Grace way

By Charles Simeon

"Path of Grace" is a Bible study book written by charles simeon that aims to help readers better understand God's grace and how they can apply it in their daily lives.

The book is divided into ten chapters, each of which focuses on a specific theme related to grace, such as freedom, mercy and forgiveness. In each chapter, Lucado uses Bible stories and real-life examples to illustrate how God's grace can transform people's lives.

Through his accessible and friendly writing, the author invites readers to reflect on their own lives and their relationship with God, and to deepen their understanding of divine grace. In addition, at the end of each chapter, the book includes Bible study questions to help readers apply what they have learned to their own lives and their relationship with God.

In summary, "Path of Grace" is an inspiring and uplifting book that can help readers to experience God's grace more fully and to live more intentionally and meaningfully.

• Language: English
• Publisher: FELIPE CHAVARRO POLANÍA INC
• Release date: Apr 22, 2023
• ISBN: 9798223610762

Book preview

Grace way

BY

CHARLES SIMEON

Contents

The tree that is known by its fruit

The folly of a fruitless profession

The centurion's servant healed

The widow's son resurrected

Perverse children

The Insolvent Debtors

The faith of the sinner

The lighted lamp

Directions for Listening to Sermons

Jairus' daughter healed

The five thousand fed

The Transfiguration of Christ

Against Confusing Our Own Spirit

Addresses appropriate to different characters

Against the Willingness to Abandon the Lord's Service

The danger of rejecting the Gospel

The inscription of our names in the sky, a cause for rejoicing

The Gospel revealed to children

The blessings of a preached gospel

The Good Samaritan

Comparison of the characters of Martha and Mary

A necessary thing

Forms of Prayer, Good

The power of inopportunity

Inopportunity is encouraged

The strong man with a gun

The beatitude of the true Christian

Warning against hypocrisy

God is to be feared, not man

Caution Against Greed

The Rich Fool

The Privileges of Christ's Flock

The Watchman Servant

Punishment proportionate to the desert of men

The Bloody Baptism of Our Lord

Judging what is right

Repentance

#1497

Path of Grace is a Bible study book written by Max Lucado that aims to help readers better understand God's grace and how they can apply it in their daily lives.

The book is divided into ten chapters, each of which focuses on a specific theme related to grace, such as freedom, mercy and forgiveness. In each chapter, Lucado uses Bible stories and real-life examples to illustrate how God's grace can transform people's lives.

Through his accessible and friendly writing, the author invites readers to reflect on their own lives and their relationship with God, and to deepen their understanding of divine grace. In addition, at the end of each chapter, the book includes Bible study questions to help readers apply what they have learned to their own lives and their relationship with God.

In summary, Path of Grace is an inspiring and uplifting book that can help readers to experience God's grace more fully and to live more intentionally and meaningfully.

The tree that is known by its fruit

Luke 6:43-45

For there is no good tree that bears bad fruit, nor a bad tree that bears good fruit. For every tree is known by its fruit. For figs are not gathered from thorns, nor grapes from brambles. A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart the mouth speaks.

It is of infinite importance for every man to come to know his state and character before God. For, as such knowledge would be the best preservative against a spirit of self-exaltation and censure, so it would prevent us from being deceived by a merely nominal and formal religion. To attain it we must examine our words and actions, and trace them to their proper source. Thus, by discovering what is in the heart, we shall be able to form a just estimate of our own character, and be safe from fatal presumption on the one hand, and needless anxiety on the other. This mode of enquiry is suggested in the parable before us; which, indeed, deserves more attention, because it was uttered by our Lord on several different occasions. There are two truths which it offers for our consideration:

I. It is the heart that regulates life.

The heart is, so to speak, a source from which all our actions originate.

In it is a treasure of good or evil.

As long as we are unregenerate, we are full of wrong principles and sinful affections. We think that God is not like us. We think that He will not do good to those who serve Him, nor evil to those who rebel against Him, Psalm 50:21. Zephaniah 1:12. We judge that sin is light and trivial, and that a worldly carnal life is consistent with a hope of immortality and glory.

So long as such are our principles, what can be expected, but that our affections are set on things below, and not on things above? Our hopes and fears, our joys and sorrows, are excited only by the things of time and sense: and those invisible realities, which alone deserve our esteem, are neglected and despised. What a treasury of wickedness is thus formed in us! Mark 7, 21-23. Who can count our rebellious thoughts, our immoral desires, our vicious indulgences? How this treasure of wickedness has accumulated from our earliest childhood to the present time! And we, alas! we are as reluctant to part with it as if it would make us really happy, or profit us in the day of wrath.

The regenerated person, on the contrary, has within him a treasure of good. His principles and affections are the very opposite of what they once were. His conception of God, of sin, and of the world, is regulated by the Holy Scriptures; and his desires and affections are in accordance with the dictates of religion. Thank God, this treasure also accumulates daily; and he considers himself rich only as the love and fear of God increase in his heart.

As this treasure is, so will be life....

The waters that flow from a fountain must necessarily be bitter or sweet depending on whether the fountain itself is good or evil. Thus, where there is a treasure of evil in the heart, the words and actions must also be evil. Out of the abundance of the heart the mouth shall speak, and all the members will be driven by that great moving spring. No doubt there may be freedom from gross immorality, and conduct in many respects amiable and praiseworthy, while the heart is unrenewed: but fruit that is really good can no more proceed from an unregenerate soul, than figs and grapes from a thorn-bush or brier.

On the other hand, where the treasure of the heart is good, life will certainly be good also. A holy practice must necessarily flow from holy principles and heavenly affections. Indeed, we do not say that some faults may not be found even in the holiest of men, just as withered or unwholesome fruit may be found on the choicest tree. But the good cannot practise iniquity, so as to continue in it, any more than the wicked can habitually bring forth the fruits of righteousness. John adduces the same reason as is suggested in the text, He cannot continually practise sin, for the seed of God abides in him, 1 John 3:9, and, as an operative principle, regulates his life.

Having established this truth, the other follows as a necessary consequence, namely,

II. It is by life that we must judge of the heart.

While we should not so closely scrutinise the motives which impel others as to form an uncharitable judgment of them, we may, and should in some cases, judge men by their actions. Our Lord uttered the very parable before us on one occasion, expressly for the purpose of guarding us against the influence of false teachers and false brethren, Matthew 7:15-16. But it is of our own hearts that we are concerned. But it is of our own hearts that we are chiefly called upon to judge; and indeed,

The man whose life is good can know that his heart is also good.

If every tree is known by its fruit (and no one hesitates to call a vine or bush by name when he sees the fruit), we need not fear to conclude that our hearts are good, when our dispositions and actions agree with the word of God. No man is perfectly good, for we still carry with us a body of sin and death; but he who reveals the renewal of his heart by the holiness of his life, certainly possesses a good treasure, and may justly be called a good man.

Also the man whose life is bad can conclude with equal certainty that his heart is bad.

Many, when they cannot deny the sinfulness of their conduct, nevertheless affirm that their heart is good. But what is this but to assert, in spite of the most undoubted evidence to the contrary, that a bramble is a vine or a fig tree? Let every man ask his conscience: Can a man have a good heart who lives careless of God and of his own soul? Can the proud, the passionate, the revengeful, the lascivious, the intemperate, the avaricious have a good heart? Can a bramble then be a fig tree, though it yields nothing but thorns and thistles?

ADDRESS-

1. Those whose fruits are bad.

We do not now address ourselves only to the openly profane or the grossly sensual, but to all who do not really bring forth the fruits of righteousness and true holiness. And what shall we say? Shall we flatter them? We dare not: the Scripture speaks plainly; and it would be a danger to our souls to conceal the truth: John expressly calls them children of the devil, 1 John 3:8; 1 John 3:10; and our Lord declares that everlasting fire shall be their portion. Matthew 7:19; Matthew 12:35-37. Does it seem unreasonable that such should be the fate of the wicked, while the righteous are admitted into heaven? Knowest thou not why there is so much difference between persons who, in appearance, differ little from each other?

Know that, if you trace the stream to its source, and examine their hearts, there will be found as great a difference between them, as between the portions they will hereafter receive. The one has but a treasure of evil principles and evil affections within him; the other is partaker of the divine nature, and is transformed into the very image of his God. Seek, therefore, to have a new heart and a right spirit renewed within you. Ye must be born again; and this also for this simple reason, because what you have by nature is altogether carnal; and you must receive a spiritual nature to fit you for the enjoyment of a spiritual kingdom, John 3:6. You must become new creatures. Instead of the thorn must come up the fir-tree, and instead of the brier must come up the myrtle, if ever you would be monuments of God's saving mercy, Isaiah 55:13.

2. 2. Those whose fruit is good

No doubt you want your evidences of conversion to become clearer and clearer. To this end, it will be well to observe all your words and actions, and trace them back to your motives and principles. But do not forget that though your own works are the evidence of your conversion, they are not the basis of your acceptance by God. The only basis of your hope must be the obedience of Christ unto death. However holy your life may be, your eyes must never depart from Christ. He is your only and sufficient Saviour. In Him you must hope, both when your evidences are dark and when they are bright. Yet you should strive to abound more and more in all the fruits of righteousness, that you may have the comfort of a sure hope, and that God may be glorified in your conduct.

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The folly of a fruitless profession

Luke 6:46

"Why do you call me, 'Lord, Lord,' but do not do what I say?

The honour of Christ and the salvation of our souls depend upon our having correct views of the Gospel: therefore, we cannot insist too much upon the doctrine of justification by faith in Christ. We must, however, constantly insist on the practice of good works as the fruits and evidences of our faith. The folly of expecting salvation while neglecting them is strongly represented by our Lord in the text.

I. Show who deserves censorship of the text.

Pagans have less to aggravate their sins than Christians. Most of those who live in evangelised countries are obnoxious to this censure.

1. 1. Mere nominal Christians deserve it.

Many belong to Christ, having been consecrated to Him in infant baptism. By the appellation of Christians they profess to be His followers; but in no sense are they subject to His will and word. Christ bids them seek first the kingdom of God, etc., and they seek it last.

2. Formal, self-righteous people deserve it.

Many will go too far in the outward duties of religion: they will profess too much veneration for the name of Christ: but he calls them to regeneration, John 3:3, and they deny their need of it. He bids them live by faith in him, and it proves a hard saying, John 6:53; John 6:60; they are satisfied with the form of godliness, without the power.

3. False professors deserve it.

None are so worthy of reproof as they are: they will talk much of their dependence on Christ; they will profess perhaps to have experienced much of His power and grace; they may even glory in the remembrance of His truth and faithfulness; but in the midst of all, they may be proud, covetous, passionate, censorious, unforgiving, deceitful, and dishonest. To such persons the text may be applied with peculiar energy.

Such people must be addressed in all frankness.

II. Expose the folly of their conduct.

The service of God is rightly called a reasonable service; but an unfruitful profession is most unreasonable. No reason can be assigned why persons should rest in such a state.

1. 1. Is conformity to the precepts of Christ not practical?

Many claim that the rigour which Christ demands is unattainable. We admit that absolute perfection cannot be expected in this world; but an unreserved devotion of ourselves to God is attainable. Thousands of saints of old have thus walked with God: there is a cloud of living witnesses who exemplify this conduct. God has promised grace to all who diligently seek it.

2. Is it not necessary to obey him?

We may be good citizens if we possess only the virtues of the heathen; but a sincere regard to Christ is necessary to constitute us Christians. Paul has fully declared the inefficacy of outward religion, Romans 2:28-29. Judas and the foolish virgins dreadfully exemplified it, Matthew 25:3; Matthew 25:11-12. Our Lord has warned us all against it, Matthew 7:21-23.

3. Will not a feigned loyalty be revealed by him?

We can easily deceive our fellow men; but every movement of our hearts is visible to Christ, Hebrews 4:13; nor can the most deceptive appearances deceive Him, John 2:24-25. In his final judgment, he will show that we are loyal to Christ. In His final judgment He will show that He was aware of our most secret thoughts and desires. 1 Corinthians 4:5.

4. Do we not at last wish that we had been sincere and upright?

The reproach which accompanies the exercise of true religion, may make us feel satisfied with the form of it at present; but in the day of judgment we shall see our folly. Then we shall not know how to answer this question. The vain excuses we now make, we shall not even dare to offer.

APPLICATION-

Let us, then, seek to be true Christians. Let us not be afraid to confess our Lord before men; and let us consider what He says not only above all else, but in opposition to all that human counsellors may suggest. Let us take care that our life is consistent with our profession. Let us trust the Lord as simply as if obedience were not required. Let us obey the Lord as zealously, as if obedience alone were required.

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The centurion's servant healed

Luke 7:6-7

Jesus went with them. He was not far from the house when the centurion sent some friends to tell him, "Sir, do not trouble yourself, for I do not deserve to have you come under my roof. Therefore I did not even consider myself worthy to come to you. But say the word, and my servant will be healed.

Nothing drives a greater wedge between men than difference of political and religious opinion: but mutual good offices would greatly counteract this evil. Though we can never hope to soften the rancour of all, we can, by persevering kindness, reconcile the esteem of many.

We have before us a remarkable example of the efficacy of such conduct. The centurion was a heathen, an officer of a hostile nation, stationed in Judea to keep the Jews in subjection; but instead of oppressing the Jews he had shown them much favour. He, in turn, needed their good offices on behalf of his servant; and they gladly became his advocates and intercessors; they even persuaded Jesus to work a miracle on his behalf.

To elucidate this miracle we will consider,

I. The character of the centurion.

Soldiers, for the most part, are in unfavourable circumstances with regard to religion; but here was one, though a heathen, whose character might well put most of the Christian world to shame. We may observe,

1. His charity towards his fellow men.

His servant was seriously afflicted with near-death palsy. Compare Matthew 8:6 with Luke 7:2. In this disorder, people can do nothing for others, not even for themselves; and in such a state, even the dearest friends and relatives are apt to regard one's care as a heavy burden; yet this centurion attended his servant with the tenderest affection, and took all the interest he could in promoting his welfare. He asked some of the Jewish elders to take an interest in him before Jesus. What could the servant himself have done more for the kindest master?

2. His piety towards God.

He had embraced neither the doctrines nor the discipline of the Jewish Church; but he had learned to acknowledge the one true God; and he delighted to promote the worship of God, though he himself did not approve of the peculiar manner in which he was worshipped. He even built at his own expense a synagogue for the Jews (verse 5.) What an admirable model of liberality and candour! How different from those who do nothing outside the bounds of their own Church! Surely he never regretted having thus applied his wealth.

3. 3. Your low opinion of yourself

He did not arrogate to himself anything by his rank and authority, nor did he value himself by his benevolence towards men and his zeal for God. While others judged him worthy of having a miracle worked in his favour, he considered himself unworthy of the least favour. This was the reason why he refrained from waiting for our Lord in person.

When our Lord approached the house, the same humility which had prevented the centurion from going to see Him, compelled Him, as it were, to go, lest He should appear guilty of disrespect. Compare Matthew 8:13 with the text. 3. How beautiful such a person appears in the sight of God and man!

4. 4. His exalted