Divine Chastisement # 2
Now it is most instructive and blessed to see how the Apostle met the unbelieving reasoning of their hearts. He appealed to their own Scriptures! He reminded them of an exhortation found in Proverbs 3:11-12, and applied it to their case. Notice, first, the words we place in italics: You have forgotten the exhortation which speaks unto you." This shows that the exhortations of the Old Testament were not restricted to those who lived under the old covenant: they apply with equal force and directness to those of us living under the new covenant. Let us not forget that "all Scripture is given by inspiration of God and is profitable" (2 Tim. 3:16). The Old Testament equally as much as the New Testament was written for our learning and admonition.
Second, mark the tense of the verb in our opening text: "You have forgotten the exhortation which speaks." The Apostle quoted a sentence of the Word written one thousand years previously, yet he does not say "which has spoken," but "which speaks". The same principle is illustrated in that sevenfold "He who an ear, let him hear what the Spirit says (not "said") unto the churches" of Revelation 2 and 3. The Holy Scriptures are a living Word in which God is speaking today!
Consider now the words "You have forgotten." It was not that these Hebrew Christians were unacquainted with Proverbs 3:11 and 12 - but they had let them slip. They had forgotten the Fatherhood of God and their relation of Him as His dear children. In consequence they misinterpreted both the manner and design of God's present dealings with them, they viewed His dispensation not in the light of His love, but regarded them as signs of His displeasure or as proofs of his forgetfulness. Consequently, instead of cheerful submission, there was despondency and despair. Here is a most important lesson for us - we must not interpret the mysterious providences of God not by reason or observation, but by the Word. How often we "forget" the exhortation which speaks unto us as unto children, "My son, despise not the chastening of the Lord, nor faint when you are rebuked of him."
Unhappily there is no word in the English language which is capable of doing justice to the Greek term here. "Paideia" which is rendered "chastening", being the tender word that was employed by the Saviour in John 21:5 and Hebrews 2:13. One can see at a glance the direct connection which exists between the words "disciple" and "discipline"; equally close in the Greek is the relation between "children" and "chastening." Son-training would be better. It has reference to God's education, nurture and discipline of His children. It is the Father's wise and loving discipline which is in view.
Chastisement is by no means always the scourging of His refractive sons. Some of the saintliest of God's people, some of the most obedient of His children, have been and are the greatest sufferers. Oftentimes, God's chastenings instead of being retributive are corrective. They are sent to empty us of self-sufficiency and self-righteousness: they are given to discover to us hidden transgressions, and to teach us the plague of our own hearts. Or again, chastisements are sent to strengthen our faith, to raise us to higher levels of experience, to bring us into a condition of usefulness. Still again, Divine chastisement is sent as a preventative, to keep under pride, to save us from being unduly elated over success in God's service. Let us consider, briefly, four entirely different examples.
David. In his case the rod was laid upon him for grievous sins, for open wickedness. His fall was occasioned by self-confidence and self-righteousness. If the reader will diligently compare the two Songs of David recorded in 2 Samuel 22 and 23, the one written near the beginning of his life, the other near the end, he will be struck by the great difference of spirit manifested by the writer in each. Read 2 Samuel 22:22-25 and you will not be surprised that God allowed him to have such a fall. Then turn to chapter 23, and mark the blessed change. At the beginning of verse 5 there is a heart-broken confession of failure. In verses 10-12 there is a God-glorifying confession, attributing victory unto the Lord. The severe scourging of David was not in vain.
Job. Probably he tasted of every kind of suffering which falls to man's lot: family bereavements, loss of property, grievous bodily afflictions came fast, one on top of another. But God's end in it all was that Job should benefit therefrom, and be a greater partaker of His holiness. There was not a little of self-satisfaction and self-righteousness in Job at the beginning. But at the end, when He was brought face to face with the thrice Holy One, he "abhorred himself" (42:6). In David's case the chastisement was retributive, in Job's corrective.
Abraham. In him we see an illustration of an entirely different aspect of chastening. Most of the trials to which he was subjected were neither because of open sins nor for the correction of inward faults. Rather were they sent for the development of spiritual graces. Abraham was sorely tried in various ways, but it was in order that faith might be strengthened and that patience might have its perfect work in him. Abraham was weaned from the things of this world, that he might enjoy closer fellowship with Jehovah and become the "friend' of God.
~A. W. Pink~
(continued with # 3)
Saturday, October 26, 2019
Taking the Lord's Name in Vain!
Taking the Lord's Name in Vain!
"You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless, who takes His name in vain" (Exodus 20:7).
As the second commandment concerns the manner in which God is to be worshiped (namely, according to His revealed will), so this third commandment one bids us worship Him with that frame of heart which is agreeable to the dignity and solemnity of such an exercise and the majesty of Him with whom we have to do: that is, with the utmost sincerity, humility and reverence. "Fear this glorious and fearful name, THE LORD YOUR GOD" (Deuteronomy 28:58).
O, what high thoughts we ought to entertain of such a Being! In what holy awe should we stand sacred by us. Whatever we think and whatever we say of Him, should savor of His excellency, correspond to the sacred sublimity of His name, and tend to the exaltation of His magnificence."
Let us first endeavor to point out the scope and comprehensiveness of this commandment. By the NAME of the Lord our God, is signified God Himself as He is made known to us, including everything through which He has been pleased to reveal Himself. His Word, His titles, His attributes, His ordinances, His works. The Name of God stands for His very nature and being, as in Psalm 20:1; 135:3; John 1:12 etc. Sometimes the Name of God is taken for the entire system of Divine Truth: "We will walk in the Name of the Lord our God" (Micah 4:5). That is, in that way of Truth and worship which He has appointed. "I have manifested Your Name unto the men You gave Me" (John 17:6. That is, I have instructed them in the Heavenly doctrine.
But usually, and more specifically, the Name of God refers to that by which He is called and made known to us. To "take His Name" means to employ or make use of the same, as the Object of our thoughts or the subject of our speech. Not to take His Name "in vain" is the negative way of saying it must be held in the utmost awe and used holily in thought and word and deed.
It will thus be seen, that this Commandment requires us to make mention of the Name of God. Since He has given us so many and gracious discoveries of Himself, it would evince the vilest contempt of the greatest of privileges, if we expressed no regard to those discoveries and made no use of the same. Those who make no religious profession and desire not to be instructed in those things which relate to the Divine glory, are guilty of thus slighting the Most High. But we make use of God's Name in public worship, in private prayer, and when taking religious oaths or making solemn vows.
When we draw near to God in prayer, we should adore the Divine perfections with a befitting humility, as did Abraham, Jacob, Moses, Solomon, Hezekiah, Daniel, and the inhabitants of Heaven.
Negatively, this Commandment prohibits all dishonoring thoughts of God, all needless, flippant, profane or blasphemous mention of Him, any irreverent use of His Word, any murmurings against His Providence, and abuse of anything by which He has made Himself known.
Let us now point out more specifically some of the ways in which God's Name may be taken in vain.
First, when it is used without considering a proper end. And there are but two ends which can warrant our use of any of His names, titles, or attributes: His glory and the edification of ourselves and others. Whatever is besides these is frivolous and evil, affording no sufficient ground for us to make mention of such a great and holy Name, which is so full of glory and majesty.
Unless our speech is designedly directed to the advancement of the Divine glory or the promotion of the benefit of those to whom we speak - we are not justified in having God's ineffable Name upon our lips. He accounts Himself highly insulted when we mention His name to idle purpose.
God's Name is taken in vain by us, when we use it without due consideration and reverence. Whensoever we make mention of Him before whom the seraphim veil their faces - we ought seriously and solemnly to ponder His infinite majesty and glory, and bow our hearts to deepest prostration before that Name. Those who think and speak of the great God promiscuously and at random - how can they use His Name with reverence when all the rest of their discourse is filled with froth and vanity? God's Name is not to be sported with and tossed to and fro upon every light tongue.
O my reader, form the habit of solemnly considering whose Name it is you are about to utter, that it is the Name of Him who is present with you, hearing you pronounce it, who is jealous of His honor, and who will dreadfully avenge Himself upon those who have slighted Him!
God's Name is used in vain when it is employed hypocritically, when we profess to be His people and are not. Israel of old was guilty of this sin. "Hear this, O house of Jacob, who are called by the name of Israel, and are come forth out of the waters of Judah, which swore by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness" (Isaiah 48:1). That is, they used the Name of God but did not obey the revelation contained therein, and so violated this Third Commandment: compare Matthew 7:22-23).
When using the Name of God, we must do so in a way which is true to its meaning and to its implications, otherwise He says to us, "Why do you call Me, Lord, Lord - and do not the things which I say?" (Luke 6:46).
~A. W. Pink~
(continued with # 2)
"You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless, who takes His name in vain" (Exodus 20:7).
As the second commandment concerns the manner in which God is to be worshiped (namely, according to His revealed will), so this third commandment one bids us worship Him with that frame of heart which is agreeable to the dignity and solemnity of such an exercise and the majesty of Him with whom we have to do: that is, with the utmost sincerity, humility and reverence. "Fear this glorious and fearful name, THE LORD YOUR GOD" (Deuteronomy 28:58).
O, what high thoughts we ought to entertain of such a Being! In what holy awe should we stand sacred by us. Whatever we think and whatever we say of Him, should savor of His excellency, correspond to the sacred sublimity of His name, and tend to the exaltation of His magnificence."
Let us first endeavor to point out the scope and comprehensiveness of this commandment. By the NAME of the Lord our God, is signified God Himself as He is made known to us, including everything through which He has been pleased to reveal Himself. His Word, His titles, His attributes, His ordinances, His works. The Name of God stands for His very nature and being, as in Psalm 20:1; 135:3; John 1:12 etc. Sometimes the Name of God is taken for the entire system of Divine Truth: "We will walk in the Name of the Lord our God" (Micah 4:5). That is, in that way of Truth and worship which He has appointed. "I have manifested Your Name unto the men You gave Me" (John 17:6. That is, I have instructed them in the Heavenly doctrine.
But usually, and more specifically, the Name of God refers to that by which He is called and made known to us. To "take His Name" means to employ or make use of the same, as the Object of our thoughts or the subject of our speech. Not to take His Name "in vain" is the negative way of saying it must be held in the utmost awe and used holily in thought and word and deed.
It will thus be seen, that this Commandment requires us to make mention of the Name of God. Since He has given us so many and gracious discoveries of Himself, it would evince the vilest contempt of the greatest of privileges, if we expressed no regard to those discoveries and made no use of the same. Those who make no religious profession and desire not to be instructed in those things which relate to the Divine glory, are guilty of thus slighting the Most High. But we make use of God's Name in public worship, in private prayer, and when taking religious oaths or making solemn vows.
When we draw near to God in prayer, we should adore the Divine perfections with a befitting humility, as did Abraham, Jacob, Moses, Solomon, Hezekiah, Daniel, and the inhabitants of Heaven.
Negatively, this Commandment prohibits all dishonoring thoughts of God, all needless, flippant, profane or blasphemous mention of Him, any irreverent use of His Word, any murmurings against His Providence, and abuse of anything by which He has made Himself known.
Let us now point out more specifically some of the ways in which God's Name may be taken in vain.
First, when it is used without considering a proper end. And there are but two ends which can warrant our use of any of His names, titles, or attributes: His glory and the edification of ourselves and others. Whatever is besides these is frivolous and evil, affording no sufficient ground for us to make mention of such a great and holy Name, which is so full of glory and majesty.
Unless our speech is designedly directed to the advancement of the Divine glory or the promotion of the benefit of those to whom we speak - we are not justified in having God's ineffable Name upon our lips. He accounts Himself highly insulted when we mention His name to idle purpose.
God's Name is taken in vain by us, when we use it without due consideration and reverence. Whensoever we make mention of Him before whom the seraphim veil their faces - we ought seriously and solemnly to ponder His infinite majesty and glory, and bow our hearts to deepest prostration before that Name. Those who think and speak of the great God promiscuously and at random - how can they use His Name with reverence when all the rest of their discourse is filled with froth and vanity? God's Name is not to be sported with and tossed to and fro upon every light tongue.
O my reader, form the habit of solemnly considering whose Name it is you are about to utter, that it is the Name of Him who is present with you, hearing you pronounce it, who is jealous of His honor, and who will dreadfully avenge Himself upon those who have slighted Him!
God's Name is used in vain when it is employed hypocritically, when we profess to be His people and are not. Israel of old was guilty of this sin. "Hear this, O house of Jacob, who are called by the name of Israel, and are come forth out of the waters of Judah, which swore by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness" (Isaiah 48:1). That is, they used the Name of God but did not obey the revelation contained therein, and so violated this Third Commandment: compare Matthew 7:22-23).
When using the Name of God, we must do so in a way which is true to its meaning and to its implications, otherwise He says to us, "Why do you call Me, Lord, Lord - and do not the things which I say?" (Luke 6:46).
~A. W. Pink~
(continued with # 2)
Saturday, October 19, 2019
Divine Chastisement # 1
Divine Chastisement # 1
"My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him" (Hebrews 12:5).
It is of first importance that we learn to draw a sharp distinction between Divine punishment and Divine chastisement - important for maintaining the honor and glory of God, and for the peace of mind of the Christian. The distinction is very simple, yet is it often lost sight of God's people can never by any possibility be punished for their sins, for God has already punished them at the Cross. The Lord Jesus, our Blessed Substitute, suffered the full penalty of all our guilt, hence it is written "The blood of Jesus Christ His Son cleanses us from all sin." Neither the justice nor the love of God will permit Him to again exact payment of what Christ discharged to the full. The difference between punishment and chastisement lies not in the nature of the sufferings of the afflicted - it is most important to bear this in mind. There is a threefold distinction between the two.
First, the character in which God acts. In the former God acts as Judge, in the latter as Father. Sentence of punishment is the act of a judge, a penal sentence passed on those charged with guilt. Punishment can never fall upon the child of God in this judicial sense because his guilt was all transferred to Christ: "Who His own self bore our sins in His own body on the tree."
But while the believer's sins cannot be punished, while the Christian cannot be condemned (Romans 8:3), yet he may be chastised. The Christian occupies an entirely different position from the non-Christian: he is a member of the Family of God. The relationship which now exists between him and God is that of parent and child; and as a son he must be disciplined for wrongdoing. Folly is bound up in the hearts of all God's children, and the rod is necessary to rebuke, to subdue, to humble.
The second distinction between Divine punishment and Divine chastisement lies in the recipients of each. The objects of the former are His enemies. The subjects of the latter are His children. As the Judge of all the earth, God will yet take vengeance on all His foes. As the Father of His family, God maintains discipline over all His children. The one is judicial, the other parental.
A third distinction is seen in the design of each. The one is retributive, the other remedial. The one flows from His anger, the other from His love. Divine punishment is never sent for the good of unrepentant sinners, but for the honoring of God's law and the vindicating of His government. But Divine chastisement is sent for the well-being of His children: "We have all had human fathers who disciplines us and we respected them for it. How much more should we submit to the Father of our spirits and live! Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in His holiness." (Hebrews 12:9-10).
The above distinction should at once rebuke the thoughts which are so generally entertained among Christians. When the believer is smarting under the rod let him NOT say - God is now punishing me for my sins. That can never be. That is most dishonoring to the blood of Christ! God is correcting you in love - not smiting in wrath! Nor should the Christian regard the chastening of the Lord as a sort of necessary evil to which he must bow as submissively as possible. No, it proceeds from God's goodness and faithfulness, and is one of the greatest blessings for which we have to thank Him. Chastisement evidences our Divine sonship. The father of a family does not concern himself with those on the outside: but he guides and disciplines his own children, to make them conform to his will. Chastisement is designed for our good, to promote our highest interests. Look beyond the rod - to the All-wise hand which wields it!
The Hebrew Christians to whom this Epistle was first addressed were passing through a great fight of afflictions, and miserably were they conducting themselves. They were the little remnant out of the Jewish nation who had believed on their Messiah during the days of His public ministry, plus those Jews who had been converted under the preaching of the apostles. It is highly probable that they had expected the Messianic Kingdom would at once be set up on earth and that they would be allotted the chief places of honor in it. But the Millennium had not begun, and their own lot became increasingly bitter. They were not only hated by the Gentiles, but ostracized by their unbelieving brethren, and it became a hard matter for them to make even a bare living. Providence held a frowning face. Many who had made a profession of Christianity, had gone back to Judaism and were prospering temporally. As the afflictions of the believing Jews increased, they too were sorely tempted to turn back upon the new Faith. Had they been wrong in embracing Christianity? Was high Heaven displeased because they had identified themselves with Jesus of Nazareth? Did not their suffering go to show that God no longer regarded them with favor?
~A. W. Pink~
(continued with # 2)
"My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him" (Hebrews 12:5).
It is of first importance that we learn to draw a sharp distinction between Divine punishment and Divine chastisement - important for maintaining the honor and glory of God, and for the peace of mind of the Christian. The distinction is very simple, yet is it often lost sight of God's people can never by any possibility be punished for their sins, for God has already punished them at the Cross. The Lord Jesus, our Blessed Substitute, suffered the full penalty of all our guilt, hence it is written "The blood of Jesus Christ His Son cleanses us from all sin." Neither the justice nor the love of God will permit Him to again exact payment of what Christ discharged to the full. The difference between punishment and chastisement lies not in the nature of the sufferings of the afflicted - it is most important to bear this in mind. There is a threefold distinction between the two.
First, the character in which God acts. In the former God acts as Judge, in the latter as Father. Sentence of punishment is the act of a judge, a penal sentence passed on those charged with guilt. Punishment can never fall upon the child of God in this judicial sense because his guilt was all transferred to Christ: "Who His own self bore our sins in His own body on the tree."
But while the believer's sins cannot be punished, while the Christian cannot be condemned (Romans 8:3), yet he may be chastised. The Christian occupies an entirely different position from the non-Christian: he is a member of the Family of God. The relationship which now exists between him and God is that of parent and child; and as a son he must be disciplined for wrongdoing. Folly is bound up in the hearts of all God's children, and the rod is necessary to rebuke, to subdue, to humble.
The second distinction between Divine punishment and Divine chastisement lies in the recipients of each. The objects of the former are His enemies. The subjects of the latter are His children. As the Judge of all the earth, God will yet take vengeance on all His foes. As the Father of His family, God maintains discipline over all His children. The one is judicial, the other parental.
A third distinction is seen in the design of each. The one is retributive, the other remedial. The one flows from His anger, the other from His love. Divine punishment is never sent for the good of unrepentant sinners, but for the honoring of God's law and the vindicating of His government. But Divine chastisement is sent for the well-being of His children: "We have all had human fathers who disciplines us and we respected them for it. How much more should we submit to the Father of our spirits and live! Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in His holiness." (Hebrews 12:9-10).
The above distinction should at once rebuke the thoughts which are so generally entertained among Christians. When the believer is smarting under the rod let him NOT say - God is now punishing me for my sins. That can never be. That is most dishonoring to the blood of Christ! God is correcting you in love - not smiting in wrath! Nor should the Christian regard the chastening of the Lord as a sort of necessary evil to which he must bow as submissively as possible. No, it proceeds from God's goodness and faithfulness, and is one of the greatest blessings for which we have to thank Him. Chastisement evidences our Divine sonship. The father of a family does not concern himself with those on the outside: but he guides and disciplines his own children, to make them conform to his will. Chastisement is designed for our good, to promote our highest interests. Look beyond the rod - to the All-wise hand which wields it!
The Hebrew Christians to whom this Epistle was first addressed were passing through a great fight of afflictions, and miserably were they conducting themselves. They were the little remnant out of the Jewish nation who had believed on their Messiah during the days of His public ministry, plus those Jews who had been converted under the preaching of the apostles. It is highly probable that they had expected the Messianic Kingdom would at once be set up on earth and that they would be allotted the chief places of honor in it. But the Millennium had not begun, and their own lot became increasingly bitter. They were not only hated by the Gentiles, but ostracized by their unbelieving brethren, and it became a hard matter for them to make even a bare living. Providence held a frowning face. Many who had made a profession of Christianity, had gone back to Judaism and were prospering temporally. As the afflictions of the believing Jews increased, they too were sorely tempted to turn back upon the new Faith. Had they been wrong in embracing Christianity? Was high Heaven displeased because they had identified themselves with Jesus of Nazareth? Did not their suffering go to show that God no longer regarded them with favor?
~A. W. Pink~
(continued with # 2)
Pride # 8
Pride # 8
From what has been said, it appears that the spirit of pride and independence is eminently the work of the devil within our souls. It enters into the very essence of every other corruption, and is the life and soul of every other sin; and, until this is brought down and mortified, no work of God can be going on within, nor can any grace grow and thrive. In every single thought, desire, or action, which is not agreeable to God's mind and will - we are setting ourselves in opposition to and above God, as being gods to ourselves.
To destroy this spirit, is eminently the work of Christ, who came to destroy the works of the devil. Until this spirit be pulled down, the strong man armed is in his stronghold, and we are in open rebellion against Heaven. The destruction of this, is the life and strength of submission and obedience to God, of dependence on Him, and resignation to His will - and without its being destroyed, there can be neither obedience to the Law, nor submission to the Gospel; God can have no place in our hearts, nor will His ways with our approbation.
To bring us to live on God, and to Him, as His creatures, and to make us willing to be saved by Him as sinners - are things that are indispensable - and we are no further living to God or saved, than we are thus truly humbled.
Accordingly every dispensation of God towards us, both of providence and grace, has an immediate and direct tendency to bring man, in every view, out of himself, and to lay him in the dust. When we are froward and willful, determined to have our own wills and our own ways - God has a thousand ways to make us know ourselves, and to convince us that He alone is God. He will cause troubles, crosses, and disappointments, to meet us everywhere, and in everything. If one light cross will not teach us to deny ourselves - then He will double it in number and quantity, and will continue to chastise us, until we submit and acknowledge that He is God. And if the dispensations of providence have not this beneficial influence over us, that is, to bring us out of ourselves, to God - then they are worse than unprofitable and useless, they are a curse and not a blessing.
God's gracious dealings with us, by His Spirit, have also the same effectual tendency and influence - to bring us down, to convert us, and to make us as little children. "The weapons of our warfare", says the apostle, "are not carnal, but mighty through God to the pulling down of strongholds, casting down imaginations and every high thought that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."
God by His providential dealings, brings us as creatures - to live on His fullness and all-sufficiency as our Creator. By the influence of His Spirit, by the way of grace - He brings us as sinners to receive and live on the Saviour and the salvation He has provided. There is not one single blessing of the gospel that can be received, but by a humble spirit. Nor can we be partakers of the consolations of Christ, but in proportion as this humble spirit prevails.
That we may receive strong consolation, and that Christ may be to us all in all - "every high" thing must be cast down, and every thought must be brought into captivity to the obedience of Christ. And when the gospel is made to us the power of God unto salvation - herein does its power most eminently show itself, to the everlasting glory of the Saviour, and to our own growth in true holiness, peace and joy!
~Thomas Charles~
(The End)
From what has been said, it appears that the spirit of pride and independence is eminently the work of the devil within our souls. It enters into the very essence of every other corruption, and is the life and soul of every other sin; and, until this is brought down and mortified, no work of God can be going on within, nor can any grace grow and thrive. In every single thought, desire, or action, which is not agreeable to God's mind and will - we are setting ourselves in opposition to and above God, as being gods to ourselves.
To destroy this spirit, is eminently the work of Christ, who came to destroy the works of the devil. Until this spirit be pulled down, the strong man armed is in his stronghold, and we are in open rebellion against Heaven. The destruction of this, is the life and strength of submission and obedience to God, of dependence on Him, and resignation to His will - and without its being destroyed, there can be neither obedience to the Law, nor submission to the Gospel; God can have no place in our hearts, nor will His ways with our approbation.
To bring us to live on God, and to Him, as His creatures, and to make us willing to be saved by Him as sinners - are things that are indispensable - and we are no further living to God or saved, than we are thus truly humbled.
Accordingly every dispensation of God towards us, both of providence and grace, has an immediate and direct tendency to bring man, in every view, out of himself, and to lay him in the dust. When we are froward and willful, determined to have our own wills and our own ways - God has a thousand ways to make us know ourselves, and to convince us that He alone is God. He will cause troubles, crosses, and disappointments, to meet us everywhere, and in everything. If one light cross will not teach us to deny ourselves - then He will double it in number and quantity, and will continue to chastise us, until we submit and acknowledge that He is God. And if the dispensations of providence have not this beneficial influence over us, that is, to bring us out of ourselves, to God - then they are worse than unprofitable and useless, they are a curse and not a blessing.
God's gracious dealings with us, by His Spirit, have also the same effectual tendency and influence - to bring us down, to convert us, and to make us as little children. "The weapons of our warfare", says the apostle, "are not carnal, but mighty through God to the pulling down of strongholds, casting down imaginations and every high thought that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."
God by His providential dealings, brings us as creatures - to live on His fullness and all-sufficiency as our Creator. By the influence of His Spirit, by the way of grace - He brings us as sinners to receive and live on the Saviour and the salvation He has provided. There is not one single blessing of the gospel that can be received, but by a humble spirit. Nor can we be partakers of the consolations of Christ, but in proportion as this humble spirit prevails.
That we may receive strong consolation, and that Christ may be to us all in all - "every high" thing must be cast down, and every thought must be brought into captivity to the obedience of Christ. And when the gospel is made to us the power of God unto salvation - herein does its power most eminently show itself, to the everlasting glory of the Saviour, and to our own growth in true holiness, peace and joy!
~Thomas Charles~
(The End)
Saturday, October 12, 2019
Pride # 7
Pride # 7
The deceitfulness of the heart, and the subtlety of satan, in no one thing appears so great, as in the workings of pride. Nor have we in anything, more cause for continual watchfulness, than pride. Nothing is so subtle, so secret, so insinuating - as pride! it often surprises us at an unexpected hour - and is in actual possession of us, before we are aware of its approach. It will feed on the ashes of other sins, and gain strength by the exercise of real grace and of true humility. And though nothing so effectually tends to mortify pride and bring us to our proper place, as creatures and as sinners, as a great degree of the Divine presence, and much communion with God - yet great temptations to pride do also hence arise.
Though the experience of such favors effectually mortifies pride in one way - yet it affords an occasion to it in another. We are in danger of worshiping ourselves as saints - when we have denied ourselves as sinners - so apt are we to forget ourselves, and overlook our unworthiness, through the enjoyment of distinguishing blessings!
The circumstances and situation of the angels who fell, most directly tended to suppress pride in every shape - yet though they had no principle of pride in them, their high honors and privileges wholly overset and eternally ruined them by this temptation.
The Apostle Paul also, though, as we have seen, so eminent for humility, was not without great danger from this spiritual enemy. After his admission into the third Heaven, where doubtless he had such glorious discoveries of the Divine majesty, as tended most effectually to make and keep him humble - yet even then he needed a "thorn in the flesh, lest through the abundance of revelations he should be exalted above measure."
Reflecting upon, and talking about, former experiences, without the grace of those experiences in exercise - is what pride would be continually engaged in, and is often the beginning of our ruin, and the first step towards our downfall. In this case God himself is out of sight; and the efforts of His presence and power are only contemplated - and thus we are effectually turned from the Creator to the creature, and are as great idolaters, as if we worshiped stocks and stones!
It is no greater idolatry to worship the devil, than it is to worship an angel; nay, to be a gods to ourselves, when renewed by grace, is more abominable and detestably odious in the sight of God, than it was in our natural state of blindness and alienation from Him; because our motives to humility must be clearer, more powerful and more numerous, and because we are returning to the place from whence we were taken - in opposition to all the light, knowledge, undeserved goodness and mercy, which have been bestowed upon us.
To talk much about ourselves, of our own experiences and discoveries, though under pretense of giving glory to God - is a sure proof that we are as gods to ourselves, and that we would have others filled with admiration of the distinguishing favors we enjoy, and have them know what eminent saints we are. This was the very spirit of the Pharisee in the parable. In words he gave glory to God, for making him to differ, "God, I thank you, that I am not as other men." He was not as other men - he was distinguished with divine favors, and was far more eminent in holiness and piety than all others. It is true, he acknowledges that God made him to differ; but then his mind dwells on the difference itself, until he is swollen bigger than all mankind put together! To ascribe all in words to the grace of God in Christ - in no degree prevents our thinking highly of our attainments and holiness; nor is it any proof that we are emptied of the pride and vanity of our natural minds.
Were we under the continual influence of a humble spirit, our attainments in religion would not be so apt to glitter in our own eyes - nor would we be so forward in admiring and talking about own loveliness and beauty - but we would be more apt to consider ourselves as little children in grace, and our attainments to be those of babes in Christ. We should be daily ashamed of, and sorely lament, our great blindness and ignorance of God, our astonishing ingratitude, and the coldness of our love to Him. Until we are brought to this state of true humility, taking shame to ourselves, and giving glory to God in and for everything - we cannot possibly enjoy communion with God, and growth in grace cannot possibly take place. Real humility takes nothing to itself, but sin and shame. Real humility gives all the glory to God, who is the Giver of every good and perfect gift.
~Thomas Charles~
(continued with # 8)
The deceitfulness of the heart, and the subtlety of satan, in no one thing appears so great, as in the workings of pride. Nor have we in anything, more cause for continual watchfulness, than pride. Nothing is so subtle, so secret, so insinuating - as pride! it often surprises us at an unexpected hour - and is in actual possession of us, before we are aware of its approach. It will feed on the ashes of other sins, and gain strength by the exercise of real grace and of true humility. And though nothing so effectually tends to mortify pride and bring us to our proper place, as creatures and as sinners, as a great degree of the Divine presence, and much communion with God - yet great temptations to pride do also hence arise.
Though the experience of such favors effectually mortifies pride in one way - yet it affords an occasion to it in another. We are in danger of worshiping ourselves as saints - when we have denied ourselves as sinners - so apt are we to forget ourselves, and overlook our unworthiness, through the enjoyment of distinguishing blessings!
The circumstances and situation of the angels who fell, most directly tended to suppress pride in every shape - yet though they had no principle of pride in them, their high honors and privileges wholly overset and eternally ruined them by this temptation.
The Apostle Paul also, though, as we have seen, so eminent for humility, was not without great danger from this spiritual enemy. After his admission into the third Heaven, where doubtless he had such glorious discoveries of the Divine majesty, as tended most effectually to make and keep him humble - yet even then he needed a "thorn in the flesh, lest through the abundance of revelations he should be exalted above measure."
Reflecting upon, and talking about, former experiences, without the grace of those experiences in exercise - is what pride would be continually engaged in, and is often the beginning of our ruin, and the first step towards our downfall. In this case God himself is out of sight; and the efforts of His presence and power are only contemplated - and thus we are effectually turned from the Creator to the creature, and are as great idolaters, as if we worshiped stocks and stones!
It is no greater idolatry to worship the devil, than it is to worship an angel; nay, to be a gods to ourselves, when renewed by grace, is more abominable and detestably odious in the sight of God, than it was in our natural state of blindness and alienation from Him; because our motives to humility must be clearer, more powerful and more numerous, and because we are returning to the place from whence we were taken - in opposition to all the light, knowledge, undeserved goodness and mercy, which have been bestowed upon us.
To talk much about ourselves, of our own experiences and discoveries, though under pretense of giving glory to God - is a sure proof that we are as gods to ourselves, and that we would have others filled with admiration of the distinguishing favors we enjoy, and have them know what eminent saints we are. This was the very spirit of the Pharisee in the parable. In words he gave glory to God, for making him to differ, "God, I thank you, that I am not as other men." He was not as other men - he was distinguished with divine favors, and was far more eminent in holiness and piety than all others. It is true, he acknowledges that God made him to differ; but then his mind dwells on the difference itself, until he is swollen bigger than all mankind put together! To ascribe all in words to the grace of God in Christ - in no degree prevents our thinking highly of our attainments and holiness; nor is it any proof that we are emptied of the pride and vanity of our natural minds.
Were we under the continual influence of a humble spirit, our attainments in religion would not be so apt to glitter in our own eyes - nor would we be so forward in admiring and talking about own loveliness and beauty - but we would be more apt to consider ourselves as little children in grace, and our attainments to be those of babes in Christ. We should be daily ashamed of, and sorely lament, our great blindness and ignorance of God, our astonishing ingratitude, and the coldness of our love to Him. Until we are brought to this state of true humility, taking shame to ourselves, and giving glory to God in and for everything - we cannot possibly enjoy communion with God, and growth in grace cannot possibly take place. Real humility takes nothing to itself, but sin and shame. Real humility gives all the glory to God, who is the Giver of every good and perfect gift.
~Thomas Charles~
(continued with # 8)
Saturday, October 5, 2019
The Believers Portion # 2
The Believers Portion # 2
It may be found in our AFFECTIONS, for our Lord reminds us that where our treasure is, there will our heart be also. If God is our portion, we shall love Him, prize Him, and find our heart centering in Him.
It may be found in our PURSUITS, for whatever has the thoughts and the heart - will regulate the pursuits, whether be earthly or heavenly, human or divine.
Therefore our THOUGHTS are much taken up with God - if they are feasted while exercised on God; if our AFFECTIONS ascend to God, and are delighted with God, and to be more conformed to God - then there is no doubt that God is our portion.
If God is my portion, then I ought to be content without any other portion. He is enough in poverty, enough in persecution, enough in life, enough in death, enough for evermore!
If God gives me Himself - then it is more than as if He had given me the whole world, or ten thousand worlds like this! O how happy was the apostle, who knowing God to be his portion could say, "I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in need!" (Phil. 4:11-12).
If God is my portion, I ought to be thankful. It is enough. There is no losing it. What dignity, what honor is conferred on the man who has God for his portion! I deserved to be stripped of everything, and to be turned out of God's presence eternally penniless, wretched, and miserable. But instead of this, God in His free grace, in His infinite mercy - gives me a mansion, a city with eternal foundations, a kingdom, more, He gives me Himself!"
God in all His glory, in all His grace is mine!!
If God is my portion, I ought to be living upon Him. If I live upon anything out of God - then I live upon what is infinite, and upon what is unchangeable. As a believer, I should live befitting the dignity of my lofty character, position, and prospects. The man of fortune ought not to live like the pauper. Just so, the Christian ought not to live like other men.
If God is my portion, I ought to be making proper use of it. I should set my portion over and against all my pains and privations, all my griefs and grievances, all my sadnesses and sorrows. I should look above all my trials and troubles - and rejoice that throughout eternity, I shall have eternal ease - instead of pain, eternal plenty - instead of privation, eternal joy - instead of grief, eternal gladness - instead of sadness, and eternal bliss - instead of sorrow!
Beloved, is the Lord your portion? Are you living upon Him as such?
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
David could say to the Lord, "My soul follows hard after You." He wanted to enjoy God's presence, taste His love, and glory in His holy name.
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
The world? It is a poor, perishing, unsatisfying portion! It will be found insufficient, unsatisfactory, and perishing! Unless God is your portion, you will be unsatisfied in life, wretched in death, and indescribably miserable to all eternity!
"My flesh and my heart may fail, but God is the strength of my heart and my portion forever!" (Psalm 73:26).
~James Smith~
(The End)
It may be found in our AFFECTIONS, for our Lord reminds us that where our treasure is, there will our heart be also. If God is our portion, we shall love Him, prize Him, and find our heart centering in Him.
It may be found in our PURSUITS, for whatever has the thoughts and the heart - will regulate the pursuits, whether be earthly or heavenly, human or divine.
Therefore our THOUGHTS are much taken up with God - if they are feasted while exercised on God; if our AFFECTIONS ascend to God, and are delighted with God, and to be more conformed to God - then there is no doubt that God is our portion.
If God is my portion, then I ought to be content without any other portion. He is enough in poverty, enough in persecution, enough in life, enough in death, enough for evermore!
If God gives me Himself - then it is more than as if He had given me the whole world, or ten thousand worlds like this! O how happy was the apostle, who knowing God to be his portion could say, "I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in need!" (Phil. 4:11-12).
If God is my portion, I ought to be thankful. It is enough. There is no losing it. What dignity, what honor is conferred on the man who has God for his portion! I deserved to be stripped of everything, and to be turned out of God's presence eternally penniless, wretched, and miserable. But instead of this, God in His free grace, in His infinite mercy - gives me a mansion, a city with eternal foundations, a kingdom, more, He gives me Himself!"
God in all His glory, in all His grace is mine!!
If God is my portion, I ought to be living upon Him. If I live upon anything out of God - then I live upon what is infinite, and upon what is unchangeable. As a believer, I should live befitting the dignity of my lofty character, position, and prospects. The man of fortune ought not to live like the pauper. Just so, the Christian ought not to live like other men.
If God is my portion, I ought to be making proper use of it. I should set my portion over and against all my pains and privations, all my griefs and grievances, all my sadnesses and sorrows. I should look above all my trials and troubles - and rejoice that throughout eternity, I shall have eternal ease - instead of pain, eternal plenty - instead of privation, eternal joy - instead of grief, eternal gladness - instead of sadness, and eternal bliss - instead of sorrow!
Beloved, is the Lord your portion? Are you living upon Him as such?
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
David could say to the Lord, "My soul follows hard after You." He wanted to enjoy God's presence, taste His love, and glory in His holy name.
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
The world? It is a poor, perishing, unsatisfying portion! It will be found insufficient, unsatisfactory, and perishing! Unless God is your portion, you will be unsatisfied in life, wretched in death, and indescribably miserable to all eternity!
"My flesh and my heart may fail, but God is the strength of my heart and my portion forever!" (Psalm 73:26).
~James Smith~
(The End)
The Believer's Portion! # 1
The Believer's Portion! # 1
"You are my portion, O Lord!" (Psalm 119:57).
Many people are proud of their possessions and boast of their wealth; yet their possessions are very limited, and their wealth has wings, and may at any time flee away!
A Christian may not be proud - but he must be thankful!
He can look up and on the starry heavens and say, "My property and wealth, exceeds the vast expanse!"
he may try to conceive of the greatness and glory of the created universe, and then say, "I claim more than all this!"
Looking up to the Author, Owner, and Disposer of all worlds - he can say, "You are my portion, O Lord!"
What a privilege! A portion - and such a portion. God Himself in all His greatness, and in all His goodness. God with all He is, and all He has - is my portion!
What kind of portion is this? It is immense, for it comprehends all. All the attributes of the Divine nature - are for us. All the perfections of God's character - are on our side. All the productions of the divine power - are for our good. Therefore the apostle says, "All things are yours!" Nothing good is withheld from us!
What the father of the prodigal said to his eldest son, our heavenly Father says to every one of His children, "Son, you are ever with Me, and all that I have is yours!"
And we may adopt similar language in speaking to our heavenly Father, to that used by the angel to Abraham, "By this I know that You love me, because You have not withheld Your Son, Your only Son from me!" And from this fact, we may draw the same conclusion as Paul did, "He who spared not His own Son - but delivered Him up for us all, how shall He not with Him also, freely give us all things!"
O beloved, God in all the glory of His nature and perfections, God with all His unsearchable riches - is our portion!
What kind of portion is this? It is immutable. It remains forever. Others may lose their property, or it may become deteriorated and comparatively valueless - but our portion is forever the same.
Blessed is the man that can say with Jeremiah, "The Lord is my portion, therefore will I hope in Him!" Or with David, "The Lord is the portion of my inheritance!"
How is this privilege acquired? By the new birth, for being born of God, we are the children of God; "and if children, then heirs; heirs of God, and joint heirs with Christ."
By donation, or deed of gift, for God gives Himself to His people, saying, "I will be your God, and you shall be to me a people."
By choice, for we make a choice of the Most High for our God, and by the work and operation of the Holy Spirit, we are disposed to do so. Our relationship flows from the good will of God alone, for we are "born not of blood, nor of the will of man - but of God." As another apostle testifies, "He chose to give us birth through the word of truth, that we might be a kind of first-fruits of all he created." The gift is wholly of grace, and while it is unspeakably great and glorious, it comes to us free as air, without a work to merit it, or a disposition to deserve it. The choice is ours - but our choice the effect of God's choosing for us.
But how did we come into possession of this portion? We were taught our need of it; for such is the nature, vastness, and profound aspirations of the human soul, that nothing but God can satisfy it. It was never intended to be satisfied with anything less than God Himself, and with less it never can be satisfied, or be perfectly happy. This the Holy Spirit teaches us, and therefore we desire this inestimable blessing. The desire being kindled by the Spirit in the soul, we begin to seek for it, nor can we rest until we obtain it. At length comes the revelation that God is ours, and that we are the Lord's.
What is the PROOF that the Lord is our portion? This may be sought for, and found in a variety of things.
It may be found in our THOUGHTS, for if God is our portion, we shall think of Him, and think of Him with pleasure.
~James Smith~
(continued with # 2)
"You are my portion, O Lord!" (Psalm 119:57).
Many people are proud of their possessions and boast of their wealth; yet their possessions are very limited, and their wealth has wings, and may at any time flee away!
A Christian may not be proud - but he must be thankful!
He can look up and on the starry heavens and say, "My property and wealth, exceeds the vast expanse!"
he may try to conceive of the greatness and glory of the created universe, and then say, "I claim more than all this!"
Looking up to the Author, Owner, and Disposer of all worlds - he can say, "You are my portion, O Lord!"
What a privilege! A portion - and such a portion. God Himself in all His greatness, and in all His goodness. God with all He is, and all He has - is my portion!
What kind of portion is this? It is immense, for it comprehends all. All the attributes of the Divine nature - are for us. All the perfections of God's character - are on our side. All the productions of the divine power - are for our good. Therefore the apostle says, "All things are yours!" Nothing good is withheld from us!
What the father of the prodigal said to his eldest son, our heavenly Father says to every one of His children, "Son, you are ever with Me, and all that I have is yours!"
And we may adopt similar language in speaking to our heavenly Father, to that used by the angel to Abraham, "By this I know that You love me, because You have not withheld Your Son, Your only Son from me!" And from this fact, we may draw the same conclusion as Paul did, "He who spared not His own Son - but delivered Him up for us all, how shall He not with Him also, freely give us all things!"
O beloved, God in all the glory of His nature and perfections, God with all His unsearchable riches - is our portion!
What kind of portion is this? It is immutable. It remains forever. Others may lose their property, or it may become deteriorated and comparatively valueless - but our portion is forever the same.
Blessed is the man that can say with Jeremiah, "The Lord is my portion, therefore will I hope in Him!" Or with David, "The Lord is the portion of my inheritance!"
How is this privilege acquired? By the new birth, for being born of God, we are the children of God; "and if children, then heirs; heirs of God, and joint heirs with Christ."
By donation, or deed of gift, for God gives Himself to His people, saying, "I will be your God, and you shall be to me a people."
By choice, for we make a choice of the Most High for our God, and by the work and operation of the Holy Spirit, we are disposed to do so. Our relationship flows from the good will of God alone, for we are "born not of blood, nor of the will of man - but of God." As another apostle testifies, "He chose to give us birth through the word of truth, that we might be a kind of first-fruits of all he created." The gift is wholly of grace, and while it is unspeakably great and glorious, it comes to us free as air, without a work to merit it, or a disposition to deserve it. The choice is ours - but our choice the effect of God's choosing for us.
But how did we come into possession of this portion? We were taught our need of it; for such is the nature, vastness, and profound aspirations of the human soul, that nothing but God can satisfy it. It was never intended to be satisfied with anything less than God Himself, and with less it never can be satisfied, or be perfectly happy. This the Holy Spirit teaches us, and therefore we desire this inestimable blessing. The desire being kindled by the Spirit in the soul, we begin to seek for it, nor can we rest until we obtain it. At length comes the revelation that God is ours, and that we are the Lord's.
What is the PROOF that the Lord is our portion? This may be sought for, and found in a variety of things.
It may be found in our THOUGHTS, for if God is our portion, we shall think of Him, and think of Him with pleasure.
~James Smith~
(continued with # 2)
Pride # 6
Pride # 6
If denying ourselves, our own schemes, contrivances, and our own strength - we steadfastly look to Him for deliverance under trials, difficulties, and temptations - then we shall infallibly obtain effectual relief, and experience His grace alone to be sufficient for us. But if, on the contrary, we forsake the Lord, and confidently rely on ourselves - what wonder is it, if, falling like Peter, when in a similar frame of mind, we be woefully taught how weak we are.
"I am ready," said Peter, "to follow you, not only to prison, but to death! Though all should forsake you - yet I will not!" This was talking at a very high rate indeed; and it was a language very unsuitable in the mouth of one who had been told, a little time before, that without Christ he "could do nothing." He was really, it seems, and had everything necessary in himself, to endure trials, enter dungeons, and face death in its most terrible forms. Yes, he had more strength than all the rest. "Though all should forsake you - yet I will not!" Surely he had forgotten what and who he was!
Peter doubtless had, on many former occasions, stood up boldly in the face of Christ's enemies, preached the Gospel in His name with success wherever his Master had sent him. What - he fall, who had stood so long and done so much? He deny Christ - who had so often owned and confessed Him before man - before enemies! But he forgot the hand that supported him, and the grace that strengthened him, otherwise he would have said, as on a former occasion, "Lord, save me - or I perish." Pride blinded his eyes, so that he saw not the invisible hand which had hitherto kept him from falling. Secretly puffed up, he thought that there was no doubt of his courage. But in proportion to his dependence on himself, was his dreadful fall - for in this case, as he would seek none, so he could receive no help from above to keep him from falling.
Whoever, like Peter, thinks he stands - let him, above all others, take heed lest he fall.
The everlasting arms being in this case neglected, and he confiding in a bruised reed - a fall is the sure consequence. "Cursed be the man who trusts in man" - in himself or in any other creature - "and makes flesh his arm; and whose heart departs from the Lord."
The outcome of things will assuredly prove him to be cursed, and awfully convince him, that in departing from the Lord - he forsakes his own safety, exposes himself to every evil, and becomes a prey to every enemy. God is determined in everything, to bring man out of himself. As he is not to live to himself, neither is he to live upon himself; but to live to and upon God - that the comfort may be ours, and the glory entirely the Lord's!
VI. Are we not become as gods, when we take and keep to ourselves, the praise and glory due to God only?
Everything that is good, done in us or by us - every good thought, desire, word, or work - proceeds immediately from God; and to Him all the glory is due. But are our hearts freely disposed to render to God the things that are God's? Or are we not secretly prone to value and commend ourselves, as if we had done something? "They sacrifice to their own net," says the Prophet, "and burn incense to their dragnet." Instead of seeing the hand of God in them - they ascribe their successes, victories, and prosperity to their own schemes and contrivances - to their own diligence and power.
But see the contrary spirit of sincere humility, conspicuously shining in the whole of Paul's conduct. Whatever is good was found in him, or done by him, he ascribes the glory and praise of all to God, "the giver of every good and perfect gift." He styles himself "less than the least of all saints," and "the chief of sinners" - no doubt feeling inwardly at the same time, what he expressed. Though his whole life was one continued exertion in the Lord's service - and though he labored more abundantly than all the rest of the Apostles - yet the genuine language of his heart at all times was, "By the grace of God, I am what I am" - "not I, but the grace of God which was with me." Here we see him where he ought to be, as a creature and as a sinner - he is nothing - and God is all in all, and must have all the glory.
To say of the Apostle's expressions is easy, but it is not so easy to feel what he felt, and to lie down in the same dust and ashes in which he lay. Often a great show of humility in speech and behavior, covers the rankest and most diabolical pride in the heart, but the veil is so thin, that its motions are easily seen by those who have their senses exercised to discern between good and evil. But how many deceive themselves in this matter, being unable or unwilling to distinguish between the shadow and the substance! Many think themselves most humble, when at the same time they are wholly devoid of the humble air and deportment of those who are guided and led to a behavior befitting humility,by the vigor of a lowly spirit within; but are filled, it may be, with the glory of their own humility, and exalted to Heaven with the high opinion of their self-abasement. Their humility is without one spark of gratitude to God, or any disposition to give Him the glory.
~Thomas Charles~
(continued with # 7)
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