These words apply to -

I. THE JEWISH CHURCH. Delivered of the demon of idolatry, and having a house "swept and garnished," perfected with all external religious proprieties, it became possessed of the worse demon of hypocrisy - worse in that it was more hopeless. For the idolater may be and often is convicted of his folly and is led into wisdom and piety; but the formalist and hypocrite is scarcely ever, if ever, won from his unreality and spiritual pride.

II. MANY A CHRISTIAN CHURCH. Delivered from worldliness, from vanity, from vice, in the first instance, many a Church has cherished the cruel demon of persecution, or the evil demon of pride, or the dangerous demon of formality. And it proves to be harder to awaken the sinful Church, living under its Lord's condemnation, to a new repentance and a revival of religious earnestness, than it was at first to conduct it into his kingdom. Its last state is less hopeful than the first.

III. MANY A HUMAN SOUL.

1. Men go a very long way in the direction of heavenly wisdom. They listen, they understand, they feel, they purpose, they pray, they profess, they preach or teach Divine truth to others, they conform their conduct to the requirements of the Word of God.

2. In this good course they are arrested, and they return on their way. Their devotedness slackens; their habits of worship become less regular; their habits of life become less scrupulous; the "spirit of their mind" grows secular, and indeed profane; they fall out of the ranks of the earnest, and, at last, even of the reverent; perhaps they descend to the unworthy, and even to the criminal. Not literally, but metaphorically speaking, there are "evil sprats" in them. They "are gone away backward."

3. Thus returning, they have almost hopelessly separated themselves from Christ; the "last state of that man is worse than the first" (see Hebrews 6:4-6). Not that renewal is absolutely impossible, but it is so spiritually difficult and so exceedingly rare that it may be said to be morally impossible. You cannot restore elasticity to the spring that has been overbent. You cannot make pungent again the salt that has lost its savor. You cannot infuse new force into truths which an emasculating familiarity has deprived of their virtue and their interest. Far more hopeless is the condition of the human soul that has drifted away from Christ than the one that has never heard of his Name or never been impressed with his claims. Therefore what?

(1) Let the Christian teacher see that his work is deep as well as broad; that the roots of sacred conviction are well planted in the soil; let him not be satisfied with his "converts" when they only manifest feeling; let him be assiduous in his attention, earnest in his prayer, until he is well assured that the soul for whom he is watching (Hebrews 13:17) has yielded himself, fully and whole-heartedly, to the Lord his Savior.

(2) Let the Christian disciple be on his guard; let him "watch and pray" lest he come under the power of some insidious temptation, lest he "lose that which he has wrought," lest the powers and principles that are from God and that have entered and touched his soul should depart from him, lest evil influences that are from beneath should take possession of him; for in that sad event he will be in a far worse spiritual state, more hopeless and pitiable, than if he had never heard the voice of Christ, and never risen at his call. - C.

I. THE MISERABLE CONDITION OF AN IMPENITENT SINNER, BEFORE HE LIE AWAKENED TO A SERIOUS CONVICTION OF HIS GUILT.

II. CONVICTIONS OF SIN CONSTITUTE, IN THE EYE OF GOD, AN IMPORTANT CHANGE IN THE STATE OF MAN.

III. WE ARE HERE TAUGHT, THAT BEINGS ABSOLUTELY SINFUL FIND NEITHER REST NOR ENJOYMENT BUT IN DOING EVIL. Wickedness is a spirit absolutely solitary. All its social character all its sympathy, is nothing but the disposition which unites banditti in the fell purpose of plundering, pollution, and murder. With others it joins, solely because it cannot accomplish its foul ends alone. Even with these it has no union of heart, no fellow-feeling, no real sociality. It attracts nothing and nobody. Every thing it repels. Hell with all its millions is a perfect solitude to each of its inhabitants.

IV. PERSONS UNDER CONVICTION ARE ALWAYS IN DANGER OF FALLING ANEW INTO HARDNESS OF HEART.

V. THE SOUL, FROM WHICH CONVICTIONS OF SIN HAVE BEEN FINALLY BANISHED, IS MORE PERFECTLY PREPARED TO BECOME THE SEAT OF ABSOLUTE WICKEDNESS THAN BEFORE THESE CONVICTIONS BEGAN.

VI. THE SOUL, FROM WHICH CONVICTIONS ARE FINALLY BANISHED, BECOMES FAR MORE SINFUL THAN BEFORE ITS CONVICTIONS BEGAN. Seven is here put for an indefinite number, and may be considered as standing for many. At the least, it denotes a greater number than one, and, in proportion, a greater series of temptations and dangers. These seven are also universally more wicked than the original tenant of this impure habitation, more absolutely possessed of the fiendlike character than himself. From each, his danger is of course greater; from all, how great, how dreadful! Lessons:

I. The immeasurable importance of cherishing in the heart convictions of sin.

II. We learn from these observations the high interest which persons in this situation have in being directed in their duty by sound wisdom.

III. We also learn from this parable the miserable situation of unawakened sinners.

(T. Dwight, D. D.)

I. The first is the state of a man when the unclean spirit is gone out of him. All unconverted men are spiritually the slaves of Satan.

II. "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest: and finding none, he saith, I will return unto my house whence I came out: and when he cometh, he findeth it swept and garnished."

1. Amidst all his convictions he has had no sense of the evil of sin. He has never seen it in its true colours, nor hated it for its evil nature. He has felt his misery; but he has never heartily confessed his guilt.

2. He has given a farther proof that this is still the state of his heart, by the reliance which he has placed on his own strength and goodness. He has resolved, indeed, to forsake all sin; but he has made this resolution, trusting entirely to his own strength. He has had no fear of his own heart, nor any notion of its utter depravity. It is plain that his heart remains unchanged; the same impure habitation which it has always been.

III. "Then taketh he unto him seven other spirits more wicked than himself, and they enter in and dwell there." These words describe the sinner's awful relapse under the power of Satan. Long-indulged habits call loudly for their usual gratifications. Unmortified lusts revive and renew their strength. Old companions in sin allure.

IV. "The last state of that man is worse than the first." It is worse in three respects.

1. His guilt is greater. He has now more to answer for than he before had. He does not now sin in ignorance, as perhaps, he once did.

2. His misery will be greater. This consequence must naturally follow. They whose guilt is greater will justly receive a greater damnation.

3. His danger is greater. He may still be converted and find mercy. By turning to God in true faith and repentance, he may even yet be delivered from guilt and misery. But conversion is now less likely to take place than it formerly was. While you resist not conviction, beware of resting in it. You will not be saved by a conviction of your sins, but by a conversion from them. Mistake not one of these things for the other.

(E. Cooper.)

I. RELAPSING INTO SIN IS THE GREATEST INGRATITUDE.

1. It is the work of grace only, if our Lord, after we have committed a sin, receives us back into His house.

2. What should you say of the prodigal son if, shortly after the banquet, he had left his father's house again, thrown away the ring and shoes, and trodden under foot the best robe: if he had abused the presents of his father by new offences?

3. As the physician is filled with scorn of a sick person, whom he had healed with great care, and who by disobedience had plunged himself into peril of death again: so the Heavenly Physician will depart from a soul which repeatedly commits the same sins again.

II. RELAPSING INTO SIN IS THE GREATEST FOLLY.

1. Sin is like a disease which becomes more perilous by repeated attacks.

2. In proportion as the power of sin increases, the strength of man's will decreases.

3. The time for conversion is getting shorter and shorter.

III. RELAPSE IS THE FORERUNNER OF ETERNAL PERDITION. Conversion depends partly on the good-will of the sinner, and partly on the grace of God. We have seen that the strength of will relaxes with every fresh sin, and therefore the relapsed cannot rely on it. And the greatest energy alone cannot perform the work of conversion. Without a full measure of grace the conversion of the relapsed is impossible.

1. It is to be feared that the ordinary graces will produce no effect upon him. God by His grace shows to the sinner the deformity of sin, terrifies him by its consequences and punishment, and endeavours to gain his affections by pointing out to him the infiniteness of the Divine charity. But if the man continually relapses into his old sins, are these motives likely to make a lasting impression on him?

2. Or, are we entitled to expect from God extraordinary graces for the relapsing sinner? Should God show greater mercy towards us, because we have been so ungrateful to Him? When we continually tear open old wounds, think you the Heavenly Physician of our souls will prepare us a stronger remedy?

(Bishop Ehrler.)

A young man enters upon life in all the confidence of youth, and passion, and strength. He is borne along by the currents of the world, and he soon drinks deep into its polluted joy. First a spirit of gaiety, and then a spirit of uncleanness takes possession of his heart — and his soul, for awhile, is spell-bound by the fascination of the world, and he wraps himself in his forbidden pleasures. Presently it pleases God to arrest that young man. He is laid on a bed of sickness, and he eats of his own bitter sowing. He is brought very low in shame, and wretchedness, and remorse — he loathes his former courses — he turns from them with disgust — and he makes his resolutions, and he records his vows — the spirit that is in him is cast out, and the young man rises from his trouble a reformed character. Meanwhile, where is the evil spirit? Is he gone? For a little time he appears to let him alone; but all the while he is but preparing himself for another temptation and a fiercer assault. He comes and he sees that young man abhorring the sins of his youth; but uninfluenced by grace — untouched by the love of God; he sees his heart silent in prayer, and his mind is still pointing to the world. And the evil spirit brings to bear upon that man a new and more powerful seduction. He is no longer to him the tempter to some sinful gratification; but he enters into him a spirit of mercenary calculation — he becomes a man cold, secular, aspiring. Money, politics, greatness, argument, scepticism, occupy his mind — he is now for establishment and reputation — he grasps and he holds the world — he is not immoral, he is a formalist — he is not a profligate, he is covetous, Christless — his heart is further off from God than ever it was — he has not commenced anew — he feels no sins — he is a bitter censor of other men — he grows prejudiced — he is a practical infidel — he is sealed in his self-confidences — "and the last state of that man is worse than the first."

(J. Vaughan, M. A.)

It is not as the invaders of a country or besiegers of a city, that the evil spirit, with his sevenfold re-inforcement, rises up before the mind's eye in terrific grandeur. It is when we see him knocking at the solitary door from which he was once driven in disgrace and anguish. The scene, though an impressive one, is easily called up. A lonely dwelling on the margin of a wilderness, cheerfully lighted as the night approaches, carefully swept and garnished, and apparently the home of plenty, peace, and comfort. The winds that sweep across the desert pass it by unheeded. But, as the darkness thickens, something more than wind approaches from that quarter. What are the shadowy forms that seem to come forth from the dry places of the wilderness, and stealthily draw near the dwelling? One of the number guides the rest, and now they reach the threshold. Hark! he knocks; but only to assure himself that there is no resistance. Through the open door we catch a glimpse of the interior, swept and garnished — swept and garnished; but for whose use? — its rightful owner? Alas! no; for he is absent; and already has that happy home begun to ring with fiendish laughter, and to glare with hellish flames; and if the weal or woe of any man be centred in it, the last state of that man is worse than the first. Do you look upon this as a mere fancy scene? Alas! my hearers, just such fancy scenes are passing every day within you or around you, rendered only more terrific by the absence of all sensible indications, just as we shrink with a peculiar dread from unseen dangers if considered real, and are less affected by the destruction that wastes at noon-day, than by the pestilence that walks in darkness. Come with me and let me show you one or two examples of familiar spiritual changes which, if not the work of evil spirits, may at least be aptly represented by the images presented in the text and context. To the eye of memory or imagination there rises up the form of one who was the slave of a particular iniquity, which gave complexion to his character and life. It was perhaps an open and notorious vice, which directly lowered him in public estimation. Or it may have been a secret and insidious habit long successfully concealed or never generally known. But its effects were seen. Even those who were strangers to his habits could perceive that there was something wrong, and they suspected and distrusted him. He felt it, and in desperation waxed worse and worse. But in the course of providence a change takes place. Without any real change of principle or heart, he finds that his besetting sin is mining his health, his reputation, or his fortune. "Strong" as the power of temptation, appetite, and habit is, some form of selfishness is "stronger" still. The man reforms. The change is recognized at once. He is another man. After the first painful acts of self-denial, the change appears delightful to himself. He seems once more to walk erect. A new direction has been given to his hopes and his desires, and, like Saul, he rejoices that the evil spirit has departed from him. At first he is afraid of its return, and keeps strict watch against the inroads of the enemy. By degrees he grows secure, and his vigils are relaxed. The temptation presents itself in some form, so contemptible and little to be feared, that he would blush not to encounter it. He does encounter it. He fights it. He appears to triumph for a moment, but is ultimately overcome. The next victory is easier. The next is easier still. He tries to recall the feelings which preceded and produced his reformation; but the spell is over. He knows that they have once proved ineffectual to save him, and he trusts in them no longer. Even the cheeks which once controlled him in his former course of sin are now relaxed; he is tired of opposition, and seeks refuge from his self-contempt in desperate indulgence. If you ask the evil spirit which at first has possession, what is thy name? you may receive for answer, drunkenness, or avarice, or lust. But ask the same after the relapse, and the response must be, My name is legion. Have you not seen in real life this terrible exchange of one besetting sin for several? Have you not known men, who once seemed vulnerable only at a single point, begin to appear vulnerable, as it were, at all points, perhaps with the exception of the one first mentioned? Now, when this is the case, besides the power exerted by each appetite and passion on the soul distinctly, there is a debasing and debilitating influence arising from the conflict which exists between them. Let the reformed libertine become at once ambitious, avaricious, and revengeful, and let these hungry serpents gnaw his soul, and it will soon be seen by others, if not felt by the miserable victim, that the evil spirit which had left him for a season has returned with seven others worse than himself; and as we see them in imagination enter the dwelling swept and garnished for their use, we may read, inscribed above the portal that shuts after them, "The last state of that man is worse than the first."

(J. A. Alexander, D. D.)

These little sins, if they be so, will make way for greater. Little wedges open the way in the most knotty wood for bigger. As thieves, when they go to rob a house, if they cannot force open the doors, or break through the walls, let in a little boy at the window, who unbolts and unlocks the door, and so lets in the whole rabble; thus the devil, when men startle at greater sins, and by them he hath no hopes to get possession of their souls, he puts them upon those sins which they think little, and by these insensibly enters; for they, once admitted, open the doors of the eyes, of the ears, and of the heart too, whereby the whole legion enter, and rule and domineer in their souls to their ruin. Men do not, indeed they cannot, imagine the woeful consequences of neglecting their watch against the least sin. How many who have been so modest and maidenly at first, that they would not so much as give a lascivious person the hearing when he hath spoken wantonly; yet by giving way to their own foolish thoughts, have at last prostituted themselves to their pleasure without any shame. Sinners" increase to more ungodliness; when they once venture down hill, they know not where nor when to stop. Workmen bore holes with little wimbles, which make way for the driving of great nails. When Pompey, saith Plutarch, could not prevail with a city to billet his army, he yet persuaded them to take in a few weak, maimed soldiers; but those soon recovered strength, and let in the whole army, to command and govern the city, Thus Satan, by sins of infirmity, prevails at length for sins of presumption. Great storms arise out of little gusts; and clouds no bigger than the palm of a man's hand come in time to cover the whole heavens. The greatest river is fed with drops, and the biggest mountain made up of atoms. As Sylla said, when in his proscription time, that he slew so many, one pleaded for the life of Caesar, In uno Caesare multi Marii: "In one little youth, many old subtle men," so in one little sin, there may be many great ones. When one evil spirit hath got lodging in the heart, he prepares it, and makes room for seven more wicked and worse than himself.

(G. Swinnock.)

Abel, Beelzebub, Jesus, John, Jonah, Jonas, Ninevites, Solomon, Zachariah, Zacharias, ZechariahNineveh, Road to JerusalemAlong, Becomes, Becometh, Brings, Condition, Dwell, Enter, Entered, Entering, Evil, Final, Gets, Goes, Itself, Malignant, Man's, Places, Seven, Spirits, State, Takes, Taketh, Wicked, Worse, Worst1. 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 11:26

     8735   evil, origins of

Luke 11:24-26

     4133   demons, possession by
     7342   cleanliness

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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