Much More! # 1
Whereas the Bible is far from being a philosophical treatise, there is nothing in it which is contrary to real wisdom. Though there is much in it which far transcends the grasp of the finite mind, none of its teaching is opposed unto the principles of sound reasoning. In one passage, the Lord Himself says, "Come now, and let us reason together" (Isa. 1:18), and frequently does He make use of logical arguments when addressing men. Thus, He employed Old Testament prophecy to demonstrate the excuselessness of the Jews' skepticism concerning His Messiahship (John 5:39, 46), and on the same ground, rebuked the unbelief of His disciples (Luke 24:25-26). So too, He appealed to His miraculous works as furnishing incontrovertible proof that He was sent of God (John 10:25; 14:11). In like manner, His apostles frequently drew logical inferences from established principles. "And since we are His children - we are His heirs!" (Rom. 8:17). Since the former is a fact, the latter necessarily follows. If we meekly submitted when our natural fathers chastised us, "Shall we not much rather be in subjection unto the Father of spirits" when He disciplines us" (Heb. 12:9). Further examples are contained in what follows.
"Therefore, if God so clothes the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O you of little faith?" (Matt. 6:30). Christ is rebuking those who were absorbed by the trifles of this world - who gave more anxious thought to the obtaining of material things, than to spiritual and eternal ones - who were more concerned about the garbing of the outward man, than with the adorning of the inner one. By a simple process of logic, the Master demonstrated the utter unreasonableness of distrustful worry in connection with the supply of temporal necessities.
His argument is drawn inferentially from the greater to the lesser. God has given us our lives, our bodies, and the life is vastly superior to food and the body to clothing. His direct appeal is made to the workings of providence - If God bestows such care upon the short-lived and comparatively worthless herbage of the field - then He certainly will not neglect those who are destined for immortality and eternal happiness. God evidences His care of the former by clothing it with vegetation - Therefore, He may assuredly be counted upon to provide clothing for our bodies. Thus, anxiety about the supply of material needs, betrays paucity of faith. It is the evil fruit of distrusting God's goodness.
"If you then, being evil, know how to give good gifts unto your children - then how much more shall your Father who is in Heaven give good things to those who ask Him?" (Matt. 7:11). There is a double contrast here. First, between an earthly parent and God. Second, between their respective moral characters.
If an earthly parent does not allow his little ones to starve, but instead freely ministers to their needs - then certainly God will respond to the cries of His own children. They were but the begetters of our bodies - He the makes of our souls. Their resources are very limited - His are infinite.
What abundant evidence God has given the Christian that He is his loving heavenly Father?
The sending of His Son, the gift of the Spirit, the bestowal of eternal life, His erection of the throne of grace, the innumerable promises He has made - all exclude the idea that he will turn a deaf ear unto their requests.
But more, our parents were "evil," whereas God is essentially good. The principle emphasis lies there. If those who by nature are corrupt and filled with selfishness could find in their hearts to bestow things needful on their offspring - then how safely may He who has nothing in Him to check His benignity and bounty be relief upon. He is an ocean of all blessedness, which is ever seeking an outlet to communicate itself to those whom He has loved, chosen, and made His sons and daughters. What encouragement is there here for praying
Romans 5 is the "much more" chapter of the New Testament, the words occurring therein five times. Their force is so self-evident that they call for little comment. "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more than, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life!" (Romans 5:8-10). If God would do so much for His enemies - then what will He not do for His friends? Since the death of Christ accomplished so much - His resurrection will have greater potency. If, when we had no love for God, Christ's death procured His favor - then much more will His mediation on high deliver us from our sins as Christians (Rom. 5:10). If God righteously willed that the first Adam should ruin the many - then it is to be expected that the last Adam will ransom many, especially when we set over against the crime of the one the merits of the Other (Rom. 5:15).
If death came upon us as a judicial infliction for an offence in which we did not actively participate, assuredly we shall share in the reward of righteousness which is voluntarily received by faith (Rom. 5:17).
"For if the ministry of condemnation be glory, much more does the ministry of righteousness exceed in glory... For if that which is done away was glorious - than much more that which remains is glorious" (2 Cor. 3:9, 11). In this chapter, the superiority of Christianity over Judaism is clearly shown. The enemies of Paul were challenging his authority as a servant of Christ - and in his vindication, the apostle used the occasion to evince how greatly the ministry of the new covenant excelled that of the old.
~A. W. Pink~
(continued with # 2)
Saturday, September 21, 2019
No More! # 2
No More! # 2
When the heart rests on God's I will "remember no more," then there is "no more conscience of sins" (Heb. 10:2) - the terrifying sense of them is removed, and we no longer dread God's judgment upon them.
"You are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God" (Eph. 2:19). Like almost everything in the preceding verses, this one contains a double allusion - a dispensational and experiential. There is obvious reference here to what had been said in Ephesians 2:12, "That at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Then it is said, "But now in Christ Jesus you who once were far off, are made near by the blood of Christ" (Eph. 2:13). As that "far off" and "made near" included both the separation and then the union of Gentile and Jew, and of men and God, so the terms of verse 18 have a twofold scope.
They, who had previously been excluded from the earthly Jerusalem, are come with a gracious welcome to the heavenly Jerusalem, to find their names enrolled among the firstborn sons of God (Heb. 12:22-23). Gentile believers enjoy equal privileges with Jewish believers, for they have been brought into "the Israel of God" (Gal. 6:16), made joint members of the body of Christ.
But more. By nature, we were strangers to God Himself. We neither knew Him nor wished to do so - "Depart from us; for we desire not the knowledge of your ways" (Job 21:14) was the language of our hearts. But when we were renewed and received, the atonement enmity was slain, and God in Christ adored, and we enjoy familiar fellowship with Him. Formerly, we were "foreigners" to the saints, though we mixed with them, we were not of one heart with them - but now, we love them. Previously, we were cut off from the holy angels, but are now fellow citizens with them and they minister to us.
"And Jesus said to her: "Neither do I condemn you; go and sin no more" (John 8:11). In the above passage, we have viewed some of the benefits and privileges of the saint. here we have that which is addressed to his responsibility. Observe well the order of it - not as the legalist would put it, "Sin no more, and I will not condemn you," but rather, Christ deals with a soul in "grace" and then the application of "truth" to the heart. Note too the perfect balance of it - not a bare, "Neither do I condemn you," and nothing more, as the libertine desires, but the added, "Go and sin no more," to protect the interests of holiness.
The Gospel sets before us a standard of conduct no less perfect than that of the Law. No indulging of the flesh is permitted, no self-pleasing tolerated. Pardon places us under additional obligations to cease doing evil. "Awake to righteousness, and sin not" (1 Cor. 15:34) is the rule set before us. The One who has redeemed us, requires to be obeyed as Lord. The command is peremptory and unqualified. Sin must not be regarded as the natural element of life, nor is commission considered as inevitable. It is not, "Sin as little as possible," but, "Sin no more" - rather sin is to be hated, resisted, and forsaken. There must be a thorough watchfulness over our ways and a resolute determination to live to God's glory. Reformation is the best evidence of gratitude. Turn the precept into earnest prayer. Watch and pray that you enter not into temptation. Let the love of Christ constrain you to holy living.
"Now then it is no more I that do it, but sin that dwells in me" (Romans 7:17). The context supplies a vivid description of the fierce and ceaseless conflict which is waged between the two natures in the Christian, and which, in varying degrees of perception, is verified in the experience of every saint. By regeneration, the prevailing disposition and desire of the believer is to be fully conformed to the divine will, but (despite his having been delivered from the dominion of sin) his corruptions prevent the attainment of his longings and efforts, so that he daily fails in the doing of the good he essays, and is lured into that which he hates and seeks to avoid.
Thus, in the eyes of Him who knows the heart, it is not the believer as such who is the guilty agent, but rather the enemy and traitor who lurks in his soul, and therefore, the guilt is not imputed to him unto condemnation, for the gracious tenor of the new covenant accepts the willingness of the spirit and has provided pardon for the weakness of the flesh. The "no more I that do it, but sin that dwells in me," traces the actions back to their source, and makes known their real cause, as is the case in 1 Corinthians 15:10 and Galatians 2:20).
~A. W. Pink~
(The End)
When the heart rests on God's I will "remember no more," then there is "no more conscience of sins" (Heb. 10:2) - the terrifying sense of them is removed, and we no longer dread God's judgment upon them.
"You are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God" (Eph. 2:19). Like almost everything in the preceding verses, this one contains a double allusion - a dispensational and experiential. There is obvious reference here to what had been said in Ephesians 2:12, "That at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Then it is said, "But now in Christ Jesus you who once were far off, are made near by the blood of Christ" (Eph. 2:13). As that "far off" and "made near" included both the separation and then the union of Gentile and Jew, and of men and God, so the terms of verse 18 have a twofold scope.
They, who had previously been excluded from the earthly Jerusalem, are come with a gracious welcome to the heavenly Jerusalem, to find their names enrolled among the firstborn sons of God (Heb. 12:22-23). Gentile believers enjoy equal privileges with Jewish believers, for they have been brought into "the Israel of God" (Gal. 6:16), made joint members of the body of Christ.
But more. By nature, we were strangers to God Himself. We neither knew Him nor wished to do so - "Depart from us; for we desire not the knowledge of your ways" (Job 21:14) was the language of our hearts. But when we were renewed and received, the atonement enmity was slain, and God in Christ adored, and we enjoy familiar fellowship with Him. Formerly, we were "foreigners" to the saints, though we mixed with them, we were not of one heart with them - but now, we love them. Previously, we were cut off from the holy angels, but are now fellow citizens with them and they minister to us.
"And Jesus said to her: "Neither do I condemn you; go and sin no more" (John 8:11). In the above passage, we have viewed some of the benefits and privileges of the saint. here we have that which is addressed to his responsibility. Observe well the order of it - not as the legalist would put it, "Sin no more, and I will not condemn you," but rather, Christ deals with a soul in "grace" and then the application of "truth" to the heart. Note too the perfect balance of it - not a bare, "Neither do I condemn you," and nothing more, as the libertine desires, but the added, "Go and sin no more," to protect the interests of holiness.
The Gospel sets before us a standard of conduct no less perfect than that of the Law. No indulging of the flesh is permitted, no self-pleasing tolerated. Pardon places us under additional obligations to cease doing evil. "Awake to righteousness, and sin not" (1 Cor. 15:34) is the rule set before us. The One who has redeemed us, requires to be obeyed as Lord. The command is peremptory and unqualified. Sin must not be regarded as the natural element of life, nor is commission considered as inevitable. It is not, "Sin as little as possible," but, "Sin no more" - rather sin is to be hated, resisted, and forsaken. There must be a thorough watchfulness over our ways and a resolute determination to live to God's glory. Reformation is the best evidence of gratitude. Turn the precept into earnest prayer. Watch and pray that you enter not into temptation. Let the love of Christ constrain you to holy living.
"Now then it is no more I that do it, but sin that dwells in me" (Romans 7:17). The context supplies a vivid description of the fierce and ceaseless conflict which is waged between the two natures in the Christian, and which, in varying degrees of perception, is verified in the experience of every saint. By regeneration, the prevailing disposition and desire of the believer is to be fully conformed to the divine will, but (despite his having been delivered from the dominion of sin) his corruptions prevent the attainment of his longings and efforts, so that he daily fails in the doing of the good he essays, and is lured into that which he hates and seeks to avoid.
Thus, in the eyes of Him who knows the heart, it is not the believer as such who is the guilty agent, but rather the enemy and traitor who lurks in his soul, and therefore, the guilt is not imputed to him unto condemnation, for the gracious tenor of the new covenant accepts the willingness of the spirit and has provided pardon for the weakness of the flesh. The "no more I that do it, but sin that dwells in me," traces the actions back to their source, and makes known their real cause, as is the case in 1 Corinthians 15:10 and Galatians 2:20).
~A. W. Pink~
(The End)
Saturday, September 14, 2019
No More! # 1
No More! # 1
There are a number of deeply interesting and most important passages in which those two words are found, several of which are misunderstood by many of the Lord's own people. Some of them are most blessed and precious, others unspeakably solemn and awesome.
For example, how comforting is the divine assurance contained in the first occurrence of them. "And I will remember my covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh" (Gen. 9:15). That was said over four thousand years ago, and each generation of mankind since then has witnessed the verity of it.
Equally assuring is the promise given in connection with the last reference, "And there shall be no more curse" (Rev. 22:3), but, instead, perpetual blessing for the new earth.
But in between those passages are others that tell us, "Many of His disciples went back, and walked no more with Him" (John 6:66). "Jesus therefore walked no more openly among the Jews" (John 11:54). "For if we sin willfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins" (Heb. 10:36). But we turn now unto those verses which more directly concern the believer.
We begin with the following one, not only because it is of first importance, but because it lays a foundation for all that follows, "Knowing that Christ being raised from the dead dies no more - death has no more dominion over Him" (Rom. 6:9). That declaration is profoundly mysterious, unspeakably solemn, yet inexpressibly blessed. It is brought in for the purpose of confirming what had been affirmed in the foregoing verse - that since believers legally died with Christ, they must also share in His resurrection life. Death once had "dominion" over the Prince of life! It did so because He was its lawful captive. He had taken the place of His guilty people, was bearing their sins, and therefore received the full wages of them. How absolutely awe-inspiring to behold the Lord of glory in the jaws of death!
But blessed be God, that is the case no more. Having fully discharged the awful debt of His Church, the Law had no further claims upon Him. Its penalty had been met, justice had been satisfied, God glorified. Therefore, we read, "Whom God has raised up, having loosed the pains of death: because it was not possible that He should be held of it" (Acts 2:24) - Divine righteousness would have been traduced if the sepulcher had continued to retain that blessed One. The design of His death being accomplished, He was freed, and is "alive for evermore" (Rev. 1:18). Nor has death any "dominion" over those who are in Christ. He has secured for them a perfect and inalienable standing before God in grace and glory.
"I will arise and go to my father, and will say unto Him, Father, I have sinned against Heaven, and before You, and am no more worthy to be called your son" (Luke 15:18-19). Whatever is the true interpretation of the passage, we are certainly warranted at least to apply those words to the case of one who has been quickened and convicted by the Spirit.
First, there is a frank and contrite acknowledgement of sin, for, as Matthew Henry truly remarked, "The confession of sin is required and insisted upon as a necessary condition of peace and pardon."
Second, there is an honest avowal of the heinousness of his case, mentioning the aggravations thereof. So far from attempting to extenuate his highhanded crimes, their enormity is emphasized. That which renders sin so abominable, is that it is against God - the abuse of His goodness, contempt of His authority, despising of His holiness.
Third, there is a condemning of himself, utter abasement, a feeling sense of his worthlessness. He perceives he can merit nothing good at the hands of God, but must cast himself on His grace and mercy. He is deeply conscious of his unfitness and vileness that he is deserving only of hell.
"I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (Heb. 8:12). That is what God says unto all who truly take the place of the penitent prodigal. The word which is here rendered "merciful" means propitious, for it is not the exercise of absolute mercy apart from any satisfaction having been rendered unto justice, but the showing of clemency on the ground of an atoning sacrifice. Christ died in order to render God propitious (Heb. 2:17), and it is in and through the Surety that He bestows forgiveness.
Just as long as the sinner rejects Christ, he is under the curse; but as soon as he contritely receives Him by faith - he enters into all the blessings of the new covenant. He is completely delivered from under guilt, and henceforth God acts as though He had wholly forgotten, for as Judge He will never bring up those sins to pass sentence upon them. He is entirely absolved. Christ has cancelled his guilt, fully and finally, and before God. The Law can no longer prefer any charge against him. "There is therefore now no condemnation to them which are in Christ Jesus" (Rom. 8:1), that is, they are as guiltless as though they had never sinned.
~A. W. Pink~
(continued with # 2)
There are a number of deeply interesting and most important passages in which those two words are found, several of which are misunderstood by many of the Lord's own people. Some of them are most blessed and precious, others unspeakably solemn and awesome.
For example, how comforting is the divine assurance contained in the first occurrence of them. "And I will remember my covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh" (Gen. 9:15). That was said over four thousand years ago, and each generation of mankind since then has witnessed the verity of it.
Equally assuring is the promise given in connection with the last reference, "And there shall be no more curse" (Rev. 22:3), but, instead, perpetual blessing for the new earth.
But in between those passages are others that tell us, "Many of His disciples went back, and walked no more with Him" (John 6:66). "Jesus therefore walked no more openly among the Jews" (John 11:54). "For if we sin willfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins" (Heb. 10:36). But we turn now unto those verses which more directly concern the believer.
We begin with the following one, not only because it is of first importance, but because it lays a foundation for all that follows, "Knowing that Christ being raised from the dead dies no more - death has no more dominion over Him" (Rom. 6:9). That declaration is profoundly mysterious, unspeakably solemn, yet inexpressibly blessed. It is brought in for the purpose of confirming what had been affirmed in the foregoing verse - that since believers legally died with Christ, they must also share in His resurrection life. Death once had "dominion" over the Prince of life! It did so because He was its lawful captive. He had taken the place of His guilty people, was bearing their sins, and therefore received the full wages of them. How absolutely awe-inspiring to behold the Lord of glory in the jaws of death!
But blessed be God, that is the case no more. Having fully discharged the awful debt of His Church, the Law had no further claims upon Him. Its penalty had been met, justice had been satisfied, God glorified. Therefore, we read, "Whom God has raised up, having loosed the pains of death: because it was not possible that He should be held of it" (Acts 2:24) - Divine righteousness would have been traduced if the sepulcher had continued to retain that blessed One. The design of His death being accomplished, He was freed, and is "alive for evermore" (Rev. 1:18). Nor has death any "dominion" over those who are in Christ. He has secured for them a perfect and inalienable standing before God in grace and glory.
"I will arise and go to my father, and will say unto Him, Father, I have sinned against Heaven, and before You, and am no more worthy to be called your son" (Luke 15:18-19). Whatever is the true interpretation of the passage, we are certainly warranted at least to apply those words to the case of one who has been quickened and convicted by the Spirit.
First, there is a frank and contrite acknowledgement of sin, for, as Matthew Henry truly remarked, "The confession of sin is required and insisted upon as a necessary condition of peace and pardon."
Second, there is an honest avowal of the heinousness of his case, mentioning the aggravations thereof. So far from attempting to extenuate his highhanded crimes, their enormity is emphasized. That which renders sin so abominable, is that it is against God - the abuse of His goodness, contempt of His authority, despising of His holiness.
Third, there is a condemning of himself, utter abasement, a feeling sense of his worthlessness. He perceives he can merit nothing good at the hands of God, but must cast himself on His grace and mercy. He is deeply conscious of his unfitness and vileness that he is deserving only of hell.
"I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (Heb. 8:12). That is what God says unto all who truly take the place of the penitent prodigal. The word which is here rendered "merciful" means propitious, for it is not the exercise of absolute mercy apart from any satisfaction having been rendered unto justice, but the showing of clemency on the ground of an atoning sacrifice. Christ died in order to render God propitious (Heb. 2:17), and it is in and through the Surety that He bestows forgiveness.
Just as long as the sinner rejects Christ, he is under the curse; but as soon as he contritely receives Him by faith - he enters into all the blessings of the new covenant. He is completely delivered from under guilt, and henceforth God acts as though He had wholly forgotten, for as Judge He will never bring up those sins to pass sentence upon them. He is entirely absolved. Christ has cancelled his guilt, fully and finally, and before God. The Law can no longer prefer any charge against him. "There is therefore now no condemnation to them which are in Christ Jesus" (Rom. 8:1), that is, they are as guiltless as though they had never sinned.
~A. W. Pink~
(continued with # 2)
Honoring God # 2
Honoring God # 2
His Word. God has "magnified His word above all His name" (Psalm 138:2), that is above every other medium through which His perfections are revealed. His wisdom and power are displayed in creation and providence - but His will and the way of salvation are made known in His Word. Our reverence for the Word indicates the measure in which we truly honor God. Our reverence for God's Word is manifested by receiving it without question or qualification as the inspired and infallible communication from God; yielding unreservedly thereto, subordinating reason and all natural inclinations to its divine authority; taking it as our sold standard in all matters of faith and practice, so that the determining question is not how others believe and act - but by what the Scriptures say; meditating upon it day and night, making it the food of our souls; our characters being formed and conduct regulated by its teachings - obeying its statues, heeding its warnings, drawing strength and comfort from its promises.
His Gospel. It is in the proclamation of the same, as a revelation of divine grace through Christ unto sinners, that the churches most honor God. The Law must indeed be preached, yet in subserviency to the Gospel. The sinner requires to hear what the Law charges him with, that he may learn his need of fleeing to Christ for discharge from its curse and condemnation. While "by the law is the knowledge of sin" (Rom. 3:20), nevertheless, it is not by the preaching of the Law that sinners are delivered from its penalty. No, it is the Gospel of Christ which is "the power of God unto salvation to every one that believes" (Rom. 1:16). Now the triune God is honored by the churches when the Gospel is preached in its unadulterated purity and its unfettered freeness; as it is slighted and insulted by the pulpit when displaced by any other substitute.
His Spirit. We must confine ourselves now to a single aspect. He is honored by the evangelist and by the church when He is looked unto and counted upon for His blessing on the preaching of the Gospel. It needs to be clearly recognized that neither the faithfulness nor the earnestness - still less the logic or the rhetoric - of the preacher will or can quicken a single soul. "Not by (human) might, nor by power - but by my Spirit, says the Lord Almighty" (Zech. 4:6). Alas that the churches, in their desire to "appeal to the young people," now have more faith in worldly methods and musical attractions; and in consequence, the Spirit is quenched. To our knees, in supplication to Him, is the great need and call of the hour!
His Cause. "Honor the Lord with your substance, and with the first fruits of all your increase" (Prov. 3:9). Remember that He it is who "gives you power to get wealth" (Deut. 8:18). And do you think that He does so - in order that we may gratify selfish lusts and indulge extravagant tastes? No, God's bounty unto us is to be used in works of piety and charity - and not wasted upon luxuries and vanities! Christ still sits near the offering box, beholding how we drop in our money! (Mark 12:41).
Our "substance" must not be limited unto money - but understood as including all the talents which God has given us; given, for the express purpose of honoring Him, and not for magnifying ourselves. All that we are and have - is to be dedicated to His glory.
"Those who honor me - I will honor" (1 Sam. 2:30). All history attests it. Those nations which have honored God, and circulated His Word, have been most blessed by Him. Those churches which have preached His Gospel and depended on His Spirit have been the fruitful and flourishing ones. Those individuals who have honored His Son and been regulated by the Scriptures have enjoyed most peace and joy in their souls.
~A. W. Pink~
(The End)
His Word. God has "magnified His word above all His name" (Psalm 138:2), that is above every other medium through which His perfections are revealed. His wisdom and power are displayed in creation and providence - but His will and the way of salvation are made known in His Word. Our reverence for the Word indicates the measure in which we truly honor God. Our reverence for God's Word is manifested by receiving it without question or qualification as the inspired and infallible communication from God; yielding unreservedly thereto, subordinating reason and all natural inclinations to its divine authority; taking it as our sold standard in all matters of faith and practice, so that the determining question is not how others believe and act - but by what the Scriptures say; meditating upon it day and night, making it the food of our souls; our characters being formed and conduct regulated by its teachings - obeying its statues, heeding its warnings, drawing strength and comfort from its promises.
His Gospel. It is in the proclamation of the same, as a revelation of divine grace through Christ unto sinners, that the churches most honor God. The Law must indeed be preached, yet in subserviency to the Gospel. The sinner requires to hear what the Law charges him with, that he may learn his need of fleeing to Christ for discharge from its curse and condemnation. While "by the law is the knowledge of sin" (Rom. 3:20), nevertheless, it is not by the preaching of the Law that sinners are delivered from its penalty. No, it is the Gospel of Christ which is "the power of God unto salvation to every one that believes" (Rom. 1:16). Now the triune God is honored by the churches when the Gospel is preached in its unadulterated purity and its unfettered freeness; as it is slighted and insulted by the pulpit when displaced by any other substitute.
His Spirit. We must confine ourselves now to a single aspect. He is honored by the evangelist and by the church when He is looked unto and counted upon for His blessing on the preaching of the Gospel. It needs to be clearly recognized that neither the faithfulness nor the earnestness - still less the logic or the rhetoric - of the preacher will or can quicken a single soul. "Not by (human) might, nor by power - but by my Spirit, says the Lord Almighty" (Zech. 4:6). Alas that the churches, in their desire to "appeal to the young people," now have more faith in worldly methods and musical attractions; and in consequence, the Spirit is quenched. To our knees, in supplication to Him, is the great need and call of the hour!
His Cause. "Honor the Lord with your substance, and with the first fruits of all your increase" (Prov. 3:9). Remember that He it is who "gives you power to get wealth" (Deut. 8:18). And do you think that He does so - in order that we may gratify selfish lusts and indulge extravagant tastes? No, God's bounty unto us is to be used in works of piety and charity - and not wasted upon luxuries and vanities! Christ still sits near the offering box, beholding how we drop in our money! (Mark 12:41).
Our "substance" must not be limited unto money - but understood as including all the talents which God has given us; given, for the express purpose of honoring Him, and not for magnifying ourselves. All that we are and have - is to be dedicated to His glory.
"Those who honor me - I will honor" (1 Sam. 2:30). All history attests it. Those nations which have honored God, and circulated His Word, have been most blessed by Him. Those churches which have preached His Gospel and depended on His Spirit have been the fruitful and flourishing ones. Those individuals who have honored His Son and been regulated by the Scriptures have enjoyed most peace and joy in their souls.
~A. W. Pink~
(The End)
Saturday, September 7, 2019
Honoring God # 1
Honoring God # 1
"Those who honor Me - I will honor" (1 Sam. 2:30).
Those words were addressed unto Eli after he had failed lamentably in his duty both as a father and as the high priest of Israel. His sons were wild and wayward, and he "restrained them not" (1 Sam. 3:13) - no, not even when they "made themselves vile," and by their evil example, "made the Lord's people to transgress" (1 Sam. 2:22-24). Interpretatively, Eli had "honored his sons above Jehovah" (1 Sam. 2:29); and therefore, a terrible judgment from heaven fell upon himself and his house.
Therein we behold a most striking contrast. When Israel committed idolatry at Shittim and one of them was caught in the act, the grandson of Aaron took a javelin and slew the man of Israel and his heathen paramour. In consequence, the Lord said, "Phinehas...has turned My wrath away." But more, "Behold, I give unto him My covenant of peace: And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God" (Num. 25:10-13). Phinehas the priest had honored God - and God highly honored him and his family. Eli had dishonored God - and he and his sons brought down condign judgment onto themselves (1 Sam. 2:31-36).
What has been pointed out above illustrates a fundamental principle in the governmental ways of God - namely, that He regulates His providences - according to our conduct. Those who give Him His proper place in their lives - are richly rewarded here, as well as hereafter. God's dealings with us in this life - are largely determined by the manner and measure in which we esteem and magnify Him.
What is signified by honoring the Lord is clearly exemplified by the case of Phinehas: he put the glory of God's name above all personal and sentimental considerations, being zealous in promoting and protecting His interests here on earth. Conversely, what is meant by not honoring the Lord, appears in the sad failure of Eli and his sons, who thought more of personal and family concerns - than of hallowing God. In what follows, we seek to show some of the most important things that are included in this expression, "those who honor Me."
God Himself. This requires that we have right views of Him. Unless our thoughts about Him are shaped by what Scripture reveals concerning God's being, character, and perfections - we shall entertain the most erroneous and degrading ideas about Him. Such, alas, is the case with the great majority today even in Christendom: to them the Deity of Holy Writ is "the unknown God." The popular conception now prevailing is that God is fickle, sentimental, and weak - so that He has much cause to complain "you thought that I was altogether such an one as yourself!" (Psalm 50:21). His absolute sovereignty, His ineffable justice, His awe-inspiring majesty, His ineffable holiness - are unperceived by multitudes of professing Christians!!
God is to be honored, by ascribing to Him the glory of His matchless excellency (Ex. 15:11; Psalm 104:1). He is to be honored by sanctifying Him in our hearts ((Isaiah 8:13). By trusting, adoring, and obeying Him. He is to be honored in our public worship: "God is greatly to be feared in the assembly of the saints" (Psalm 89:7). "Sing forth the honor of His name: make His praise glorious" (Psalm 66:2).
His Son. Nothing is so dear unto God, as the honoring of Christ. No sooner was He laid in the manger than a multitude of the heavenly host was sent over Bethlehem's plains to proclaim, "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). When in Servant form, He was baptized in the Jordan, the heavens were opened, and the voice of the Father was heard saying, "This is My beloved Son, in whom I am well pleased" (Matt. 3:17). When suffering unspeakable humiliation upon the Cross, He moved the centurion to testify, "Truly this was the Son of God!" (Matt. 27:54). After His mission on earth was completed, God highly exalted Him by seating Him at His own right hand. It is His express will, "that all men should honor the Son, even as they honor the Father" (John 5:23): all manner of worship which is due to the Father is due to the Son (Rev. 5). We honor Christ by resting on His finished work, by taking His yoke upon us, by obeying His precepts, by following the example he has left us, by showing forth His praises.
~A. W. Pink~
(continued with # 2)
"Those who honor Me - I will honor" (1 Sam. 2:30).
Those words were addressed unto Eli after he had failed lamentably in his duty both as a father and as the high priest of Israel. His sons were wild and wayward, and he "restrained them not" (1 Sam. 3:13) - no, not even when they "made themselves vile," and by their evil example, "made the Lord's people to transgress" (1 Sam. 2:22-24). Interpretatively, Eli had "honored his sons above Jehovah" (1 Sam. 2:29); and therefore, a terrible judgment from heaven fell upon himself and his house.
Therein we behold a most striking contrast. When Israel committed idolatry at Shittim and one of them was caught in the act, the grandson of Aaron took a javelin and slew the man of Israel and his heathen paramour. In consequence, the Lord said, "Phinehas...has turned My wrath away." But more, "Behold, I give unto him My covenant of peace: And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God" (Num. 25:10-13). Phinehas the priest had honored God - and God highly honored him and his family. Eli had dishonored God - and he and his sons brought down condign judgment onto themselves (1 Sam. 2:31-36).
What has been pointed out above illustrates a fundamental principle in the governmental ways of God - namely, that He regulates His providences - according to our conduct. Those who give Him His proper place in their lives - are richly rewarded here, as well as hereafter. God's dealings with us in this life - are largely determined by the manner and measure in which we esteem and magnify Him.
What is signified by honoring the Lord is clearly exemplified by the case of Phinehas: he put the glory of God's name above all personal and sentimental considerations, being zealous in promoting and protecting His interests here on earth. Conversely, what is meant by not honoring the Lord, appears in the sad failure of Eli and his sons, who thought more of personal and family concerns - than of hallowing God. In what follows, we seek to show some of the most important things that are included in this expression, "those who honor Me."
God Himself. This requires that we have right views of Him. Unless our thoughts about Him are shaped by what Scripture reveals concerning God's being, character, and perfections - we shall entertain the most erroneous and degrading ideas about Him. Such, alas, is the case with the great majority today even in Christendom: to them the Deity of Holy Writ is "the unknown God." The popular conception now prevailing is that God is fickle, sentimental, and weak - so that He has much cause to complain "you thought that I was altogether such an one as yourself!" (Psalm 50:21). His absolute sovereignty, His ineffable justice, His awe-inspiring majesty, His ineffable holiness - are unperceived by multitudes of professing Christians!!
God is to be honored, by ascribing to Him the glory of His matchless excellency (Ex. 15:11; Psalm 104:1). He is to be honored by sanctifying Him in our hearts ((Isaiah 8:13). By trusting, adoring, and obeying Him. He is to be honored in our public worship: "God is greatly to be feared in the assembly of the saints" (Psalm 89:7). "Sing forth the honor of His name: make His praise glorious" (Psalm 66:2).
His Son. Nothing is so dear unto God, as the honoring of Christ. No sooner was He laid in the manger than a multitude of the heavenly host was sent over Bethlehem's plains to proclaim, "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). When in Servant form, He was baptized in the Jordan, the heavens were opened, and the voice of the Father was heard saying, "This is My beloved Son, in whom I am well pleased" (Matt. 3:17). When suffering unspeakable humiliation upon the Cross, He moved the centurion to testify, "Truly this was the Son of God!" (Matt. 27:54). After His mission on earth was completed, God highly exalted Him by seating Him at His own right hand. It is His express will, "that all men should honor the Son, even as they honor the Father" (John 5:23): all manner of worship which is due to the Father is due to the Son (Rev. 5). We honor Christ by resting on His finished work, by taking His yoke upon us, by obeying His precepts, by following the example he has left us, by showing forth His praises.
~A. W. Pink~
(continued with # 2)
One Thing # 2 (and others)
One Thing # 2 (and others)
"But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8). It would be outside our present scope and design to attempt an exposition of this verse; rather would we point out the practical lesson which it inculcates for each of our hearts. As the Christian strives after a closer communion with Christ and a fuller conformity unto His image - it appears to him that his efforts meet with little success, and that his pressing forward unto the things ahead is most tardy. As he cries unto God for more grace - He seems very slow in responding. But beloved, "Be not ignorant of this one thing": God's measurement of time is very different from ours, nor does He ever delay a moment beyond His appointed hour. As the next verse assures us, "The Lord is not slack concerning His promise" (2 Peter 3:9).
To our short-sighted impatience, He seems to delay, when in reality, "the Lord longs to be gracious to you; He rises to show you compassion" (Isaiah 30:18). Be not stumbled by His seeming slowness, but patiently wait for Him.
"You know with all your heart and soul - that not one thing of all the good promises the Lord your God gave you has failed. Every promise has been fulfilled; not one has failed!" (Joshua 23:14). Those words, it seems to us, form a fitting climax to all that has been before us. They were the words of Israel's leader unto them after their occupation of the promised inheritance. It was a tribute to the unfailing faithfulness of their covenant God. And will not the anti typical Joshua say unto those whom God has given Him, when they are all settled in their eternal Rest, "You know with all your heart and soul - that not one thing of all the good promises the Lord your God gave you has failed. Every promise has been fulfilled; not one has failed!"
~A. W. Pink~
(The End)
________________________
Following Christ!
"He who follows Me shall not walk in darkness, but shall have the light of life" (John 8:12).
How easy it is to read these words, but how difficult it is to put them truly into practice! It is much, very much, to be thankful for if the Holy Spirit has wrought a real desire in the heart of the reader to "follow" Christ - for such a desire surely cannot be within multitudes of those who bear His name and with their lips sing His praises. Daily does the Christian need to beseech God to strengthen this desire, until it actually becomes the uppermost longing of his soul and the dominant purpose of his life.
It is much, very much, to be thankful for when the Holy Spirit makes us to realize that, of ourselves, we are unable to carry out that desire and "follow" Christ. As He Himself tells us, "Without Me you can do nothing" (John 5:5). This fact ought deeply to humble us as we are made to feel our inability to do that which is right, and should forever remove all pride and boasting from us. We are apt to think that this inability is merely a weakness or lack of strength. But in reality, it is sin within us, the "flesh", that awful and depraved nature with which we were born into this world. "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:7).
While that enmity receives its death-blow at regeneration, it is not altogether dead in the Christian. At times, the remainder of this enmity slumbers, and satan seeks to delude us into thinking it is completely slain, thus taking us off our guard. No, the flesh remains in us to the end of our earthly course, and its unchanging tendency is to draw us away from following Christ. How this should make us abhor ourselves! (Job 42:6) - that there is that in us, that which is part and parcel of our very being, which is opposed to Christ!
Now, to "follow" Christ is to take His yoke upon us (Matt. 11:29). It is to enlist under the banner of the Captain of our salvation. It is to yield completely to His lordship. It is to obey His commandments, and thus truly serve Him. It is to seek and do only those things which are pleasing in His sight.
Now must we be dismayed because we do not fully enter into this blessed experience all at once. To follow Christ is to tread the path of divine blessing. True, it is a narrow path, and oftentimes a lonesome one, for few there are who tread it. It is a most blessed path. It is there we enjoy the Lord's accompanying presence. It is there we are favored with the rich compensations given to those who turn their backs on self-pleasing and the world.
~A. W. Pink~
(The End)
"But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8). It would be outside our present scope and design to attempt an exposition of this verse; rather would we point out the practical lesson which it inculcates for each of our hearts. As the Christian strives after a closer communion with Christ and a fuller conformity unto His image - it appears to him that his efforts meet with little success, and that his pressing forward unto the things ahead is most tardy. As he cries unto God for more grace - He seems very slow in responding. But beloved, "Be not ignorant of this one thing": God's measurement of time is very different from ours, nor does He ever delay a moment beyond His appointed hour. As the next verse assures us, "The Lord is not slack concerning His promise" (2 Peter 3:9).
To our short-sighted impatience, He seems to delay, when in reality, "the Lord longs to be gracious to you; He rises to show you compassion" (Isaiah 30:18). Be not stumbled by His seeming slowness, but patiently wait for Him.
"You know with all your heart and soul - that not one thing of all the good promises the Lord your God gave you has failed. Every promise has been fulfilled; not one has failed!" (Joshua 23:14). Those words, it seems to us, form a fitting climax to all that has been before us. They were the words of Israel's leader unto them after their occupation of the promised inheritance. It was a tribute to the unfailing faithfulness of their covenant God. And will not the anti typical Joshua say unto those whom God has given Him, when they are all settled in their eternal Rest, "You know with all your heart and soul - that not one thing of all the good promises the Lord your God gave you has failed. Every promise has been fulfilled; not one has failed!"
~A. W. Pink~
(The End)
________________________
Following Christ!
"He who follows Me shall not walk in darkness, but shall have the light of life" (John 8:12).
How easy it is to read these words, but how difficult it is to put them truly into practice! It is much, very much, to be thankful for if the Holy Spirit has wrought a real desire in the heart of the reader to "follow" Christ - for such a desire surely cannot be within multitudes of those who bear His name and with their lips sing His praises. Daily does the Christian need to beseech God to strengthen this desire, until it actually becomes the uppermost longing of his soul and the dominant purpose of his life.
It is much, very much, to be thankful for when the Holy Spirit makes us to realize that, of ourselves, we are unable to carry out that desire and "follow" Christ. As He Himself tells us, "Without Me you can do nothing" (John 5:5). This fact ought deeply to humble us as we are made to feel our inability to do that which is right, and should forever remove all pride and boasting from us. We are apt to think that this inability is merely a weakness or lack of strength. But in reality, it is sin within us, the "flesh", that awful and depraved nature with which we were born into this world. "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:7).
While that enmity receives its death-blow at regeneration, it is not altogether dead in the Christian. At times, the remainder of this enmity slumbers, and satan seeks to delude us into thinking it is completely slain, thus taking us off our guard. No, the flesh remains in us to the end of our earthly course, and its unchanging tendency is to draw us away from following Christ. How this should make us abhor ourselves! (Job 42:6) - that there is that in us, that which is part and parcel of our very being, which is opposed to Christ!
Now, to "follow" Christ is to take His yoke upon us (Matt. 11:29). It is to enlist under the banner of the Captain of our salvation. It is to yield completely to His lordship. It is to obey His commandments, and thus truly serve Him. It is to seek and do only those things which are pleasing in His sight.
Now must we be dismayed because we do not fully enter into this blessed experience all at once. To follow Christ is to tread the path of divine blessing. True, it is a narrow path, and oftentimes a lonesome one, for few there are who tread it. It is a most blessed path. It is there we enjoy the Lord's accompanying presence. It is there we are favored with the rich compensations given to those who turn their backs on self-pleasing and the world.
~A. W. Pink~
(The End)
Saturday, August 31, 2019
One Thing # 1
One Thing # 1
"One thing you lack" (Mark 10:21).
Those words addressed by our Lord to the rich young ruler who had approached Him with such apparent eagerness and earnestness, and in whom there were some admirable qualities which are rarely found in young men, especially those of affluence. He occupied an honorable position, for Luke 18:18 informs us he was a "ruler." He had a clean moral record, for when Christ quoted to him the last six of the Commandments, he answered, "All these have I kept from my youth up" (Luke 18:21), outwardly, his life was blameless. He was fearless, for he sought not unto Christ "by night" as Nicodemus did - but openly and publicly. He was no dilatory seeker, for he had come "running" (Mark 10:17). He was humble and reverent, for he "kneed to Christ, especially when the eyes of their fellows be upon them! He came to Christ inquiring the way of salvation: "What good thing shall I do, that I may have eternal life?" (Matt. 19:16). What more could be required of him?
There was a fatal defect, for the sequel informs us that he turned from Christ, and "went away sad" (Mark 10:22). What was wrong with him? "One thing you lack - Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow Me." At this the man's face fell. He went away sad, because he had great wealth." (Mark 10:21-22). There was a struggle between his convictions and his corruptions; he desired to serve two masters - God and mammon; and when Christ told him that was impossible, he was chagrined.
His fatal deficiency may be described in a variety of ways. He had no conviction that he was a ruined, lost and hell-deserving sinner, no consciousness that he was a spiritual leper in the sight of God, no realization of his utter helplessness to better his condition. Though religious, he was still in nature's darkness, and therefore, his affections were not raised above the vanities of this world. There was no love for God within him; and consequently, he was unwilling to deny himself, abandon his idols, and give God His rightful place in his life - serving, pleasing, and enjoying Him. He lacked a real and unreserved surrender of his heart to God.
Reader, is that the case with you? "One thing I know" (John 9:25). That was the confession of one upon whom our Lord had wrought a miracle of grace, namely, the man who was "blind from his birth" (John 9:1), to whom the Saviour gave sight. But no sooner was he made the recipient of the great mercy, than he encountered opposition.
First, some his neighbors doubted his identity; but he reassured them. Then the Pharisees challenged him, but his parents avowed he was their son, and that his eyes had been opened. Then the Pharisees told him that his Benefactor was "a sinner." To which he replied, "One thing I do know. I was once blind - but now I see!" (John 9:25). That is the assertion, or at any rate, should be, of every truly regenerated person. Though unable to refute the sophistries of those who oppose the truth - he may appeal to his actual experience and the great change which God has wrought in him - a change apparent to those best acquainted with him. He cannot explain the process - but he is sure of the effects. He may not know the time when he passed from death unto life - but he does know that once he was blind to: the glory of God, his own depravity, and the suitability of Christ - but he is no longer spiritually blind. His eyes have been opened to see the sinfulness of sin and the sufficiency of Christ's atoning blood.
Is that the case with you, my reader? "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple" (Psalm 27:4). That expresses the paramount longing and dominant aim of each renewed soul, while his case remains a normal and healthy one. All his yearnings are concentrated into this; and after the attainment thereof, all his energies are directed, for that which is ardently desired will be diligently sought. "That I may dwell in the house of the Lord all the days of my life" is but the Old Testament way of saying, "That I may enjoy unbroken and close communion with God." That desire evidences his love to God.
"As the deer pants for streams of water - so my soul pants for you, O God. My soul thirsts for God, for the living God!" (Psalm 42:1, 2). Previously, the majesty and almightiness of God terrified him, His sovereignty and justice repelled, his holiness and immutability were distasteful; but now the one quickened by Him exclaims, "My soul follows hard after You" (Psalm 63:8), esteeming fellowship with Him far above all the pleasures and treasures of this perishing world. Is that the case with you, dear reader?
"But one thing is needful" (Luke 10:42). We may regard these words as the Lord's intimation of how the desire of Psalm 27:4 may be realized. They were spoken first to the restless and feverish Martha, who was "cumbered (weighted down) about much serving" and was "anxious and troubled about many things" (Luke 10:40-41). What that "one thing" was, Christ explained in the words at once following: "Mary has chosen that good part, which shall not be taken away from her."
"But one thing is needful;" how that would banish anxious care, did we but apprehend it! How many distractions would our hearts be freed from if we bowed to our Lord's dictum! There are a great many duties which the Christian has to perform - but Christ would bring our hearts from everything else, simply to this: to be absorbed with Himself, to receive from His fullness, to commune with Him, to be instructed by Him. That is the one thing needful for a God-honoring, fruitful, happy life. Have you, my reader, been let into that secret experimentally?
There are many things that we are obligated to hold in our remembrance: such as the Word of God, His manifold mercies, our past sins and failures - that a due recollection of them may humble us in the present and for the future.
But there are other things which, in a certain sense, the believer needs to forget, namely, his past services unto the Lord, his attainments in grace, his victories over temptation - so that they be not made a matter of delight, nor rested in as a substitute for present exertion. The Christian should ever be conscious of his imperfections, and seek to rectify them; and so far from being content with his present knowledge, grace, and love - must press after a higher measure thereof. Are you, my reader, intent upon this one thing - and diligently attending unto the same?
~A. W. Pink~
(continued with # 2)
"One thing you lack" (Mark 10:21).
Those words addressed by our Lord to the rich young ruler who had approached Him with such apparent eagerness and earnestness, and in whom there were some admirable qualities which are rarely found in young men, especially those of affluence. He occupied an honorable position, for Luke 18:18 informs us he was a "ruler." He had a clean moral record, for when Christ quoted to him the last six of the Commandments, he answered, "All these have I kept from my youth up" (Luke 18:21), outwardly, his life was blameless. He was fearless, for he sought not unto Christ "by night" as Nicodemus did - but openly and publicly. He was no dilatory seeker, for he had come "running" (Mark 10:17). He was humble and reverent, for he "kneed to Christ, especially when the eyes of their fellows be upon them! He came to Christ inquiring the way of salvation: "What good thing shall I do, that I may have eternal life?" (Matt. 19:16). What more could be required of him?
There was a fatal defect, for the sequel informs us that he turned from Christ, and "went away sad" (Mark 10:22). What was wrong with him? "One thing you lack - Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow Me." At this the man's face fell. He went away sad, because he had great wealth." (Mark 10:21-22). There was a struggle between his convictions and his corruptions; he desired to serve two masters - God and mammon; and when Christ told him that was impossible, he was chagrined.
His fatal deficiency may be described in a variety of ways. He had no conviction that he was a ruined, lost and hell-deserving sinner, no consciousness that he was a spiritual leper in the sight of God, no realization of his utter helplessness to better his condition. Though religious, he was still in nature's darkness, and therefore, his affections were not raised above the vanities of this world. There was no love for God within him; and consequently, he was unwilling to deny himself, abandon his idols, and give God His rightful place in his life - serving, pleasing, and enjoying Him. He lacked a real and unreserved surrender of his heart to God.
Reader, is that the case with you? "One thing I know" (John 9:25). That was the confession of one upon whom our Lord had wrought a miracle of grace, namely, the man who was "blind from his birth" (John 9:1), to whom the Saviour gave sight. But no sooner was he made the recipient of the great mercy, than he encountered opposition.
First, some his neighbors doubted his identity; but he reassured them. Then the Pharisees challenged him, but his parents avowed he was their son, and that his eyes had been opened. Then the Pharisees told him that his Benefactor was "a sinner." To which he replied, "One thing I do know. I was once blind - but now I see!" (John 9:25). That is the assertion, or at any rate, should be, of every truly regenerated person. Though unable to refute the sophistries of those who oppose the truth - he may appeal to his actual experience and the great change which God has wrought in him - a change apparent to those best acquainted with him. He cannot explain the process - but he is sure of the effects. He may not know the time when he passed from death unto life - but he does know that once he was blind to: the glory of God, his own depravity, and the suitability of Christ - but he is no longer spiritually blind. His eyes have been opened to see the sinfulness of sin and the sufficiency of Christ's atoning blood.
Is that the case with you, my reader? "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple" (Psalm 27:4). That expresses the paramount longing and dominant aim of each renewed soul, while his case remains a normal and healthy one. All his yearnings are concentrated into this; and after the attainment thereof, all his energies are directed, for that which is ardently desired will be diligently sought. "That I may dwell in the house of the Lord all the days of my life" is but the Old Testament way of saying, "That I may enjoy unbroken and close communion with God." That desire evidences his love to God.
"As the deer pants for streams of water - so my soul pants for you, O God. My soul thirsts for God, for the living God!" (Psalm 42:1, 2). Previously, the majesty and almightiness of God terrified him, His sovereignty and justice repelled, his holiness and immutability were distasteful; but now the one quickened by Him exclaims, "My soul follows hard after You" (Psalm 63:8), esteeming fellowship with Him far above all the pleasures and treasures of this perishing world. Is that the case with you, dear reader?
"But one thing is needful" (Luke 10:42). We may regard these words as the Lord's intimation of how the desire of Psalm 27:4 may be realized. They were spoken first to the restless and feverish Martha, who was "cumbered (weighted down) about much serving" and was "anxious and troubled about many things" (Luke 10:40-41). What that "one thing" was, Christ explained in the words at once following: "Mary has chosen that good part, which shall not be taken away from her."
"But one thing is needful;" how that would banish anxious care, did we but apprehend it! How many distractions would our hearts be freed from if we bowed to our Lord's dictum! There are a great many duties which the Christian has to perform - but Christ would bring our hearts from everything else, simply to this: to be absorbed with Himself, to receive from His fullness, to commune with Him, to be instructed by Him. That is the one thing needful for a God-honoring, fruitful, happy life. Have you, my reader, been let into that secret experimentally?
There are many things that we are obligated to hold in our remembrance: such as the Word of God, His manifold mercies, our past sins and failures - that a due recollection of them may humble us in the present and for the future.
But there are other things which, in a certain sense, the believer needs to forget, namely, his past services unto the Lord, his attainments in grace, his victories over temptation - so that they be not made a matter of delight, nor rested in as a substitute for present exertion. The Christian should ever be conscious of his imperfections, and seek to rectify them; and so far from being content with his present knowledge, grace, and love - must press after a higher measure thereof. Are you, my reader, intent upon this one thing - and diligently attending unto the same?
~A. W. Pink~
(continued with # 2)
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