The Precepts and Liberty # 2 (and others)
2. Thereby we are delivered from the bondage of our lusts. No man can serve two masters. In our unregenerate days, we were entirely dominated by our corruptions, for God had no place in our hearts and lives. But the more He possesses our hearts, and the more we are governed by His precepts - the less will sin tyrannize us. "This I say then, Walk in the Spirit - and you shall not fulfill the lust of the flesh" (Galatans 5:16). To "walk in the Spirit" is to be governed by that Word of Truth which he dictated for us. Therefore, our daily prayer needs to be, "Direct my footsteps according to Your Word; let no sin dominion over me" (Psalm 119:133). If some iniquity has "dominion" over me - it is because my steps are not ordered by the Word in all things.
3. Thereby we are delivered from a sin-enslaved will. The natural man's will is quite free to choose - but what determines his choice? His inclinations: he always chooses that which, everything considered, is most agreeable to him. Being fallen, he prefers to serve "self" rather than God; the world more than Christ; the pleasures of sin above holiness; and therefore, he always chooses the former. God makes His people willing in the day of His power to choose Christ by bringing them to feel their need of Him and giving them a desire for Him. The more we love God's and the pleasanter obedience becomes to us - the more the will is emancipated from the power of our corruptions.
4. Thereby are we delivered from the accusations of a guilty conscience. Just so long as we lived in rebellion against God, that inward monitor condemned us; and though at times we succeeded in drowning its voice, there were moments and seasons when our rest was disturbed. But "great peace have those who love your law" (Psalm 119:165). The more we love God's law and the more we seek His precepts - the more freedom have we from convictions of guilt.
5. Thereby are we delivered from the snares of the Fowler. The unregenerate "are taken captive by him at his will" (2 Tim. 2:26), so that it is his behests they perform (John 8:44). But "If the Son makes you free - you shall be free indeed!" (John 8:36).
6. Thereby we are freed from the disapprobation of God. If we are truly seeking His precepts, we shall enjoy the quickenings and comforts of the Spirit; it is our self-will which "grieves" Him and restrains His gracious operations within us. So too we shall escape God's chastenings, for it is when we forsake His Law and disobey His commandments, that He visits our transgressions with the rod and His providences are against us (Psalm 89:30-32).
7. Thereby are we delivered from the bondage of human opinions and customs. There are many professing Christians whose freedom is circumscribed by "the commandments and doctrines of men" with their Touch not; taste not, handle not" (Colossians 2:20-22). But the one who is regulated only by God's precepts will walk at liberty from such impositions.
~A. W. Pink~
(The End)
______________________
A Cold Chill Fell Upon Their Hearts!
It has frequently occurred, that young converts in the ardor of their first love, and while much unacquainted as yet, with what is called the "religious world," have looked upon the church as a "sacred enclosure," within which dwelt a kind of heavenly inhabitants, who could think or speak of little else than the glory which awaited them. In the church, these novices expected to find the sweetest and holiest fellowship, an almost unearthly spirituality, and an uninterrupted strain of pious conversation.
But alas! What a woeful disappointment did the reality produce! In the "sacred enclosure" they found worldly minded professors - almost as intent upon seen and temporal things, as those they had left out in the world!
In the "vestibule of heaven", they beheld professors covered with "earthly dust", disordered with worldly concerns, and given up to worldly amusements!
In the church members, they saw little but worldly conduct, and heard little else but worldly conversation!
A cold chill fell upon their hearts, which checked the ardor of their pious affections; and even they, lately so fervent, soon sunk and settled down into the lukewarmness of those among whom they had come to dwell.
~John Angell James~
Saturday, October 26, 2019
The Precepts and Understanding # 2
The Precepts and Understanding # 2
2. Understanding of the Divine will. It is to our shame if we find ourselves in darkness, for God has graciously provided a Lamp unto our feet and a Light unto our path (Psalm 119:105). We should therefore reproach ourselves unsparingly in any given situation. Professing Christians speak of being uncertain as to what is God's will or mind for them, and ask how they may know when they are being "Divinely guided"? Why, He has already furnished us in His blessed Word with all the guidance we can ever need. His precepts are for the directing of our ways, and ordering of all our actions. Those precepts are most comprehensive in their scope and cover every aspect of our varied life. Just so far as we "follow" His precepts shall we have "good understanding" (Psalm 111:10) and sound judgment for dealing with every problem and decision confronting us.
3. Understanding of myself. It is only as the Christian begins to apprehend the spirituality and strictness of the precepts, and resolutely endeavors to be inwardly and outwardly conformed to their holy requirements, that he discovers how thoroughly depraved he is. As the performing of some laborious work - reveals the unfitness for it of one not accustomed to use his muscles; so an honest attempt to please God in all things - will show how much disinclination there is in one who has lived only to gratify lust. This will cause him to cry, "Teach me your statutes", in their application to all the details of my life, and how to render full and joyous obedience to them.
4. Understanding of satan's devices. (2 Cor. 2:11). The more sincerely and closely we seek to walk with God - the more will the devil oppose and hinder us - but with evil suggestions within and subtle temptations from without. Nor should we be surprised at this, for it is by treading the path of obedience that we avoid those snares which the devil has set for our souls. Hence, it is that he puts forth every effort to deter us from treading that path and tries his utmost to sidetrack us. The one who constantly and conscientiously seeks to keep God's precepts will learn more of satan's devices in a practical and experimental way - than he can from reading a dozen books on the subject - for he will now have a first-hand acquaintance with them.
5. Understanding of what to pray for. The one who is determined at all costs to order his life by the Divine precepts, will need no manual on devotion or prayers made by me to help him - for his own felt needs will prompt his petitions. The difficulties he encounters both from within and without will drive him frequently to the Throne of Grace - that there he may obtain mercy for
6. Understanding of the true secret of happiness. Though it may occasion real grief to break away from old acquaintances and "turn away" from empty professors (2 Tim. 3:5), we shall find right compensation in delighting ourselves in the Lord. In keeping God's precepts, "there is great reward" (Psalm 19:11); a peace the world cannot give - and a joy it cannot take away; a tranquil mind; a conscience which torments us not; the smile of God upon us; and His ear open to our petitions. Then it is that we prove for ourselves that Wisdom's ways "are ways of pleasantness, all her paths are peace" (Prov. 3:17), and that "the joy of the Lord is your strength" (Neh. 8:10).
Sin and wretchedness are inseparable, for God will not allow any who revolt against Him to have anything but misery for their portion. Contrariwise, obedience and happiness go together, for we are ever the gainers by submitting our wills to God.
From what has been set forth above, it should appear how greatly they are the losers, who blindly follow a one-sided preaching which confines itself to either doctrinal discourses - or to what are termed "experimental"sermons - to the utter neglect of the practical side of the Truth. We beg those who have made far more of the Divine promises than they have of God's precepts - to thoughtfully re-read this article and turn it into prayer.
"Blessed are those who keep His testimonies, and who seek Him with the whole heart" (Psalm 119:1).
~A. W. Pink~
(The End)
2. Understanding of the Divine will. It is to our shame if we find ourselves in darkness, for God has graciously provided a Lamp unto our feet and a Light unto our path (Psalm 119:105). We should therefore reproach ourselves unsparingly in any given situation. Professing Christians speak of being uncertain as to what is God's will or mind for them, and ask how they may know when they are being "Divinely guided"? Why, He has already furnished us in His blessed Word with all the guidance we can ever need. His precepts are for the directing of our ways, and ordering of all our actions. Those precepts are most comprehensive in their scope and cover every aspect of our varied life. Just so far as we "follow" His precepts shall we have "good understanding" (Psalm 111:10) and sound judgment for dealing with every problem and decision confronting us.
3. Understanding of myself. It is only as the Christian begins to apprehend the spirituality and strictness of the precepts, and resolutely endeavors to be inwardly and outwardly conformed to their holy requirements, that he discovers how thoroughly depraved he is. As the performing of some laborious work - reveals the unfitness for it of one not accustomed to use his muscles; so an honest attempt to please God in all things - will show how much disinclination there is in one who has lived only to gratify lust. This will cause him to cry, "Teach me your statutes", in their application to all the details of my life, and how to render full and joyous obedience to them.
4. Understanding of satan's devices. (2 Cor. 2:11). The more sincerely and closely we seek to walk with God - the more will the devil oppose and hinder us - but with evil suggestions within and subtle temptations from without. Nor should we be surprised at this, for it is by treading the path of obedience that we avoid those snares which the devil has set for our souls. Hence, it is that he puts forth every effort to deter us from treading that path and tries his utmost to sidetrack us. The one who constantly and conscientiously seeks to keep God's precepts will learn more of satan's devices in a practical and experimental way - than he can from reading a dozen books on the subject - for he will now have a first-hand acquaintance with them.
5. Understanding of what to pray for. The one who is determined at all costs to order his life by the Divine precepts, will need no manual on devotion or prayers made by me to help him - for his own felt needs will prompt his petitions. The difficulties he encounters both from within and without will drive him frequently to the Throne of Grace - that there he may obtain mercy for
6. Understanding of the true secret of happiness. Though it may occasion real grief to break away from old acquaintances and "turn away" from empty professors (2 Tim. 3:5), we shall find right compensation in delighting ourselves in the Lord. In keeping God's precepts, "there is great reward" (Psalm 19:11); a peace the world cannot give - and a joy it cannot take away; a tranquil mind; a conscience which torments us not; the smile of God upon us; and His ear open to our petitions. Then it is that we prove for ourselves that Wisdom's ways "are ways of pleasantness, all her paths are peace" (Prov. 3:17), and that "the joy of the Lord is your strength" (Neh. 8:10).
Sin and wretchedness are inseparable, for God will not allow any who revolt against Him to have anything but misery for their portion. Contrariwise, obedience and happiness go together, for we are ever the gainers by submitting our wills to God.
From what has been set forth above, it should appear how greatly they are the losers, who blindly follow a one-sided preaching which confines itself to either doctrinal discourses - or to what are termed "experimental"sermons - to the utter neglect of the practical side of the Truth. We beg those who have made far more of the Divine promises than they have of God's precepts - to thoughtfully re-read this article and turn it into prayer.
"Blessed are those who keep His testimonies, and who seek Him with the whole heart" (Psalm 119:1).
~A. W. Pink~
(The End)
Saturday, October 19, 2019
Evangelical Obedience # 2 (and others)
Evangelical Obedience # 2 (and others)
Nowhere else in Scripture, are the character and conduct of a saint so clearly and fully delineated as in Psalm 119, and the conscientious Christian should frequently compare himself with it. All through that Psalm, we find holy resolution and earnest endeavor side by side with conscious weakness and frailty - but dependence upon God: "You have commanded us to keep your precepts diligently" - O that my ways were directed to keep your statutes" - I will keep your statutes: O forsake me not utterly" - "With my whole heart have I sought you: O let me not wander from your commandments" - "I will run the way of your commandments, when you shall enlarge my heart" - "Consider how I love your precepts: quicken me, O Lord, according to your loving-kindness" - "Let your hand help me; for I have chosen your precepts". Thus, there are both holy yearning and activity - yet constant looking to God for strength and ennoblement.
Thus will it be seen that sincere obedience consists not of a sinless conformity to God's will - but of genuine desires and proportionate efforts after it. It comprises two parts:
1. The mortification of our corrupt affections, and
2. the vilification of our graces, so that we increase in strength and make further advances in true piety.
So also has it two adjuncts or attendants:
1. repentance for past sins, and
2. the exercise of faith for present grace.
Failures are reflected upon with hatred and shame, are confessed to God with sorrow and contrition - while earnestly resolving and endeavoring to abstain from any further repetition of them. Faith looks to the merits of Christ, pleads the virtues of His blood, rests upon His intercession for us in Heaven, lays hold of the promises, and counts upon God's acceptance of our imperfect obedience for His Son's sake - knowing that it deserves not His approbation, and is rewarded not as a matter of debt - but of pure grace.
Let none conclude that they have no grace, because there are so many imperfections in their obedience. A child may be weak and sickly - yet a legitimate one! Renew your repentance daily, rely wholly on the mediation of Christ, and draw upon His fullness!
~A. W. Pink~
(The End)
________________________
Our Church?!
"I will build My church" (Matthew 16:18).
The power of a church is simply a right to put their own interpretation upon the laws of Christ, and to obey His laws, in a way which they think will be most agreeable to Him.
This is neither understood nor remembered with as much distinctness as it should be. Hence it is a very usual thing for churches to consider themselves as met to make laws, and set in order the affairs of the spiritual kingdom. A great deal is said about "our church," and "rules that we have established in our church." Our church??? When did it become OURS??? THE CHURCH IS CHRIST'S!!! The rules WE have established?? The sole right of making laws, is with Him to whom the church belongs!!!
In the whole business of church government, we are to acknowledge HIS authority, and consider ourselves
as doing HIS will. Nothing is left to our will, to our wisdom, to our caprice; but in all things we are to be guided by the laws of Jesus, as laid down in HIS WORD!!!
In the choice of officers, in the admission of members, in the exercise of discipline - we are not to act upon views and principles of our own. We are to be guided by those we find in the New Testament. We have no power to legislate; but merely to interpret God's law - and obey.
When we meet, Christ is in the midst of us, not only by His essential presence - but by His revealed will. Every authoritative voice is hushed - but that which speaks to us from the sacred Word of God!!
When a new member is proposed, we are not to ask, "Is he such a one as we think will add respectability to our church? Is he of long standing in the ways of God? Is he peculiar in his habits? Our only question is, "Is he one who Christ has received as His child??"
Every act of church government must be an explicit acknowledgement of the authority of Jesus, as King of HIS church, and an act of obedience to HIS laws!!
It is impossible for this sentiment to be stated too frequently or too forcibly. It lays the axe to the root of all errors on church government, which have crept into the world.
~John Angell James~
Nowhere else in Scripture, are the character and conduct of a saint so clearly and fully delineated as in Psalm 119, and the conscientious Christian should frequently compare himself with it. All through that Psalm, we find holy resolution and earnest endeavor side by side with conscious weakness and frailty - but dependence upon God: "You have commanded us to keep your precepts diligently" - O that my ways were directed to keep your statutes" - I will keep your statutes: O forsake me not utterly" - "With my whole heart have I sought you: O let me not wander from your commandments" - "I will run the way of your commandments, when you shall enlarge my heart" - "Consider how I love your precepts: quicken me, O Lord, according to your loving-kindness" - "Let your hand help me; for I have chosen your precepts". Thus, there are both holy yearning and activity - yet constant looking to God for strength and ennoblement.
Thus will it be seen that sincere obedience consists not of a sinless conformity to God's will - but of genuine desires and proportionate efforts after it. It comprises two parts:
1. The mortification of our corrupt affections, and
2. the vilification of our graces, so that we increase in strength and make further advances in true piety.
So also has it two adjuncts or attendants:
1. repentance for past sins, and
2. the exercise of faith for present grace.
Failures are reflected upon with hatred and shame, are confessed to God with sorrow and contrition - while earnestly resolving and endeavoring to abstain from any further repetition of them. Faith looks to the merits of Christ, pleads the virtues of His blood, rests upon His intercession for us in Heaven, lays hold of the promises, and counts upon God's acceptance of our imperfect obedience for His Son's sake - knowing that it deserves not His approbation, and is rewarded not as a matter of debt - but of pure grace.
Let none conclude that they have no grace, because there are so many imperfections in their obedience. A child may be weak and sickly - yet a legitimate one! Renew your repentance daily, rely wholly on the mediation of Christ, and draw upon His fullness!
~A. W. Pink~
(The End)
________________________
Our Church?!
"I will build My church" (Matthew 16:18).
The power of a church is simply a right to put their own interpretation upon the laws of Christ, and to obey His laws, in a way which they think will be most agreeable to Him.
This is neither understood nor remembered with as much distinctness as it should be. Hence it is a very usual thing for churches to consider themselves as met to make laws, and set in order the affairs of the spiritual kingdom. A great deal is said about "our church," and "rules that we have established in our church." Our church??? When did it become OURS??? THE CHURCH IS CHRIST'S!!! The rules WE have established?? The sole right of making laws, is with Him to whom the church belongs!!!
In the whole business of church government, we are to acknowledge HIS authority, and consider ourselves
as doing HIS will. Nothing is left to our will, to our wisdom, to our caprice; but in all things we are to be guided by the laws of Jesus, as laid down in HIS WORD!!!
In the choice of officers, in the admission of members, in the exercise of discipline - we are not to act upon views and principles of our own. We are to be guided by those we find in the New Testament. We have no power to legislate; but merely to interpret God's law - and obey.
When we meet, Christ is in the midst of us, not only by His essential presence - but by His revealed will. Every authoritative voice is hushed - but that which speaks to us from the sacred Word of God!!
When a new member is proposed, we are not to ask, "Is he such a one as we think will add respectability to our church? Is he of long standing in the ways of God? Is he peculiar in his habits? Our only question is, "Is he one who Christ has received as His child??"
Every act of church government must be an explicit acknowledgement of the authority of Jesus, as King of HIS church, and an act of obedience to HIS laws!!
It is impossible for this sentiment to be stated too frequently or too forcibly. It lays the axe to the root of all errors on church government, which have crept into the world.
~John Angell James~
Does God Love Everyone? # 5
Does God Love Everyone? # 5
The gospel is the means which God uses in the saving of His own chosen ones. By nature God's elect are children of wrath "even as others" they are lost sinners needing a Saviour, and apart from Christ there is no solution for them. Hence, the gospel must be believed by them before they can rejoice in the knowledge of sins forgiven. The gospel is God's winnowing: it separates the chaff from the wheat, and gathers the latter into His garner. Third, it is to be noted that God has other purposes in the preaching of the gospel than the salvation of His own elect. The word exists for the elect's sake, yet others have the benefit of it. The sun shines though blind men see it not. The rain falls upon rocky mountains and waste deserts as well as on the fruitful valleys; so also, God suffers the gospel to fall on the ears of the non-elect. The power of the gospel is one of God's agencies for holding in check the wickedness of the world. Many who are never saved by it are reformed, their lusts are bridled, and they are restrained from becoming worse. Moreover, the preaching of the gospel to the non-elect is made an admirable test of their characters. It exhibits the inveteracy of their sin; it demonstrates that their hearts are enmity against God; it justifies the declaration of Christ that "men loved darkness rather than light, because their deeds were evil" (John 3:19). Finally, it is sufficient for us to know that we are bidden to preach the gospel to every creature. It is not for us to reason about the consistency between this and the fact that "few are chosen."
It is for us to obey. it is a simple matter to ask questions to the ways of God which no finite mind can fully fathom. We, too, might turn and remind the objector that our Lord declared, "Truly I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies with which soever they shall blaspheme. But he who shall blaspheme against the Holy Spirit has never forgiveness" (Mark 3:28-29), and there can be no doubt whatever but that certain of the Jews were guilty of this very sin. (see Mark 12:24), etc.) and hence their destruction was inevitable. Yet, notwithstanding, scarcely two months later, He commanded His disciples to preach the gospel to every creature. When the objector can show us the consistency of these two things - the fact that certain of the Jews had committed the sin for which there is never forgiveness, and the fact that to them the gospel was to be preached - we will undertake to furnish a more satisfactory solution than the one given above to the harmony between a universal proclamation of the gospel and a limitation of its saving power to those only that God has predestined to be conformed to the image of His Son. Once more, we say, it is not for us to reason about the gospel; it is our business to preach it. When God ordered Abraham to offer up his son as a burnt-offering, he might have objected that this command was inconsistent with His promise: "In Isaac shall your seed be called" (Gen. 21;12). But instead of arguing he obeyed, and left God to harmonize His promise and His precept. Ezekiel, might have complained that the Lord was asking of him a hard thing when He said, "Son of man, go, get you into the house of Israel, and speak with My words unto them. For you are not sent to a people of a strange speech and of an hard language, but to the house of Israel, Not to many people of a strange speech and of an hard language, whose words you can not understand. Surely, had I sent you to them, they would have hearkened unto you. But the house of Israel will not hearken unto you; for they will not hearken unto Me; for all the house of Israel are impudent and hardhearted" (Ezekiel 3:4-7).
"But, O my soul, if truth so bright
Should dazzle and confound your sight,
Yet still His written Word obey,
And wait the great decisive day," Isaac Watts.
It has been well said: "The gospel has lost none of its ancient power. It is, as much today as when it was first preached, "the power of God unto salvation." It needs no pity, no help, and no handmaid. It can overcome all obstacles, and break down all barriers. No human device need be tried to prepare the sinner to receive it, for if God has sent it, no power can hinder it; and if He has not sent it, no power can make it effectual."
~A. W. Pink~
(The End)
The gospel is the means which God uses in the saving of His own chosen ones. By nature God's elect are children of wrath "even as others" they are lost sinners needing a Saviour, and apart from Christ there is no solution for them. Hence, the gospel must be believed by them before they can rejoice in the knowledge of sins forgiven. The gospel is God's winnowing: it separates the chaff from the wheat, and gathers the latter into His garner. Third, it is to be noted that God has other purposes in the preaching of the gospel than the salvation of His own elect. The word exists for the elect's sake, yet others have the benefit of it. The sun shines though blind men see it not. The rain falls upon rocky mountains and waste deserts as well as on the fruitful valleys; so also, God suffers the gospel to fall on the ears of the non-elect. The power of the gospel is one of God's agencies for holding in check the wickedness of the world. Many who are never saved by it are reformed, their lusts are bridled, and they are restrained from becoming worse. Moreover, the preaching of the gospel to the non-elect is made an admirable test of their characters. It exhibits the inveteracy of their sin; it demonstrates that their hearts are enmity against God; it justifies the declaration of Christ that "men loved darkness rather than light, because their deeds were evil" (John 3:19). Finally, it is sufficient for us to know that we are bidden to preach the gospel to every creature. It is not for us to reason about the consistency between this and the fact that "few are chosen."
It is for us to obey. it is a simple matter to ask questions to the ways of God which no finite mind can fully fathom. We, too, might turn and remind the objector that our Lord declared, "Truly I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies with which soever they shall blaspheme. But he who shall blaspheme against the Holy Spirit has never forgiveness" (Mark 3:28-29), and there can be no doubt whatever but that certain of the Jews were guilty of this very sin. (see Mark 12:24), etc.) and hence their destruction was inevitable. Yet, notwithstanding, scarcely two months later, He commanded His disciples to preach the gospel to every creature. When the objector can show us the consistency of these two things - the fact that certain of the Jews had committed the sin for which there is never forgiveness, and the fact that to them the gospel was to be preached - we will undertake to furnish a more satisfactory solution than the one given above to the harmony between a universal proclamation of the gospel and a limitation of its saving power to those only that God has predestined to be conformed to the image of His Son. Once more, we say, it is not for us to reason about the gospel; it is our business to preach it. When God ordered Abraham to offer up his son as a burnt-offering, he might have objected that this command was inconsistent with His promise: "In Isaac shall your seed be called" (Gen. 21;12). But instead of arguing he obeyed, and left God to harmonize His promise and His precept. Ezekiel, might have complained that the Lord was asking of him a hard thing when He said, "Son of man, go, get you into the house of Israel, and speak with My words unto them. For you are not sent to a people of a strange speech and of an hard language, but to the house of Israel, Not to many people of a strange speech and of an hard language, whose words you can not understand. Surely, had I sent you to them, they would have hearkened unto you. But the house of Israel will not hearken unto you; for they will not hearken unto Me; for all the house of Israel are impudent and hardhearted" (Ezekiel 3:4-7).
"But, O my soul, if truth so bright
Should dazzle and confound your sight,
Yet still His written Word obey,
And wait the great decisive day," Isaac Watts.
It has been well said: "The gospel has lost none of its ancient power. It is, as much today as when it was first preached, "the power of God unto salvation." It needs no pity, no help, and no handmaid. It can overcome all obstacles, and break down all barriers. No human device need be tried to prepare the sinner to receive it, for if God has sent it, no power can hinder it; and if He has not sent it, no power can make it effectual."
~A. W. Pink~
(The End)
Saturday, October 12, 2019
Evangelical Obedience # 7
Evangelical Obedience # 7
Sincere obedience necessarily presupposes regeneration - for filial submission can proceed only from a real child of God. A spiritual life or "nature" is the principle of that obedience, for when we are renewed by God, there is newness of conversation. "That which is born of the Spirit is spirit" John 3:6) - disposed and fitted for spiritual things. Yet even after renewal, there still remains much ignorance in the understanding, impurity in the affections, and perversity in the will yet - so as grace prevails over nature, holiness over sin, and heavenliness over worldliness.
"But the high places were not removed: nevertheless Asa's heart was perfect with the Lord all his days" (1 Kings 15:14). Though God writes His law on our hearts - yet as Ezekiel Hopkins pointed out, This copy is eternally durable - yet it is but as writing upon sinking and leaky paper, which in this life is very obscure and full of blots." It is also termed, "obedience to the faith" (Romans 1:5), because without faith it is impossible to please Him (God)" (Heb. 11:6) - yet how feeble our faith is! It is therefore an obedience which is performed in reliance upon Christ's mediation (Rev. 8:3-4) and enablement (Phil. 4:13).
But now we must endeavor to furnish a more definite and detailed answer to the pressing question: How am I to determine whether my obedience is really sincere and acceptable to God? By testing it with these criteria:
First, is it one which, in its negative character, has a universal antipathy for sin? "The fear of the Lord is to hate evil" (Pro. 8:13) - such is the purity of that nature communicated to God's child at the new birth. Though evil still cleaves to and indwells him - yet his heart loathes it. His hatred of evil is evidenced by dreading and resisting it, by forsaking it in his affections and denying self, by bitterly mourning when overcome by it and by exercising the contrary graces, and cultivating the love of holiness.
Where there exists this fear of the Lord which abhors evil, it will make no reserve or exception, nor tolerate or "allow" any form or phase of it. Instead, it will aver with the Psalmist: "I hate every false way" (Psalm 119:104, 128), because contrary to the God I love, and as polluting to my soul.
Second, is it one which diligently endeavors to regulate the inner man - as well as the outer? God's requirement is: "My son, forget not My law; but let your heart keep my commandments" (Pro. 3:1). It was at this point, that the hypocritical Pharisees failed so completely, for, said Christ: "For you are like unto white-washed sepulchers, which indeed appear beautiful outwardly - but are within full of dead men's bones, and of all uncleanness" (Matt. 23:27). The Lord has bidden us, "Keep your heart with all diligence" (Pro. 4:23) - and that calls for the checking of sinful thoughts and the mortifying of evil imaginations; the resisting of pride, self-will, and unbelief; the scrutinizing of our motives and aims; and making conscience of temptations and occasions to sin.
Third, is it one which has the glory of God for its aim? The heart is very deceitful, and much of human religion is prompted by nothing higher than to be "seen of men" ( Matt. 6:5; 23:5) and gain a reputation for personal piety. How searching are those words: "He who speaks of himself, seeks his own glory" (John 7:18)! True piety is modest and self-effacing, aiming only at honoring the Lord and pleasing Him.
Fourth, is it one which has an appropriation of the whole revealed will of God, enabling me to say, "Therefore, I esteem all your precepts"? (Psalm 119:128). For the willful rejection of one of God's commandments, is the virtual rejection of all. Though we fail miserably in some, and keep none of them perfectly - yet do our hearts approve of every duty enjoined?
Fifth, is there a genuine willingness and honest desire to render full obedience unto God? If so, we shall not voluntarily and allowedly fall short of the highest perfection - but have an equal regard unto every divine statute, not dispensing with, nor excusing ourselves from, the most severe and difficult.
Seventh, is it accompanied by a conscience which testifies that though only too often I transgress - yet I loathe myself for it, and honestly endeavor to conform to the whole of God's will? Such as obedience God accepts and accounts perfect, because the falls are due to the subtlety of satan, the deceitfulness of sin, and the weakness of the flesh - rather than to a deliberate defiance and determined obstinacy.
~A. W. Pink~
(continued with # 8)
Sincere obedience necessarily presupposes regeneration - for filial submission can proceed only from a real child of God. A spiritual life or "nature" is the principle of that obedience, for when we are renewed by God, there is newness of conversation. "That which is born of the Spirit is spirit" John 3:6) - disposed and fitted for spiritual things. Yet even after renewal, there still remains much ignorance in the understanding, impurity in the affections, and perversity in the will yet - so as grace prevails over nature, holiness over sin, and heavenliness over worldliness.
"But the high places were not removed: nevertheless Asa's heart was perfect with the Lord all his days" (1 Kings 15:14). Though God writes His law on our hearts - yet as Ezekiel Hopkins pointed out, This copy is eternally durable - yet it is but as writing upon sinking and leaky paper, which in this life is very obscure and full of blots." It is also termed, "obedience to the faith" (Romans 1:5), because without faith it is impossible to please Him (God)" (Heb. 11:6) - yet how feeble our faith is! It is therefore an obedience which is performed in reliance upon Christ's mediation (Rev. 8:3-4) and enablement (Phil. 4:13).
But now we must endeavor to furnish a more definite and detailed answer to the pressing question: How am I to determine whether my obedience is really sincere and acceptable to God? By testing it with these criteria:
First, is it one which, in its negative character, has a universal antipathy for sin? "The fear of the Lord is to hate evil" (Pro. 8:13) - such is the purity of that nature communicated to God's child at the new birth. Though evil still cleaves to and indwells him - yet his heart loathes it. His hatred of evil is evidenced by dreading and resisting it, by forsaking it in his affections and denying self, by bitterly mourning when overcome by it and by exercising the contrary graces, and cultivating the love of holiness.
Where there exists this fear of the Lord which abhors evil, it will make no reserve or exception, nor tolerate or "allow" any form or phase of it. Instead, it will aver with the Psalmist: "I hate every false way" (Psalm 119:104, 128), because contrary to the God I love, and as polluting to my soul.
Second, is it one which diligently endeavors to regulate the inner man - as well as the outer? God's requirement is: "My son, forget not My law; but let your heart keep my commandments" (Pro. 3:1). It was at this point, that the hypocritical Pharisees failed so completely, for, said Christ: "For you are like unto white-washed sepulchers, which indeed appear beautiful outwardly - but are within full of dead men's bones, and of all uncleanness" (Matt. 23:27). The Lord has bidden us, "Keep your heart with all diligence" (Pro. 4:23) - and that calls for the checking of sinful thoughts and the mortifying of evil imaginations; the resisting of pride, self-will, and unbelief; the scrutinizing of our motives and aims; and making conscience of temptations and occasions to sin.
Third, is it one which has the glory of God for its aim? The heart is very deceitful, and much of human religion is prompted by nothing higher than to be "seen of men" ( Matt. 6:5; 23:5) and gain a reputation for personal piety. How searching are those words: "He who speaks of himself, seeks his own glory" (John 7:18)! True piety is modest and self-effacing, aiming only at honoring the Lord and pleasing Him.
Fourth, is it one which has an appropriation of the whole revealed will of God, enabling me to say, "Therefore, I esteem all your precepts"? (Psalm 119:128). For the willful rejection of one of God's commandments, is the virtual rejection of all. Though we fail miserably in some, and keep none of them perfectly - yet do our hearts approve of every duty enjoined?
Fifth, is there a genuine willingness and honest desire to render full obedience unto God? If so, we shall not voluntarily and allowedly fall short of the highest perfection - but have an equal regard unto every divine statute, not dispensing with, nor excusing ourselves from, the most severe and difficult.
Seventh, is it accompanied by a conscience which testifies that though only too often I transgress - yet I loathe myself for it, and honestly endeavor to conform to the whole of God's will? Such as obedience God accepts and accounts perfect, because the falls are due to the subtlety of satan, the deceitfulness of sin, and the weakness of the flesh - rather than to a deliberate defiance and determined obstinacy.
~A. W. Pink~
(continued with # 8)
Does God Love Everyone? # 4
Does God Love Everyone? # 4
The Holy Spirit will not be Resisted
In expounding the sovereignty of God the Spirit in salvation, we have shown that His power is irresistible, that, by His gracious operations upon and within them, He "compels" God's elect to come to Christ. The sovereignty of the Holy Spirit is set forth not only in John 3:8 where we are told, "The wind blows where it wills (pleases) so is every one that is born of the Spirit," but is affirmed in other passages as well. In 1 Corinthians, 12:11, we read, "But all these works that one and the selfsame spirit, dividing to every man severally as he will." And again, we read in Acts 16:6-7, "Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Spirit to preach the word in Asia. After they were come to Mysia, the assayed to go to Bithynia: but the Spirit suffered them not." Thus we see how the Holy Spirit interposes His imperial will in opposition to the determination of the Apostles. But, it is objected against the assertion that the will and power of the Holy Spirit are irresistible, that there are two passages, one in the Old Testament and the other in the New, which appear to militate against such a conclusion. God said of old, "My spirit shall not always strive with man" (Gen. 6:3); and to the Jews Stephen declared, "You stiff-necked and uncircumcised in heart and ears, you do always resist the Holy Spirit: as your fathers did, so do you. Which of the prophets have not your fathers persecuted?" (Acts 7:51-52). If then the Jews "resisted" the Holy Spirit, how can we say His power is irresistible? The answer is found in Nehemiah 9:30: "Many years did you forbear them, and testified against them by your Spirit in your prophets: yet would they not give ear." It was the external operations of the Spirit which Israel "resisted." It was the Spirit speaking by and through the prophets to which they "would not give ear."
It was not anything which the Holy Spirit wrought in them that they "resisted," But the motives presented to them by the inspired messages of the prophets. Perhaps it will help the reader to catch our thought better if we compare Matthew 11:20-24: "Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Woe unto you Chorazin," etc. Our Lord here pronounces woe upon these cities for their failure to repent because of the "mighty works" (miracles) which He had done in their sight, and not because of any internal operations of His grace! The same is true of Genesis 6:3. By comparing 1 Peter 3:18-20, it will be seen that it was by and through Noah that God's Spirit "strove" with the antediluvians. The distinction noted above was ably summarized by Andrew Fuller, another writer long deceased from whom our moderns might learn much) thus: "There are two kinds of influences by which God works on the minds of men. First, that which is common, and which is effected by the ordinary use of motives presented to the mind for consideration: Secondly, that which is special and supernatural. The one contains nothing mysterious, any more than the influence of our words and actions on each other: the other is such a mystery that we know nothing of it but by its effects. The former ought to be effectual; the latter is so." The work of the Holy Spirit upon or towards men is always resisted by them; His work within is always successful. What says the Scriptures? This: "He which has begun a good work in you will perform it" (Phil. 1:6).
Why Preach the Gospel to Every Creature?
The next question to be considered is: Why preach the gospel to every creature? If God the Father has predestined only a limited number to be saved, if God the Son died to effect the salvation of only those given to Him by the Father, and if God the Spirit is seeking to quicken none save God's elect, then what is the use of giving the gospel to the world at large, and where is the propriety of telling sinners that "Whoever believes in Christ shall not perish but have everlasting life" (see John 3:16)? First, it is of great importance that we should be clear upon the nature of the gospel itself. The gospel is God's good news concerning Christ and not concerning sinners: "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God...concerning His Son Jesus Christ our Lord" (Romans 1:1, 3). God would have proclaimed far and wide the amazing fact that His own blessed Son "became obedient unto death, even the death of the Cross" (Phil. 2:8). A universal testimony must be borne to the matchless worth of the person and work of Christ. Note the word "witness" in Matt. 24:14). The gospel is God's "witness" unto the perfections of His Son. Mark the words of the apostle: "For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish" (2 Cor. 2:15)!
Concerning the character and contents of the gospel, the utmost confusion prevails today. The gospel is not an "offer" to be bandied around by evangelical peddlers. The gospel is no mere invitation, but a proclamation concerning Christ; true whether men believe it or not. No man is asked to believe that Christ died for Him in particular. The gospel, in brief, is this: Christ died for sinners, you are a sinner, believe in Christ, and you shall be saved. In the gospel, God simply announces the terms upon which men may be saved (namely, repentance and faith) and, indiscriminately, all are commanded to fulfill them. Second, repentance and remission of sins are to be preached in the name of the Lord Jesus "unto all the nations" (Luke 24:47), because God's elect are "scattered abroad" (John 11:52) among all nations, and it is by the preaching and hearing of the gospel that they are called out of the world. The gospel is the means which God uses in the saving of His own chosen ones.
~A. W. Pink~
(continued with # 5)
The Holy Spirit will not be Resisted
In expounding the sovereignty of God the Spirit in salvation, we have shown that His power is irresistible, that, by His gracious operations upon and within them, He "compels" God's elect to come to Christ. The sovereignty of the Holy Spirit is set forth not only in John 3:8 where we are told, "The wind blows where it wills (pleases) so is every one that is born of the Spirit," but is affirmed in other passages as well. In 1 Corinthians, 12:11, we read, "But all these works that one and the selfsame spirit, dividing to every man severally as he will." And again, we read in Acts 16:6-7, "Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Spirit to preach the word in Asia. After they were come to Mysia, the assayed to go to Bithynia: but the Spirit suffered them not." Thus we see how the Holy Spirit interposes His imperial will in opposition to the determination of the Apostles. But, it is objected against the assertion that the will and power of the Holy Spirit are irresistible, that there are two passages, one in the Old Testament and the other in the New, which appear to militate against such a conclusion. God said of old, "My spirit shall not always strive with man" (Gen. 6:3); and to the Jews Stephen declared, "You stiff-necked and uncircumcised in heart and ears, you do always resist the Holy Spirit: as your fathers did, so do you. Which of the prophets have not your fathers persecuted?" (Acts 7:51-52). If then the Jews "resisted" the Holy Spirit, how can we say His power is irresistible? The answer is found in Nehemiah 9:30: "Many years did you forbear them, and testified against them by your Spirit in your prophets: yet would they not give ear." It was the external operations of the Spirit which Israel "resisted." It was the Spirit speaking by and through the prophets to which they "would not give ear."
It was not anything which the Holy Spirit wrought in them that they "resisted," But the motives presented to them by the inspired messages of the prophets. Perhaps it will help the reader to catch our thought better if we compare Matthew 11:20-24: "Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Woe unto you Chorazin," etc. Our Lord here pronounces woe upon these cities for their failure to repent because of the "mighty works" (miracles) which He had done in their sight, and not because of any internal operations of His grace! The same is true of Genesis 6:3. By comparing 1 Peter 3:18-20, it will be seen that it was by and through Noah that God's Spirit "strove" with the antediluvians. The distinction noted above was ably summarized by Andrew Fuller, another writer long deceased from whom our moderns might learn much) thus: "There are two kinds of influences by which God works on the minds of men. First, that which is common, and which is effected by the ordinary use of motives presented to the mind for consideration: Secondly, that which is special and supernatural. The one contains nothing mysterious, any more than the influence of our words and actions on each other: the other is such a mystery that we know nothing of it but by its effects. The former ought to be effectual; the latter is so." The work of the Holy Spirit upon or towards men is always resisted by them; His work within is always successful. What says the Scriptures? This: "He which has begun a good work in you will perform it" (Phil. 1:6).
Why Preach the Gospel to Every Creature?
The next question to be considered is: Why preach the gospel to every creature? If God the Father has predestined only a limited number to be saved, if God the Son died to effect the salvation of only those given to Him by the Father, and if God the Spirit is seeking to quicken none save God's elect, then what is the use of giving the gospel to the world at large, and where is the propriety of telling sinners that "Whoever believes in Christ shall not perish but have everlasting life" (see John 3:16)? First, it is of great importance that we should be clear upon the nature of the gospel itself. The gospel is God's good news concerning Christ and not concerning sinners: "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God...concerning His Son Jesus Christ our Lord" (Romans 1:1, 3). God would have proclaimed far and wide the amazing fact that His own blessed Son "became obedient unto death, even the death of the Cross" (Phil. 2:8). A universal testimony must be borne to the matchless worth of the person and work of Christ. Note the word "witness" in Matt. 24:14). The gospel is God's "witness" unto the perfections of His Son. Mark the words of the apostle: "For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish" (2 Cor. 2:15)!
Concerning the character and contents of the gospel, the utmost confusion prevails today. The gospel is not an "offer" to be bandied around by evangelical peddlers. The gospel is no mere invitation, but a proclamation concerning Christ; true whether men believe it or not. No man is asked to believe that Christ died for Him in particular. The gospel, in brief, is this: Christ died for sinners, you are a sinner, believe in Christ, and you shall be saved. In the gospel, God simply announces the terms upon which men may be saved (namely, repentance and faith) and, indiscriminately, all are commanded to fulfill them. Second, repentance and remission of sins are to be preached in the name of the Lord Jesus "unto all the nations" (Luke 24:47), because God's elect are "scattered abroad" (John 11:52) among all nations, and it is by the preaching and hearing of the gospel that they are called out of the world. The gospel is the means which God uses in the saving of His own chosen ones.
~A. W. Pink~
(continued with # 5)
Saturday, October 5, 2019
Evangelical Obedience # 6
Evangelical Obedience # 6
"For if there be first a willing mind, it is accepted according to what a man has - and not according to what he has not" (2 Cor. 8:12) - upon which Matthew Henry says in his commentary: "The willing mind is accepted when accompanied with sincere endeavors. When men purpose that which is good and and endeavor according to their ability to perform also - God will accept of what they have or can do, and not reject them for what they have not, and what is not in their power to do; and this is true as to other things besides the work of charity." Yet it was prudently added: "But let us note here, that this Scripture will not justify those who think good meanings are enough, or that good purposes and the profession of a willing mind are sufficient to save them. It is accepted indeed, where there is a performance as far as we are able."
A readiness of disposition is what God regards, and that disposition is judged by Him according to the resources which are at its command. Our Father estimates what we render unto Him - by the purity of our intentions. Little is regarded as much - when love prompts it. If the heart is really in it, the offering is well pleasing to Him whether it is but "two young pigeons" (Luke 2:24), or tens of thousands of oxen and sheep (1 Kings 8:63).
"The Covenant of Grace insists not so much upon the measure and degree of our obedience, as on the quality and nature of every degree - that it is sincere and upright." In contrast with legal obedience - evangelical obedience consists of honest aims and genuine efforts, striving to live holily, and to walk closely with God - that is according to the rules He has prescribed in His Word, and, according to the gracious condescension - is received and rewarded by God for Christ's sake. That holy purposes and sincere resolutions are accepted by God - though they are not really accomplished - is "he had offered Isaac his son upon the altar" (James 2:21), for he never actually "offered up" Isaac, except in intention and willingness. Upon which Thomas Manton said: "God counts that to be done which is about to be done, and takes notice of what is in the heart - though it is not brought to practice and realization. Yet not idle purposes when men hope to do tomorrow, what should and can be done today." "We labor, that, whether present (at home in the body) or absent, we may be accepted of Him" (2 Cor. 5:9) - must be our grand and constant endeavor.
Another example to the point is the case of David, who desired and planned to provide a more suitable dwelling place for Jehovah in Israel's midst. As Solomon, at a later date, declared: "But the Lord said to David my father, "Forasmuch as it was in your heart to build a house for My name - you did well in that it was in your heart" (2 Chron. 6:8). God graciously accepted the will for the deed, and credited His servant with the same. So it is with evangelical obedience: that which is truly sincere and is prompted by love unto God, though very imperfect - He graciously accepts as perfect.
When He appeared before Abraham, the father of all those who believe, He declared, "I am the Almighty God; walk before Me, and be perfect" (Gen. 17:1) - which, in the margin, is accurately and helpfully rendered, "upright and sincere," for absolute perfection is in this life impossible. Legal obedience was approved by justice; evangelical obedience is acceptable unto mercy. The former was according to the unabated rigor of the Law, which owned nothing short of a conformity without defect or intermission. Whereas the latter is received by God through Christ, according to the milder dispensation of the Gospel (Gal. 3:8).
Second Chronicles 30:18-19 records a very striking instance where God accepted the will for the deed, and did not enforce the full requirements of His Law: "Most of those who came from Ephraim, Manasseh, Issachar, and Zebulun had not purified themselves. But King Hezekiah prayed for them, and they were allowed to eat the Passover meal anyway, even though this was contrary to the requirements of the Law. For Hezekiah said: May the Lord, who is good, pardon those who decide to follow the Lord, the God of their ancestors, even though they are not properly cleansed for the ceremony." Hezekiah apprehended God's mercy better than do some of His people today! "And the Lord hearkened to Hezekiah, and healed the people" (verses 18:20). Ah - but note well that the king had restricted his request unto those who had "set their hearts to seek" (2 Chron. 11:16)!
Such uprightness was the very opposite of what we read of in Deuteronomy 29: 19-20: "Those who hear the warnings of this curse should not congratulate themselves, thinking, "I am safe, even though I am following the desires of my own stubborn heart." This would lead to utter ruin! The Lord will never pardon such people. Instead His anger and jealously will burn against them. All the curses written in this book will come down on them, and the Lord will erase their names from under Heaven!"
~A. W. Pink~
(continued with # 7)
"For if there be first a willing mind, it is accepted according to what a man has - and not according to what he has not" (2 Cor. 8:12) - upon which Matthew Henry says in his commentary: "The willing mind is accepted when accompanied with sincere endeavors. When men purpose that which is good and and endeavor according to their ability to perform also - God will accept of what they have or can do, and not reject them for what they have not, and what is not in their power to do; and this is true as to other things besides the work of charity." Yet it was prudently added: "But let us note here, that this Scripture will not justify those who think good meanings are enough, or that good purposes and the profession of a willing mind are sufficient to save them. It is accepted indeed, where there is a performance as far as we are able."
A readiness of disposition is what God regards, and that disposition is judged by Him according to the resources which are at its command. Our Father estimates what we render unto Him - by the purity of our intentions. Little is regarded as much - when love prompts it. If the heart is really in it, the offering is well pleasing to Him whether it is but "two young pigeons" (Luke 2:24), or tens of thousands of oxen and sheep (1 Kings 8:63).
"The Covenant of Grace insists not so much upon the measure and degree of our obedience, as on the quality and nature of every degree - that it is sincere and upright." In contrast with legal obedience - evangelical obedience consists of honest aims and genuine efforts, striving to live holily, and to walk closely with God - that is according to the rules He has prescribed in His Word, and, according to the gracious condescension - is received and rewarded by God for Christ's sake. That holy purposes and sincere resolutions are accepted by God - though they are not really accomplished - is "he had offered Isaac his son upon the altar" (James 2:21), for he never actually "offered up" Isaac, except in intention and willingness. Upon which Thomas Manton said: "God counts that to be done which is about to be done, and takes notice of what is in the heart - though it is not brought to practice and realization. Yet not idle purposes when men hope to do tomorrow, what should and can be done today." "We labor, that, whether present (at home in the body) or absent, we may be accepted of Him" (2 Cor. 5:9) - must be our grand and constant endeavor.
Another example to the point is the case of David, who desired and planned to provide a more suitable dwelling place for Jehovah in Israel's midst. As Solomon, at a later date, declared: "But the Lord said to David my father, "Forasmuch as it was in your heart to build a house for My name - you did well in that it was in your heart" (2 Chron. 6:8). God graciously accepted the will for the deed, and credited His servant with the same. So it is with evangelical obedience: that which is truly sincere and is prompted by love unto God, though very imperfect - He graciously accepts as perfect.
When He appeared before Abraham, the father of all those who believe, He declared, "I am the Almighty God; walk before Me, and be perfect" (Gen. 17:1) - which, in the margin, is accurately and helpfully rendered, "upright and sincere," for absolute perfection is in this life impossible. Legal obedience was approved by justice; evangelical obedience is acceptable unto mercy. The former was according to the unabated rigor of the Law, which owned nothing short of a conformity without defect or intermission. Whereas the latter is received by God through Christ, according to the milder dispensation of the Gospel (Gal. 3:8).
Second Chronicles 30:18-19 records a very striking instance where God accepted the will for the deed, and did not enforce the full requirements of His Law: "Most of those who came from Ephraim, Manasseh, Issachar, and Zebulun had not purified themselves. But King Hezekiah prayed for them, and they were allowed to eat the Passover meal anyway, even though this was contrary to the requirements of the Law. For Hezekiah said: May the Lord, who is good, pardon those who decide to follow the Lord, the God of their ancestors, even though they are not properly cleansed for the ceremony." Hezekiah apprehended God's mercy better than do some of His people today! "And the Lord hearkened to Hezekiah, and healed the people" (verses 18:20). Ah - but note well that the king had restricted his request unto those who had "set their hearts to seek" (2 Chron. 11:16)!
Such uprightness was the very opposite of what we read of in Deuteronomy 29: 19-20: "Those who hear the warnings of this curse should not congratulate themselves, thinking, "I am safe, even though I am following the desires of my own stubborn heart." This would lead to utter ruin! The Lord will never pardon such people. Instead His anger and jealously will burn against them. All the curses written in this book will come down on them, and the Lord will erase their names from under Heaven!"
~A. W. Pink~
(continued with # 7)
Does God Love Everyone? # 3
Does God Love Everyone? # 3
One more. In 2 Corinthians 5:19 we read, "To wit that God was in Christ, reconciling the world unto Himself." What is meant by this is clearly defined in the words immediately following, "not imputing their trespasses unto them." Here again "the world" cannot mean "the world of the ungodly," for their trespasses" are "imputed" to them, as the judgment of the Great White Throne will yet show. But 2 Corinthians 5:19 plainly teaches there is a "world" which is "reconciled," reconciled unto God because their trespasses are not reckoned to their account, having been born by their Substitute. Who then are they? Only one answer is fairly possible - the world of God's people! In like manner, the "world" in John 3:16 must, in the final analysis, refer to the world of God's people. "Must," we say, for there is no other alternative solution. It cannot mean the whole human race, for one-half of the race was already in hell when Christ came to earth. It is unfair to insist that it means every human being now living, for every other passage in the New Testament where God's love is mentioned, limits it to His own people - search and see! The objects of God's love in John 3:16 are precisely the same as the objects of Christ's love in John 13:1: "Now before the Feast of the Passover, when Jesus knew that His time was come, that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end." We may admit that our interpretation of John 3:16 is no novel one invented by us, but one almost uniformly given by the Reformers and Puritans, and many others since then. It is strange, yet it is true, that many who acknowledge the sovereign rule of God is also sovereign in the spiritual realm. But their quarrel is with God and not with us. We have given Scripture in support of everything advanced in these pages, and if that will not satisfy our readers, it is idle for us to seek to convince them. What we write now is designed for those who do bow to the authority of Holy Writ, and for their benefit we propose to examine several other Scriptures which have purposely been selected for this purpose.
2 Peter 3:9 Perhaps the one passage which has presented the greatest difficulty to those who have seen that passage in Holy Writ plainly teaches the election of a limited number unto salvation, is 2 Peter 3:9. "Not willing that any should perish, but that all should come to repentance." The first thing to be said upon the above passage is that, like all other Scripture, it must be understood and interpreted in the light of its context. What we have quoted in the preceding paragraph is only part of the verse, and the last part of it at that! Surely it must be allowed by all that the first half of the verse needs to be taken into consideration. In order to establish what these words are supposed by many to mean, namely, that the words "any" and "all" are to be received without any qualification. it must be shown that the context is referring to the whole human race! If this cannot be shown, if there is no premise to justify this, then the conclusion also must be unwarranted. Let us then ponder the first part of the verse. "The Lord is not slack concerning His promise." Note "promise" in the singular number, not "promises." What promise is in view? The promise of salvation? Where, in all Scripture, has God ever promised to save the whole human race! Where indeed? No, the "promise" here referred to, is not about salvation. What then is it? The context tells us. "Knowing this, first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of His coming?" (verses 3-4). The context then refers to God's promise to send back His beloved Son.
But many long centuries have passed and this promise has not yet been fulfilled. True, but long as the delay may seem to us, the interval is short in the reckoning of God. As the proof of this we are reminded, "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? (verse 8). In God's reckoning of time, less than two days have yet passed since He promised to send back Christ! But more, the delay in the Father's sending back His beloved Son is not only due to no "slackness" on His part, but it is also occasioned by His "longsuffering." His longsuffering to whom/ The verse we re now considering tells us, "but is longsuffering to usward." And who are the "usward"? The human race? Or God's own people? In the light of the context this is not an open question upon which each of us is free to form an opinion. The Holy Spirit has defined it. The opening verse of the chapter says, "This second epistle, beloved, I now write unto you." And again, the verse immediately preceding declares, "But beloved, be not ignorant of this one thing," etc. (verse 8). The "usward" then are the "beloved" of God. They to whom His epistle is addressed are "them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ. (2 Peter 1:11).
Therefore we say there is no room for a doubt, a quibble, or an argument - the "usward" are the elect of God. Let us now quote the verse as a whole: "The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to usward, not willing that any should perish, but that all should come to repentance." Could anything be clearer? The 'any" that God is not willing should perish are the "usward" to whom God is "longsuffering," the beloved" of the previous verses. 2 Peter 3:9 means, then, that God will not send back His Son until "the fullness of the Gentiles be come in" (Romans 11:25). God will not send back Christ until that "people" whom He is now "taking out of the Gentiles" (Acts 15:14) are gathered in. God will not send back His Son until the body of Christ is complete, and that will not be until the ones whom He has elected to be saved in this dispensation shall have been brought to Him. Thank God for His "longsuffering" to "usward". Had Christ come back twenty years ago, the writer would have been left behind to perish in his sins. But that could not be, so God graciously delayed the Second Coming. For the same reason He is still delaying His advent. His decreed purpose is that all His elect will come to repentance, and repent they shall. The present interval of grace will not end until the last of the "other sheep" of John 10:16 are safely folded - then will Christ return.
~A. W. Pink~
(continued with # 4)
One more. In 2 Corinthians 5:19 we read, "To wit that God was in Christ, reconciling the world unto Himself." What is meant by this is clearly defined in the words immediately following, "not imputing their trespasses unto them." Here again "the world" cannot mean "the world of the ungodly," for their trespasses" are "imputed" to them, as the judgment of the Great White Throne will yet show. But 2 Corinthians 5:19 plainly teaches there is a "world" which is "reconciled," reconciled unto God because their trespasses are not reckoned to their account, having been born by their Substitute. Who then are they? Only one answer is fairly possible - the world of God's people! In like manner, the "world" in John 3:16 must, in the final analysis, refer to the world of God's people. "Must," we say, for there is no other alternative solution. It cannot mean the whole human race, for one-half of the race was already in hell when Christ came to earth. It is unfair to insist that it means every human being now living, for every other passage in the New Testament where God's love is mentioned, limits it to His own people - search and see! The objects of God's love in John 3:16 are precisely the same as the objects of Christ's love in John 13:1: "Now before the Feast of the Passover, when Jesus knew that His time was come, that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end." We may admit that our interpretation of John 3:16 is no novel one invented by us, but one almost uniformly given by the Reformers and Puritans, and many others since then. It is strange, yet it is true, that many who acknowledge the sovereign rule of God is also sovereign in the spiritual realm. But their quarrel is with God and not with us. We have given Scripture in support of everything advanced in these pages, and if that will not satisfy our readers, it is idle for us to seek to convince them. What we write now is designed for those who do bow to the authority of Holy Writ, and for their benefit we propose to examine several other Scriptures which have purposely been selected for this purpose.
2 Peter 3:9 Perhaps the one passage which has presented the greatest difficulty to those who have seen that passage in Holy Writ plainly teaches the election of a limited number unto salvation, is 2 Peter 3:9. "Not willing that any should perish, but that all should come to repentance." The first thing to be said upon the above passage is that, like all other Scripture, it must be understood and interpreted in the light of its context. What we have quoted in the preceding paragraph is only part of the verse, and the last part of it at that! Surely it must be allowed by all that the first half of the verse needs to be taken into consideration. In order to establish what these words are supposed by many to mean, namely, that the words "any" and "all" are to be received without any qualification. it must be shown that the context is referring to the whole human race! If this cannot be shown, if there is no premise to justify this, then the conclusion also must be unwarranted. Let us then ponder the first part of the verse. "The Lord is not slack concerning His promise." Note "promise" in the singular number, not "promises." What promise is in view? The promise of salvation? Where, in all Scripture, has God ever promised to save the whole human race! Where indeed? No, the "promise" here referred to, is not about salvation. What then is it? The context tells us. "Knowing this, first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of His coming?" (verses 3-4). The context then refers to God's promise to send back His beloved Son.
But many long centuries have passed and this promise has not yet been fulfilled. True, but long as the delay may seem to us, the interval is short in the reckoning of God. As the proof of this we are reminded, "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? (verse 8). In God's reckoning of time, less than two days have yet passed since He promised to send back Christ! But more, the delay in the Father's sending back His beloved Son is not only due to no "slackness" on His part, but it is also occasioned by His "longsuffering." His longsuffering to whom/ The verse we re now considering tells us, "but is longsuffering to usward." And who are the "usward"? The human race? Or God's own people? In the light of the context this is not an open question upon which each of us is free to form an opinion. The Holy Spirit has defined it. The opening verse of the chapter says, "This second epistle, beloved, I now write unto you." And again, the verse immediately preceding declares, "But beloved, be not ignorant of this one thing," etc. (verse 8). The "usward" then are the "beloved" of God. They to whom His epistle is addressed are "them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ. (2 Peter 1:11).
Therefore we say there is no room for a doubt, a quibble, or an argument - the "usward" are the elect of God. Let us now quote the verse as a whole: "The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to usward, not willing that any should perish, but that all should come to repentance." Could anything be clearer? The 'any" that God is not willing should perish are the "usward" to whom God is "longsuffering," the beloved" of the previous verses. 2 Peter 3:9 means, then, that God will not send back His Son until "the fullness of the Gentiles be come in" (Romans 11:25). God will not send back Christ until that "people" whom He is now "taking out of the Gentiles" (Acts 15:14) are gathered in. God will not send back His Son until the body of Christ is complete, and that will not be until the ones whom He has elected to be saved in this dispensation shall have been brought to Him. Thank God for His "longsuffering" to "usward". Had Christ come back twenty years ago, the writer would have been left behind to perish in his sins. But that could not be, so God graciously delayed the Second Coming. For the same reason He is still delaying His advent. His decreed purpose is that all His elect will come to repentance, and repent they shall. The present interval of grace will not end until the last of the "other sheep" of John 10:16 are safely folded - then will Christ return.
~A. W. Pink~
(continued with # 4)
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