with Him now and then, and yet not be with Him. That is quite possible. But it is too plain that, if we do not ever seriously pray to Him, or seek His presence, in our hearts by faith, we cannot be with Him. Those of us are not with Him who do not pray heartily and earnestly as well as regularly. Those of us are not with Him who, having been confirmed, do not habitually come to His holy table to have their faith strengthened and refreshed by His Holy Spirit. But this is not enough to explain the words. To be with Christ is to be on His side. It implies that there is a daily strife going on where we are, and that Christ is one of two parties in it. It implies that life, our own life, is a struggle, and that Christ is concerned in that struggle; interested in its progress, and interested in its end. And if this be the meaning of the words, "He that is with Me," we can all understand the meaning of their opposite, "He that is not with Me." You see that it does not necessarily imply active opposition to Christ. You need not have ever thwarted or ridiculed one of Christ's servants in order to expose you to the charge of not being with Him. It is a negative expression. It implies only that you have felt no deep interest in being yourself, or in inducing others to be, such as Christ would have you and them. It implies only that you have not taken pains to cherish the thought of God with reverence and love, to claim your position as His son, and to live up to it. It implies only that it has not been a great and constant object with you to get to heaven at last, and while upon earth to live as an expectant, as an heir, of heaven. But we were to inquire why those who are thus not with Christ are said to be against Him. The two ideas seem to be different. Surely there is a difference between a want of decision and an adverse decision; between being a faint-hearted or even a cowardly soldier on the one side, and being positively enrolled and enlisted on the other? Yes, there is a difference; we do not deny it. But what the text impresses upon us is this, that, for many practical purposes, and so far as the final personal issue is concerned, the faint-hearted, cowardly, treacherous soldier of Christ is rather an enemy to Him than a friend.

(Dean Vaughan.)

In spiritual affairs we find we are subject to this condition in respect to one Supreme Spirit — that if we are not serving Him we are wronging Him; if we are not gathering with Him — gathering wisdom and strength and purity and greater capacity for good and other "fruit unto everlasting life" — then we are wasting what belongs to Him. We are in a necessary stewardship, and this is one of its laws. The law may look exacting in the statement, but it is glorious in its operation. Neutrality, not only in the posture of our affections, but in the use of our active powers, is impossible. Not far from each of the great scenes of our Saviour's ministry there was a third party, taking no apparent share in the transaction. Those that sided openly with Him and publicly confessed their loyalty, on the one hand, and those that expressly opposed Him, on the other, became, of course, conspicuous in the conflicts that sprang up about Him. By their direct opposition to each other, Apostles and Pharisees, the family at Bethany and the Council at Jerusalem, John and Judas, Zaccheus and Herod, Joseph of Arimathea and Pilate, immediately suggest to us two distinct classes of people — the friends and the enemies of the Son of God. Decided convictions always throw men into definite positions. Near by, however, you might always find another class, more numerous, probably, than either of them. They are not brought forward into notice, because no real interest or choice brought them visibly into the struggle that was going on. Other things absorbed their attention. He speaks to that large third class among you to-day. If there is any question about that position — as to its rightfulness, or its safety, or where those that are trying to hold it really belong — does He not settle that question by the text? "He that gathereth not with Me scattereth." It is remarkable, in all the gospel, how invariable and how clear Christ makes this doctrine of absolute and necessary separation. There is no third party after all. There is no place for one. Non-profession does not make non-allegiance or neutrality. It makes allegiance to the enemy. It makes disloyalty. "He that is not with Me is against Me." The next truth to be remembered is our dangerous liability to be deceived just at that point — i.e., to reckon as harmless or safe courses of life that are really anti-Christian. If there are any, here or elsewhere, who think they do enough because they are not positive opponents, mockers, or infidels; who think that, because they never persecute, or revile, or take a traitor's silver, or meet to plot with scribes and Pharisees for Herod, therefore they are not secretly fighting against their eternal King, Christ here assigns them their place with terrible distinctness. Unlike the politic leaders of earthly kingdoms, He fearlessly casts this middle party from Him — that it may thereby become truly His. All are scatterers that are not gatherers with Him. There is a striking record, in the Book of Numbers, of-a prophet who tried, in perilous days, to be on neither side, and paltered with a double tongue between the true God and His enemies; but at last the issue between the two armies could be no longer evaded, and, after the battle, the body of this compromising neutral, Balaam, was found on the enemy's side, where it fell fighting against the Lord. It is in this sense that Christ comes to put men and families of men "at variance" — with one another — a strange thing to be written of Him. It is not for division's sake, but only that truth may not be confounded with a lie, darkness be called light, and the very foundations of all honour guilt. There can be no lasting harmony, no healthy peace, but in Him in whom all things in their unity consist. All is wasted then that is not done with a heart of love and that toward God; all time that is not spent for Him — these days of busy labour in trades and professions; these unsatisfying contortions of effort to be a little richer, or a little more noticed, or to climb one round more on the ladder that you will slip from the instant death touches your fingers; these plans, schemes, travels, bargains, buildings — they look like gathering, but they are only scattering, unless in the midst of them all your character is daily built up, a spiritual house, Jesus Christ Himself being the chief corner-stone. Gather with Him and all the parts of your life which are yet alien or infirm He will steadily draw into the unity of His own body, making it strong and pure and immortal, knit together and making increase by the edifying of His love.

(Bishop F. D. Huntington.)

"You don't mean to call me an enemy of religion, do you?" said a farmer to a gentleman who was urging him to become a friend of Christ. "'He that is not for Me is against Me,' are Christ's words. Are they not decisive of your question?" replied the gentleman. "But I am friendly to religion," rejoined the farmer. "Friendly! How? You do not revile Christ, I know; but do you serve Him? Do you avow yourself His disciple? Are you His disciple? Do you by your life and speech declare that faith in Christ is necessary to salvation?" "I do not profess faith in Christ, sir," said the farmer; "and, of course, I cannot consistently urge that faith on others." "Then, you see," replied the gentleman, "that your influence is against the acceptance of Christ by others. Its voice is: 'Personal faith in Christ is not a very important matter; if it were, I should seek it.'" The farmer was silenced. He felt that his friend was right. He saw that not to be on Christ's side was to be against Him; not to be marching with His pilgrims to heaven was to be marching with His enemies to hell. He was right. There was no middle course.

, being asked what he was, answered that if Hiero were ever at the Olympian games, he knew the manner — that some came to try their fortune for the prizes, and some came as merchants to utter their commodities, and some came to make good cheer and meet their friends, and some came to look on; and that he was one of them that came to look on. But men must know that, in this theatre of man's life, it is reserved only for God and the angels to be lookers-on.

(Lord Bacon.)

Abel, Beelzebub, Jesus, John, Jonah, Jonas, Ninevites, Solomon, Zachariah, Zacharias, ZechariahNineveh, Road to JerusalemAbroad, Doesn't, Driving, Gather, Gathereth, Gathering, Gathers, Getting, Scatter, Scattereth, Scattering, Scatters1. Jesus teaches us to pray, and that instantly;
11. assuring us that God will give all good things to those who ask him.
14. He, casting out a demon, rebukes the blasphemous Pharisees;
27. and shows who are blessed;
29. preaches to the people;
37. and reprimands the outward show of holiness.

Luke 11:23

     2426   gospel, responses
     5882   impartiality
     5885   indifference

Luke 11:14-23

     3045   Holy Spirit, sovereignty

February 10 Morning
The light of the body is the eye: therefore when thine eye is single thy whole body also is full of light.--LUKE 11:34. The natural man receiveth not the things of the Spint of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.--Open thou mine eyes, that I may behold wondrous things out of thy law. I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.--We all, with open face beholding …
Anonymous—Daily Light on the Daily Path

December 21. "Give us Day by Day Our Daily Bread" (Luke xi. 3).
"Give us day by day our daily bread" (Luke xi. 3). It is very hard to live a lifetime at once, or even a year, but it is delightfully easy to live a day at a time. Day by day the manna fell, so day by day we may live upon the heavenly bread, and live out our life for Him. Let us, breath by breath, moment by moment, step by step, abide in Him, and, just as we take care of the days, He will take care of the years. God has given two precious promises for the days. "As thy days so shall thy strength …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Praying Christ
'... As He was praying in a certain place, when He ceased, one of His disclples said unto Him, Lord, teach us to pray.'--LUKE xi. 1. It is noteworthy that we owe our knowledge of the prayers of Jesus principally to the Evangelist Luke. There is, indeed, one solemn hour of supplication under the quivering shadows of the olive-trees in Gethsemane which is recorded by Matthew and Mark as well; and though the fourth Gospel passes over that agony of prayer, it gives us, in accordance with its ruling purpose, …
Alexander Maclaren—Expositions Of Holy Scripture

How to Pray
'And it came to pass, that, as He was praying in a certain place, when He ceased, one of His disciples said unto Him, Lord, teach us to pray, as John also taught His disciples. 2. And He said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3. Give us day by day our daily bread. 4. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver …
Alexander Maclaren—Expositions Of Holy Scripture

On the Words of the Gospel, Luke xi. 39, "Now do Ye Pharisees Cleanse the Outside of the Cup and the Platter," Etc.
1. Ye have heard the holy Gospel, how the Lord Jesus in that which He said to the Pharisees, conveyed doubtless a lesson to His own disciples, that they should not think that righteousness consists in the cleansing of the body. For every day did the Pharisees wash themselves in water before they dined; as if a daily washing could be a cleansing of the heart. Then He showed what sort of persons they were. He told them who saw them; for He saw not their faces only but their inward parts. For that ye …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke xi. 5, "Which of You Shall have a Friend, and Shall Go unto Him at Midnight," Etc.
1. We have heard our Lord, the Heavenly Master, and most faithful Counsellor exhorting us, who at once exhorteth us to ask, and giveth when we ask. We have heard Him in the Gospel exhorting us to ask instantly, and to knock even after the likeness of intrusive importunity. For He has set before us, for the sake of example, "If any of you had a friend, and were to ask of him at night for three loaves, [3340] when a friend out of his way had come to him, and he had nothing to set before him; and he …
Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 6 "Take heed that ye do not your alms before men, to be seen of them: Otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: And thy Father, which seeth in …
John Wesley—Sermons on Several Occasions

A Greater than Solomon
The second thought that comes to one's mind is this: notice the self-consciousness of the Lord Jesus Christ. He knows who He is, and what He is, and He is not lowly in spirit because He is ignorant of His own greatness. He was meek and lowly in heart--"Servus servorum," as the Latins were wont to call Him, "Servant of servants," but all the while He knew that He was Rex regum, or King of kings. He takes a towel and He washes His disciples' feet; but all the while He knows that He is their Master …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881

The Ministration of the Spirit and Prayer
"If ye, being evil, know how to give good gifts to your children; how much more shall your Heavenly Father give the Holy Spirit to them that ask Him?"--LUKE xi. 13. Christ had just said (v. 9), "Ask, and it shall be given": God's giving is inseparably connected with our asking. He applies this especially to the Holy Spirit. As surely as a father on earth gives bread to his child, so God gives the Holy Spirit to them that ask Him. The whole ministration of the Spirit is ruled by the one great law: …
Andrew Murray—The Ministry of Intercession

Because of his Importunity
"I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will arise and give him as many as he needeth."--LUKE xi. 8. "And He spake a parable unto them, to the end, they ought always to pray and not to faint.... Hear what the unrighteous judge saith. And shall not God avenge His own elect, which cry to Him day and night, and He is long-suffering with them? I tell you that He will avenge them speedily."--LUKE xviii. 1-8. Our Lord Jesus …
Andrew Murray—The Ministry of Intercession

A Model of Intercession
"And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves; for a friend of mine is come unto me from a journey, and I have nothing to set before him; and he from within shall answer and say, Trouble me not: I cannot rise and give thee? I say unto you, Though he will not rise and give him, because he is his friend, yet, because of his importunity, he will arise and give him as many as he needeth."--LUKE xi. 5-8. …
Andrew Murray—The Ministry of Intercession

It Shall not be Forgiven.
And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven.--LUKE xi. 18. Whatever belonging to the region of thought and feeling is uttered in words, is of necessity uttered imperfectly. For thought and feeling are infinite, and human speech, although far-reaching in scope, and marvellous in delicacy, can embody them after all but approximately and suggestively. Spirit and Truth are like the Lady …
George MacDonald—Unspoken Sermons

The Magnificence of Prayer
"Lord, teach us to pray."--Luke xi. 1. "A royal priesthood."--1 Pet. ii. 9. "I am an apostle," said Paul, "I magnify mine office." And we also have an office. Our office is not the apostolic office, but Paul would be the first to say to us that our office is quite as magnificent as ever his office was. Let us, then, magnify our office. Let us magnify its magnificent opportunities; its momentous duties; and its incalculable and everlasting rewards. For our office is the "royal priesthood." And we …
Alexander Whyte—Lord Teach Us To Pray

The Geometry of Prayer
"Lord, teach us to pray."--Luke xi. 1. "The high and lofty One that inhabiteth eternity."--Is. lvii. 15. I HAVE had no little difficulty in finding a fit text, and a fit title, for my present discourse. The subject of my present discourse has been running in my mind, and has been occupying and exercising my heart, for many years; or all my life indeed. And even yet, I feel quite unable to put the truth that is in my mind at all properly before you. My subject this morning is what I may call, in one …
Alexander Whyte—Lord Teach Us To Pray

The Heart of Man and the Heart of God
"Lord, teach us to pray."--Luke xi. 1. "Trust in Him at all times; ye people, pour out your heart before Him: God is a refuge for us."--Ps. lxii. 8. EVER since the days of St. Augustine, it has been a proverb that God has made the heart of man for Himself, and that the heart of man finds no true rest till it finds its rest in God. But long before the days of St. Augustine, the Psalmist had said the same thing in the text. The heart of man, the Psalmist had said, is such that it can pour itself out …
Alexander Whyte—Lord Teach Us To Pray

Jacob-Wrestling
"Lord, teach us to pray."--Luke xi. 1. "Jacob called the name of the place Peniel."--Gen. xxxii. 30. ALL the time that Jacob was in Padan-aram we search in vain for prayer, for praise. or for piety of any kind in Jacob's life. We read of his marriage, and of his great prosperity, till the land could no longer hold him. But that is all. It is not said in so many words indeed that Jacob absolutely denied and forsook the God of his fathers: it is not said that he worshipped idols in Padan-aram: that …
Alexander Whyte—Lord Teach Us To Pray

Moses --Making Haste
"Lord, teach us to pray."--Luke xi. 1. "And Moses made haste . . ."--Ex. xxxiv. 8. THIS passage is by far the greatest passage in the whole of the Old Testament. This passage is the parent passage, so to speak, of all the greatest passages of the Old Testament. This passage now open before us, the text and the context, taken together, should never be printed but in letters of gold a finger deep. There is no other passage to be set beside this passage till we come to the opening passages of the New …
Alexander Whyte—Lord Teach Us To Pray

Elijah --Passionate in Prayer
"Lord, teach us to pray."--Luke xi. 1. "Elias . . . prayed in his prayer."--Jas. v. 17 (Marg.). ELIJAH towers up like a mountain above all the other prophets. There is a solitary grandeur about Elijah that is all his own. There is an unearthliness and a mysteriousness about Elijah that is all his own. There is a volcanic suddenness--a volcanic violence indeed--about almost all Elijah's movements, and about almost all Elijah's appearances. "And Elijah the Tishbite, who was of the inhabitants of Gilead, …
Alexander Whyte—Lord Teach Us To Pray

Job --Groping
"Lord, teach us to pray."--Luke xi. 1. "Oh that I knew where I might find Him! that I might come even to His seat."--Job xxiii. 3. THE Book of Job is a most marvellous composition. Who composed it, when it was composed, or where--nobody knows. Dante has told us that the composition of the Divine Comedy had made him lean for many a year. And the author of the Book of Job must have been Dante's fellow both in labour and in sorrow and in sin, and in all else that always goes to the conception, and the …
Alexander Whyte—Lord Teach Us To Pray

One of Paul's Thanksgivings
"Lord, teach us to pray."--Luke xi. 1. "Giving thanks unto the Father . . ."--Col. i. 12, 13. THANKSGIVING is a species of prayer. Thanksgiving is one species of prayer out of many. Prayer, in its whole extent and compass, is a comprehensive and compendious name for all kinds of approach and all kinds of address to God, and for all kinds and all degrees of communion with God. Request, petition, supplication; acknowledgment and thanksgiving; meditation and contemplation; as, also, all our acts and …
Alexander Whyte—Lord Teach Us To Pray

Prayer to the Most High
"Lord, teach us to pray."--Luke xi. 1. "They return, but not to the Most High."--Hos. vii. 16. THE Most High. The High and Lofty One, That inhabiteth eternity, whose Name is Holy. The King Eternal, Immortal, Invisible, the Only Wise God. The Blessed and Only Potentate, the King of kings, and Lord of lords: Who only hath immortality, dwelling in the light which no man can approach unto: Whom no man hath seen, nor can see. Great and marvellous are Thy works, Lord God Almighty: just and true are Thy …
Alexander Whyte—Lord Teach Us To Pray

The Costliness of Prayer
"Lord, teach us to pray."--Luke xi. 1. "And ye shall seek Me, and find Me, when ye shall search for Me with all your heart."--Jer. xxix. 13. IN his fine book on Benefits, Seneca says that nothing is so costly to us as that is which we purchase by prayer. When we come on that hard-to-be-understood saying of his for the first time, we set it down as another of the well-known paradoxes of the Stoics. For He who is far more to us than all the Stoics taken together has said to us on the subject of prayer,--"Ask, …
Alexander Whyte—Lord Teach Us To Pray

Reverence in Prayer
"Lord, teach us to pray."--Luke xi. 1. "Offer it now unto thy governor; will he be pleased with thee or accept thy person? saith the Lord of Hosts."--Mal. i. 8. IF we were summoned to dine, or to any other audience, with our sovereign, with what fear and trembling should we prepare ourselves for the ordeal! Our fear at the prospect before us would take away all our pride, and all our pleasure, in the great honour that had come to us. And how careful we should be to prepare ourselves, in every possible …
Alexander Whyte—Lord Teach Us To Pray

The Pleading Note in Prayer
"Lord, teach us to pray."--Luke xi. 1. "Let us plead together."--Isa.xliii. 26. WE all know quite well what it is to "plead together." We all plead with one another every day. We all understand the exclamation of the patriarch Job quite well--"O that one might plead for a man with God, as a man pleadeth for his neighbour." We have a special order of men among ourselves who do nothing else but plead with the judge for their neighbours. We call those men by the New Testament name of advocates: and …
Alexander Whyte—Lord Teach Us To Pray

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