The Carpenter's Chapel (9)

Ryle on The Sermon on The Mount

Surely, if words mean anything, we are meant to learn from these two figures that there must be something marked, distinct, and peculiar about our character, if we are true Christians. It will never do to idle through life, thinking and living like others, if we mean to be owned by Christ as His people. Have we grace? Then it must be seen.--Have we the Spirit? Then there must be fruit.--Have we any saving religion? Then there must be a difference of habits, tastes, and turn of mind, between us and those who think only of the world.--It is perfectly clear that true Christianity is something more then being baptized and going to church. "Salt" and "light" evidently imply peculiarity both of heart and life, of faith and practice. We must dare to be singular and unlike the world, if we mean to be saved.
These verses teach us, in the second place, the relation between Christ's teaching and that of the Old Testament.
This is a point of great importance, and one about which great errors prevail. Our Lord clears up the point in one striking sentence: He says, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill." These are remarkable words. They were deeply important when spoken, as satisfying the natural anxiety of the Jews on the point; they will be deeply important as long as the world stands, as a testimony that the religion of the Old and New Testaments is one harmonious whole.



Jesus Christ, in His life, death, and resurrection, met all the demands of the law; now God is free to share fullness of grace with those who trust Christ. Grace without truth would be deceitful, and truth without grace would be condemning.
Warren Wiersbe
Be Alive (John 1-12). Get to know the living Savior pg. 25

 

Ryle on The Sermon on The Mount

The Lord Jesus came to fulfill the predictions of the prophets, who had long foretold that a Savior would one day appear. He came to fulfill the ceremonial law, by becoming the great sacrifice for sin, to which all the Mosaic offerings had ever pointed. He came to fulfill the moral law, by yielding to it a perfect obedience, which we could never have yielded--and by paying the penalty for our breach of it with His atoning blood, which we could never have paid. In all these ways He exalted the law of God, and made its importance more evident even than it had been before. In a word, "He magnified the law and made it honorable." (Isaiah 42:21.)
There are deep lessons of wisdom to be learned from these words of our Lord. Let us consider them well, and lay them up in our hearts.
Let us beware of despising the Old Testament under any pretense whatever. Let us never listen to those who bid us throw it aside as an obsolete, antiquated, useless book. The religion of the Old Testament is the embryo of Christianity. The Old Testament is the Gospel in the bud. The New Testament is the Gospel in full flower. The Old Testament is the Gospel in the blade. The New Testament is the Gospel in full ear. The saints in the Old Testament saw many things through a glass darkly. But they all looked by faith to the same Savior, and were led by the same Spirit as ourselves. These are no light matters. Much infidelity begins with an ignorant contempt of the Old Testament.


“Judeo-Christian ethics” per se are not what make a Worldview Christian. Admiration for the person of and moral teachings of Christ does not necessarily make ones point of view Christian either. A truly Christian worldview, simply put, is one in which the word of God, rightly understood, is firmly established as both the foundation and the final authority for everything we hold true.
John MacArthur
Think Biblically; Recovering a Christian Worldview pg. 21.

 

Ryle on The Sermon on The Mount

Let us, for another thing, beware of despising the law of the Ten Commandments. Let us not suppose for a moment that it is set aside by the Gospel, or that Christians have nothing to do with it. The coming of Christ did not alter the position of the Ten Commandments one hair's breadth. If anything, it exalted and raised their authority. (Rom. 3:31.) The law of the Ten Commandments is God's eternal measure of right and wrong. By it, is the knowledge of sin. By it, the Spirit shows men their need of Christ, and drives them to Him. To it, Christ refers His people as their rule and guide for holy living. In its right place it is just as important as "the glorious Gospel." It cannot save us. We cannot be justified by it. But never, never let us despise it. It is a symptom of an ignorant and unhealthy state of religion, when the law is lightly esteemed. The true Christian "delights in God's law." (Rom. 7:22.)



(Speaking of Jacob)
God was about to send him to college, and Laban was President of the college.
J. Vernon McGee on Genesis 25.

 

Ryle on The Sermon on The Mount

In the last place, let us beware of supposing that the Gospel has lowered the standard of personal holiness, and that the Christian is not intended to be as strict and particular about his daily life as the Jew. This is an immense mistake, but one that is unhappily very common. So far from this being the case, the sanctification of the New Testament saint ought to exceed that of him who has nothing but the Old Testament for his guide. The more light we have, the more we ought to love God. The more clearly we see our own complete and full forgiveness in Christ, the more heartily ought we to work for His glory. We know what it cost to redeem us far better than the Old Testament saints did. We have read what happened in Gethsemane and on Calvary, and they only saw it dimly and indistinctly as a thing yet to come. May we never forget our obligations! The Christian who is content with a low standard of personal holiness has got much to learn.



Man has corrupted everything he has touched. All that is necessary for ruin to develop in a child, a family, a community, or a nation is simply for that child, that family, community, or nation to completely ignore God and His Word, make their own laws and run their own lives independent of God. In a few short years corruption will develop. Without God, man is helpless, hopeless, and hell bound. Man can no more cleanse himself from sin and from his sinful nature than the leopard can change his spots.
Oliver B. Green
New Birth

 

Matthew 5:21-37

These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of His words, "I came not to destroy the law, but to fulfill." He teaches us that His Gospel magnifies the law, and exalts its authority. He shows us that the law, as expounded by Him, was a far more spiritual and heart-searching rule than most of the Jews supposed. And He proves this by selecting three commandments out of the ten as examples of what He means.
He expounds the sixth commandment. Many thought that they kept this part of God's law, so long as they did not commit actual MURDER. The Lord Jesus shows, that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life away, and yet be guilty of breaking the sixth commandment.



Above all, pray and watch against a worldly Christianity—a Christianity that wears a fair exterior, so far as it is composed of attendance upon sanctuary services and sacraments and religious institutions, but which excludes from it the cross of the meek and lowly Lamb of God—a Christianity which loves the world and the things of the world, “makes a fair show in the flesh,” speaks well of Christ, and yet betrays Him with a kiss. Let not this be the model of your religion. The world is the sworn enemy of your Savior; let it not be your friend. No; come out of it, and be you separate.
Octavius Winslow

 

Matthew 5:21-37

He expounds the seventh commandment. Many supposed that they kept this part of God's law, if they did not actually commit ADULTERY. The Lord Jesus teaches, that we may break it in our thoughts, hearts, and imaginations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin.
He expounds the third commandment. Many fancied that they kept this part of God's law, so long as they did not swear falsely, and performed their OATHS. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God's name is not brought forward--all calling upon God to witness, excepting on the most solemn occasions, is a great sin.
Now all this is very instructive. It ought to raise very serious reflections in our minds. It calls us loudly to use great searching of heart. And what does it teach?
It teaches us the exceeding holiness of God. He is a most pure and perfect Being, who sees faults and imperfections, where man's eyes often see none. He reads our inward motives. He notes our words and thoughts, as well as our actions. "He requires truth in the inward parts." Oh! that men would consider this part of God's character more than they do! There would be no room for pride, and self-righteousness, and carelessness, if they only saw God "as He is."




I am convinced that Genesis 1-3 ought to be taken at face value-as the divinely revealed history of creation. Nothing about the Genesis text itself suggests that the biblical creation account is merely symbolic, poetic, allegorical, or mythical. The main thrust of the passage simply cannot be reconciled with the notion that “creation” occurred via natural evolutionary processes over long periods of time. And I don’t believe that a faithful handling of the biblical text, by any acceptable principles of hermeneutics, can possibly reconcile these chapters with the theory of evolution or any other allegedly scientific theories about the origin of the universe.
Furthermore, much like the philosophical and moral chaos that results from naturalism, all sorts of theological mischief ensues when we reject or compromise the literal truth of the biblical account of creation and the fall of Adam.
John MacArthur
Think Biblically; Recovering a Christian Worldview pg. 61

 

Matthew 5:21-37

It teaches us the exceeding ignorance of man in spiritual things. There are thousands and ten thousands of professing Christians, it may be feared, who know no more of the requirements of God's law than the most ignorant Jews. They know the letter of the ten commandments well enough. They fancy, like the young ruler, "all these have I kept from my youth up." They never dream that it is possible to break the sixth and seventh commandments, if they do not break them by outward act or deed. And so they live on satisfied with themselves, and quite content with their little bit of religion. Happy indeed are they who really understand God's law!
It teaches us our exceeding need of the Lord Jesus Christ's atoning blood to save us. What man or woman upon earth can ever stand before such a God as this, and plead "not guilty?" Who is there that has ever grown to years of discretion, and not broken the commandments thousands of times? "There is none righteous, no! not one." Without a mighty Mediator, every one would be condemned in the judgment. Ignorance of the real meaning of the law is one plain reason why so many do not value the Gospel, and content themselves with a little formal Christianity. They do not see the strictness and holiness of God's Ten commandments. If they did, they would never rest until they were safe in Christ.
In the last place, this passage teaches us the exceeding importance of avoiding all occasions of sin. If we really desire to be holy, we must "take heed to our ways, that we offend not in our tongues." We must be ready to make up quarrels and disagreements, lest they gradually lead on to greater evils. "The beginning of strife is like breaching a dam." We must labor to crucify our flesh and mortify our members, to make any sacrifice and endure any bodily inconvenience rather than sin. We must keep our lips as it were with a bridle, and exercise an hourly strictness over our words. Let men call us precise, if they will, for so doing. Let them say, if they please, that we are "too particular." We need not be moved. We are merely doing as our Lord Jesus Christ bids us, and, if this is the case, we have no cause to be ashamed.



Freedom of religion means that man has the right to go to hell his own way or go to Heaven God's way. Donald Barnhouse

 

Matthew 5:38-48

You have here our Lord Jesus Christ's rules for our conduct one towards another. He that would know how He ought to feel and act towards his fellow men, should often study these verses. They deserve to be written in letters of gold. They have extorted praise even from the enemies of Christianity. Let us mark well what they contain.
The Lord Jesus forbids everything like an unforgiving and revengeful spirit. A readiness to resent injuries--a quickness in taking offence--a quarrelsome and contentious disposition--a keenness in asserting our rights--all, all are contrary to the mind of Christ. The world may see no harm in these habits of mind. But they do not correspond to the character of the Christian. Our Master says, "Don't resist him who is evil."
The Lord Jesus enjoins on us a spirit of universal love and charity. We ought to put away all malice. We ought to return good for evil, and blessing for cursing. We ought to "love even our enemies." Moreover we are not to love in word only, but in deed. We are to deny ourselves, and take trouble, in order to be kind and courteous. If any man "compels you to go one mile, go with him two." We are to put up with much and bear much, rather than hurt another, or give offence. In all things we are to be unselfish. Our thought must never be, "how do others behave to me?" but "what would Christ have me to do?"


I’m convinced that the only hope for a stable, good, right kind of society is total commitment to follow the patterns of Scripture. If you don’t, all is lost...all is lost. (Applause) Without the Word of God, everything disappears into the ever-changing conditions of relativism. The extent of freedom, that is the discretionary living of your life, the extent of freedom is in direct proportion to a nation’s compliance with Scripture. That’s long gone.
John MacArthur
Thinking Biblically About the Economy, Government, and Your Money

 

Matthew 5:38-48

A standard of conduct like this may seem, at first sight, extravagantly high. But we must never content ourselves with aiming at one lower. We must observe the two weighty arguments by which our Lord backs up this part of His instruction. They deserve serious attention.
For one thing, if we do not aim at the spirit and temper which are here recommended, we are not yet children of God. Our "Father in heaven" is kind to all. He sends rain on good and on evil alike. He causes "His sun" to shine on all without distinction. A son should be like his father. But where is our likeness to our Father in heaven, if we cannot show mercy and kindness to everybody? Where is the evidence that we are new creatures, if we lack charity? It is altogether lacking. We must yet be "born again." (John 3:7.)
For another thing, if we do not aim at the spirit and temper here recommended, we are manifestly yet of the world. Even those who have no religion can "love those who love them." They can do good and show kindness, when their affection or interest moves them. But a Christian ought to be influenced by higher principles than these. Do we flinch from the test? Do we find it impossible to do good to our enemies? If that be the case, we may be sure we have yet to be converted. As yet we have not "received the Spirit of God." (1 Cor. 2:12.)



"Because there is a law such as gravity, the Universe can and will create itself from nothing. Spontaneous creation is the reason there is something rather than nothing, why the Universe exists, why we exist."
Stephen Hawking

 

Matthew 5:38-48

There is much in all this which calls loudly for solemn reflection. There are few passages of Scripture so calculated to raise in our minds humbling thoughts. We have here a lovely picture of the Christian as he ought to be. We cannot look at it without painful feelings. We must all allow that it differs widely from the Christian as he is. Let us carry away from it two general lessons.
In the first place if the spirit of these ten verses were more continually remembered by true believers, they would recommend Christianity to the world far more than they do. We must not allow ourselves to suppose that the least words in this passage are trifling and of small moment. They are not so. It is attention to the spirit of this passage which makes our religion beautiful. It is the neglect of the things which it contains by which our religion is deformed. Unfailing courtesy, kindness, tenderness, and consideration for others, are some of the greatest ornaments to the character of the child of God. The world can (I am sure "cannot" was meant here)understand these things, if it cannot understand doctrine. There is no religion in rudeness, roughness, bluntness, and incivility. The perfection of practical Christianity consists in attending to the little duties of holiness as well as to the great.
In the second place, if the spirit of these ten verses had more dominion and power in the world, how much happier the world would be than it is. Who does not know that quarrelings, strifes, selfishness, and unkindness cause half the miseries by which mankind is visited? Who can fail to see that nothing would so much tend to increase happiness as the spread of Christian love, such as is here recommended by our Lord? Let us all remember this. Those who fancy that true religion has any tendency to make men unhappy, are greatly mistaken. It is the absence of it that does this, and not the presence. True religion has the directly contrary effect. It tends to promote peace, and charity, and kindness, and goodwill among men. The more men are brought under the teaching of the Holy Spirit, the more they will love one another, and the more happy they will be.



Nihilism is the only philosophy that works with naturalism. Nihilism is a philosophy that says everything is entirely without meaning, without logic, without reason. The universe itself is incoherent and irrational. Reason has been deposed by pure chance. And such a view is the polar opposite of reason. The common sense logic suggests that every watch has a watchmaker. Every building has a builder. Every structure has an architect. Every arrangement has a plan. Every plan has a designer. And every design has a purpose.
J.M., Richard L. Mayhue, John A. Hughes
Developing a Christian Worldview pg 77.

 

Ryle on Matthew 6:1-8

IN this part of the Sermon on the Mount the Lord Jesus gives us instruction on two subjects: one is that of giving alms; the other is that of prayer. Both were subjects to which Jews attached great importance: both in themselves deserve the serious attention of all professing Christians.
Let us observe that our Lord takes it for granted that all who call themselves His disciples will give alms.
He assumes as a matter of course that they will think it a solemn duty to give, according to their means, to relieve the wants of others; the only point He handles is the manner in which the duty should be done. This is a weighty lesson: it condemns the selfish stinginess of many in the matter of giving money. How many are "rich towards themselves," but poor towards God! How many never give a farthing to do good to the bodies and souls of men! And have such persons any right to be called Christians in their present state of mind? It may well be doubted. A giving Saviour should have giving disciples.
Let us observe again, that the Lord takes it for granted that all who call themselves His disciples will pray.
He assumes this also as a matter of course: He only gives directions as to the best way of praying. This is another lesson which deserves to be continually remembered: it teaches plainly that prayerless people are not genuine Christians. It is not enough to join in the prayers of the congregation on Sundays, or attend the prayers of a family on week days: there must be private prayer also. Without this we may be outward members of Christ's Church, but we are not living members of Christ.


"We must not only know the leading doctrines of the Gospel with our heads, but receive them into our hearts, and be guided by them in our lives." ~ J.C. Ryle

 

Amen. Thank you Charles.

 

Ryle on Matthew 6:1-8

But what are the rules laid down for our guidance about almsgiving and praying? They are few and simple; but they contain much matter for thought.
In giving, everything like ostentation is to be abhorred and avoided.
"When thou doest thine alms, do not sound a trumpet before thee." We are not to give as if we wished everybody to see how liberal and charitable we are, and desire the praise of our fellow-men. We are to shun everything like display: we are to give quietly, and make little noise as possible about our charities; we are to aim at the spirit of the proverbial saying, "Let not thy left hand know what thy right hand doeth."
In praying, the principal object to be sought is to be alone with God.
"When thou prayest, enter into thy closet." We should endeavour to find some place where no mortal eye sees us, and where we can pour out our hearts with the feeling that no one is looking at us but God.--This is a rule which many find it very difficult to follow; the poor man and the servant often find it almost impossible to be really alone; but it is a rule which we must make great efforts to obey. Necessity, in such cases, is often the mother of invention. When a person has a real will to find some place where he can be in secret with his God, he generally find a way.
In all our duties, whether giving or praying, the great thing to keep in mind is, that we have to do with a heart-searching and all-knowing God.




The difference between Cain and Abel was not a character difference at all, but the difference was in the offerings which they brought.
J. Vernon McGee
The distinction in the offerings was not what was offered; the difference was the attitude in which the offering was made.
J. Dwight Pentecost

 

Ryle on Matthew 6:1-8

"Our Father seeth in secret." Eveything like formality, affectation, or mere bodily service, is abominable and worthless in God's sight. He takes no account of quantity of money we give, or the quantity of the words we use: the one thing at which His all-seeing eye looks is the nature of our motives and the state of our hearts.
May we all remember these things. Here lies a rock on which many are continually making spiritual shipwreck. They flatter themselves that all must be right with their souls, if they only perform a certain amount of "religious duties:" they forget that God does not regard the quantity, but the quality of our service. His favor is not to be bought, as many seem to suppose, by the formal repitition of a number of words, or by the self-righteous payment of a sum of money to a charitable institution. Where are our hearts?--Are we doing all, whether we give or pray, "as to the Lord, and not to men?"--Do we realize the eye of God?--Do we simply and solely desire to please Him, who "seeth in secret," and by whom "actions are weighed"? (1 Sam. 2:3)--Are we sincere?--These are the sort of questions with which we should often ply our souls.
THESE verses are few in number, and soon read, but they are of immense importance. They contain that pattern of prayer with which the Lord Jesus has supplied His people, commonly called "The Lord's Prayer.



A dead saint is a dead sinner revised and edited.
Ambrose Beer

 

Ryle on The Lord's Model Prayer

Prehaps no part of Scripture is so well known as this: its words are familiar, wherever Christianity is found; thousands and tens of thousands, who never saw a Bible, or heard the pure Gospel, are acquainted with "Our Father," or "Paternoster." Happy would it be for the world if this prayer was as well known in the spirit as it is in the letter.
No part of Scripture is so full, and so simple at the same time as this: it is the first prayer which we learn to offer up, when we are little children: here is its simplicity. It contains the germ of everything which the most advanced saint can desire: here is its fulness. The more we ponder every word it contains the more we shall feel "this prayer is of God."
The Lord's Prayer consists of ten parts or sentences. There is one declaration of the Being to whom we pray; there are three prayers respecting His name, His kingdom, and His will; there are four prayers respecting our daily wants, our sins, or weakness, and our dangers; there is one profession of our feeling towards others; there is one concluding ascription of praise.--In all these parts we are taught to say "we" and "our." We are to remember others, as well as ourselves.--On each of these parts a volume might be written. We must content ourselves at present with taking up sentence after sentence, and marking out the lessons which each sentence contains.


Worship consists of the finding of my like, and the yielding of it to God for the fulfillment of His purpose.
G. Campbell Morgan, "Worship, Beauty, Holiness."

 

Ryle on The Lord's Model Prayer

The first sentence declares to whom we are to pray: "Our Father which art in heaven."

We are not to pray to saints and angels, but to the everlasting Father, the Father of spirits, the Lord of heaven and earth. We call Him Father in the lowest sense, as our Creator: as St. Paul told the Athenians, "in Him we live, and move, and have our being,--we are also His offspring." (Acts 17:28.) We call Him Father in the highest sense, as the Father of our Lord Jesus Christ, reconciling us to Himself through the death of His Son. (Coloss. 1:20-22.) We profess that which the old Testament saints only saw dimly and afar off,--we profess to be His children by faith in Christ, and to have "the Spirit of adoption, whereby we cry, Abba, Father." (Rom. 8:15.) This we must never forget, is the sonship that we must desire, if we would be saved. Without faith in Christ's blood and union with Him, it is useless to talk of trusting in the "Fatherhood" of God.

The second sentence is a petition respecting God's name: "Hallowed be Thy name."

By the "Name" of God we mean all those attributes under which He is revealed to us,--His power, wisdom, holiness, justice, mercy, and truth. By asking that they may be "hallowed," we mean that they may be made known and glorified. The glory of God is the first thing that God's children should desire. It is the object of one of our Lord's own prayers: "Father, glorify Thy name." (John 12:28.) It is the purpose for which the world was created; it is the end for which saints are called and converted: it is the chief thing we should seek,--that "God in all things may be glorified." (1 Peter 4:11.)




When there is no heart for the truth, there is always an heart against it. And where there is enmity against the truth itself there is hatred of those who faithfully proclaim it. No one who is in anywise acquainted with the history of the last two hundred years can doubt that.
A.W. Pink on John 7

 

Ryle on The Lord's Model Prayer

The fourth sentence is a petition concerning God's will: "Thy will be done in earth, as it is in heaven."

We here pray that God's laws may be obeyed by men as perfectly, readily, and unceasingly as they are by angels in heaven. We ask that those who obey not His laws may be taught to obey them, and that those who do obey them may obey them better. Our truest happiness is perfect submission to God's will, and it is the highest charity to pray that all mankind may know it, obey it, and submit to it.

The fifth sentence is a petition respecting our own daily wants: "Give us this day our daily bread."

We are here taught to acknowledge our entire dependence on God for the supply of our daily necessities. As Israel required daily manna, so we require daily "bread." We confess that we are poor, weak, wanting creatures, and beseech Him who is our Maker to take care of us. We ask for "bread" as the simplest of our wants, and in the word we include all that our bodies require.

Since Satan cannot destroy the Gospel, he will often neutralize its usefulness by addition, subtraction or substitution." ~ J.C. Ryle

 

Ryle on The Lord's Model Prayer

The sixth sentence is a petition respecting our sins: "Forgive us our debts."

We confess that we are sinners. and need daily grants of pardon and forgiveness. This is a part of the Lord's Prayer which deserves espicially to be remembered. It condemns all self-rightousness and self-justifying. We are instructed here to keep up a continual habit of confession at the throne of grace, and a continual habit of seeking mercy and remission. Let this never be forgotten. We need daily to "wash our feet." (John 13:10.)

The seventh sentence is a profession respecting our own feelings towards others: we ask our Father to "Forgive us our debts, as we forgive our debtors."

This is the only profession in this whole prayer, and the only part on which our Lord comments and dwells, when He has concluded the prayer. The object of it is to remind us that we must not expect our prayers for forgiveness to be heard if we pray with malice and spite in our hearts towards others. To pray in such a frame of mind is mere formality and hypocrisy: it is even worse then hipocrisy; it is as much as saying, "Do not forgive me at all." Our prayers are nothing without charity. We must not expect to be forgiven, if we cannot forgive.



"There will be no deception at the last day. All spurious Christianity shall be weighed in the balance and found lacking. None but true believers shall sit down at the marriage supper of the Lamb." ~ J.C. Ryle

 

Ryle on The Lord's Model Prayer

The eighth sentence is a petition respecting our weakness: "Lead us not into temptation."

It teaches us that we are liable, at all times, to be led astray and to fall: it instructs us to confess our infirmity, and beseech God to hold us up, and not allow us to run into sin. We ask Him, who orders all things in heaven and earth, to restrain us from going into that which would injure our souls, and never to suffer us to be "tempted above that which we are able to bear." (I Cor. 10:13.)

The ninth sentence is a petition respecting our dangers: "Deliver us from evil."

We are here taught to ask God to deliver us from the evil that is in the world, the evil that is within our own hearts, and not least from that evil one the devil. We confess that, so long as we are in the body, we are constantly seeing, hearing, and feeling the presence of evil. It is about us and within us, and around us on every side; and we entreat Him, who alone can preserve us, to be continually delivering us from its power. (John 17;15.)

The last sentence is an ascription of praise: "Thine is the kingdom, and the power, and the glory."

We declare in these words our belief that the kingdoms of this world are the rightful property of our Father; that to Him alone belongs all "power;" and that He alone deserves to receive all "glory." And we conclude by offering to Him the profession of our hearts, that we give Him all honour and praise, and rejoice that He is King of kings, and Lord of lords.




When there is no heart for the truth, there is always an heart against it. And where there is enmity against the truth itself there is hatred of those who faithfully proclaim it. No one who is in anywise acquainted with the history of the last two hundred years can doubt that.
A.W. Pink on John 7

 

Ryle on Matthew 6

And now let us examine ourselves, and see whether we really desire to have the things which we are taught to ask for in the Lord's Prayer. Thousands, it may be feared, repeat these words daily as a form, but never consider what they are saying. They care not for the "glory," the "kingdom," or the "will" of God: they have no sense of dependence, sinfulness, weakness, or danger; they have no love or charity towards their enemies: and yet they repeat the Lord's Prayer! These things ought not to be so. May we resolve that by God's help, our hearts shall always go together with our lips! Happy is he who can really call God his 'Father" through Jesus Christ his Saviour, and can therefore say a heartfelt "Amen" to all that the Lord's Prayer contains.

THERE are three subjects brought before us in this part of our Lord's Sermon on the Mount. These three are fasting, worldliness, and singleness of purpose in religion.
Fasting, or occasional abstinence from food, in order to bring the body into subjection to the spirit, is a practice frequently mentioned in the Bible, and generally in connection with prayer. David fasted when his child was sick; Daniel fasted when he sought special light from God; Paul and Barnabas fasted when they appointed elders; Esther fasted before going to Ahasrures.--It is a subject about which we find no direct command in the New Testament. It seems to be left to every one's discretion, whether he will fast or not.--In this absence of direct command, we see great wisdom. Many a poor man never has enough to eat, and it would be an insult to tell him to fast: many a sickly person can hardly be kept well with the closest attention to diet, and could not fast without bringing on illness.--It is a matter in which every one must be persuaded in his own mind, and not rashly condemn others who do not agree with him.--Only one thing must never be forgotten; those who fast should do it quietly, secretly, and without ostentation. Let them not "appear to men" to fast. Let them not fast to man, but to God.


Religion is a curse. Religion is a security blanket for people who want to suck their thumb and tickle their nose, that’s what it is. Religion is meaningless.

John MacArthur on The New Birth.