Love Reproving # 3

 Love Reproving # 3

"This is how we know that we love the children of God: by loving God and carrying out His commands." (1 John 5:2). Go back to the previous verse for the connection, "Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well." We love the brethren, because they have been made "partakers of the Divine nature" - it is that, and nothing pertaining to the old creation, which is the uniting bond. How that lifts us entirely out of the realm of nature, into the spiritual sphere! It is love for God - which produces love for those who bear His image. And what is the touch-stone of my love to God? Not rapturous feelings, nor beautiful words of devotion., nor heartily singing His praises  - but by keeping His commandments - John 14:15, 21, 24; 15:10. The strength of my love for God is to be gauged by the measure of my obedience to His Word. The same principle holds good in my relations with the brethren - love to them will be manifested by efforts to encourage them in the path of obedience - and that necessarily involves rebuking them for disobedience.

To come more immediately to the opening questions. "Is it possible to be too critical of Christians? nowadays?" Why the qualifying "nowadays"? Has God lowered His standard to meet these evil times? Is it permissible or expedient for me to compromise because the present generation is so lax and carnal? Do not the days in which our lot is cast, call for a clearer drawing of the line between the Church and the world? If so, should not this help to determine my conduct toward the individual?

We are mindful that large numbers hold the view that God requires less from people in degenerate times - but we know of nothing in His Word which supports them! Rather are such days the very time when the Christian most needs to show his colors, when shallowness and hollowness marks the religious profession all around, there is greater urgency for us to make manifest the reality that we are "strangers and pilgrims" in this scene. The Scriptures are just as much the Rule - and the sole rule for us to walk by - as they were for our more godly forebears. In the Day to come, we shall be judged by them as truly as they will be. If is never right to do wrong - nor to condone wrong.

John, the apostle of love, began his third epistle with these words, "The elder unto the well-beloved Gaius, whom I love in the Truth." What a needed word is this for today, when so much that passes for love, even in avowedly Christian circles, is nothing but a sickly sentimentality at the expense of the Truth. One of the outstanding cries in the religious world, is to this effect - "though we have differed in our beliefs and practices, let us now sink our differences and come together in love." When I was the pastor of a church in Sidney, I was regarded as a narrow-minded bigot, because on what Rome calls "good Friday" I refused to take part in an "ecumenical Communion service," where Fundamentalists, Liberals, Unitarians, and Evolutionists were invited to gather together, and thereby express "brotherly love" for one another. What a travesty and mockery! The wisdom which is from above is "first pure, then peaceable." (James 3:17). The more I am walking in the Truth and the more my brother is doing the same - the more cause have we to love one another.

It may be helpful to answer the opening question by changing the form of it - Is it possible to be too critical of myself? May I permit myself a certain amount of indulgence, exclude some part of my life from the control of God, be less strict about some matter than others? In the light of such verses as "Catch the foxes, the little foxes, that spoil the vines"; "Grow up into Him in all things, who is the Head, even Christ," "whatever you do, do all to the glory of God" - is there any difficulty in answering that question! If not, am I justified in countenancing a lower standard for others than I seek to apply to myself? Am I not required to love my neighbor as myself? And am I doing so - if I gloss over something in him which I know to be against his or her spiritual interests and can only work ill for him? If it is my plain duty to warn him against physical evils - then on what ground am I justified in being silent when I see spiritual danger menacing him?

~A. W. Pink~

(continued with # 4)

Love Reproving # 2

 Love Reproving # 2

This is one of the inevitable effects of the lopsided preaching of the pulpit, where the love and grace of God wee 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!

"Beloved, let us love one another, for love is of God - and everyone who loves is born of God and knows God" (1 John 4:7). Christian love is not a thing of nature - but is entirely supernatural. It is not a part of our "personality" or anything which issues from our "disposition," but is a Divine communication received at the new birth. It is neither a sentiment nor an emotion - but a holy principle which is spiritual in its origin, its nature, its characteristics, and its manifestations.

But alas, many of God's own children are today so ill-taught, so ignorant, and so carnal - that they are unable to recognize true Christian love when they see it in exercise. Their thinking is so much colored by the world, they are so much corrupted by mingling with hollow professors - that they mistake pleasant personality and cordiality - for spiritual love. They forget that some who make no profession at all, are naturally congenial, kind, warm-hearted, courteous, and sympathetic. Christian love is neither the milk of human kindness - nor creature congeniality. Much that passes for Christian love - is merely the amiability and affability of the flesh!

How are we to know when we truly "love one another"? When we feel our hearts drawn out to them because of their affableness, their charming demeanor, their "sweet" ways? NO! for appearances are deceptive. A winsome smile, a hearty hand-shake, a kiss - is no sign of the new nature - as Judas' kissing of Christ demonstrated. Nor does a polite demeanor or honeyed-mouth expressions prove anything to the point - rather does the Christian need to be doubly on his guard in the company of those who flatter him - ponder Proverbs 10:19; 26:28; Psalm 12:3).

Then how are we to know when we "love one another" - and when they love us? When we truly seek their highest good - when we aim at their spiritual well-being. The one who evidences the most spiritual love for me - is he who is ever seeking to promote my eternal interests - by wise counsels, by beneficial warnings, by timely rebukes, by godly encouragements.

And if I am spiritual - I shall love others for their piety, heavenly-mindedness, and faithfulness.

"Open rebuke is better than secret love. Faithful are the wounds of a friend - but the kisses of an enemy are deceitful" (Proverbs 27:25, 26). Ah, my reader, as little as you may like it - the one who "wounds" you the most - may be the best friend you have, and who has the most spiritual love for you. But the one who winks at your faults, is silent about your sins, and refuses to rebuke you for what is dishonoring to God - is your enemy and hates you!

Alas, what a low plane even the people of God are now living upon. Many of them are so easily ruffled - that with the least criticism of them - they are "hurt," and offended; which shows they have more self-love than the love of God in them. O for grace to say with the Psalmist, "Let the godly strike me! It will be a kindness! If they reprove me - it is soothing medicine. Don't let me refuse it" (141:5). "Rebuke a wise man - and he will love you" (Proverbs 9:8), how few of the "wise" are now left!

~A. W. Pink~

(continued with # 3)

Love Reproving # 1

 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 seem 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 but 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; 23:123, 14; 2915, 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 maudin sentimentality which shrank from 'hurting the feelings" of others - ousted all concern for the glory of Christ and the honor of His "house."

~A. W. Pink~

(continued with # 2)

The Wrath Of God # 3

 The Wrath Of God # 3

"If You, Lord, should mark iniquities, O Lord, who shall stand?" (Psalm 130:3). Well may each of us ask this question, for it is written, "the ungodly shall not stand in the judgment." (Psalm 1:5).

How sorely was Christ's soul exercised with thoughts of God's marking the iniquities of His people when they were upon Him! He was deeply troubled and distressed (Mark 14:33). His awful agony, His bloody sweat, His strong cries and supplications (Hebrews 5:7), His reiterated prayers, "If it is possible, let this cup pass from Me." His last dreadful cry, "My God, My God, why have You forsaken Me?" - all manifest what fearful apprehensions He had of what it was for God to "mark iniquities." Well may poor sinners cry out, "Lord, who shall stand" when the Son of God Himself so trembled beneath the weight of His wrath! If you, my reader, have not "fled for refuge" to Christ, the only Saviour, "how will you do in the swelling of the Jordan?" (Jeremiah 12:5). 

"When I consider how the goodness of God is abused by the greatest part of mankind, I cannot but be of his mind who said, "The greatest miracle in the world is God's patience and bounty to an ungrateful world." If a prince has an enemy surrounded in one of his towns, he does not send them in provisions, but lays close siege to the place, and does what he can to starve them. But the great God, who could wink all His enemies into destruction, bears with them, and is at daily cost to maintain them. Well may He command us to bless those who curse us, who Himself does good to the evil and unthankful. But think not, sinners, that you shall escape thus; God's mill goes slow, but grinds small. The more admirable His patience and bounty now is, the more dreadful and unsupportable will that fury be which arises out of His abused goodness. Nothing smoother than the sea - yet when stirred into a tempest, nothing rages more. Nothing so sweet as the patience and goodness of God, and nothing so terrible as His wrath when it takes fire!"

Then, "flee," my reader, flee to Christ! "Flee from the wrath to come" (Matthew 3:7) before it is too late. Do not, we earnestly beseech you, suppose that this message is intended for somebody else. It is to you! Do not be contented by thinking you have already fled to Christ. Make certain! Beg the Lord to search your heart and show you.

A Word to Preachers: Brethren, do we in our teaching ministry preach on this solemn subject as much as we ought? The Old Testament prophets frequently told their hearers that their wicked lives provoked the Holy One of Israel, and that they were treasuring up to themselves wrath against the day of wrath. And conditions in the world are no better now than they were then! Nothing is so calculated to arouse the careless and cause of carnal professors to search their hearts, as to enlarge upon the fact that "God is angry with the wicked every day" (Psalm 7:11). The forerunner of Christ warned his hearers to "flee from the wrath to come" (Matthew 3:7). The Saviour bade His hearers, "Fear Him, who after He has killed, has power to cast into hell; yes, I say unto you, Fear Him!" (Luke 12:5). The Apostle Paul said, "Knowing therefore the terror of the Lord, we persuade men" (2 Corinthians 5:11). Faithfulness demands that we speak as plainly about hell - as about Heaven.

~A. W. Pink~

(The End)

The Gifts Of God # 2

 The Gifts Of God # 2

4. The gift of SPIRITUAL UNDERSTANDING. "And we know that the Son of God has come, and has given us an understanding, that we may know Him that is true." (1 John 5:20). What is communicated to the saint when he is born again, is wholly spiritual and exactly suited for taking in the Scriptural knowledge of Christ. It is not an entirely new faculty which is then imparted, but rather the renewing of the original one. It consists of an internal illumination, a divine light that shines in our hearts, enabling us to discern the glory of God shining in the face of Jesus Christ. (2 Corinthians 4:6).

5. The gift of FAITH. The salvation of God does not actually become ours until we believe in, rest upon, and receive Christ as a personal Saviour. But as we cannot see without both sight and light, neither can we believe until life and faith are divinely communicated to us. Since salvation is by grace, it is superfluous to add that it is "not of yourselves." But because "faith" is our act, it was necessary - so that the excellency of it should not be arrogated by the creature, but ascribed unto God - to point out that faith is not of ourselves. God must give me faith before I believe.

6. The gift of REPENTANCE. While it is the bound duty of every sinner to repent (Acts 17:30) -for ought he not to cease from and abhor his rebellion against God? Yet he is so completely under the blinding power of sin that a miracle of grace is necessary before he will do so. A broken and a contrite spirit, are of God's providing. It is the Holy Spirit who illuminates the understanding to perceive the heinousness of sin, the heart to loath it, and the will to repudiate it.

Faith and repentance are the first evidence of spiritual life.

7. The gift of GRACE. "I thank my God always on your behalf, for the grace of God which is given to you by Jesus Christ" (1 Corinthians 1:4). Grace is used there in its widest sense, including all the benefits of Christ's merits and mediation, providential or spiritual, temporal or eternal. It includes regenerating, sanctifying, preserving grace, as well as every particular grace of the new nature - faith, hope and love. Therefore we have no cause to be proud or boastful. Whatever grace we have to resist the devil, patiently bear affliction, or overcome the world - is from Him. Whatever obedience we perform, or devotion we render Him, or sacrifice we make - is of His grace. Therefore must we confess, "But who am I, and who are my people, that we should be able to give as generously as this? For everything comes from You, and we have given You, only what comes from Your own hand." (1 Chronicles 29:14).

~A. W. Pink~

(The End)

The Wrath Of God # 2

 The Wrath Of God # 2

First, that our hearts may be duly impressed by God's detestation of sin. We are ever prone to regard sin lightly, to gloss over its hideousness, to make excuses for it. But the more we study and ponder God's abhorrence of sin and His frightful vengeance upon it, the more likely are we to realize its heinousness.

Secondly, to beget a true fear of God in our souls. "Let us have grace whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire" (Hebrews 12:28-29). We cannot serve him "acceptably" unless there is due "reverence" for His solemn Majesty and "godly fear" of His righteous anger; and these are best promoted by frequently calling to mind that "our God is a consuming fire."

Thirdly, to draw out our souls in fervent praise for our having been delivered from "the wrath to come." (1 Thess. 1:10).

Our readiness or our reluctance to meditate upon the wrath of God becomes a sure test of our hearts true attitude toward Him. If we do not truly rejoice in God, for what He is in Himself, and that because of all the perfections which are eternally resident in Him, then how does the love of God dwell in us?

Each of us needs to be most prayerfully on his guard against devising an image of God in our thoughts which is patterned after our own evil inclinations. Of old the Lord complained, "You thought that I was just like you" (Psalm 50:21). If we rejoice not at the remembrance of His holiness, if we rejoice not to know that in a soon coming Day, God will make a most glorious display of His wrath by taking vengeance upon all who now oppose Him - then it is proof positive that our hearts are not in subjection to Him, that we are yet in our sins, and that we are on the way to the everlasting burnings!

"Rejoice, O nations, over His people, for He will avenge the blood of His servants. He will take vengeance on His adversaries; He will purify His land and His people" (Deuteronomy 32:43). And again we read, "After this I heard what sounded like the roar of a great multitude in Heaven shouting: Hallehujah! Salvation and glory and power belong to our God, for true and just are His judgments. He has condemned the great prostitute who corrupted the earth by her adulteries. He has avenged on her the blood of His servants. And again they shouted: Halleluhjah! The smoke of her goes up forever and ever." (Revelation 19:1-3).

Great will be the rejoicing of the saints in that day when the Lord shall vindicate His majesty, exercise His solemn dominion, magnify His justice, and overthrow the proud rebels who have dared to defy Him!

~A. W. Pink~

(continued with # 3)

The Gifts Of God # 1

 The Gifts Of God # 1

A GIVING GOD! What a concept! To our regret, our familiarity with it often dulls our sense of wonderment at it. There is nothing that resembles such a concept in the religions of heathendom. Very much to the contrary; their deities are portrayed as monsters of cruelty and greed, always exacting painful sacrifices from deluded devotes. But the God of Scripture is portrayed as the Father of mercies, "who gives us richly all things to enjoy" (1 Timothy 6:17). It is true that He has His own rights - the rights of His holiness and proprietorship. Nor does He rescind them, but rather enforces them. But what we would contemplate here is something which transcends reason and had never entered our minds to conceive. The Divine Claimer is at once the Divine Meeter. He required satisfaction of His broken Law, and Himself supplied it. His just claims are met by His own grace. He who asks for sacrifices from us - made the supreme sacrifice for us! God is both the Demander and the Donor, the Requirer and the Provider.

1. The gift of His Son. Of old the language of prophecy announced: "For unto us a child is born, unto us a son is given" (Isaiah 9:6). Accordingly, the angels announced to the shepherds at the time of His advent: "Unto you is born this day... a Saviour" (Luke 2:11). That gift was the supreme exemplification of the divine benignity. "God showed how much He loved us by sending His only Son into the world so that we might have eternal life through Him. This is real love. It is not that we loved God, but that He loved us and sent His Son as a sacrifice to take away our sins" (1 John 4:9-10).

That was the guaranty of all other blessings. As the apostle argued from the great to the less, assuring us that Christ is at once the pledge and channel of every other mercy: "He who spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Romans 8:32). God did not withhold His choicest treasure, the darling of His bosom, but freely yielded Him up; and the love which did not spare Him, will not begrudge anything that is for the good of His people.

2. The gift of the SPIRIT. The Son is God's all-inclusive gift. As Manton said, "Christ comes not to us empty handed. His person and His benefits are not divided. He came to purchase all manner of blessings for us." The greatest of these is the Holy Spirit, who applies and communicates what the Lord Jesus obtained for His people. God pardoned and justified His elect in Old Testament times on the ground of the atonement, which His Son would make at the appointed time.  On the same basis He communicated to them the Spirit (Numbers 9:25); Nehemiah 9:20, otherwise none would have been regenerated, fitted for communion with God, or enabled to bring forth spiritual fruit.

But He then wrought more secretly, rather than "in demonstration and in power"; came as the dew, rather than was poured out copiously; was restricted to Israel, rather than communicated to Gentiles also. The Spirit in His fullness was God's ascension gift to Christ (Acts 2:33) and Christ's coronation gift to His church (John 16:7). The gift of the Spirit was purchased for His people by Christ (Galatians 3:13-14 and note carefully the second "that" in verse 14.) Every blessing we receive is through the merits and mediation of Christ.

3. The gift of ETERNAL LIFE. "For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord" (Romans 6:23). There is a double antithesis between those two things.

First, the justice of God will render unto the wicked what is due them for their sins; but His mercy bestows upon His people what they do not deserve.

Second, eternal death follows as a natural and inevitable consequence from what is in and done by its objects.

Not so eternal life, for it is bestowed without any consideration of something in or from its subjects. It is communicated and sustained gratuitously. Eternal life is a free bounty, not only unmerited but also unsolicited by us, for in every instance God has reason to say, "I am found by those who sought Me not" (Isaiah 65:1). The recipient is wholly passive in regeneration. He does not act, but is acted upon when he is brought from death to life. Eternal life - a spiritual life now, a life of glory hereafter - is sovereignly and freely bestowed by God. yet it is a blessing communicated by Him unto His elect because the Lord Jesus Christ paid the price of redemption. Yes, it is actually dispensed by Christ. "I give unto them (not merely offer) eternal life" (John 10:28).

~A. W. Pink~

(continued with # 2)

The Wrath Of God # 1

 The Wrath Of God # 1

It is sad indeed to find so many professing Christians who appear to regard the wrath of God as something for which they need to make an apology, or who at least wish there were no such thing. While some who would not go so far as to openly admit that they consider it a blemish on the divine character - yet they are far from regarding it with delight; they do not like to think about it, and they rarely hear it mentioned without a secret resentment rising up in their hearts against it. Even with those who are more sober in their judgment, not a few seem to imagine that there is a severity about the divine wrath that makes it harbor the delusion that God's wrath is not consistent with His goodness, and so seek to banish it from their thoughts.

Yes, many there are who turn away from a vision of God's wrath as though they were  called to look upon some blotch in the divine character or some blot upon the divine government. But what says the Scriptures? As we turn to them, we find that God has made no attempt to conceal the facts concerning His wrath. He is not ashamed to make it known that vengeance and fury belong unto Him. His own challenge is: "See now that I myself am He! There is no God besides Me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of My hand. I lift my hand to Heaven and declare: As surely as I live forever, when I sharpen My flashing sword and My hand grasps it in judgment, I will take vengeance on My adversaries and repay those who hate Me" (Deuteronomy 32:39-41).

A study of the concordance will show that there are more references in Scripture to the anger, fury, and wrath of God -than there are to His love and tenderness. Because God is holy, He hates all sin; and because He hates all sin, His anger burns against the sinner. "God is angry with the wicked every day" (Psalm 7:11).

The wrath of God is as much a divine perfection as is His faithfulness, power, or mercy. It must be so, for there is no blemish whatever, not the slightest defect in the character of God; yet there would be if "wrath" were absent from Him! Indifference to sin is a moral blemish, and he who does not hate it is a moral leper. How could He who is infinitely holy, disregard sin, and refuse to manifest His "severity" (Romans 11:22) toward it? How could He who delights only in that which is pure and lovely, not loathe and hate that which is impure and vile? The very nature of God makes hell as real a necessity, as imperatively and eternally requisite, as Heaven is. Not only is there no imperfection in God, but there is no perfection in Him that is less perfect than another.

The wrath of God is His eternal detestation of all unrighteousness. It is the displeasure and indignation of divine equity against evil. It is the holiness of God stirred into activity against sin. It is the moving cause of that just sentence which He passes upon evildoers. God is angry against sin because it is a rebelling against His authority - a wrong done to His inviolable sovereignty. Insurrectionists against God's government shall be made to know that God is the Lord They shall be made to feel how great that Majesty is which they despise, and how dreadful is that threatened wrath which they so little regarded.

Not that God's anger is a malignant and malicious retaliation, inflicting injury for the sake of it, or in return for injury received. No, though God will vindicate His dominion as the Governor of the universe, He will not be vindictive.

That divine wrath is one of the perfections of God, is not only evident from the considerations presented above, but is also clearly established by the express declarations of His own Word. "For the wrath of God is revealed from Heaven" (Romans 1:18).

Robert Haldane comments on this verse as follows: "It was revealed when the sentence of death was first pronounced, the earth cursed, and man driven out of the earthly paradise; and afterwardes by such examples of punishment as those of the Deluge, and the destruction of the Cities of the Plain by fire from Heaven; but especially by the reign of death throughout the world. It was proclaimed in the curse of the law on every transgression, and was intimated in the institution of sacrifice, and in all the services of the Mosaic dispensation. In the eighth chapter of this epistle, the Apostle calls the attention of believers to the fact that the whole creation has become subject to vanity, and groans and travails together in pain. The same creation which declares that there is a God, and publishes His glory - also proves that He is the Enemy of sin and the Avenger of the crimes of men. But above all, the wrath of God was revealed from Heaven when the Son of God came down to manifest the divine character, and when that wrath was displayed in His sufferings and death, in a manner more awful than by all the tokens God had before given of His displeasure against sin. Besides this, the future and eternal punishment of the wicked is now declared in terms more solemn and explicit than formerly. Under the new dispensation, there are two revelations given from Heaven - one of wrath, the other of grace."

~A. W. Pink~

(continued with # 2)

The Immutability Of God # 2

 The Immutability Of God # 2

"Change and decay in all around we see,

May He who changes not abide with thee."

God's purpose never alters. One of two things causes a man to change his mind and reverse his plans: lack of foresight to anticipate everything, or lack of power to execute them.

But as God is both omniscient and omnipotent there is never any need for Him to revise His decrees. No, "the plans of the Lord stand firm forever, the purposes of His heart through all generations" (Psalm 33:11). Therefore do we read of "His unchangeable purpose" (Hebrews 6:17).

Herein we may perceive the infinite distance which separates the highest creature from the Creator. Creaturehood and mutability are correlative terms. If the creature was not mutable by nature it would not be a creature; it would be God. By nature we tend toward nothingness, since we came from nothing. Nothing stops our annihilation but the will and sustaining power of God. None can sustain himself a single moment. We are entirely dependent on the Creator for every breath we draw. We gladly own with the Psalmist, You "hold our soul in life" (Psalm 66:9). The realization of this ought to make us lie down under a sense of our own nothingness in the presence of Him in Whom "we live, and move, and have our being" (Acts 17:28).

As fallen creatures we are not only mutable, but everything in us is opposed to God. As such we are "wandering stars" (Jude 13), out of our proper orbit. "The wicked are like the troubled sea, when it cannot rest" (Isaiah 57:20). Fallen man is inconstant. The words of Jacob concerning Reuben apply with full force to all of Adam's descendants: "unstable as water" (Genesis 49:4). Thus it is not only a mark of piety, but also the part of wisdom to heed that injunction, "cease from man" (Isaiah 2:22). No human being is to be depended on. "Do not put your trust in princes, in mortal men, who cannot save" (Psalm 146:3). If I disobey God, then I deserve to be deceived and disappointed by my fellows. People who like you today, may hate you tomorrow. The multitude who cried, "Hosanna to the Son of David!" speedily changed to "Away with Him! Crucify Him!"

Herein is solid comfort. Human nature cannot be relied upon; but God can! However unstable I may be, however fickle my friends may prove, God changes not. If He varied as we do; if He willed one thing today and another tomorrow; if He were controlled by caprice - who could confide in Him? But, all praise to His glorious name, He is ever the same. His purpose is fixed; His will is stable; His Word is sure.

Here then is a Rock on which we may fix our feet, while the mighty torrent is sweeping away everything around us. The permanence of God's character guarantees the fulfillment of His promises: "For the mountains shall depart, and the hills be removed; but My kindness shall not depart from you, neither shall the covenant of My peace be removed, says the Lord who has mercy on you" (Isaiah 54:10).

Herein is encouragement to prayer. "What comfort would it be to pray to a God that, like the chameleon, changed color every moment? Who would put up a petition to an earthly prince that was so mutable as to grant a petition one day, and deny it another?" 

Should someone ask, But what is the use of praying to One whose will is already fixed? We answer, Because He so requires it. What blessings has God promised without our seeking them?" "If we ask anything according to His will, He hears us" (1 John 5:14), and He has willed everything that is for His child's good. To ask anything contrary to His will is not prayer, but rank rebellion.

Herein is terror for the wicked. Those who defy Him, who break His laws, who have no concern for His glory, but who live their lives as though He existed not, must not suppose that, when at the last they shall cry to Him for mercy, He will alter His will, revoke His Word, and rescind His solemn threatenings. God will not deny Himself to gratify their lusts. God is holy, unchangingly so. Therefore God hates sin, eternally hates it. Hence the eternality of the punishment of all who die in their sins.

"The divine immutability, like the cloud which interposed between the Israelites and the Egyptian army, has a dark as well as a light side. It insures the execution of His threatenings, as well as the performance of His promises; and destroys the hope which the guilty fondly cherish, that He will be all lenity to His frail and erring creatures, and that they will be much more lightly dealt with than the declarations of His own Word would lead us to expect. We oppose to these deceitful and presumptuous speculations the solemn truth - that God is unchanging in veracity and purpose, in faithfulness and justice.

~A. W. Pink~

(The End)

The Immutability Of God # 1

 The Immutability Of God # 1

Immutability is one of the divine perfections which is not sufficiently pondered. It is one of the excellencies of the Creator which distinguishes Him from all His creatures. God is perpetually the same: subject to no change in His being, attributes, or determinations. Therefore God is compared to a "Rock" (Deut. 32:4) which remains immovable, when the entire ocean surrounding it is continually in a fluctuating state; even so, though all creatures are subject to change, God is immutable. Because God has no beginning and no ending, He can know no change. He is everlastingly "the Father of lights, with whom is no variableness, neither shadow of turning." (James 1:17).

First, God is immutable in His essence. His nature and being are infinite, and so He is subject to no mutations. There never was a time when He was not; there never will come a time when He shall cease to be. God has neither evolved, grown, no improved. All that He is today, He has ever been, and ever will be. "I am the Lord, I do not change." (Malachi 3:6) is His own unqualified affirmation. He cannot change for the better, for He is already perfect; and being perfect, He cannot change for the worse. Altogether unaffected by anything outside Himself, improvement or deterioration is impossible. He is perpetually the same. He only can say, "I AM THAT I AM!" (Exodus 3:14). He is altogether uninfluenced by the flight of time. There is no wrinkle upon the brow of eternity. Therefore His power can never diminish nor His glory ever fade!

Secondly, God is immutable in His attributes. Whatever the attributes of God were before the universe was called into existence, they ae precisely the same now, and will remain so forever. Necessarily so, for they are the very perfections, the essential qualities of His being. Semper diem (always the same) is written across everyone of them.

His power is unabated, His wisdom is undiminished, and His holiness is unsullied.

The attributes of God can no more change than Deity can cease to be.

His veracity is immutable, for His Word is "forever settled in Heaven" (Psalm 119:89).

His love is eternal: "I have loved you with an everlasting love" (Jeremiah 31:3) and "Having loved His own which were in the world, He loved them unto the end" (John 13:1).

His mercy never ceases not, for it is everlasting" (Psalm 100:5).

Thirdly, God is immutable in His counsel. His will never varies. Perhaps some are ready to object that we ought to read the following: "And it repented the Lord that He had made man" (Genesis 6:6). Our first reply is, Then do the Scriptures contradict themselves? NO, that cannot be! Numbers 23:19 is plain enough: "God is not a man, that He should lie, neither the son of man, that He should repent."

So also in 1 Samuel 15:29, "The Strength of Israel will not lie nor repent, for He is not a man, that He should repent."

The explanation is very simple. When speaking of Himself, God frequently accommodates His language to our limited capacities. He describes Himself as clothed with bodily members, as eyes, ears, hands, etc. He speaks of Himself as "waking", as "rising up early"; yet He neither slumbers nor sleeps. When He institutes a change in His dealings with men, He describes His course of conduct as "repenting."

Yes, God is immutable in His counsel. "The gifts and calling of God are irrevocable (Romans 11:29). It must be so, for "He is of one mind, and who can turn Him? What His soul desires, even that He does" (Job 23:13).

~A. W. Pink~

(continued with # 2)

Oil In The Vessel # 3

 Oil In The Vessel # 3

Some of our readers may be total strangers to all such distressing experiences, and wonder why any real Christian should call into question the exact character of his or her illumination, troubling themselves not at all whether their enlightenment is natural or supernatural. Poor souls, it is greatly to be feared that a crude awakening is awaiting them from their satan-induced sleep. But what shall we say to those who are awake and deeply concerned about their eternal interests? How are such to determine the matter? We answer, test the point.

Was thee not a time when you "saw no beauty in Christ that you should desire Him?" Is it so with you now? Or has He become in your eyes, the "altogether lovely" One? You may be afraid to call Him yours, yet if your heart truly yearns for Him, then you must have been spiritually enlightened, the "oil" is in your vessel!

Second, oil softens. Oil was much used by the ancients for medicinal purposes, and we moderns might well take a leaf out of their books. It will melt caked wax in the ear; it will make tender a calloused bunion. It is very useful for tumors - repeated applications softening, then causing to burst, and then healing. Thus it is in the operation of the Holy Spirit. He finds the elect hard and obdurate by nature, and swollen with pride and self-conceit; but Divine grace softens them, melting their flinty hearts, bursting the tumors of self-righteousness, and imparting a contrite spirit. "A new heart also will I give you, and a new spirit will I put within you - and I will give you an heart of flesh" (Exe. 36:26).

When Divine grace has been imparted - the heart is supernaturally softened. But right here the sincere soul experiences still greater difficulty, and is ready to exclaim emphatically, "Then I must still be in an unregenerate state, for my heart is as hard as the neither millstone!" Wait a moment, dear friend, and test the matter. What are the marks of a "hard heart" as given in Scripture? Are they not a total absence of a feeling sense of the exceeding sinfulness of sin, an utter unconcern whether God be pleased or displeased with my conduct, no mourning in secret when Christ has been dishonored by me? Is that true of you, who are so ready to conclude that you are still in a state of nature? If it is not, if sin is your burden and your soul grieves over your lack of conformity to Christ, then your heart must have been spiritually softened - the "oil" is in your vessel!

Third, oil heals. Hence we find the great Physician, under the figure of the good Samaritan, having compassion on the assaulted traveler, binding up his wounds and "pouring oil and wine" (Luke 10:34); and He is still caring thus for His people through the gracious ministry of the Holy Spirit. How often the blessed Comforter applies "the balm of Gilead" to the sin afflicted people of God. What horrible bruises and putrefying sores - do sin and satan inflict upon the souls of the saints - yet how frequently and tenderly does the Spirit mollify and relieve them. First, He works repentance in the heart, which is a purging grace, carrying away the foul and poisonous love of sin. Then He strengthens hope, which is a comforting grace so that the joy of the Lord once more becomes his strength. Divine grace removes the load of guilt from the conscience, applies the cordial of the promises, and gives the weary pilgrim a lift by the way - "Then he put the man on his own donkey, took him to an inn and took care of him" (Luke 10:34).

Here, then, is another property and effect of Divine grace - it heals the soul. We can well imagine some fearful reader exclaiming, Alas, that cuts off my hope, for there is no soundness in me! Listen, dear friend, no Christian is completely and perfectly healed from the disease of sin in this life - but he is delivered from the most fearful and fatal effects of it; and it is at this point you are to examine yourself. What are the worst things which the Fall has produced in man? Test yourself by these things. Do you still hate God? If so, would you repine because you love Him so feebly? Are you still in love with sin? If so, why do you grieve over its workings! Is self now your idol? If so, why do you, at times, loath yourself! Sin has not been eradicated - but its wounds are being healed - the "oil" is in your vessel.

Oil makes the joints flexible and nimble; so grace enables the Christian to serve in newness of spirit (Romans 7:6).

Oil sweetens our persons, so that we are unto God a "sweet savor of Christ, whereas the wicked are a "smoke in His nostrils" (Isaiah 65:5).

Oil gladdens. Oil quiets troubled waters, so grace often subdues the turbulent workings of sin.

It is not the absense of sin, nor the decreasing of its power within, which evidences regeneration - but the presence of a contrary and holy principle, which is known by its spiritual longings and efforts!

~A. W. Pink~

(The End)

Oil In The Vessel # 2

 Oil In The Vessel # 2

This parable of the "virgins" is indeed a searching and solemn one. It has deeply exercised many a sincere soul. It has caused not a few genuine saints to wonder it, after all, the root of the matter were in them. It has given real point to that exhortation "Examine yourselves whether you are in the faith; prove your own selves" (2 Corinthians 13:5). On the other hand, vast numbers of professing Christians are quite unmoved by its pointed message, complacently assuming that they are numbered among the "wise" virgins, and taking no trouble to seek proof that the oil is in their vessels. Strangest of all, perhaps, some of the Lord's own people scarcely know how to set about the task of ascertaining their state, and are so suspicious of themselves, that they readily conclude that their vessels are devoid of the vital oil.

The key passage for the significance of this Scriptural figure is, "Your God has anointed you with the oil of gladness above your fellows" (Psalm 45:7), where the reference is to the Mediator, for God "gives not the Spirit by measure unto Him" (John 3:34); in consequence thereof, He is "fairer than the children of men - grace is poured into Your lips" (Psalm 45:2). The holy "oil" was first poured upon the antitypical Aaron, and then it runs down to all the "skirts of His garments" (Psalm 133:2), that is, to the lowest and feeblest Christians. Just as the little finger or toe is animated by the same life and vitality as actuates the head and heart of a person - so very Christian is vitalized by the same Spirit as was given to Christ, the Head. As the Spirit sanctified the human nature of Christ by fitting and enriching it will all grace, so His grace is communicated to all His members.

The "oil" then, in the vessels of the wise virgins - refers to the life of the Spirit in the soul of a Christian. It is the presence of Divine grace in the heart - in contrast from knowledge in the head, or correctness of outward deportment; which distinguishes the actual possessor from the empty professor. How important then is it that we spare no efforts to ascertain whether or not that Divine grace resides in us! Yet at this very point Christians encounter a real difficulty - as they honestly and diligently look within, they perceive such a sea of corruption, ever casting up mire and dirt, they are greatly distressed, and ready to conclude that Divine grace surely cannot be present in such evil hearts as theirs. But this is a serious mistake; as genuine oil is distinguishable from counterfeits by its properties, so grace in the soul may be known by its characteristics and effects.

But the exercised soul should begin his search for indwelling grace with it definitely settled in his mind, that, in every heart where grace resides there is also an ocean of sin; and just as oil and water will not mix - but continue to preserve their distinct properties even when placed together in the same vessel, so the flesh and spirit will not combine in the Christian - but remain in opposition to each other unto the end. Admitting, then, a sea of depravity within, my object is to find out if there is any "oil" at all which the surgings of sin are unable to destroy.l When I see smoke, I must infer fire (however flickering), and if I can discern in my heart any Spiritual grace (however feeble) I must infer the indwelling of the Holy Spirit.

Be not unduly discouraged, then, dear Christian friend, because you discover so much filthy water in your "vessels" (the writer does the same) - but rather confine your attention unto searching for the "oil" within you, and remember that the presence of the same is to be determined by its properties and effects. Let us name a few of these:

First, oil illumines, therefore are the blinded Laodiceans bidden to go to Christ for eye-slave (anointing oil) that they may see (Revelation 3:18). Now where Divine grace has been bestowed, that soul is enlightened. True, says a serious reader - but the point which exercises me so much is - "Is my enlightenment a spiritual and supernatural one, or merely a natural and intellectual one, acquired by the mind being instructed through sitting under sound teaching?" Those mentioned in Hebrews 6:4 were "once enlightened," yet no saving work of grace had been wrought in them!

~A. W. Pink~

(continued with # 3)

Oil In The Vessel # 1

 Oil In The Vessel # 1

Recently a brother in the Lord wrote calling our attention to the comparisons and contrasts between the wise and foolish virgins of Matthew 25. The substance of his remarks was as follows.

They have seven things in common.

First, all the virgins were in "the kingdom of heaven" - by which we understand, the sphere of Christian profession.

Second, they were all of them "virgins" - not five virgins and five harlots - by which we understand, they all claimed to belong unto Christ.

Third, they all "went forth to meet the Bridegroom" - they were one in purpose, having a single end in view.

Fourth, they all had "lamps," the same sort of lamps.

Fifth, they all "slumbered and slept."

Sixth, they all heard the cry "Behold, the Bridegroom comes."

Seventh, they all "arose and trimmed their lamps."

There are six points of difference between them.

First, five of them were "wise" and five of them were "foolish."

Second, the wise "took oil in their vessels with their lamps" - but the foolish ones did not do so.

Third, at the crucial moment the foolish virgins had to acknowledge "our lamps are (slowly but surely) gone out."

Fourth, the foolish virgins "went to buy" oil, the wise ones had no need to do so.

Fifth, the wise were shut in with the Bridegroom - but the foolish were shut out.

Sixth, the foolish virgins were disowned by the Lord.

Commenting upon the above our friend pointed out that, "There is a certain class today who differe not from the children of God as to their testimony - its purity, its orthodoxy, its sincerity. There are not Spiritists, Russellites, or the daughters of Mother of Harlots - but "virgins." Doctrinally they are pure. They are pictured as going forth to meet the, not one to desert and another to thee secret chambers (Matthew 24:26), seeking a false Christ. The Object of their service was the same Person which the wise virgins were occupied with.

The vital point in their "foolishness" was not that they slumbered and slept but that they had no oil in their vessels. Their was oil in their lamps - their testimony or doctrine - but none in their vessels or souls.

The above has deeply impressed the editor once more with the great importance of making sure individually whether there be oil in my vessel - the "vessel" is the soul, the "oil" is Divine grace in it. Whatever may be the precise signification of behold the Bridegroom comes - whether it refers to the hour of death, the premillennial return of Christ, or the Day of Judgment - one thing is clear - it points to thecrucial testing time.

As our friend further points out - Balaam had oil in his lamp, as also had Judas when Christ sent him forth with the other Apostles to preach (Matthew 10:5-7) - yet their hearts were destitute of the saving grace of God! What a terrible discovery for the foolish virgins to make, "our lamps are gone out" - a discovery made too late to do them any good!

~A. W. Pink~

(continued with # 2)

Contentment # 2

 Contentment # 2

"Godliness with contentment is great gain" (1 Timothy 6:6). Negatively, it delivers from worry and fretfulness, from avarice and selfishness. Positively, it leaves us free to enjoy what God has given us. What a contrast is found in the word which follows, "But those who want to be rich fall into temptation, a trap, and many foolish and harmful desires, which plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith, and pierced themselves with many pains" (1 Timothy 6:9, 10). May the Lord in His grace deliver us from the spirit of this world, and make us to be "content" with such things as we have."

Contentment, then, is the product of a heart resting in God. It is the soul's enjoyment of that peace which passes all understanding. It is the outcome of my will being brought into subjection to the Divine will. It is the blessed assurance that God does all things well, and is, even now, making all things work together for my ultimate good. This experience has to be "learned" by proving what is that good, and acceptable, and perfect, will of God" (Romans 12:2). 

Contentment is possible only as we cultivate and maintain that attitude of accepting everything which enters our lives, as coming from the hand of Him who is too wise to err, and too loving to cause one of His children a needless tear.

Let our final word be this: real contentment is only possible by being much in the presence of the Lord Jesus. This comes out clearly in the verses which follow our opening text: "I know both how to have a little, and I know how to have a lot. In any and all circumstances I have learned the secret of being content - whether well-fed or hungry, whether in abundance or in need. I am able to do all things through Him who strengthens me" (Phil. 4:12, 13). It is only by cultivating intimacy with that One who was never discontent, that we shall be delivered from the sin of complaining. It is only by daily fellowship with Him who ever delighted in the Father's will, that we shall learn the secret of contentment. May both writer and reader so behold in the mirror of the Word, the glory of the Lord Jesus, that we shall be "changed into the same image from glory to glory, even as by the Spirit of the Lord." (2 Corinthians 3:18).

~A. W. Pink~

Submission

 Submission

Will any, or will I, pretend to teach the Most High knowledge, seeing He is excellent in all His workings, and perfect in all His ways? Then, since I cannot direct Him, why am I not submissive to His disposal? Can I predict events, or foresee futurities? No! How then can I promise myself serenity from a cloudless sky? or fear storms from an obscured heaven? when, as to the first, the gathering meteors may suspend an unexpected shadow before the sun; or, as to the second, the gathered clouds may scatter, and let the welcome beams refresh the weary world. So, Lord, as from present appearances, future contingencies cannot be discerned - it is my duty, and shall be my study, to be WHOLLY, FULLY, and FOREVER, at Your disposal, to whom all Your works, all my purposes, and all my wanderings, are known from the beginning!

O! how the Christian should glory in God's choosing for him the lot of his inheritance, and be content with that condition which Heaven accounts best for him, though not the grandest or greatest; nor the richest or happiest; nor that state he most desires, I am not my own - for I am bought with a price, and dearly paid for too! Would it not be too daring for me to instruct God how to decorate the heavens, how to set the sun, station the moon, place poles, plant the stars, and guide the wandering planets? Now, I am as much his by right (yes, in the ties of love,) and as much at His disposal, as any of these His other creatures; and if I cannot complain of His conduct with these, why quarrel at His providence toward me?

Another thing which ought to encourage to submission, is, that God's way is not only equitable in itself, but profitable for His people, for the latter end of the righteous is peace;

~James Meikle~

Contentment

Contentment

"I am not saying this because I am in need, for I have learned to be content whatever the circumstances." (Philippians 4:11).

Disappointment! Was there ever a time when there was so much discontent and restlessness in the world as there is today? We very much doubt it. Despite our boasted progress, the vast increase of wealth, the time and money expended daily in pleasure - discontent is everywhere! No class is exempt. Everything is in a state of flux, and almost everybody is disatisfied. Many even among God's own people are affected with the evil spirit of this age.

Contentment! Is such a thing realizable, or is it nothing more than a beautiful ideal, a mere dream of the poet? Is it attainable on earth, or is it restricted to the inhabitants of heaven? If feasible here and now, may it be retained, or are a few brief moments or hours of contentment the most that we may expect in this life? Such questions as these find answer, an answer at least, in the words of the apostle Paul: "I am not saying this because I am in need, for I have learned to be content whatever the circumstances."

The force of the apostle's statement will be better appreciated if his condition and circumstances at the time he made it, are kept in mind. When the apostle wrote the words, he was not luxuriating in a special suite in the Emperor's palace, nor was he being entertained in some exceptional Christian household, the members of which were marked by unusual piety. Instead, he was "in chains"; "a prisoner", as he says in another Epistle. And yet, notwithstanding, he declared he was content!

Now, there is a vast difference between precept and practice, between the ideal and the realization. But in the case of the apostle Paul contentment was an actual experience, and one that must have been continuous, for he says, "in whatever state I am." How then did Paul enter into this experience, and of what did the experience consist? The reply to the first question is to be found in the word, "I have learned...to be content." The apostle did not say, "I have received the baptism of the Spirit, and therefore contentment is mine." Nor did he attribute this blessing to his perfect "consecration." Equally plain is it that it was not the outcome of natural disposition or temperament. It is something he had learned, in the school of Christian experience. It should be noted, too, that this statement is found in an Epistle which the apostle wrote near the close of his earthly career!

From what has been pointed out it should be apparent that the contentment which Paul enjoyed was not the result of congenial and comfortable surroundings. And this at once dissipates a vulgar conception. Most people suppose that contentment is impossible unless one can have gratified the desires of the carnal heart. A prison is the last place to which they would go if they were seeking a contented man. This much, then, is clear: contentment comes from within not without; it must be sought from God, not in creature comforts.

But let us endeavor to go a little deeper. What is contentment? It is the being satisfied with the sovereign dispensations of God's providence. It is the opposite of murmuring, which is the spirit of rebellion - the clay saying to the Potter, "Why have you made me thus?" Instead of complaining at his lot, a contented man is thankful that his condition and circumstances are no worse than they are. Instead of greedily desiring something more than the supply of his present need, he rejoices that God still cares for him. Such an one is "content" with such as he has. "Keep your lives free from the love of money and be content with what you have, because God has said, "Never will I leave you; never will I forsake you." (Hebrews 13:5).

One of the fatal hindrances to contentment is covetousness, which is a canker eating into and destroying present satisfaction. It was not, therefore, without good reason, that our Lord gave the solemn commandment to His followers - "Take heed, and beware of covetousness." (Luke 12:15). Few things are more insidious. Often it poses under the fair name of "thrift," or the wise safeguarding of the future - present economy so as to lay up for a "rainy day." The Scripture says, "covetousness is idolatry" (Colossians 3:5) - the affections of the heart being set upon material things rather than upon God. The language of a covetous heart is that of the horseleech's daughter, "Give, Give!" The covetous man is always desirous of more, whether he has little or much. How vastly different the words of the apostle - "If we have food and clothing we will be content with these" (1  Timothy 6:8). 

~A. W. Pink~

(continued with # 2)

What Are The Biblical Weights and Measures in Modern Terms?

What Are The Biblical Weights and Measures in Modern Terms?

Coming across unfamiliar terms describing weights and measurements while reading the Bible can prevent the reader from fully understanding what is being described. Just as we use measurements today in our daily interactions, whether it be in making a recipe, following driving directions, or determining prices, all peoples throughout history have used measurements in their own cultures. Knowing modern-day equivalents to the measurements in the Bible will help the readers understand and relate to the biblical account.

Measurements can be divided into weight (often used for money), distance, dry capacity, and liquid capacity. Here is a list of some biblical measurements and their approximate US and Metric equivalents.

Weight:

Talent (60 minas) is 75 pounds or 34 kilograms.

Mina (50 shekels) is 1.25 pounds or .6 kilograms (600 grams).

Shekel (2 bekas) is 2/5 of an ounce or 11.5 grams.

Pim (10 gerahs) is 1/5 of an ounce or 5.7 grams.

Beka (10 gerahs) is 1/5 of an ounce or 5.7 grams.

Gerah is 1/50 of an ounce or .6 grams (600 milligrams).

Money:

Shekel is a silver Hebrew coin that is 11.5 grams of silver.

Gerah is a silver Hebrew coin that is .6 grams of silver and is sometimes referred to as "ma'ah" meaning "money."

Prutah is a copper Hebrew coin that is .22 grams of copper.

A talent of gold is 3000 silver shekels.

Silver dinar is a silver Roman coin that is 4.26 grams of silver and is called a Zuz in Hebrew. The silver dinar was equal to one days' wages.

Mina is a silver Roman coin that is 425 grams of silver (or 100 Zuz/Dinarii).

Gold dinar is a gold Roman coin that is 8 grams of gold.

Issar is a copper Roman coin that is .177 grams of copper.'

Pundion is a copper Roman coin that is .349 grams of copper.

Distance:

Cubit is 18 inches or .5 meters.

Span is 9 inches or 23 centimeters.

Handbreadth is 3 inches or 8 centimeters.

Finger is 3/4 of an inch or 1.8 centimeters.

Yoke is the amount of land a pair of yoked oxen could plow in a single day or about 1/3 of an acre.

Dry Capacity:

Homer (or Cor) (10 ephahs) comes from the Hebrew word for donkey or ass, so this measurement was approximately one donkey-load or a little over 5 bushels (200 quarts or 220 liters.

Lethek (5 ephahs) is 2.7 bushels or 110 liters.

Ephah (10 comers) or 3/5 of a bushel or 22 liters.

Seah (1/3 ephah) is 7 quarts or 2 liters.

Omer (1.10 ephah) is 2 quarts or 2 liters.

Cab (1/18 ephah) is 1 quart or 1 liter.

Liquid Capacity:

Bath is the liquid equivalent of 1 Ephah or 5.5 gallons or 22 liters.

Hin ((1/6 bath) is 1 gallon (4 quarts) or 4 liters.

Log (1/72 bath) is 1/3 of a quart (11 ounces) or 3 liters.

The previous measurements are approximate and not intended to be mathematically precise. It's also important to note that measurements differed at various times and places throughout the Bible. There were often royal measurements and common measurements by the same name which differed slightly. The cubits in the book of Ezekiel are 1/6 longer than the cubits mentioned elsewhere in the Bible. However, the previous list of approximate measurements should help the reader have an idea of the basic measurements being described in the Bible.

~Compelling Truth~ 

John Bunyan's Dying Words # 4

John Bunyan's Dying Words # 4

A man would be counted a fool to slight a judge, before whom he is to have a trial of his whole estate. The trial we have before God is of otherwise importance, it concerns our eternal happiness or misery; and yet dare we affront Him?

The only way for us to escape that terrible judgment, is to be often passing a sentence of condemnation upon ourselves here!

When the sound of the trumpet shall be heard which shall summon the dead to appear before the tribunal of God - the righteous shall hasten out of their graves with joy to meet their Redeemer in the clouds. The others shall call to the mountains and hills to fall upon them, to cover them from the sight of their Judge! Let us therefore in time be posing ourselves which of the two we shall be.

On the Joys of Heaven.

There is no good in this life but what is mingled with some evil: honors perplex, riches disquiet, and pleasures ruin health.

But in Heaven we shall find blessings in their purity, without any ingredients to embitter, with everything to sweeten them.

O! who is able to conveive the inexpressible, inconceivable joys that are there? None but they who have tasted of them. Lord, help us to put such a value upon them here, that in order to prepare ourselves for them, we may be willing to forego the loss of all those deluding pleasures here.

How will the heavens echo for joy, when the bride, the Lamb's wife, shall come to dwell with her Husband forever!

Christ is the desire of nations, the joy of angels, the delight of the Father! What solace then must that soul be filled with that has the possession of Him to all eternity!

O! what acclamations of joy will there be when all the children of God shall meet together, without fear of being disturbed by the anti-christian!

Of The Torments of Hell.

Heaven and salvation are not surely more promised to the godly - then hell and damnation is threatened to, and executed on the wicked.

O! who knows the power of God's wrath! None but the damned ones!

Sinners' company are the devil and his angels, tormented in everlasting fire with a curse.

Hell would be a kind of paradise, if it were no worse than the worst of this world.

As different as grief is from joy, as torment from rest, as terror from peace - so different is the state of sinners from that of saints in the world to come.

When once a man is damned, he may bid adieu to all pleasures!

~John Bunyan~

John Bunyan's Dying Words # 3

John Bunyan's Dying Words # 3

Of the Love of the World.

Nothing more hinders a soul from coming to Christ, than a vain love of the world; and until a soul is freed from it, it can never have a true love for God.

What are the honors and riches of this world - when compared to the glories of a crown of life?

Love not the world; for it is a moth in a Christian's life.

To despise the world is the way to enjoy Heaven; and bless4ed are they who delight in converse with God by prayer.

What folly can be greater than to labor for the meat that perishs - and neglect the food of eternal life?

God or the world must be neglected at parting time, for then is the time of trial.

To seek yourself in this life, is to be lost; and to be humble is to be exalted.

The epicure that delights in the dainties of this world, little thinks that those very creatures will one day witness against him!

Of Suffering

It is not every suffering that makes a martyr, but suffering for the word of God after a right manner. That is, not only for righteousness, but for righteousness' sake; not only for truth, but out of love to truth; not only for God's Word, but according to it; to wit, in that holy, humble, meek manner, as the Word of God requires.

It is a rare thing to suffer aright, and to have my spirit in suffering bent only against God's enemy, sin; sin in doctrine, sin in worship, sin in life, and sin in conversation.

The devil nor men of the world can kill your righteousness or, love to it, but by your own hand; or separate that and you asunder, without your own act. Nor will he who does indeed suffer for the sake of it, or out of love he bears thereto, be tempted to exchange it for the good will of all the world.

I have often thought that the best of Christians are found in the worst of times. And I have thought again that one reason why we are no better, is because God purges us no more. Noah and Lot - who so holy as they in the time of their afflictions? And yet who so idle as they in the time of their prosperity?

Of Death and Judgment

As the devil labors by all means to keep out other things that are good, so to keep out of the heart as much as in him lies, the thoughts of passing from this life into another world; for he knows if he can but keep them from the serious thoughts of death, he shall the more easily keep them in their sins.

Nothing will make us more earnest in working out the work of our salvation, than a frequent meditation of morality. Nothing has greater influence for the taking off our hearts from vanities,and for the begetting in us desires after holiness.

O sinner, what a condition will you fall into when you depart this world! If you depart unconverted, you had better have been smothered the first hour you were born; you had better have been plucked one limb from another; you had better have been made a dog, a toad, a serpent, if you die unconverted, and this you will find true if you repent not.

~John Bunyan~

(continued with # 4)

John Bunyan's Dying Sayings # 2

John Bunyan's Dying Sayings # 2

Of Prayer

Before you enter into prayer, ask your soul these questions: To what end, O my soul, are you retired into this place? Are you not come to discourse the Lord in prayer? Is He present - will He hear you? Is He merciful - will He help you? Is your business slight - is it not concerning the welfare of your soul? What words will you use to move Him to compassion?

To make your preparation complete, consider: that you are but dust and ashes - and He the great God and Father of our Lord Jesus Christ, who clothes Himself with light as with a garment; that you are a vile sinner- and He is a holy God; that you are but a poor crawling worm - ahd He the omnipotent Creator.

In all your prayers, forget not to thank the Lord for His mercies.

When you pray, rather let your heart be without words - than your words without heart.

Prayer will make a man cease from sin - or sin will entice a man to cease from prayer.

The spirit of prayer is more precious than treasures of gold and silver.

Pray often, for prayer is a shield to the soul, a sacrifice to God, and a scourge for satan.


Of the Lord's Day, Sermons, and week days.

Have a special care to sanctify the Lord's day; for as you keep it, so it will be with you all the week long.

Make the Lord's day the market-day for your soul.

Let the whole day be spent in prayer, repetitions, or meditations.

Lay aside the affairs of the other parts of the week.

Let your sermon you have heard be converted into prayer.

Shall God allow you six days - and will you not afford Him one?

In the church be careful to serve God - for you are in His eyes, and not in man's.

You may hear sermons often, and do well in practicing what you hear; but you must not expect to be told in a pulpit all that you ought to do, but be studious in searching the scriptures, and reading good books.

What you hear may be forgotten, but what you read may better be retained.

Forsake not the public worship of God - lest God forsake you, not only in public, but in private.

In the week days, when you rise in the morning, consider that you must die; you may die that minute; what will become of your soul? Pray often.

At night, consider: what sins you have committed; how often you have prayed; what has your mind been bent upon; what has been your conversation; if you call to mind the errors of the day, sleep not without a confession to God, and a hope of pardon.

Thus every morning and evening, make up your accounts with Almighty God, and your reckoning will be the less at last.

~John Bunyan~

(continued with # 3)

John Bunyan's Dying Sayings # 1

John Bunyan's Dying Sayings # 1

Of Sin

Sin is the great block and bar to our happiness, the procurer of all miseries to man, both here and hereafter. Take away sin, and nothing can hurt us - for death, temporal, spiritual, and eternal, is the wages of it.

Sin, and man for sin, is the object of the wrath of God. How dreadful, therefore, must his case be who continues in sin! For who can bear or grapple with the wrath of God?

No sin against God can be little, because it is against the great God of Heaven and earth; but if the sinner can find out a little god, it may be easy to find out little sins.

Sin turns all God's grace into wantonness - it is the dare of His justice, the rape of His mercy, the jeer of His patience, the slight of His power, and the contempt of His love!

 Take heed of giving yourself liberty of committing one sin, for that will lead you to another; until, by an ill custom, it becomes natural.

To begin a sin, is to lay a foundation for a continuance; this continuance is the mother of custom, and impudence at last the outcome.

The death of Christ gives us the best discovery of ourselves - in what condition we were, in that nothing could help us but that; and the most clear discovery of the dreadful nature of our sins. For if sin be so dreadful a thing as to wring the heart of the Son of God, how shall a poor wretched sinner be able to bear it?

Of Affliction

Nothing can render affliction so insupportable as the load of sin; would you, therefore, be fitted for afflictions, be sure to get the burden of your sins laid aside; and then what afflictions soever you may meet with will be very easy for you.

If you can hear and bear the rod of affliction which God shall lay upon you, remember this lesson - you are beaten that you may be better.

The Lord uses his flail of tribulation to separate the chaff from the wheat!

The school of the Cross is the school of light - it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark affliction, comes a spiritual light.

In times of affliction, we commonly meet with the sweetest experiences of the love of God.

Did we heartily renounce the pleasures of this world, we would be very little troubled for our afflictions; that which renders an afflicted state so insupportable to many, is because they are too much addicted to the pleasures of this life, and so cannot endure that which makes a separation between them.

Of Repentance and Coming to Christ

The end of affliction is the discovery of sin, and of that to bring us to the Saviour. Let us therefore, with the prodigal, return unto Him, and we shall find ease and rest.

A repenting penitent, though formerly as bad as the worst of men - may, by grace, become as good as the best.

To be truly sensible of sin, is to sorrow for displeasing of God; to be afflicted that he is displeased by us, more than that He is displeased with us.

Your intentions to repentance, and the neglect of that soul-saving duty, will rise up in judgment against you.

The gospel of grace and salvation is above all doctrines the most dangerous, if it be received in word only by graceless men - if it be not attended with a sensible need of a Saviour, and brings them to Him. For such men as have only the notion of it, are of all men most miserable - for by reason of their knowing more than heathens, this only shall be their final portion, that they shall have greater stripes.

~John Bunyan~

(continued with # 2)