Taking the Lord's Name in Vain # 2
In like manner, we are guilty of this awful sin when we perform holy duties lightly and mechanically, our affections not being in them. Prayer without practice is blasphemy; and to speak to God with our lips while our hearts are far from Him is but a mocking of Him and an increasing of our condemnation.
God's name is taken in vain when we swear lightly and irreverently, using the Name of God with as little respect as we would show to that of a man, or when we swear falsely and are guilty of perjury. When we are placed on oath and we attest that to be true which we do not know to be true, or which we know to be false - we are guilty of one of the gravest sins which man can possibly commit, for he has solemnly called upon the great God to witness that which the father of lies has prompted him to speak!
"He who swears in the earth, shall swear by the God of Truth" (Isaiah 65:16), and therefore it behooves him to consider well whether what he deposes be true or not. Alas, false oaths have become so excessively multiplied among us, and so generally disregarded, that the enormity of this offence is scarcely considered.
"Let none of you think evil in your heart against your neighbor; and do not love a false oath. For all these are things that I hate! Says the LORD" (Zechariah 8:17).
And what shall be said of that vast thing of profane swearers who pollute our language and wound our ears, by a vile mixture of execrations and blasphemies in their common conversation! "Their throat is an open sepulcher, the poison of asps is under their lips, their mouth of full of cursing and bitterness" (Romans 3:13, 14). Utterly vain is their thoughtless plea that they mean no harm. Utterly vain is their excuse that all their companions do the same. Utterly vain is their plea that it is merely to relieve their feelings. What a madness is it when men anger you, to strike against God and provoke Him far more than others can provoke you!
But though their fellows do not censure, the police arrest, or the magistrate punish them - yet the Lord will not hold him guiltless, who takes His Name in vain.
God is dreadfully incensed by this sin, and in the common commission of this Heaven-insulting crime - our country has incurred terrible guilt!
It has become almost impossible to walk the streets or enter mixed company, without hearing the sacred Name of God treated with blasphemous contempt. The novels of the day, the theater, and even the radio, are terrible offenders! And without doubt, this is one of the fearful sins against Himself for which God is now pouring out His judgments upon us. Of old, He said unto Israel, "Because of swearing the land mourns; the pleasant places of the wilderness are dried up, and their course is evil" (Jere. 23:10). And He is still the same: "The Lord will not hold him guiltless, who takes His Name in vain." Sore punishment shall be his portion, if not in his life, than most assuredly so, eternally so, in the life to come!
~A. W. Pink~
(The End)
Saturday, November 2, 2019
Divine Chastisement # 3
Divine Chastisement # 3
Paul. "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of satan to buffet me, lest I should be exalted above measure (2 Cor. 12:7). This "thorn" was sent not because of failure and sin, but as a preventative against pride. Note the "lest" both at the beginning and end of the verse. The result of this "thorn" was that the beloved apostle was made more conscious of his weakness. Thus, chastisement has for one of its main objects the breaking down of self-sufficiency, the bringing us to the end of our selves.
Now in view of these widely different aspects chastenings which are retributive, corrective, educative, and preventative, how incompetent are we to diagnose, and how great is the folly of pronouncing a judgment concerning others! Let us not conclude when we see a fellow Christian under the rod of God that he is necessarily being taken to task for his sins!
We shall now consider the spirit in which Divine chastisements are to be received. "My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him" (Hebrews 12:5).
Not all chastisement is sanctified to the recipients of it. Some are hardened thereby, others are crushed beneath it. Much depends on the spirit in which afflictions are received. There is no virtue in trials and troubles in themselves; it is only as they are blessed by God that the Christian is profited thereby. As Hebrews 12:11 informs us, it is those who are "exercised" under God's rod that bring forth "the peaceable fruit of righteousness." A sensitive conscience and a tender heart are the needed adjuncts. In our text the Christian is warned against two entirely different dangers: despise not, despair not. These are two extremes against which it is every necessary to keep a sharp lookout. Just as every truth of Scripture has its balancing counterpart, so has every evil its opposite. On the one hand there is a haughty spirit which laughs at the rod, a stubborn will which refuses to be humbled thereby. On the other hand, there is a fainting which utterly sinks beneath it and gives way to despair. Spurgeon said, "The way of righteousness is a difficult pass between two mountains of error, and the great secret of the Christian life is to wind his way along the narrow valley."
Despising the Rod. There are a number of ways in which Christians may "despise" God's chastenings. We mention four of them:
1. By callousness. To be stoical is the policy of carnal wisdom - "make the best of a bad situation." It is inexpressibly sad when we see a child of God conducting himself as a child of the devil! For a Christian to defy adversities is to "despise" chastisement. Instead of hardening himself to endure stoically, there should be a melting of the heart.
2. By complaining. This is what the Hebrews did in the wilderness; and there are still many murmurers in Israel's camp. Beware, my reader! It goes hard with murmurings! God always chastises twice if we are not humbled by the first! Remind yourself of how much dross there yet is among the gold. View the corruptions of your own heart, and marvel that God has not smitten you twice as severely!
3. By criticisms. How often we question the usefulness of chastisement. When things go as we like them, when some unexpected temporal blessing is bestowed - we have no difficulty in ascribing all to a kind Providence. But when our plans are thwarted, when losses are ours - it is very different. Like Jacob, we exclaim: "All these things are against me!" What is this but to "despise" the rod? Shall your ignorance challenge God's wisdom? Shall your shortsightedness arraign omniscience?
4. By carelessness. So many fail to mend their ways. There are many who have "despised" the rod, and in consequence they have not profited thereby. Oh, brethren and sisters, take heed! If God be chastening you - "consider your ways" (Hag. 1:5), "ponder the path of your feet" (Prov. 4:26). Be assured that there is some reason for the chastening. Many a Christian would not have been chastised half so severely, had he diligently inquired the cause of it.
II. Fainting under God's chastenings. Having been warned against "despising" the rod, now we are admonished not to give way to despair under it. There are at least three ways in which the Christian may "faint" beneath the Lord's rebukes:
1. When he gives up all exertion. This is done when we sink down in despondency.
2. When he questions his sonship. There are not a few Christians who, when the rod descends upon them, conclude that they are not sons of God after all. They forget that it is written "Many are the afflictions of the righteous (Psalm 34:19).
3. When he despairs. Some indulge the fancy that they will never get out of their trouble. One says, "I have prayed and prayed, but the clouds have not lifted!" Then comfort yourself with this reflection: It is always the darkest hour, which precedes the dawn. Despise not! Faint not! May Divine grace preserve both writer and reader from either sinful extreme!
~A. W. Pink~
(The End)
Paul. "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of satan to buffet me, lest I should be exalted above measure (2 Cor. 12:7). This "thorn" was sent not because of failure and sin, but as a preventative against pride. Note the "lest" both at the beginning and end of the verse. The result of this "thorn" was that the beloved apostle was made more conscious of his weakness. Thus, chastisement has for one of its main objects the breaking down of self-sufficiency, the bringing us to the end of our selves.
Now in view of these widely different aspects chastenings which are retributive, corrective, educative, and preventative, how incompetent are we to diagnose, and how great is the folly of pronouncing a judgment concerning others! Let us not conclude when we see a fellow Christian under the rod of God that he is necessarily being taken to task for his sins!
We shall now consider the spirit in which Divine chastisements are to be received. "My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him" (Hebrews 12:5).
Not all chastisement is sanctified to the recipients of it. Some are hardened thereby, others are crushed beneath it. Much depends on the spirit in which afflictions are received. There is no virtue in trials and troubles in themselves; it is only as they are blessed by God that the Christian is profited thereby. As Hebrews 12:11 informs us, it is those who are "exercised" under God's rod that bring forth "the peaceable fruit of righteousness." A sensitive conscience and a tender heart are the needed adjuncts. In our text the Christian is warned against two entirely different dangers: despise not, despair not. These are two extremes against which it is every necessary to keep a sharp lookout. Just as every truth of Scripture has its balancing counterpart, so has every evil its opposite. On the one hand there is a haughty spirit which laughs at the rod, a stubborn will which refuses to be humbled thereby. On the other hand, there is a fainting which utterly sinks beneath it and gives way to despair. Spurgeon said, "The way of righteousness is a difficult pass between two mountains of error, and the great secret of the Christian life is to wind his way along the narrow valley."
Despising the Rod. There are a number of ways in which Christians may "despise" God's chastenings. We mention four of them:
1. By callousness. To be stoical is the policy of carnal wisdom - "make the best of a bad situation." It is inexpressibly sad when we see a child of God conducting himself as a child of the devil! For a Christian to defy adversities is to "despise" chastisement. Instead of hardening himself to endure stoically, there should be a melting of the heart.
2. By complaining. This is what the Hebrews did in the wilderness; and there are still many murmurers in Israel's camp. Beware, my reader! It goes hard with murmurings! God always chastises twice if we are not humbled by the first! Remind yourself of how much dross there yet is among the gold. View the corruptions of your own heart, and marvel that God has not smitten you twice as severely!
3. By criticisms. How often we question the usefulness of chastisement. When things go as we like them, when some unexpected temporal blessing is bestowed - we have no difficulty in ascribing all to a kind Providence. But when our plans are thwarted, when losses are ours - it is very different. Like Jacob, we exclaim: "All these things are against me!" What is this but to "despise" the rod? Shall your ignorance challenge God's wisdom? Shall your shortsightedness arraign omniscience?
4. By carelessness. So many fail to mend their ways. There are many who have "despised" the rod, and in consequence they have not profited thereby. Oh, brethren and sisters, take heed! If God be chastening you - "consider your ways" (Hag. 1:5), "ponder the path of your feet" (Prov. 4:26). Be assured that there is some reason for the chastening. Many a Christian would not have been chastised half so severely, had he diligently inquired the cause of it.
II. Fainting under God's chastenings. Having been warned against "despising" the rod, now we are admonished not to give way to despair under it. There are at least three ways in which the Christian may "faint" beneath the Lord's rebukes:
1. When he gives up all exertion. This is done when we sink down in despondency.
2. When he questions his sonship. There are not a few Christians who, when the rod descends upon them, conclude that they are not sons of God after all. They forget that it is written "Many are the afflictions of the righteous (Psalm 34:19).
3. When he despairs. Some indulge the fancy that they will never get out of their trouble. One says, "I have prayed and prayed, but the clouds have not lifted!" Then comfort yourself with this reflection: It is always the darkest hour, which precedes the dawn. Despise not! Faint not! May Divine grace preserve both writer and reader from either sinful extreme!
~A. W. Pink~
(The End)
Saturday, October 26, 2019
Divine Chastisement # 2
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)
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)
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)
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