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.
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.
"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.
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).