Love Reproving # 1
Some time ago we received the following inquiry from one of our readers, "Do you think it possible to be too critical of Christians (?) nowadays." The reason I put a question mark after "Christians" was because I wondered if some of them really are born again of the Spirit. We cannot always tell, can we? Are we not, at all events, to speak the Truth in love? This is a very practical question with us just now."
It is a practical question for all who (by grace) really desire to conduct themselves according to the revealed will of God and follow the example which Christ Himself has left us. The wording of these questions indicates that the inquirer does not have in mind the matter of how I should act toward one who has wronged me personally - but rather, what is my duty unto professing Christians with whom I come into contact and whose ways grieve me and whose walk causes me to doubt their regeneration? As others of our readers may be exercised upon these points, we will here amplify the answer given to our friend.
First, let us turn the light of Holy Writ upon this matter, "Do not hate your brother in your heart. Rebuke your neighbor frankly - so you will not share in his guilt" (Lev. 19:17). There are three things which call for our prayerful response.
First, this is a plain precept bidding us to rebuke an erring brother - it is not optional but obligatory; this duty must not be omitted under any pretense. God requires His people to uphold the demands of righteousness. He will not wink at sin - nor must they.
Second, God would also correct our innate self-centeredness. We are so occupied with our own well-being as to be in danger of neglecting the good of our neighbor. This verse plainly denotes it is a lack of love for others - if we see them commit sin with indifference, and make no effort to bring them to repentance and forsake their evil course. A mild, plain, and seasonable reproof is the best way of expressing our solicitude for an erring brother, though it is distasteful to us and unwelcome to him.
Third, "So you will not share in his guilt" means that you become not an accessory of the act. Silence gives consent - if I don't rebuke him - I condone evil and share the guilt.
The basic issue which is here raised narrows down to this - what is it for a Christian to "act in love" towards others, particularly the wayward?
Few words have been used more inaccurately and loosely in recent years, than has "love." With a great many people it is by a synonym for moral laxity, weakness of character, a taking the line of least resistance, a quiet tolerating of what is felt to be wrong. Multitudes of parents have supposed they were treating their children "lovingly" when they overlooked their folly, make excuses for their wildness, and refused to discipline them for disobedience. They have prided themselves on being "kinder" toward their children than the "stern measures" which were meted out to themselves in their own youth. But it is LAXITY - and NOT love - which allows a child to have its own way. "He who spares his rod hates his son - but he who loves him, chastens him early" (Proverbs 13:24). Let those of our readers who have young children ponder Proverbs 19:18; 22:15; 23:13; 14; 29:15, 17, and remember those are the words of Him who is Love!
That which we have referred to in the above paragraph has been by no means confined to home life - the same evil has held sway in the "churches." Leniency and weakness have overridden righteousness and faithfulness. Instead of maintaining and enforcing the discipline which God's Word enjoins - the great majority of the "churches" have winked at even glaring sins, refusing to deal with those who walk disorderly. This reprehensible laxity is misnamed "love." A maudlin sentimentality which shrank from "hurting the feelings" of others - ousted all concern for the glory of Christ and the honor of His "house."
This is one of the inevitable effects of the lopsided preaching of the pulpit, where the love and grace of God were constantly proclaimed - while His justice and wrath were studiously ignored. God is "light" (1 John 1:5) as well as "love" (1 John 4:8), "holy" as well as "merciful," "severe" as well as "good" (Romans 11:22), and unless the balance is preserved between those two sides of the Divine character, not only will He be grievously misrepresented - but the most serious results will follow!
~A. W. Pink~
(continued with # 2)
Saturday, July 27, 2019
Returning to Our First Love # 2
Returning to Our First Love # 2
Another thing which stamps a peculiarity on the first love of the Christian is the novelty of the objects and scenes which are now presented to his enlightened mind. All his lifetime he has been in darkness respecting the true nature of spiritual things; for "the natural man does not receive the things of the Spirit of God, for they are foolishness to him, nor can he know them, because they are spiritually discerned." But now the eyes of his understanding being opened and the true light shining into them, everything appears new and attractive; and sometimes a divine glory is exhibited to the contemplation of the enlightened mind. This light is, therefore, called "marvelous" by an apostle, and the love which accompanies it partakes of its marvelous nature. "Whom," says the apostle Peter, "having not seen, you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory" (1 Peter 1:8).
Again, God deals with His children in the infancy of their spiritual life as mothers with their children while they are young. They nurse them with tender affection and do everything in their power to render them comfortable. They furnish them with the sweetest nutriment, cherish them in their bosoms, carry them in their arms, and rock them in the cradle. But when they have been weaned and have grown strong, they are turned out to make ends meet for themselves. They must now learn to work and endure hardships, and are no longer nourished at the breast or dandled on the mother's knee.
Thus, our heavenly Father, who exercises a warmer and more tender affection for His children than the kindest mother, is pleased to deal very tenderly with young converts; and often pours streams of divine comfort into their moldable hearts. They are for a season led in smooth and pleasant paths; though dark clouds may occasionally come over them, and "Weeping may endure for a night, but joy comes in the morning." In their prayers and other religious exercises, they enjoy liberty of access to their heavenly Father; and much of the their time is spent in grateful songs of praise for redeeming love and converting grace.
The state of the soul at this period is beautifully expressed by the poet in the hymn which begins:
"Sweet was the time when first I felt
The Saviour's pardoning blood!"
Earthly things now have little or no attraction. The thoughts and feelings, the conversation and actions, are chiefly occupied with vital religion. These are indeed peaceful days, and will be often afterwards remembered with a mournful pleasure, when the scene is greatly changed; and especially when inbred corruption grows strong, when temptations vex the soul, and when the heart seems to have lost all tenderness; and when, instead of joy, darkness and trouble almost overwhelm the soul. Then is often uttered the exclamation of Job, "Oh that I were as in months past!" (Job 29:2).
The union of the believer to Christ is, in Scripture, often compared to marriage; and the joy of the young convert is like the joy experienced in the day of espousals (Jeremiah 2:2).
The early days of the true Christian may also be well illustrated by the feelings of the newly enlisted soldier. He rejoices in the "pomp and circumstance" of the military life, is animated by the sound of martial music and by the sight of splendid banners and the gorgeous uniforms of his officers; and leads a life of idleness, while his bounty money supplies him with such luxuries as he desires. But how different are the conditions and feelings of the same person when he receives marching orders, and especially when he is led into battle, when all his energies are required, and his life is placed in imminent danger!
But the change in the Ephesian church of which the ascended Saviour complains, and on account of which He brings a charge against them, is not that which naturally occurs by a change of circumstances, which may take place without any real declension in the vigor of piety. When He says, "You have left your first love" - He charges them with actual backsliding. And the declension of a church supposes that of the members of which it is composed. Let us, then, consider the causes and symptoms of backsliding and the imperative duty of all who may unhappily have fallen into this state.
Declensions in vital piety are owing to a variety of causes, internal and external. The whole, however, may be attributed to the temptations of satan, the allurements of the world, and the inbred corruptions of the heart.
Declensions in vital piety are very commonly produced by too much interaction with a careless, money-loving, pleasure-seeking world. Vital religion is a delicate plant, and being surrounded by many unfavorable circumstances, is liable to receive injury from contact with a polluted world.
He who is clothed in garments white and clean will find it difficult to avoid contracting spots which deform and defile his robes when he is obliged to live in a filthy house.
~Archibald Alexander~
(continued with # 3)
Another thing which stamps a peculiarity on the first love of the Christian is the novelty of the objects and scenes which are now presented to his enlightened mind. All his lifetime he has been in darkness respecting the true nature of spiritual things; for "the natural man does not receive the things of the Spirit of God, for they are foolishness to him, nor can he know them, because they are spiritually discerned." But now the eyes of his understanding being opened and the true light shining into them, everything appears new and attractive; and sometimes a divine glory is exhibited to the contemplation of the enlightened mind. This light is, therefore, called "marvelous" by an apostle, and the love which accompanies it partakes of its marvelous nature. "Whom," says the apostle Peter, "having not seen, you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory" (1 Peter 1:8).
Again, God deals with His children in the infancy of their spiritual life as mothers with their children while they are young. They nurse them with tender affection and do everything in their power to render them comfortable. They furnish them with the sweetest nutriment, cherish them in their bosoms, carry them in their arms, and rock them in the cradle. But when they have been weaned and have grown strong, they are turned out to make ends meet for themselves. They must now learn to work and endure hardships, and are no longer nourished at the breast or dandled on the mother's knee.
Thus, our heavenly Father, who exercises a warmer and more tender affection for His children than the kindest mother, is pleased to deal very tenderly with young converts; and often pours streams of divine comfort into their moldable hearts. They are for a season led in smooth and pleasant paths; though dark clouds may occasionally come over them, and "Weeping may endure for a night, but joy comes in the morning." In their prayers and other religious exercises, they enjoy liberty of access to their heavenly Father; and much of the their time is spent in grateful songs of praise for redeeming love and converting grace.
The state of the soul at this period is beautifully expressed by the poet in the hymn which begins:
"Sweet was the time when first I felt
The Saviour's pardoning blood!"
Earthly things now have little or no attraction. The thoughts and feelings, the conversation and actions, are chiefly occupied with vital religion. These are indeed peaceful days, and will be often afterwards remembered with a mournful pleasure, when the scene is greatly changed; and especially when inbred corruption grows strong, when temptations vex the soul, and when the heart seems to have lost all tenderness; and when, instead of joy, darkness and trouble almost overwhelm the soul. Then is often uttered the exclamation of Job, "Oh that I were as in months past!" (Job 29:2).
The union of the believer to Christ is, in Scripture, often compared to marriage; and the joy of the young convert is like the joy experienced in the day of espousals (Jeremiah 2:2).
The early days of the true Christian may also be well illustrated by the feelings of the newly enlisted soldier. He rejoices in the "pomp and circumstance" of the military life, is animated by the sound of martial music and by the sight of splendid banners and the gorgeous uniforms of his officers; and leads a life of idleness, while his bounty money supplies him with such luxuries as he desires. But how different are the conditions and feelings of the same person when he receives marching orders, and especially when he is led into battle, when all his energies are required, and his life is placed in imminent danger!
But the change in the Ephesian church of which the ascended Saviour complains, and on account of which He brings a charge against them, is not that which naturally occurs by a change of circumstances, which may take place without any real declension in the vigor of piety. When He says, "You have left your first love" - He charges them with actual backsliding. And the declension of a church supposes that of the members of which it is composed. Let us, then, consider the causes and symptoms of backsliding and the imperative duty of all who may unhappily have fallen into this state.
Declensions in vital piety are owing to a variety of causes, internal and external. The whole, however, may be attributed to the temptations of satan, the allurements of the world, and the inbred corruptions of the heart.
Declensions in vital piety are very commonly produced by too much interaction with a careless, money-loving, pleasure-seeking world. Vital religion is a delicate plant, and being surrounded by many unfavorable circumstances, is liable to receive injury from contact with a polluted world.
He who is clothed in garments white and clean will find it difficult to avoid contracting spots which deform and defile his robes when he is obliged to live in a filthy house.
~Archibald Alexander~
(continued with # 3)
Saturday, July 20, 2019
Returning to Our First Love # 1
Returning to Our First Love # 1
"Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place - unless you repent" (Revelation 2:4-5).
Although our blessed Saviour never wrote anything Himself for the Church, yet we have in the evangelists many of His discourses in substance, if not entire; and here we have seven epistles dictated by Him, and communicated to His beloved John after His ascension to glory. The first of these was addressed to the church at Ephesus, and the other churches to which epistles were addressed were situated in the vicinity. As the apostle John had taken up his abode at Ephesus, these churches would naturally fall under his inspection and care.
The angels, through whom these epistles were addressed to the churches, are commonly supposed to have been the pastors; but a late writer of our own country has an ingenious conjecture that these angels were, in fact, the messengers of these seven churches who had been sent by them to attend to and comfort their beloved apostle in his exile in the island of Patmos.
Many interpreters, because these epistles are placed as a preface to a book of prophecy, have been of the opinion that they were of a prophetic character, representing seven successive periods of the history of the Christian church. But there is nothing in these letters to the churches of Asia which has the least appearance of prediction, except the threatenings and blessings which are appended to each epistle. The attempts to apply the supposed prophecies to the several periods of the history of the Christian church have utterly failed. Such force has been necessary to make out any correspondence between the matter of the epistles and the events of history, that every impartial reader must see that there exists no solid foundation for the opinion that these seven epistles to the churches of Asia were intended to be prophetic.
It may be satisfactory to some to mention that the name Asia, as that of Europe, was at first confined to a comparatively small district, of which Ephesus was the capital. Most of the cities to which these epistles were addressed are now in a state of utter desolation, and none more so than Ephesus, which was in the days of the apostle one of the most celebrated cities in the world.
The threatening against the church in this place, mentioned in our text, has been most signally fulfilled. Not only has the candlestick been removed, but the city in which the church was situated is a total ruin! There is something fearful, and at the same time admonitory, in viewing the utter desolation of many ancient cities, which seemed to have as fair a prospect of perpetuity as any which now flourish upon earth. Does the same doom await our great cities also? Will the candlestick be removed from them? Doubtless, these things were recorded for our admonition and warning of all succeeding churches to the end of the world.
There is a greater uniformity in God's government of cities, churches, and nations than most are willing to acknowledge. Without claiming anything of the spirit of prophecy, it may be predicted that when the cup of iniquity in our large cities is full (and the filling goes on rapidly), they also will be come desolate; and the ground now so highly appreciated, will become worthless. The churches which have been left or shall leave their first love and refuse to repent will be removed; no vestige of them shall remain, as is literally the fact in regard to Ephesus. Already, Ichabod may be inscribed on some churches in our land, for the glory is departed. And as it relates to the different denominations of evangelical Christians, it may be predicted that those which decline most from the truth and from the spirit of genuine piety, will, notwithstanding all their efforts to increase, and although they may for a while flourish in numbers and wealth, be cast off and be doomed to become desolate! Let all Christians, therefore, fear the wrath of that venerable personage described in the first chapter of this book, out of whose mouth proceeds a sharp two-edged sword.
Before speaking of the declension of these Ephesian Christians, it will be proper to say something of what is here called "first love." The prominent characteristic of every soul truly convereted to Christianity, is love to the Saviour. The faith which is the gift of God and which is wrought in Christians by the Holy Spirit, always works by love. Love is, therefore, set down as the first and principal fruit of the Spirit.
Now, there is something peculiar in the exercise of this first love of the young convert. Its exercise is fervent and tender - not founded, indeed, on such accurate views of the character of Christ as are afterwards acquired, and commonly less pure from mere natural excitement than that of the mature Christian, but accompanied with more joy and exultation.
These joyful frames, so common in new converts, may be ascribed to several causes. The first is the recent transition of the soul from a conviction of condemnation, ruin, and helplessness - to a state of favor and reconciliation. When the views of the way of salvation are clear and faith strong, there is commonly a joyful persuasion of safety and pardon; and even the hope of pardon after a dark season of distress and conscious condemnation is like life from the dead. This case is well illustrated by that of a criminal reprieved from death when under the gallows. His first feelings will be ecstatic, and though his safety is as certain years afterwards, he never will experience the same liveliness of joy.
~Archibald Alexander~
(continued with # 2)
"Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place - unless you repent" (Revelation 2:4-5).
Although our blessed Saviour never wrote anything Himself for the Church, yet we have in the evangelists many of His discourses in substance, if not entire; and here we have seven epistles dictated by Him, and communicated to His beloved John after His ascension to glory. The first of these was addressed to the church at Ephesus, and the other churches to which epistles were addressed were situated in the vicinity. As the apostle John had taken up his abode at Ephesus, these churches would naturally fall under his inspection and care.
The angels, through whom these epistles were addressed to the churches, are commonly supposed to have been the pastors; but a late writer of our own country has an ingenious conjecture that these angels were, in fact, the messengers of these seven churches who had been sent by them to attend to and comfort their beloved apostle in his exile in the island of Patmos.
Many interpreters, because these epistles are placed as a preface to a book of prophecy, have been of the opinion that they were of a prophetic character, representing seven successive periods of the history of the Christian church. But there is nothing in these letters to the churches of Asia which has the least appearance of prediction, except the threatenings and blessings which are appended to each epistle. The attempts to apply the supposed prophecies to the several periods of the history of the Christian church have utterly failed. Such force has been necessary to make out any correspondence between the matter of the epistles and the events of history, that every impartial reader must see that there exists no solid foundation for the opinion that these seven epistles to the churches of Asia were intended to be prophetic.
It may be satisfactory to some to mention that the name Asia, as that of Europe, was at first confined to a comparatively small district, of which Ephesus was the capital. Most of the cities to which these epistles were addressed are now in a state of utter desolation, and none more so than Ephesus, which was in the days of the apostle one of the most celebrated cities in the world.
The threatening against the church in this place, mentioned in our text, has been most signally fulfilled. Not only has the candlestick been removed, but the city in which the church was situated is a total ruin! There is something fearful, and at the same time admonitory, in viewing the utter desolation of many ancient cities, which seemed to have as fair a prospect of perpetuity as any which now flourish upon earth. Does the same doom await our great cities also? Will the candlestick be removed from them? Doubtless, these things were recorded for our admonition and warning of all succeeding churches to the end of the world.
There is a greater uniformity in God's government of cities, churches, and nations than most are willing to acknowledge. Without claiming anything of the spirit of prophecy, it may be predicted that when the cup of iniquity in our large cities is full (and the filling goes on rapidly), they also will be come desolate; and the ground now so highly appreciated, will become worthless. The churches which have been left or shall leave their first love and refuse to repent will be removed; no vestige of them shall remain, as is literally the fact in regard to Ephesus. Already, Ichabod may be inscribed on some churches in our land, for the glory is departed. And as it relates to the different denominations of evangelical Christians, it may be predicted that those which decline most from the truth and from the spirit of genuine piety, will, notwithstanding all their efforts to increase, and although they may for a while flourish in numbers and wealth, be cast off and be doomed to become desolate! Let all Christians, therefore, fear the wrath of that venerable personage described in the first chapter of this book, out of whose mouth proceeds a sharp two-edged sword.
Before speaking of the declension of these Ephesian Christians, it will be proper to say something of what is here called "first love." The prominent characteristic of every soul truly convereted to Christianity, is love to the Saviour. The faith which is the gift of God and which is wrought in Christians by the Holy Spirit, always works by love. Love is, therefore, set down as the first and principal fruit of the Spirit.
Now, there is something peculiar in the exercise of this first love of the young convert. Its exercise is fervent and tender - not founded, indeed, on such accurate views of the character of Christ as are afterwards acquired, and commonly less pure from mere natural excitement than that of the mature Christian, but accompanied with more joy and exultation.
These joyful frames, so common in new converts, may be ascribed to several causes. The first is the recent transition of the soul from a conviction of condemnation, ruin, and helplessness - to a state of favor and reconciliation. When the views of the way of salvation are clear and faith strong, there is commonly a joyful persuasion of safety and pardon; and even the hope of pardon after a dark season of distress and conscious condemnation is like life from the dead. This case is well illustrated by that of a criminal reprieved from death when under the gallows. His first feelings will be ecstatic, and though his safety is as certain years afterwards, he never will experience the same liveliness of joy.
~Archibald Alexander~
(continued with # 2)
The Threefold Marvel # 2
The Threefold Marvel # 2
Yet Jehovah is not only the high and lofty One that inhabits eternity - but "whose name is Holy" (Isaiah 57:15). His very nature is ineffably pure. To His immaculate eyes, the heavens themselves are unclean (Job 15:15), "the stars are not pure in his sight" (Job 25:5). "You are of purer eyes than to behold evil, and cannot look on iniquity" (Hab. 1:13). If - then, it is an incredible thing for the great God to dwell on the earth, if it would be an incomprehensible thing for Him to tabernacle in a finite creature of time - even if that creature were himself sinless - what shall it be for One who is infinitely Holy to dwell within one that is fallen, corrupt, and vile? That is indeed a marvel and miracle of grace - appreciated only in proportion as we apprehend Who He is - and what we are!
We read that "the wolf will live with the lamb, and the leopard will lie down with the goat. The calf, the young lion, and the fatling will be together" (Isaiah 11:6), and that is a miracle of nature; but for the Holy One to indwell a sinner is a miracle of miracles, the transcendent marvel of grace!
Yes, it is not only a marvel of condescension that the infinite God should indwell a finite creature - but SECONDLY, it is also a miracle of Divine mercy that the ineffably Holy One should take up His abode in the heart of a fallen and sinful creature. Were it not that the Word of Truth clearly and repeatedly taught this - we had not dared to affirm it, nor even imagine such a wonder for ourselves. "Though the Lord is exalted, He takes of the humble" (Psalm 138:6). O that our hearts were duly affected by His peerless graciousness. If they were, we would exclaim with the Psalmist, "Who is like the Lord our God - the One enthroned on high, who stoops down to look on the heavens and the earth? He raises the poor from the dust and lifts the needy from the garbage pile in order to seat them with nobles - with the nobles of His people!" (Psalm 113:5-8). The high and lofty One who inhabits eternity, whose name is Holy - yet "the God of all grace" (1 Peter 5:10). "I live in a high and holy place - but also with him who is of a contrite and humble spirit" (Isaiah 57:15).
That exhibits to us, THIRD, a marvel and miracle of Divine power. By nature, there are none of "a contrite and humble spirit." So far from it, all the fallen children of Adam are in love with sin and self! The world over - the unregenerate are intractable, impenitent, proud, and self-willed. It is only by the supernatural operations of Divine power - that the wild are tamed, the stout-hearted made contrite, and the haughty become lowly.
Above, we have said that the great God takes up His abode in a worm of the earth - yet it is not one considered as a "worm of the earth" that He does so. No, rather is it as one upon whom the Lord had set His heart from before the foundation of the world, as one redeemed by Christ and cleansed by His precious blood, as one who has been renewed by the Holy Spirit, as one who has thrown down the weapons of his warfare and surrendered to the claims of God, as one who has been made a new creature by the might of Omnipotence. Wonder and adore at this threefold marvel and miracle!
~A. W. Pink~
(The End)
Yet Jehovah is not only the high and lofty One that inhabits eternity - but "whose name is Holy" (Isaiah 57:15). His very nature is ineffably pure. To His immaculate eyes, the heavens themselves are unclean (Job 15:15), "the stars are not pure in his sight" (Job 25:5). "You are of purer eyes than to behold evil, and cannot look on iniquity" (Hab. 1:13). If - then, it is an incredible thing for the great God to dwell on the earth, if it would be an incomprehensible thing for Him to tabernacle in a finite creature of time - even if that creature were himself sinless - what shall it be for One who is infinitely Holy to dwell within one that is fallen, corrupt, and vile? That is indeed a marvel and miracle of grace - appreciated only in proportion as we apprehend Who He is - and what we are!
We read that "the wolf will live with the lamb, and the leopard will lie down with the goat. The calf, the young lion, and the fatling will be together" (Isaiah 11:6), and that is a miracle of nature; but for the Holy One to indwell a sinner is a miracle of miracles, the transcendent marvel of grace!
Yes, it is not only a marvel of condescension that the infinite God should indwell a finite creature - but SECONDLY, it is also a miracle of Divine mercy that the ineffably Holy One should take up His abode in the heart of a fallen and sinful creature. Were it not that the Word of Truth clearly and repeatedly taught this - we had not dared to affirm it, nor even imagine such a wonder for ourselves. "Though the Lord is exalted, He takes of the humble" (Psalm 138:6). O that our hearts were duly affected by His peerless graciousness. If they were, we would exclaim with the Psalmist, "Who is like the Lord our God - the One enthroned on high, who stoops down to look on the heavens and the earth? He raises the poor from the dust and lifts the needy from the garbage pile in order to seat them with nobles - with the nobles of His people!" (Psalm 113:5-8). The high and lofty One who inhabits eternity, whose name is Holy - yet "the God of all grace" (1 Peter 5:10). "I live in a high and holy place - but also with him who is of a contrite and humble spirit" (Isaiah 57:15).
That exhibits to us, THIRD, a marvel and miracle of Divine power. By nature, there are none of "a contrite and humble spirit." So far from it, all the fallen children of Adam are in love with sin and self! The world over - the unregenerate are intractable, impenitent, proud, and self-willed. It is only by the supernatural operations of Divine power - that the wild are tamed, the stout-hearted made contrite, and the haughty become lowly.
Above, we have said that the great God takes up His abode in a worm of the earth - yet it is not one considered as a "worm of the earth" that He does so. No, rather is it as one upon whom the Lord had set His heart from before the foundation of the world, as one redeemed by Christ and cleansed by His precious blood, as one who has been renewed by the Holy Spirit, as one who has thrown down the weapons of his warfare and surrendered to the claims of God, as one who has been made a new creature by the might of Omnipotence. Wonder and adore at this threefold marvel and miracle!
~A. W. Pink~
(The End)
Saturday, July 13, 2019
The Threefold Marvel # 1
The Threefold Marvel # 1
"For this is what the high and lofty One says - He who lives forever, whose name is holy: I live in a high and holy place - but also with Him who is of a contrite and humble spirit" (Isaiah 57:15).
It will at once be obvious to a spiritual mind that no human pen, however gifted, could begin to do justice to such a verse as this; rather he is likely to detract from its sublimity and depreciate its grandeur in the estimation of the reader. It is one of those outstanding declarations of Holy Writ which is stamped so unmistakably with the autograph of its Divine Author. The mind of the creature could not have invented it, for the thoughts of a fallen being would never soar to such heights, conceive of such an ineffable Object as is here presented to our view, nor have imagined such an amazing act on His part as here predicated of Him. As a whole, it exhibits a threefold marvel and miracle.
FIRST, a marvel and miracle of Divine condescension, namely, that of the Highest and the lowest meeting together. Our estimation of the stupendous and amazing nature of this marvel, will be proportioned by our concept of the greatness and majesty of the Lord God. Alas, that in our day, the true nature of God is so little perceived, even by the majority of those who profess to be His people. So little does the modern pulpit set forth the perfections of Deity; yes, so wretchedly is He caricatured, that He has good reason to say of those in the churches, "You thought that I was altogether like you!" (Psalm 50:21). God is portrayed as feeble, fickle, compromising; unable to accomplish His purpose; swayed by the events of time; and indifferent to sin. it is not, too much to say, that the God of Scripture is "THE UNKNOWN GOD" (Acts 17:23) of modern Christendom!! The "god" of the "churches" possess scarcely any of the attributes of the living God - but is instead, a disgusting figment of their own perverted imagination and corrupt sentiments!
"Who has measured the waters in the hollow of his hand, or with the breadth of his hand marked off the heavens? Who has held the dust of the earth in a basket, or weighted the mountains on the scales and the hills in a balance? Who has understood the mind of the LORD, or instructed him as his counselor? Whom did the LORD consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge or showed him the path of understanding? Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust. Lebanon is not sufficient for altar fires, nor its animals enough for burnt offerings. Before Him all the nations are as nothing; they are regarded by Him as worthless and less than nothing. To whom, then, will you compare God" What image will you compare Him to?" (Isaiah 40:12-18).
Pause, my reader, carefully ponder those words; and then ask yourself, "Is there not a real and pressing need for me to revise, yes, radically alter my concept of this mighty and majestic Being?" This is what the LORD says - Israel's King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from Me there is NO God" (Isaiah 44:6).
The God of Scripture is "the blessed and only Ruler, the King of kings and the Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To Him be honor and might forever! Amen." (1 Tim. 6:15-16). If that were more clearly grasped by our minds, and if it more powerfully influenced our hearts - we would stand in awe of such a One, and in astonishment, exclaim with one of old, "But will God indeed dwell on the earth?" (1 Kings 8:27). Such was the wondering exclamation of Solomon upon the completion of the temple - probably the most remarkable and imposing building ever erected by man on this earth - the placing of all its sacred vessels in their proper places, and the dedication of the whole. For Jehovah to take up His abode therein, seemed to him a thing incredible, impossible. Considering His immensity, he went on to say, "Behold, the heaven and heaven of heavens cannot contain you; how much less this house that I have built?" (1 Kings 8:27).
The One whom the heavens are incapable of containing cannot be circumscribed in place nor held by space, being infinite and omnipresent. The Heaven is His throne and the earth is His "footstool" - shall then occupy that for His seat! Can such an One take up His abode in a human heart? Surely such a thing is far beyond the widest stretch of imagination. What! That He "who humbles himself - to so much as behold the things that are in heaven" (Psalm 113:6) should deign to tabernacle in a worm of the earth is utterly beyond comprehension! That He who is infinite should make His home in one that is finite - had never been thought of by mortal mind. That He who "inhabits eternity" (Isaiah 57:15) should indwell a creature of time, what is it but indeed a marvel and miracle of condescension - one which should bow us before Him in overwhelming wonderment and worship.
~A. W. Pink~
(continued with # 2)
"For this is what the high and lofty One says - He who lives forever, whose name is holy: I live in a high and holy place - but also with Him who is of a contrite and humble spirit" (Isaiah 57:15).
It will at once be obvious to a spiritual mind that no human pen, however gifted, could begin to do justice to such a verse as this; rather he is likely to detract from its sublimity and depreciate its grandeur in the estimation of the reader. It is one of those outstanding declarations of Holy Writ which is stamped so unmistakably with the autograph of its Divine Author. The mind of the creature could not have invented it, for the thoughts of a fallen being would never soar to such heights, conceive of such an ineffable Object as is here presented to our view, nor have imagined such an amazing act on His part as here predicated of Him. As a whole, it exhibits a threefold marvel and miracle.
FIRST, a marvel and miracle of Divine condescension, namely, that of the Highest and the lowest meeting together. Our estimation of the stupendous and amazing nature of this marvel, will be proportioned by our concept of the greatness and majesty of the Lord God. Alas, that in our day, the true nature of God is so little perceived, even by the majority of those who profess to be His people. So little does the modern pulpit set forth the perfections of Deity; yes, so wretchedly is He caricatured, that He has good reason to say of those in the churches, "You thought that I was altogether like you!" (Psalm 50:21). God is portrayed as feeble, fickle, compromising; unable to accomplish His purpose; swayed by the events of time; and indifferent to sin. it is not, too much to say, that the God of Scripture is "THE UNKNOWN GOD" (Acts 17:23) of modern Christendom!! The "god" of the "churches" possess scarcely any of the attributes of the living God - but is instead, a disgusting figment of their own perverted imagination and corrupt sentiments!
"Who has measured the waters in the hollow of his hand, or with the breadth of his hand marked off the heavens? Who has held the dust of the earth in a basket, or weighted the mountains on the scales and the hills in a balance? Who has understood the mind of the LORD, or instructed him as his counselor? Whom did the LORD consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge or showed him the path of understanding? Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust. Lebanon is not sufficient for altar fires, nor its animals enough for burnt offerings. Before Him all the nations are as nothing; they are regarded by Him as worthless and less than nothing. To whom, then, will you compare God" What image will you compare Him to?" (Isaiah 40:12-18).
Pause, my reader, carefully ponder those words; and then ask yourself, "Is there not a real and pressing need for me to revise, yes, radically alter my concept of this mighty and majestic Being?" This is what the LORD says - Israel's King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from Me there is NO God" (Isaiah 44:6).
The God of Scripture is "the blessed and only Ruler, the King of kings and the Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To Him be honor and might forever! Amen." (1 Tim. 6:15-16). If that were more clearly grasped by our minds, and if it more powerfully influenced our hearts - we would stand in awe of such a One, and in astonishment, exclaim with one of old, "But will God indeed dwell on the earth?" (1 Kings 8:27). Such was the wondering exclamation of Solomon upon the completion of the temple - probably the most remarkable and imposing building ever erected by man on this earth - the placing of all its sacred vessels in their proper places, and the dedication of the whole. For Jehovah to take up His abode therein, seemed to him a thing incredible, impossible. Considering His immensity, he went on to say, "Behold, the heaven and heaven of heavens cannot contain you; how much less this house that I have built?" (1 Kings 8:27).
The One whom the heavens are incapable of containing cannot be circumscribed in place nor held by space, being infinite and omnipresent. The Heaven is His throne and the earth is His "footstool" - shall then occupy that for His seat! Can such an One take up His abode in a human heart? Surely such a thing is far beyond the widest stretch of imagination. What! That He "who humbles himself - to so much as behold the things that are in heaven" (Psalm 113:6) should deign to tabernacle in a worm of the earth is utterly beyond comprehension! That He who is infinite should make His home in one that is finite - had never been thought of by mortal mind. That He who "inhabits eternity" (Isaiah 57:15) should indwell a creature of time, what is it but indeed a marvel and miracle of condescension - one which should bow us before Him in overwhelming wonderment and worship.
~A. W. Pink~
(continued with # 2)
Grace Preparing for Glory # 3
Grace Preparing for Glory # 3
Only by faith can we really apprehend God, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (Heb. 3:12).
Forty years ago we often heard the expression, so and so is a "a God-fearing man" - the fact we rarely hear this now is a bad sign. Now there are two kinds of fear - a servile fear and a filial fear - a dread of God and an awe of God. The first kind was seen in Adam when he was afraid of the Lord and hid himself. The second kind was exemplified by Joseph when tempted by the wife of Potipher - reverential fear restrained him. Only Divine grace can "teach" us this.
While love constrains unto obedience, "If you love Me, keep My commandments" (John 14:15). It is only love's obedience which is acceptable unto God - the heart melted by His goodness, now desiring to please Him.
"Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Now this must not be divorced from its context, for there we are shown the necessary prerequisite, Grace preparing for Glory.
The passage as a whole is made up of three parts -
1. In the past, the grace of God brought salvation to the believer;
2. in the present, Divine grace is teaching him, both negatively and positively, how to live acceptably unto God;
3. in the future, the work of Divine grace will be perfected in the believer, at the return of Christ.
Verse 13, then, is the necessary sequel to what has been before us in verses 11, 12. My head may be filled with Prophecy, I may be an ardent Pre-millenarian, I may think and say that I am "looking for that blessed Hope," but, unless Divine grace is teaching me to deny "ungodliness and worldly lusts" and to "live soberly, righteously, and godly, in this present world," then I am deceiving myself. Make no mistake upon that point. To be truly "Looking for that blessed Hope" is a spiritual attitude - it is the longing of those whose hearts are right with God. Thus, our text may be summed up in three words - grace, godliness, glory.
Now our "Hope" is something more than a future event concerning the details of which there may be room for considerable difference of opinion. Our Hope is something more than the next item on God's prophetic program. It is something more than a place in which we are going to spend eternity. The Christian's hope is a PERSON. Have you noticed how prominently and emphatically that fact is presented in the Scriptures? "I will come again, and receive you unto Myself" (John 14:3); "This same Jesus, who is taken up from you into heaven, shall come in like manner" (Acts 1:11); "We look for the Saviour" (Phil. 3:20); not the great tribulation draws near, not the millennium draws near, nor even the rapture draws near - but the coming of the Lord. It is with His own blessed Person - that our poor hearts need to be occupied.
That "blessed Hope" then, which the Christian is looking for is not an event - but a Person - Christ Himself.
To me "that blessed Hope" is summed up in three things:
First, that Christ is coming to receive me unto Himself.
Second, that Christ will then make me like Himself - for nothing less than that will satisfy Him or the renewed heart.
Third, that Christ is going to have me forever with Himself - an eternity of bliss spent in His own immediate presence. "Looking for that blessed Hope," for Christ Himself, is an attitude of heart.
The Christian "looks" with the eyes of faith, and faith always rests alone upon God and His Word. The Christian "looks" with the eyes of hope, joyously anticipating perfect fellowship with its beloved. The Christian "looks" with the eyes of love, for nothing but His personal presence can satisfy him. It is an attitude of anticipation, and expectation.
A final word upon Christ's title here, "The glorious appearing of the great God and our Saviour Jesus Christ," or as it is more correctly rendered, "And appearing of the glory, the great God and Saviour, of our Lord Jesus Christ." Three things suggested to us by Christ's being here called "the great God."
First, it points a contrast from His first advent, when He appeared in humiliation and lowliness and the "Servant." Second, it shows us He is called "God" not by way of courtesy - but by right of His Divine nature. Third, it evidences the fact that the Saviour is in no way inferior to the Father - but His co-equal, "the great God."
~A. W. Pink~
(The End)
Only by faith can we really apprehend God, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (Heb. 3:12).
Forty years ago we often heard the expression, so and so is a "a God-fearing man" - the fact we rarely hear this now is a bad sign. Now there are two kinds of fear - a servile fear and a filial fear - a dread of God and an awe of God. The first kind was seen in Adam when he was afraid of the Lord and hid himself. The second kind was exemplified by Joseph when tempted by the wife of Potipher - reverential fear restrained him. Only Divine grace can "teach" us this.
While love constrains unto obedience, "If you love Me, keep My commandments" (John 14:15). It is only love's obedience which is acceptable unto God - the heart melted by His goodness, now desiring to please Him.
"Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Now this must not be divorced from its context, for there we are shown the necessary prerequisite, Grace preparing for Glory.
The passage as a whole is made up of three parts -
1. In the past, the grace of God brought salvation to the believer;
2. in the present, Divine grace is teaching him, both negatively and positively, how to live acceptably unto God;
3. in the future, the work of Divine grace will be perfected in the believer, at the return of Christ.
Verse 13, then, is the necessary sequel to what has been before us in verses 11, 12. My head may be filled with Prophecy, I may be an ardent Pre-millenarian, I may think and say that I am "looking for that blessed Hope," but, unless Divine grace is teaching me to deny "ungodliness and worldly lusts" and to "live soberly, righteously, and godly, in this present world," then I am deceiving myself. Make no mistake upon that point. To be truly "Looking for that blessed Hope" is a spiritual attitude - it is the longing of those whose hearts are right with God. Thus, our text may be summed up in three words - grace, godliness, glory.
Now our "Hope" is something more than a future event concerning the details of which there may be room for considerable difference of opinion. Our Hope is something more than the next item on God's prophetic program. It is something more than a place in which we are going to spend eternity. The Christian's hope is a PERSON. Have you noticed how prominently and emphatically that fact is presented in the Scriptures? "I will come again, and receive you unto Myself" (John 14:3); "This same Jesus, who is taken up from you into heaven, shall come in like manner" (Acts 1:11); "We look for the Saviour" (Phil. 3:20); not the great tribulation draws near, not the millennium draws near, nor even the rapture draws near - but the coming of the Lord. It is with His own blessed Person - that our poor hearts need to be occupied.
That "blessed Hope" then, which the Christian is looking for is not an event - but a Person - Christ Himself.
To me "that blessed Hope" is summed up in three things:
First, that Christ is coming to receive me unto Himself.
Second, that Christ will then make me like Himself - for nothing less than that will satisfy Him or the renewed heart.
Third, that Christ is going to have me forever with Himself - an eternity of bliss spent in His own immediate presence. "Looking for that blessed Hope," for Christ Himself, is an attitude of heart.
The Christian "looks" with the eyes of faith, and faith always rests alone upon God and His Word. The Christian "looks" with the eyes of hope, joyously anticipating perfect fellowship with its beloved. The Christian "looks" with the eyes of love, for nothing but His personal presence can satisfy him. It is an attitude of anticipation, and expectation.
A final word upon Christ's title here, "The glorious appearing of the great God and our Saviour Jesus Christ," or as it is more correctly rendered, "And appearing of the glory, the great God and Saviour, of our Lord Jesus Christ." Three things suggested to us by Christ's being here called "the great God."
First, it points a contrast from His first advent, when He appeared in humiliation and lowliness and the "Servant." Second, it shows us He is called "God" not by way of courtesy - but by right of His Divine nature. Third, it evidences the fact that the Saviour is in no way inferior to the Father - but His co-equal, "the great God."
~A. W. Pink~
(The End)
Saturday, July 6, 2019
Grace Preparing for Glory # 2
Grace Preparing for Glory # 2
Grace teaches NEGATIVELY - it teaches us to renounce evil. Dagon must first be cast down - before the Ark of God can be set up. The leaven must be excluded from our houses - before the Lamb can be fed upon. The old man has to be put off - if the new man is to be put on. Grace teaches a Christian to mortify his members which are upon the earth, "to deny ungodliness and worldly lusts." Grace teaches the believer to resist these evils - by preventing the flesh from ruling over him, and that, by refusing to allow sin to dominate his heart.
"Ungodliness" is failing to give God His due place in our hearts and lives. It is disregarding His precepts and commands. It is having preference for the creature, loving pleasure more than holiness; being unconcerned whether my conduct pleases or displeases the Lord. There are many forms of "ungodliness" besides that of open infidelity and the grosser crimes of wickedness.
We are guilty of "ungodliness" when we are prayerless. We are guilty of "ungodliness" when we look to and lean upon the creature; or when we fail to see God's hand in providence - ascribing our blessings to "luck" or "chance." We are guilty of "ungodliness" when we grumble at the weather!
"And worldly lusts" - these are those affections and appetites which dominate and regulate the man of the world. It is the heart craving worldly objects, pleasures, honors, riches. It is an undue absorption with those things which serve only a temporary purpose and use. "Worldly lusts" cause the things of Heaven to be crowded out by the interests and concerns of earth. This may be done by things which are quite lawful in themselves - but through an immoderate use they gain possession of the heart. "Worldly lusts" are "the lust of the flesh, and the lust of the eyes, and the pride of life" (1 John 2:16.)
Now Divine grace is teaching the Christian to "deny ungodliness and worldly lusts." It does this by putting upon him "the fear of the Lord," so that he departs from evil. It does this by occupying the heart with a superior Object - when Christ was revealed to the heart of the Samaritan woman - she "left her waterpot" (John 4:28). It does this by supplying powerful motives and incentives to personal holiness. It does this by the indwelling Spirit resisting the flesh (Gal. 5:17). It does this by causing us to subordinate the interests of the body unto the higher interests of the soul.
Grace teaches POSITIVELY. It is not sufficient that we "deny ungodliness and worldly lusts," we must also "live soberly, righteously, and godly, in this present world."
"Soberly" comes first because we cannot live righteously or godly without it - he who takes to himself more than i due or fit, will not give men or God their portion. Unfortunately the word "sober" is now generally restricted to the opposite of inebriation - but the Christian is to be sober in ALL things. Sobriety is the moderation of our affections in the pursuit and use of earthly things. We are to be temperate in eating, sleeping, recreation, dress.
We need to be sober-minded, and not extremists. Only Divine grace can effectually teach sobriety, and if I am growing in grace, then I am becoming more sober. Grace does not remove natural inclinations and affections - but it governs them - it bridles their excess.
The first thing, then, that grace teaches us positively is self-control. "He who is slow to anger is better than the mighty; and he who rules his spirit than he who takes a city" (Proverbs 16:32).
"Righteously." This concerns our dealings with our fellow men. It is giving to each his due, dealing honorably with all; injuring none, seeking the good of all. To live "righteously" is doing unto others - as we would have them do unto us; it is being truthful, courteous, considerate, kind, helpful. "Do good unto all men, especially unto those who are of the household of faith" (Gal. 6:10), must be our constant aim. This is the second half of the Law's requirement, that we should "love our neighbor as ourselves." Only Divine grace can effectually "teach" us this. Nothing but Divine grace can counteract our innate selfishness.
"Godly." This is the attitude of our hearts towards God, ever seeking His glory. Godliness is made up of three ingredients, or more accurately, it issues from three springs - faith, fear, love.
~A. W. Pink~
(continued with # 3)
Grace teaches NEGATIVELY - it teaches us to renounce evil. Dagon must first be cast down - before the Ark of God can be set up. The leaven must be excluded from our houses - before the Lamb can be fed upon. The old man has to be put off - if the new man is to be put on. Grace teaches a Christian to mortify his members which are upon the earth, "to deny ungodliness and worldly lusts." Grace teaches the believer to resist these evils - by preventing the flesh from ruling over him, and that, by refusing to allow sin to dominate his heart.
"Ungodliness" is failing to give God His due place in our hearts and lives. It is disregarding His precepts and commands. It is having preference for the creature, loving pleasure more than holiness; being unconcerned whether my conduct pleases or displeases the Lord. There are many forms of "ungodliness" besides that of open infidelity and the grosser crimes of wickedness.
We are guilty of "ungodliness" when we are prayerless. We are guilty of "ungodliness" when we look to and lean upon the creature; or when we fail to see God's hand in providence - ascribing our blessings to "luck" or "chance." We are guilty of "ungodliness" when we grumble at the weather!
"And worldly lusts" - these are those affections and appetites which dominate and regulate the man of the world. It is the heart craving worldly objects, pleasures, honors, riches. It is an undue absorption with those things which serve only a temporary purpose and use. "Worldly lusts" cause the things of Heaven to be crowded out by the interests and concerns of earth. This may be done by things which are quite lawful in themselves - but through an immoderate use they gain possession of the heart. "Worldly lusts" are "the lust of the flesh, and the lust of the eyes, and the pride of life" (1 John 2:16.)
Now Divine grace is teaching the Christian to "deny ungodliness and worldly lusts." It does this by putting upon him "the fear of the Lord," so that he departs from evil. It does this by occupying the heart with a superior Object - when Christ was revealed to the heart of the Samaritan woman - she "left her waterpot" (John 4:28). It does this by supplying powerful motives and incentives to personal holiness. It does this by the indwelling Spirit resisting the flesh (Gal. 5:17). It does this by causing us to subordinate the interests of the body unto the higher interests of the soul.
Grace teaches POSITIVELY. It is not sufficient that we "deny ungodliness and worldly lusts," we must also "live soberly, righteously, and godly, in this present world."
"Soberly" comes first because we cannot live righteously or godly without it - he who takes to himself more than i due or fit, will not give men or God their portion. Unfortunately the word "sober" is now generally restricted to the opposite of inebriation - but the Christian is to be sober in ALL things. Sobriety is the moderation of our affections in the pursuit and use of earthly things. We are to be temperate in eating, sleeping, recreation, dress.
We need to be sober-minded, and not extremists. Only Divine grace can effectually teach sobriety, and if I am growing in grace, then I am becoming more sober. Grace does not remove natural inclinations and affections - but it governs them - it bridles their excess.
The first thing, then, that grace teaches us positively is self-control. "He who is slow to anger is better than the mighty; and he who rules his spirit than he who takes a city" (Proverbs 16:32).
"Righteously." This concerns our dealings with our fellow men. It is giving to each his due, dealing honorably with all; injuring none, seeking the good of all. To live "righteously" is doing unto others - as we would have them do unto us; it is being truthful, courteous, considerate, kind, helpful. "Do good unto all men, especially unto those who are of the household of faith" (Gal. 6:10), must be our constant aim. This is the second half of the Law's requirement, that we should "love our neighbor as ourselves." Only Divine grace can effectually "teach" us this. Nothing but Divine grace can counteract our innate selfishness.
"Godly." This is the attitude of our hearts towards God, ever seeking His glory. Godliness is made up of three ingredients, or more accurately, it issues from three springs - faith, fear, love.
~A. W. Pink~
(continued with # 3)
Grace Preparing for Glory # 1
Grace Preparing for Glory # 1
"For the grace of God that brings salvation has appeared to all men. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." (Titus 2:11-13).
The opening "For" looks back to verse 10. In the immediate context the Apostle had exhorted servants to walk amiably and faithfully, so that they "adorned the doctrine of God our Saviour in all things." It is deeply important that we should be sound in doctrine, for error acts upon the soul the same poison does upon the body. Yes, it is very necessary that we be sound in the Faith, for it is dishonoring to God and injurious to ourselves to believe the devil's lies, for that is what false doctrine is. Then let us not despise doctrinal preaching, for "All Scripture is given by inspiration of God, and is profitable for doctrine" (2 Tim. 3:16).
But there is something which is equally important as being sound in doctrine, namely, that we adorn it by our conduct. The sounder I am in doctrine, the more loudly I advertise my orthodox views, the more do I bring that doctrine into reproach - if my life is worldly, and my walk carnal. How earnestly we need to pray for Divine enablement that we may "adorn the doctrine in all things." We need the doctrine of Scripture written upon our hearts, molding our character, regulating our ways, influencing our conduct. We "adorn" the doctrine when we "walk in newness of life," when we live each hour as those who must appear before the final judgment. And we are to "adorn the doctrine in ALL things" - in every sphere we occupy, every relation we sustain, every circle which God's providence brings us into.
The Apostle now enforces what he said in Titus 2:10 by reminding us that "the grace of God that brings salvation has appeared to all men." This is in blessed contrast from the Law, which brings nothing but "condemnation." But the grace of God brings salvation, and that in a twofold way - by what Christ has done for His people, and by what He works in them. "He shall save His people, and by what He works IN them. "He shall save His people from their sins" (Matt. 1:21) - save from the guilt and penalty of sin, and from the love or power of sin. This grace of God "has appeared" - it has broken forth like the light of the morning after a dark night. It has "appeared" both objectively and subjectively - in the Gospel and in our hearts, "when it pleased God...to reveal His Son in me" (Gal. 1:15, 16); "God, who commanded the light to shine out of darkness, has shined in our hearts" (2 Cor. 4:6).
The grace of God - His loving-kindness, His goodwill, His free favor - hath appeared "to all men." That expression is used in Scripture in two different senses - sometimes it means all without exception, as in "all have sinned and come short of the glory of God." In other passages it signifies all without distinction, as it does here - to the bondsmen, as well as the free; to the servant as the master, to the Gentiles as well as to the Jews; to all kinds and conditions of men. But how may I know that the grace of God which brings salvation has appeared to me? A vitally important question is that, one which none who really values the eternal interest of his or her soul, will treat lightly or take for granted. There are many who profess to be "saved" but they give NO evidence of it in their lives. Now here is the inspired answer.
"Teaching us that, denying ungodliness and worldly lusts." Divine grace teaches its favored recipients subjectively as well as objectively, effectually as well as theoretically.
Grace in the heart prevents us from abusing grace in the head - it delivers us from making grace the lackey of sin. Where the grace of God brings salvation to the soul, it works effectually. And what is it that grace teaches? Practical holiness. Grace does not eradicate ungodliness and worldly lusts - but it causes us to deny them. And what but "Divine grace" can? Philosophy cannot, nor ethics, nor any form of human education or culture.
But grace does, by the impulsive power of gratitude, by love's desire to please the Saviour, by instilling a determination to "walk worthy of the vocation wherewith we are called" (Eph. 4:1).
Alas, many who are glad to hear of the grace which brings salvation, become restless when the preacher presses the truth that God's grace teaches us to DENY. That is a very unpalatable word in this age of self-pleasing and self-indulgence; but turn to Matthew 16:24, "Then said Jesus unto His disciples, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me." And again, "Whoever does not bear his cross, and come after Me, cannot be My disciple" (Luke 14:27) - that is the unceasing demand of Christ, and nothing but Divine grace working within - can enable any one to meet it!
~A. W. Pink~
(continued with # 2)
"For the grace of God that brings salvation has appeared to all men. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." (Titus 2:11-13).
The opening "For" looks back to verse 10. In the immediate context the Apostle had exhorted servants to walk amiably and faithfully, so that they "adorned the doctrine of God our Saviour in all things." It is deeply important that we should be sound in doctrine, for error acts upon the soul the same poison does upon the body. Yes, it is very necessary that we be sound in the Faith, for it is dishonoring to God and injurious to ourselves to believe the devil's lies, for that is what false doctrine is. Then let us not despise doctrinal preaching, for "All Scripture is given by inspiration of God, and is profitable for doctrine" (2 Tim. 3:16).
But there is something which is equally important as being sound in doctrine, namely, that we adorn it by our conduct. The sounder I am in doctrine, the more loudly I advertise my orthodox views, the more do I bring that doctrine into reproach - if my life is worldly, and my walk carnal. How earnestly we need to pray for Divine enablement that we may "adorn the doctrine in all things." We need the doctrine of Scripture written upon our hearts, molding our character, regulating our ways, influencing our conduct. We "adorn" the doctrine when we "walk in newness of life," when we live each hour as those who must appear before the final judgment. And we are to "adorn the doctrine in ALL things" - in every sphere we occupy, every relation we sustain, every circle which God's providence brings us into.
The Apostle now enforces what he said in Titus 2:10 by reminding us that "the grace of God that brings salvation has appeared to all men." This is in blessed contrast from the Law, which brings nothing but "condemnation." But the grace of God brings salvation, and that in a twofold way - by what Christ has done for His people, and by what He works in them. "He shall save His people, and by what He works IN them. "He shall save His people from their sins" (Matt. 1:21) - save from the guilt and penalty of sin, and from the love or power of sin. This grace of God "has appeared" - it has broken forth like the light of the morning after a dark night. It has "appeared" both objectively and subjectively - in the Gospel and in our hearts, "when it pleased God...to reveal His Son in me" (Gal. 1:15, 16); "God, who commanded the light to shine out of darkness, has shined in our hearts" (2 Cor. 4:6).
The grace of God - His loving-kindness, His goodwill, His free favor - hath appeared "to all men." That expression is used in Scripture in two different senses - sometimes it means all without exception, as in "all have sinned and come short of the glory of God." In other passages it signifies all without distinction, as it does here - to the bondsmen, as well as the free; to the servant as the master, to the Gentiles as well as to the Jews; to all kinds and conditions of men. But how may I know that the grace of God which brings salvation has appeared to me? A vitally important question is that, one which none who really values the eternal interest of his or her soul, will treat lightly or take for granted. There are many who profess to be "saved" but they give NO evidence of it in their lives. Now here is the inspired answer.
"Teaching us that, denying ungodliness and worldly lusts." Divine grace teaches its favored recipients subjectively as well as objectively, effectually as well as theoretically.
Grace in the heart prevents us from abusing grace in the head - it delivers us from making grace the lackey of sin. Where the grace of God brings salvation to the soul, it works effectually. And what is it that grace teaches? Practical holiness. Grace does not eradicate ungodliness and worldly lusts - but it causes us to deny them. And what but "Divine grace" can? Philosophy cannot, nor ethics, nor any form of human education or culture.
But grace does, by the impulsive power of gratitude, by love's desire to please the Saviour, by instilling a determination to "walk worthy of the vocation wherewith we are called" (Eph. 4:1).
Alas, many who are glad to hear of the grace which brings salvation, become restless when the preacher presses the truth that God's grace teaches us to DENY. That is a very unpalatable word in this age of self-pleasing and self-indulgence; but turn to Matthew 16:24, "Then said Jesus unto His disciples, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me." And again, "Whoever does not bear his cross, and come after Me, cannot be My disciple" (Luke 14:27) - that is the unceasing demand of Christ, and nothing but Divine grace working within - can enable any one to meet it!
~A. W. Pink~
(continued with # 2)
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