Psalm 119, Verse 79
Let those who fear you turn to
me, those who acknowledge your testimonies.
As the believer finds trouble from the world, he prays that he may
find help from the Lord's people. The very sight of our Father's family is
cheering. It brings not only fellowship but help. For the wise distribution of gifts
in the body—each having his own gift—was ordained for the mutual help and
sympathy of the several members. It is painful therefore to see Christians
often walking aloof from each other, and suffering coldness, distance,
differences and distrust to divide them from their brethren. Who then will not
pray, that he, who has the hearts of all his people in his hand, would turn the
hearts of those that fear him and know his testimonies, unto their brethren? It
was the honor of Mordecai, that he was "accepted of the multitude of his
brethren." In the primitive church, "Demetrius had good report of all
men, and of the truth itself" and the members of the church generally"did
eat their meat with gladness and singleness of heart; praising God, and having
favor with all the people." 'Then,' as Chrysostom exultingly exclaims,
'the Church was a little heaven.' Then they could say to each other—"Behold,
how good and pleasant it is for brethren to dwell together in unity!" and
even their Heathen neighbours were awed and constrained into the confession—"See
how these Christians love one another." Alas! that our Jerusalem should no
longer exhibit the picture of a "city compact together"— that so many
"walls of partition" should separate brother from brother, so that
our Zion has very rarely been exhibited in her "perfection of
beauty," when "the multitude of them that believed were of one heart
and of one soul." with prejudice and misconception divided Job from his
friends. Want of forbearance cankered the union of the members of the Church of
Rome and even prevailed to separate chief friends — Paul and Barnabas. Diversity
of sentiment injured the influence of brotherly love at Corinth. And thus it has
been in every successive age of the church so that the full answer to the
Redeemer's prayer, and the grand display tothe world of the Divine original of
the gospel, is yet to be manifested. But as "the communion of saints"
was the peculiar feature of primitive Christianity, and ever since has formed
an article of her faith; in proportion as we return to the primitive standard,
we shall hold closer fellowship with each other—as"members of one
body" "considering one another, to provoke unto love and to good
works" —"bearing one another's burdens"—and "receiving one
another, as Christ also received us, to the glory of God." Want of
Christian self-denial presents the main hindrance to this "keeping the
unity of the spirit in the bond of peace." But—admitting that some of the
brethren are "weak in the faith" in comparison with ourselves—are we then
to be 'rolling endlessly the returning stone,' obtruding always the same
stumbling-offence upon them? We are "not to please ourselves" in compelling
them to adopt our views; but rather to "receive them, and bear their
infirmities." Accursed be that charity, that is preserved by "the
shipwreck of faith!" But though scriptural truth must never be denied, there
are times when it may be forborne. The Apostle "knew and was persuaded of
the Lord Jesus, that there was nothing unclean of itself" yet he would
rather allow even the misconception of conscience, until clearer light should
be given, than endanger the unity of the church. Liberty must give place to love; and for himself, he would rather restrain
himself from lawful indulgence, than hazard the safety of a weaker brother, or turn
from one that loved his Savior. Wherever, therefore, in the judgment of Christian
charity, we discover those "that love our Lord Jesus Christ in
sincerity" we must be ready to
give them our very hearts, to view them as brethren, as one with ourselves, and
to welcome them with brotherly love, as those whom, with all their infirmities,
Jesus "is not ashamed to call his brethren." We must be ready to turn to them, as those that fear God, and have
known his testimonies. And does not the believer's anxiety for the company and assistance
of the Lord's people rebuke Christian professors, who are far too closely
linked to the society of the world? Surely, if the lovely attraction of many of
its most avowed votaries can compensate for the absence of their Savior's image,
they can have but little relish for that heavenly enjoyment, which unites the
children of God together in close and hallowed communion with God. And do we
not see a proof of the deteriorating influence of this worldly spirit, in their
readiness to feel disgust at the infirmities of the real brethren of the Lord,
and to neglect the image of Christ in them, from the unsightliness of the garb,
which may sometimes cover it? But let us mark the completeness of the
Christian, combining the fear with the
knowledge of God. Knowledge without fear
would be self-confidence. Fear
without knowledge would be bondage. But the knowledge of his testimonies,
connected with an acquaintance with his ways, molds the character of men of God
into the spirit of love; and qualifies them, "as fathers" in the gospel,
to counsel the weak and inexperienced. Should we, however, be excluded from the
privilege of their intercourse; or should they be prevented from turning unto
us; may it not be the appointed means of leading us to a more simple dependence
on Divine teaching and grace, and to amore blessed anticipation of our Father's
house in heaven, where all will be harmony, peace, and love?' We shall carry
truth and the knowledge of God to heavenwith us; we shall carry purity thither,
devotedness of soul to God and our Redeemer, Divine love and joy, if we have
these beginnings here, with whatsoever else of permanent excellence, that hath
a settled, fixed seat and place in our souls now: and shall there have them in
perfection. But do you think we shall carry strife to heaven? Shall we carry
anger to heaven? Envyings, heart-burnings, animosities; shall we carry these to
heaven with us? Let us labor to divest ourselves, and strike off from our
spirits everything that shall not go with us to heaven, or is equally
unsuitable to our end and way, that there may be nothing to obstruct and hinder
our "abundant entrance" at length into the everlasting kingdom.'[1]
Daily Devotions/Prayers
·
Say
a Rosary for the dead as today is the feast of St. Callistus
[1]https://faculty.gordon.edu/hu/bi/ted_hildebrandt/otesources/19-psalms/text/books/bridges-psalm119/bridges-ps119.pdf
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