We have seen pictures in which no regard whatever has been paid to the laws of perspective, and in which, as the consequence, the mountain has appeared as small as the men, the men as large as the mountain. These have been objects of amusement, but not of admiration. Unfortunately, there was nothing either amusing or admirable in these practical pictures of piety which the Pharisees were drawing, wholly out of perspective, in the time of our Lord. In them were -

I. OBJECTS OF GROSS EXAGGERATION. Our Lord pointed out the exaggerated importance which they attached to the outward, to the bodily, to the minute. They made everything of religious observances and customs. To wash the hands after coming from market, before eating bread, was to them quite a serious obligation, which they would on no account neglect; to tithe the small herbs that grew in their garden was to them a sacred duty, which they took pains to observe; to make the outside of their culinary vessels clean was a rule by no means to be forgotten; to carry no smallest stick on the sabbath day was a very sacred law, etc. These things, and such things as these, were made the staple of their religion; their piety was composed of small observances, of conformity to prescriptions and proscriptions which only touched the Outside and not the inner sanctuary, which only affected the body and not the soul; they made everything of that which was only of very slight importance; they exaggerated the minute until these became misleading and practically false.

II. OTHER OBJECTS FATALLY OVERLOOKED OR SLIGHTED. These were:

1. Inward purity. What did it matter if some cups were not quite clean? Something certainly, but very little comparatively; it was a matter of infinitesimal consequence. But it mattered much that their "inward part," their soul, was "full of ravening and wickedness." If they were themselves corrupt, no ceremonial cleanness would avail them. It is of infinite consequence to any man that he should be "all glorious within;" that there should be truth and purity "in the inward parts," in the deep recesses of the soul. It is the pure in heart alone that can see God and that can enter his kingdom.

2. Charity; a kind heart showing itself in a generous hand. Whoso has this disposition to pity, to heal, to help; whoso spends himself in endeavors to do good, to lighten the burdens of the afflicted, to brighten the path that lies in shadow; - this man is one to whom "all things are clean." He who is earnestly concerned to mitigate the sorrow of some bleeding heart, or to extricate some fallen spirit from the cruel toils of vice, or to lead some weary wanderer from the desert of doubt into the bright and happy home of faith and love, - he is not the man to be "greatly moved" because he carries a speck of dust upon his hands, or because a utensil has not been washed the proper number of times in a day.

3. Rectitude. The Pharisees passed over "judgment;" but they should have given to this a front place. To recognize the righteous claims of men on our regard, on our considerateness, on our fidelity, on our truthfulness, - is not this a very large part of any piety that is of God, commended by him and commending us to him?

4. The love of God. This also the Pharisees slighted. But it was of the very first importance. Their Law laid stress upon it (Deuteronomy 6:4, 5). It is the heritage and glory of manhood (see homily on Luke 10:27). To make little of this was so to misrepresent as to lead into ruinous error. Purity, charity, rectitude, the love of God, - these are the precious things which make man great, worthy, dear to God his Father. - C.

I. THE INVITATION.

1. The prominence with which the Pharisees figure in our Lord's life is noticeable.(1) In view of their profession of preeminent piety.(2) In view of their scrupulous conformity to all the outward forms of religion.(3) In view of their bitter emnity against Jesus, and their craft and various forms of cunning used to ensnare Him.(4) What a commentary on the powerlessness as well as hollowness of attention on the mere formalities of religion.

II. OUR LORD'S ACCEPTANCE OF THE INVITATION.

1. Our Lord accepted the invitation with full knowledge of the insincerity with which it was offered.(1) But He knew it would give Him the opportunity of giving utterance to truths which the occasion would naturally call forth.(2) May we appreciate the value of opportunity.

2. Our Lord accepted the invitation with full knowledge of the painful consequence that would follow His honest utterances on the occasion. We must not shrink on account of consequences to speak the truth which God gives.

III. THE SURPRISE OF THE PHARISEE.

1. This surprise was natural from the Pharisee's standpoint.

2. And this ceremonial washing had a high moral design.(1) To remind constantly of the need of inward purity.(2) But its spiritual significance was lost sight of in the mere rite itself.

3. Our Lord's omission to wash before the meal was premeditated.(1) That He did nothing that was not premeditated, shows this.(2) The moral lessons He drew which the occasion furnished Him, prove this.(3) In our Lord's life the lower was ever sacrificed for the higher.

IV. THE PRACTICAL LESSONS WHICH OUR LORD DREW.

1. From the folly and wickedness of having a form of godliness while denying its power.

2. A lesson on true cleanliness.

V. THE FEARFUL JUDGMENTS PRONOUNCED ON RELIGIOUS FORMALISTS.

1. Upon the formalists who made great pretensions to piety — the Pharisees.

2. Upon the formalists who made great pretensions to Scriptural knowledge — scribes.

3. Upon the formalists who made great pretensions to exact analysis of the law — lawyers.Lessons:

1. In social life our Lord gives an example of impartiality in His attention and interest: publicans, sinners, Pharisees — invitations from all alike He accepted.

2. In social life our Lord gives us an example of turning every incident to practical and spiritual account.

3. In social life our Lord gives us an example of inflexible righteousness, conjoined with loving sympathy.

(D. C. Hughes, M. A.)

I. THE SEVERAL SIGNS OR DEVELOPMENTS OF PHARISAICAL RELIGION.

1. The substitution of external for spiritual purity.

2. Attention to trifles may be compatible with neglect of great duties.

3. Honour is sought from men; the honour which comes from God only is despised.

4. Doctrines and practices may be taught by those who neither believe-their own doctrines nor observe their own precepts.

II. THE EVIL AND CONDEMNATION OF PHARISAIC RELIGION.

1. It is misleading to observers.

2. It is repugnant to God.

3. It is disastrous to the spiritual life of those who trust to it. Men begin by deceiving others, and end by deceiving themselves.

(J. R. Thomson, M. A.)

It is unfortunately not difficult to find illustrations of outward show and inward lack. The beautiful ivy-covered wall which crumbles at a touch; the rosy apple worm-eaten at the core; the leafy fig-tree which yet bears no figs; the luxuriant growth which covers the morass; the poison-ivy, fair to look at but dangerous to the touch; the rustic seat, inviting to rest, from which the serpent springs up, — may serve as examples. In mediaeval writings, mention is often made of poisonous rings. Outwardly they looked like other rings, a narrow band of gold with a clear diamond set in it. But when the ring was placed on the hand a slight puncture was made from behind the gem, and a little poison injected into the finger, and so the death of the wearer was caused, What an emblem of the Pharisee! Every child knows what a sham is. Perhaps there is not one of them but has sometime received from a "funny" playfellow a pleasant-looking sweetmeat, which when taken into the mouth, nipped and burned the tongue. Or they may have taken up, in a friend's house, what they thought was a book, and found it to be only a box imitation of one. It will be easy then to show them how the same thing appears in human things. The merchant who sells oleomargarine under the name of butter is, like his goods, a sham. The church-member who stands up staunchly for Sabbath observance and regular attendance at church, and yet during the week tells business lies and makes dishonest profits, is a sham. And the boy or girl who is known at Sunday-school as one of the best scholars, but at home is ill-natured and selfish and revengeful, is also a sham. Teach the children to be sincere. An inconsistent person is like a sum in addition, with the wrong answer at the bottom. Everybody can run up the column of figures and see how wrong the summing up is. Show how the scholars may make the sum of their life-arithmetic correct. Or the insincere person may be compared to the baskets of peaches sometimes sold at the doors — a few large, ripe peaches at the top, but, when these are lifted away, nothing but unripe or decaying fruit beneath. Who would wish his life to be like that?

(Sunday School Times.)

Hypocrites resemble looking-glasses, which present the faces which are not in them. Oh, how desirous are men to put the fairest gloves upon the foulest hands; and the finest paint upon the rottenest posts! To counterfeit the coin of heaven, is to commit treason against the King of heaven. Who would spread a curious cloth upon a dusty table? If a mariner set sail in an unsound bottom, he may reasonably expect to lose his voyage. No wise virgin would carry a lamp without light. O professor, either get the latter or part with the former. None are so black in the eyes of the Deity as those who paint spiritual beauty for spirit .... A false friend is worse than an open enemy. A painted harlot is less dangerous than a painted hypocrite. A treacherous Judas is more abhorred of God than a bloody Pilate. Christians! remember the sheep's clothing will soon be stripped from the wolf's back. The velvet plaster of profession shall not always conceal the offensive ulcer of corruption. Neither the ship of formality nor hypocrisy will carry one person to the harbour of felicity. The blazing lamps of foolish virgins may light them to the bridegroom's gate, but not into his chamber... Oh, what vanity it is to lop off the boughs, and leave the roots which can send forth more; or to empty the cistern, and leave the fountain running which can soon fill it again I Such may swim in the water as the visible church; but when the net is drawn to shore, they must be thrown away as bad fishes. Though the tares and the wheat may grow in the field together, yet they will not be housed in the granary together.

(Archbishop Secker.)

Formality frequently takes its dwelling near the chambers of integrity, and so assumes its name; the soul not suspecting that hell should make so near an approach to heaven. A rotten post, though covered with gold, is more fit to be burned in the fire, than for the building of a fabric. Where there is a pure conscience, there will be a pure conversation. The dial of our faces does not infallibly show the time of day in our hearts; the humblest looks may enamel the former, while unbounded pride covers the latter. Unclean spirits may inhabit the chamber when they look not out at the window. A hypocrite may be both the fairest and the foulest creature in the world; he may be fairest outwardly in the eyes of man, and foulest inwardly in the sight of God. How commonly do such unclean swans cover their black flesh with their white feathers! Though such wear the mantle of Samuel, that should bear the name of Satan.

(Archbishop Secker.)

If you ask the Pharisee of old what sin was — "Well," he said, "it is eating without washing your hands; it is drinking wine without baying first of all strained out the gnats, for those insects are unclean, and if you should swallow any of them they will render you defiled." His repentance dealt with his having touched a Gentile, or having come on the windside of a Publican. Many in these days have the same notion, with a variation. We have read of a Spanish bandit, who, when he confessed before his father-confessor, complained that one sin hung with peculiar weight upon his soul that was of peculiar atrocity. He had stabbed a man on a Friday, and a few drops of the blood of the wound had fallen on his lips, by which he had broken the precepts of holy church, in having tasted animal food on a fast day. The murder did not seem to arouse in his conscience any feeling of remorse at all — not one atom — he would have done the same to-morrow; but an accidental violation of the canons of mother church excited all his fears.

(C. H. Spurgeon.)

In Queen Elizabeth's time, the way in which they cleaned out the halt of a castle, the floor of which might be covered with remnants of food and all manner of abominations, was to strew another layer of rushes over the top of the filth, and then they thought themselves quite neat and respectable. And that is what a great many of you do, cover the filth well up with a sweet smelling layer of conventional proprieties and think yourselves clean, and the pinks of perfection.

(A. Maclaren, D. D.)

A missionary in India writes about what the people there call sin. He says: "Travelling across the country one day, I took shelter from the sun in a native hut. The man kindly spread a mat for me, and the shade of the thatched roof was very acceptable. Soon a large number of poor men, who had been working in the muddy road, came there to eat their mid-day meal of rice. A young man of a better class came a little afterwards. While the rice was cooking at the foot of a tree outside, I began to tell them about Jesus. But soon the young man interrupted me, saying, 'Sahib, I have not so much need of salvation as these men have,' and he pointed to their mud-covered legs, and thought of his own white clothes so free from mire. But I said again that all are sinners. 'There is none that doeth good, no not one.' At last he said, 'Ha! I made a mistake. We are all sinners.' Another day a man said to me, 'Sahib, you are a great sinner;' as he said so he looked at my dusty boots and trousers, and then at my forehead streaming with perspiration. He had noticed how I had spoken to the people as though they were my brothers, and he concluded that if I were not a great sinner I should never be so poor, or have to work so hard, or mix so freely with the natives. Hindus, you see, think that God gives riches to the good and poverty to the bad. Once a man among the crowd said to me when I was preaching, 'Yes, that's true; we may do anything to get salvation, even sin.' This was a strange mixture of ideas, was it not? But it shows that they do not think of salvation as freedom from sin. We have to teach them this. They do not even know what sin is. How can they, if they know not the law of God? If you ask a large crowd of Hindus the question, 'What is sin?' they will answer in a moment, 'Eating beef.' They say there are two unpardonable sins — killing a Brahmin and killing a cow. Sometimes we are asked, most seriously, 'Did Jesus Christ eat meat?' They think that if He did, He too was a sinner. From this it will appear how difficult it is to get natives to understand what sin is not."

(The Gospel in all Lands.)

Abel, Beelzebub, Jesus, John, Jonah, Jonas, Ninevites, Solomon, Zachariah, Zacharias, ZechariahNineveh, Road to JerusalemAsketh, Asking, Besought, Breakfast, Dine, Eat, Entered, Entering, Invited, Lunch, Meal, Meat, Pharisee, Placed, Reclined, Request, Sat, Seat, Spake, Speaking, Spoke, Spoken, Table, Talking, Thus1. 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 11:37

     5355   invitations
     5573   table

Luke 11:37-41

     7342   cleanliness
     7426   ritual washing
     7478   washing

Luke 11:37-52

     5381   law, letter and spirit

Luke 11:37-54

     7552   Pharisees, attitudes to Christ

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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