The Narrow Way # 2
1. What is denoted by this figure of the "narrow gate?" We believe the reference is to the searching and solemn teaching of Him who is Truth Incarnate. It is only as the heart bows to the righteousness of God's claims and demands upon us, as set forth by His Son - that any soul can enter that path which alone leads to Him. While the heart is rebellious against Him - there can be no approach to Him, for, "Can two walk together except they be agreed?"
It is true, blessedly and gloriously, true, that Christ Himself is "the Door" (John 10:9), and He is so in a threefold way, according to the three principal functions of His mediatorial office. He is "the Door" into God's presence as the Prophet, the Priest, and the King. Now it is only as Christ is truly received as God's authoritative Prophet, only as His holy teachings are really accepted by a contrite heart, that any one is prepared to savingly welcome Him as Priest. Christ is the "Way" and "the Truth" before He is the "Life" (John 14:6), as He is "first King of righteousness, and after words, His cleansing blood is only available for those who are willing to throw down the weapons of their warfare against God, and surrender themselves to His holy rule. The wicked must forsake his way, and the unrighteous man his thoughts, if he is to be pardoned by God (Isaiah 55:7); and this is only another way of saying that Christ must be received as prophet, before He is embraced as Priest.
2. Why is this gate a "narrow" one? For at least three reasons:
First, because of sin. "The wicked shall be turned into hell, all the nations that forget God" (Psalm 9:17). The gate of heaven is far too narrow to admit such characters. The New Testament plainly affirms the same fact: "For of this you can be sure: No immoral, impure or greedy person - such a man is an idolater - has any inheritance in the kingdom of Christ and of God. let no one deceive you with empty words, for because of such things God's wrath comes on those who are disobedient. Therefore do not be partners with them!" (Ephesians 5:5-7).
Second, because of the Law. There are two principal errors about the Law, and I know not which is the more dangerous and disastrous: that one can earn heaven by obeying it; that one may enter heaven without that personal and practical godliness which the Law requires. "Follow peace with all, and holiness, without which no man shall see the Lord" (Hebrews 12:14). Where there is not this personal conformity to the will of God - the strong hand of the Law will close the door of heaven.
Third, because none can take the world along with him: this Gate is far too "narrow" to admit those who love the world.
3. What is meant by "entering" this narrow gate? First, the acceptance of those teachings of truth, of duty, of happiness, which were unfolded by Christ - the honest and actual receiving into the heart of His holy, searching, flesh-whithering instructions. This is like a person, with great difficulty, forcing his way through a very narrow entrance way. I say "with great difficulty," for Christ's precepts and commandments are, to the last degree, unpalatable to an unrenewed heart, and cannot be willingly and gladly received without a rigid denial of "self" and relinquishment of sinful pleasures, pursuits, and interests. Christ has plainly warned us that it is impossible for a man to serve two masters. "Self" must be repudiated, and Christ must be received as "the Lord" (Colossians 2:6), or He will not save us.
SECOND, a deliberate abandoning of the Broad Road, or the flesh-pleasing mode of life. Until this has been done, there is no salvation possible for any sinner. Christ Himself taught this plainly in Luke 15 - the "prodigal" must leave the "far country" before he could journey to the Father's House! The same pointed truth is taught again in James 4:8-10, "Draw near to God - and He will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord - and He will lift you up."
Ah, my friend, to really and actually enter this "Narrow Gate" is no easy matter! For that reason the Lord bade the people "Do not work for food that spoils, but for food that endures to eternal life!" (John 6:27).
Those words do not picture salvation as a thing of simple and easy attainment. Ponder also Christ's emphatic exhortation in Luke 13:24 "Make every effort to enter through the narrow gate, because many, I tell you, will try to enter and will not be able to." That He should utter such a statement, clearly implies that there are formidable difficulties and obstacles to be overcome, and that slothful nominal professors will surely not enter in. Let it be carefully noted that the Greek word for "strive" (namely, "agonizomai") in Luke 13:24 is the same one that is used in 1 Corinthians 9:25, "And everyone that strives for the mastery is temperate in all things;" and is also rendered "laboring fervently" in Colossians 4:12, and "fight" in 1 Timothy 6:12!
~A. W. Pink~
(continued with # 3)
Saturday, June 29, 2019
The Dangers of Neglecting Meditation # 2
The Dangers of Neglecting Meditation # 2
6. The reason why afflictions do work no more upon us and why we are never the better for the afflicting hand of God is for lack of meditation.
Ecclesiastes 7:14 is a precious text: "In the day of prosperity be joyful, but in the day of adversity "consider." Times of affliction are times of meditation. What must we consider in the day of adversity? We must consider who it is that afflicts us, why we are afflicted, and what we shall do to have our afflictions sanctified. We must consider the meaning of God's rod and how we may be taught spiritual things by these afflictions.
Now, because we do not meditate upon God and upon His afflicting hand when we are afflicted, because we have slight thoughts under our afflictions - we get little good by our afflictions. I have observed that as soon as ever we are recovered from our afflictions - many of us forget God immediately. We never consider the mercies of God in recovering us - and then we return to our old vomit again for lack of meditation (Pro. 26:11; 2 Peter 2:22).
7. What is the reason that the saints of God are so distrustful of God's providences when they are ready presently to sink and to say they are undone? It is for lack of meditation. "Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. Life is more than food, and the body more than clothes. Consider the ravens. Consider how the lilies grow. If you studied the love of God to you - then you would trust Him under any sad providences. The reason why the saints of God are so full of unbelief when they are in a low condition is for lack of meditation. They do not consider the ravens and the lilies; they do not study the promises that God has made to His children in their lowest condition.
8. The reason why the professors of religion are so censorious of other men and so little censorious of themselves, why they judge every man and examine every man but themselves - is for lack of meditation. "Do not judge, or you will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? How can you say to your brother, "Let me take the speck out of your eye," when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye!" (Matthew 7:1-5).
If men did reflect more upon themselves - they would censure themselves more, and others less. And the reason why people are so rash in censuring others, is for lack of self-reflection.
9. The reason why professors of religion offer the sacrifices of fools to God when they come to worship Him, why they pray proudly and rashly, why they rush upon ordinances without preparations - is for lack of meditation. "Guard your steps when you go to the house of God. Go near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong. Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in Heaven and you are on earth, so let your words be few." (Ecclesiastes 5:1-2).
Why do people rush upon ordinances without preparation, rush upon sermons, rush upon prayer, rush upon holy duties? Why, they do not consider what they do?
10. What is the reason that people prepare no more for death? Because they do not consider the shortness of life. They do not meditate of the vanity of this life, of the certainty and uncertainty of death. Therefore it is said, "O that they were wise, that they understood this - that they would consider their latter end!" (Deu. 32:29).
Because men do not consider their latter end - is why they are so unprepared for their latter end! They neglect meditation!
~Edmund Calamy~
(The End)
6. The reason why afflictions do work no more upon us and why we are never the better for the afflicting hand of God is for lack of meditation.
Ecclesiastes 7:14 is a precious text: "In the day of prosperity be joyful, but in the day of adversity "consider." Times of affliction are times of meditation. What must we consider in the day of adversity? We must consider who it is that afflicts us, why we are afflicted, and what we shall do to have our afflictions sanctified. We must consider the meaning of God's rod and how we may be taught spiritual things by these afflictions.
Now, because we do not meditate upon God and upon His afflicting hand when we are afflicted, because we have slight thoughts under our afflictions - we get little good by our afflictions. I have observed that as soon as ever we are recovered from our afflictions - many of us forget God immediately. We never consider the mercies of God in recovering us - and then we return to our old vomit again for lack of meditation (Pro. 26:11; 2 Peter 2:22).
7. What is the reason that the saints of God are so distrustful of God's providences when they are ready presently to sink and to say they are undone? It is for lack of meditation. "Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. Life is more than food, and the body more than clothes. Consider the ravens. Consider how the lilies grow. If you studied the love of God to you - then you would trust Him under any sad providences. The reason why the saints of God are so full of unbelief when they are in a low condition is for lack of meditation. They do not consider the ravens and the lilies; they do not study the promises that God has made to His children in their lowest condition.
8. The reason why the professors of religion are so censorious of other men and so little censorious of themselves, why they judge every man and examine every man but themselves - is for lack of meditation. "Do not judge, or you will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? How can you say to your brother, "Let me take the speck out of your eye," when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye!" (Matthew 7:1-5).
If men did reflect more upon themselves - they would censure themselves more, and others less. And the reason why people are so rash in censuring others, is for lack of self-reflection.
9. The reason why professors of religion offer the sacrifices of fools to God when they come to worship Him, why they pray proudly and rashly, why they rush upon ordinances without preparations - is for lack of meditation. "Guard your steps when you go to the house of God. Go near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong. Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in Heaven and you are on earth, so let your words be few." (Ecclesiastes 5:1-2).
Why do people rush upon ordinances without preparation, rush upon sermons, rush upon prayer, rush upon holy duties? Why, they do not consider what they do?
10. What is the reason that people prepare no more for death? Because they do not consider the shortness of life. They do not meditate of the vanity of this life, of the certainty and uncertainty of death. Therefore it is said, "O that they were wise, that they understood this - that they would consider their latter end!" (Deu. 32:29).
Because men do not consider their latter end - is why they are so unprepared for their latter end! They neglect meditation!
~Edmund Calamy~
(The End)
Saturday, June 22, 2019
The Dangers of Neglecting Meditation # 1
The Dangers of Neglecting Meditation # 1
I shall show you the woeful troubles and the intolerable mischiefs which come from the lack of practicing this duty of meditation. I will show you that the lack of practicing this duty is the cause of all sin, and I will instance in particulars.
1. The reason why people harden their hearts in sin and go on obstinately - is for lack of meditation. "I hearkened and heard, but they spoke not aright: no man repented of his wickedness, saying, "What have I done?" (Jer. 8:6). They did not repent because they did not reflect upon what they did; they did not bethink themselves, so the phrase is: "If they shall bethink themselves - and repent" (1 Kings 8:47).
They did not say, "I am undone by what I have done; I have lost God and Heaven by what I have done; and if I do not repent, I am an undone creature forever." No man repented of his wickedness, because no man considered what he had done; for did you consider the evil that is in sin, did you dwell and abide upon it, did you commune with your own heart and seriously consider what an evil and bitter thing it is to sin against God, you dare not willingly sin against God. The reason why men go on rashly, heedlessly, obstinately in sin is for lack of the meditation of the evil of sin.
2. The reason why all the SERMONS we hear do us no more good, is or lack of divine meditation. For it is with sermons as it is with food - it is not having food upon your table that will feed you, but you must eat it. And you must not only eat it, but digest it - or else your food will do you no good.
So it is with sermons: it is not hearing sermons that will do you good, but digesting them by meditation. Pondering in your hearts what you hear, must do you good. One sermon well digested, well meditated upon - is better than twenty sermons without meditation! Now meditation is that which will digest all the sermons you hear. The custom of many of you: you hear a sermon, you go away, and never think of it afterward. This is the reason why you are so lean in grace - though you are so fully fed with sermons! I am confident the great reason why we have so many hunger-starved Christians who are lean in grace and lean in practice, though they hear sermon upon sermon - is because they digest nothing. They never ponder and meditate upon what they hear!
3. The reason why the PROMISES of God do no more affect your hearts, when the saints of God taste no more sweetness in the promises - is because you do not ponder and meditate upon them. It is with the promises of the gospel as it is with a candy - if a man does not chew his candy but swallow it down whole, he will never taste any great sweetness in it. The way to taste the sweetness is to chew it.
In the way way, the promises of God are full of heavenly comforts, but you will never enjoy their comfort unless you chew them by meditation. The reason why the saints of God walk so uncomfortably all their lives long, is because they do not chew these promises.
4. The reason why the THREATENINGS of God make no more impression upon our hearts, is for lack of meditation. There are terrible threatenings against sin in the Bible - but, alas, there are few people affected with these threatenings. The threatenings of God in Scripture are like the rattling of hail upon the roof - they make a great noise, but they make no impression. And what is the reason? It is for lack of meditation. We do not lay them to heart, we do not consider that these threatenings belong to us as long as we continue in our sins. Oh, if a wicked man meditates solemnly upon the threatenings of God, it would make his heart ache, especially when a sense of his sin goes along with them.
5. The reason why the MERCIES of God do no more good upon us is for lack of mediation. There are many mercies that all of us have received from God - many personal mercies and many family mercies - and all of these mercies are so many motives to service. Now, what is the reason the saints of God bury the mercies of God in forgetfulness, and are no more thankful for mercies? The reason is for lack of meditation: "Hear, O heavens! Listen, O earth! For the LORD has spoken: "I reared children and brought them up, but they have rebelled against me. The ox knows his master, but Israel does not know, my people do not consider." (Isaiah 1:2-3).
That is the reason why they are so unthankful. It is with the mercies of God as it is with the fire: if a man walks by the fire and does not sit at it, it will never heat him much. If he is cold, he must abide at the fire, or else he will never be warmed.
In the same way, it is not a slight thought of the mercies of God that will affect your hearts, but it must be a dwelling upon them by meditation that will warm your hearts. Now, because we do not meditate upon these mercies, we do not solemnly consider the mercies of God; therefore it is that they do no more good upon our hearts.
There is a psalm which sets out the unthankfulness of the people of God: "We have sinned, even as our fathers did; we have done wrong and acted wickedly. When our fathers were in Egypt, they gave no thought to your miracles; they did not remember your many kindnesses - and they rebelled by the sea, the Red Sea." (Psalm 106:6-7). What is the reason they were so unthankful? It was because they did not meditate on the mercies of God.
~Edmund Calamy~
(continued with # 2)
I shall show you the woeful troubles and the intolerable mischiefs which come from the lack of practicing this duty of meditation. I will show you that the lack of practicing this duty is the cause of all sin, and I will instance in particulars.
1. The reason why people harden their hearts in sin and go on obstinately - is for lack of meditation. "I hearkened and heard, but they spoke not aright: no man repented of his wickedness, saying, "What have I done?" (Jer. 8:6). They did not repent because they did not reflect upon what they did; they did not bethink themselves, so the phrase is: "If they shall bethink themselves - and repent" (1 Kings 8:47).
They did not say, "I am undone by what I have done; I have lost God and Heaven by what I have done; and if I do not repent, I am an undone creature forever." No man repented of his wickedness, because no man considered what he had done; for did you consider the evil that is in sin, did you dwell and abide upon it, did you commune with your own heart and seriously consider what an evil and bitter thing it is to sin against God, you dare not willingly sin against God. The reason why men go on rashly, heedlessly, obstinately in sin is for lack of the meditation of the evil of sin.
2. The reason why all the SERMONS we hear do us no more good, is or lack of divine meditation. For it is with sermons as it is with food - it is not having food upon your table that will feed you, but you must eat it. And you must not only eat it, but digest it - or else your food will do you no good.
So it is with sermons: it is not hearing sermons that will do you good, but digesting them by meditation. Pondering in your hearts what you hear, must do you good. One sermon well digested, well meditated upon - is better than twenty sermons without meditation! Now meditation is that which will digest all the sermons you hear. The custom of many of you: you hear a sermon, you go away, and never think of it afterward. This is the reason why you are so lean in grace - though you are so fully fed with sermons! I am confident the great reason why we have so many hunger-starved Christians who are lean in grace and lean in practice, though they hear sermon upon sermon - is because they digest nothing. They never ponder and meditate upon what they hear!
3. The reason why the PROMISES of God do no more affect your hearts, when the saints of God taste no more sweetness in the promises - is because you do not ponder and meditate upon them. It is with the promises of the gospel as it is with a candy - if a man does not chew his candy but swallow it down whole, he will never taste any great sweetness in it. The way to taste the sweetness is to chew it.
In the way way, the promises of God are full of heavenly comforts, but you will never enjoy their comfort unless you chew them by meditation. The reason why the saints of God walk so uncomfortably all their lives long, is because they do not chew these promises.
4. The reason why the THREATENINGS of God make no more impression upon our hearts, is for lack of meditation. There are terrible threatenings against sin in the Bible - but, alas, there are few people affected with these threatenings. The threatenings of God in Scripture are like the rattling of hail upon the roof - they make a great noise, but they make no impression. And what is the reason? It is for lack of meditation. We do not lay them to heart, we do not consider that these threatenings belong to us as long as we continue in our sins. Oh, if a wicked man meditates solemnly upon the threatenings of God, it would make his heart ache, especially when a sense of his sin goes along with them.
5. The reason why the MERCIES of God do no more good upon us is for lack of mediation. There are many mercies that all of us have received from God - many personal mercies and many family mercies - and all of these mercies are so many motives to service. Now, what is the reason the saints of God bury the mercies of God in forgetfulness, and are no more thankful for mercies? The reason is for lack of meditation: "Hear, O heavens! Listen, O earth! For the LORD has spoken: "I reared children and brought them up, but they have rebelled against me. The ox knows his master, but Israel does not know, my people do not consider." (Isaiah 1:2-3).
That is the reason why they are so unthankful. It is with the mercies of God as it is with the fire: if a man walks by the fire and does not sit at it, it will never heat him much. If he is cold, he must abide at the fire, or else he will never be warmed.
In the same way, it is not a slight thought of the mercies of God that will affect your hearts, but it must be a dwelling upon them by meditation that will warm your hearts. Now, because we do not meditate upon these mercies, we do not solemnly consider the mercies of God; therefore it is that they do no more good upon our hearts.
There is a psalm which sets out the unthankfulness of the people of God: "We have sinned, even as our fathers did; we have done wrong and acted wickedly. When our fathers were in Egypt, they gave no thought to your miracles; they did not remember your many kindnesses - and they rebelled by the sea, the Red Sea." (Psalm 106:6-7). What is the reason they were so unthankful? It was because they did not meditate on the mercies of God.
~Edmund Calamy~
(continued with # 2)
The Narrow Way # 1
The Narrow Way # 1
"Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction - and many enter through it. But small is the gate and narrow is the way that leads to life - and only a few find it" (Matthew 7:13-14).
The second half of Matthew 7 forms the applicatory part of that most important discourse of our Lord's known as "the Sermon on the Mount." One leading design of the Sermon was to show the spiritual nature and wide extent of that obedience which characterizes the true subjects of Christ's kingdom, and which obedience is absolutely necessary for the enjoyment of that ultimate state of blessedness which Divine grace has provided for them. As the Prophet of God, Christ made known that the righteousness which obtains in His kingdom greatly exceeds the "righteousness of the scribes and the Pharisees."
Now the Jews imagined that all of them were the subjects of the Messiah's kingdom; that by virtue of their descent from Abraham, they were the rightful heirs of it; that the "righteousness of the scribes and Pharisees" met all the requirements of God's law. But this was a delusion, and the Lord Jesus here exposed that fleshly descent from Abraham could not give title unto a spiritual kingdom. That which was merely natural - was no qualification for the supernatural realm. Only they were accounted the true children of Abraham - who had his faith (Romans 4:16), who did his works (John 8:39), and who were united to Christ (Galatians 3:29).
In the Sermon on the Mount, the Lord delineated the inward state of those who belonged to His spiritual kingdom; described the outward conduct by which they might be identified; expounded the personal righteousness which God's justice demanded; and defined that utter repudiation of sin which he required from His people. So high are the demands of the thrice holy One, so uncompromising are the requirements of His ineffable character, that none can dwell with Him eternally - who do not in this world - loathe, resist, and turn from all that is repulsive to His pure eye. Nothing short of the complete denying of self, the abandoning of the dearest idol, the forsaking of the most cherished sinful course - figuratively represented under the cutting off of a right hand and the plucking out of a right eye - is what He claims from every one who would have communion with Himself.
Such plain and pointed declarations of Christ must have seemed "hard sayings" to the multitudes who listened to Him; such piercing and flesh-whithering demands would probably cause many of his Jewish hearers to think within themselves, "Who then can be saved? This is indeed a strait gate and a narrow way."
Anticipating their secret objections, the Lord plainly declared that the GATE unto salvation is "strait" and the WAY which leads unto life is "narrow." Yet, He went on to point out, that it is your wisdom, your interest, your duty to enter that "GATE" and walk that "WAY." He acknowledged and faithfully warned them that there was a "wide gate" soliciting their entrance, and a 'Broad road" inviting them to walk therein; but that gate leads to perdition, that road ends in hell. The "Strait Gate" is the only gate to "Life," the "Narrow Way" is the only one which conducts to Heaven.
Few indeed find it, few have the least inclination for it; but that very fact ought only to provide an additional incentive to my giving all diligence to enter therein.
In the verses which are now to be before us, Christ defined and described the Way of salvation, though we sorrowfully admit that "modern evangelists" rarely expound it. What we shall now endeavor to set forth is very different from what most have been taught - but you reject it at your eternal peril. We repeat, that in that passage we are about to consider, He who was Truth incarnate made known the ONLY way of escaping Perdition and securing Heaven, namely, by entering the STRAIT GATE" and treading the "NARROW WAY."
The Narrow Gate
The Greek word for "strait" signifies restrained or "narrow" and is so rendered in the revised version. Now a "gate" serves two purposes: It lets in and it shuts out. All who enter this Narrow Gate gain admittance to that "Way" which "leads unto Life;" but all who enter NOT by this Narrow Gate, are eternally barred from God's presence. The second use of this Gate, is solemnly illustrated at the close of the parable of the ten virgins. There, our Lord pictures the foolish ones as being without the necessary "oil" (the work of the Spirit in the heart), and while they went to buy it, the Bridegroom came, and "the door was shut" (Matt. 25:10); and though they then besought Him to open it to them, He answered "I know you not."
~A. W. Pink~
(continued with # 2)
"Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction - and many enter through it. But small is the gate and narrow is the way that leads to life - and only a few find it" (Matthew 7:13-14).
The second half of Matthew 7 forms the applicatory part of that most important discourse of our Lord's known as "the Sermon on the Mount." One leading design of the Sermon was to show the spiritual nature and wide extent of that obedience which characterizes the true subjects of Christ's kingdom, and which obedience is absolutely necessary for the enjoyment of that ultimate state of blessedness which Divine grace has provided for them. As the Prophet of God, Christ made known that the righteousness which obtains in His kingdom greatly exceeds the "righteousness of the scribes and the Pharisees."
Now the Jews imagined that all of them were the subjects of the Messiah's kingdom; that by virtue of their descent from Abraham, they were the rightful heirs of it; that the "righteousness of the scribes and Pharisees" met all the requirements of God's law. But this was a delusion, and the Lord Jesus here exposed that fleshly descent from Abraham could not give title unto a spiritual kingdom. That which was merely natural - was no qualification for the supernatural realm. Only they were accounted the true children of Abraham - who had his faith (Romans 4:16), who did his works (John 8:39), and who were united to Christ (Galatians 3:29).
In the Sermon on the Mount, the Lord delineated the inward state of those who belonged to His spiritual kingdom; described the outward conduct by which they might be identified; expounded the personal righteousness which God's justice demanded; and defined that utter repudiation of sin which he required from His people. So high are the demands of the thrice holy One, so uncompromising are the requirements of His ineffable character, that none can dwell with Him eternally - who do not in this world - loathe, resist, and turn from all that is repulsive to His pure eye. Nothing short of the complete denying of self, the abandoning of the dearest idol, the forsaking of the most cherished sinful course - figuratively represented under the cutting off of a right hand and the plucking out of a right eye - is what He claims from every one who would have communion with Himself.
Such plain and pointed declarations of Christ must have seemed "hard sayings" to the multitudes who listened to Him; such piercing and flesh-whithering demands would probably cause many of his Jewish hearers to think within themselves, "Who then can be saved? This is indeed a strait gate and a narrow way."
Anticipating their secret objections, the Lord plainly declared that the GATE unto salvation is "strait" and the WAY which leads unto life is "narrow." Yet, He went on to point out, that it is your wisdom, your interest, your duty to enter that "GATE" and walk that "WAY." He acknowledged and faithfully warned them that there was a "wide gate" soliciting their entrance, and a 'Broad road" inviting them to walk therein; but that gate leads to perdition, that road ends in hell. The "Strait Gate" is the only gate to "Life," the "Narrow Way" is the only one which conducts to Heaven.
Few indeed find it, few have the least inclination for it; but that very fact ought only to provide an additional incentive to my giving all diligence to enter therein.
In the verses which are now to be before us, Christ defined and described the Way of salvation, though we sorrowfully admit that "modern evangelists" rarely expound it. What we shall now endeavor to set forth is very different from what most have been taught - but you reject it at your eternal peril. We repeat, that in that passage we are about to consider, He who was Truth incarnate made known the ONLY way of escaping Perdition and securing Heaven, namely, by entering the STRAIT GATE" and treading the "NARROW WAY."
The Narrow Gate
The Greek word for "strait" signifies restrained or "narrow" and is so rendered in the revised version. Now a "gate" serves two purposes: It lets in and it shuts out. All who enter this Narrow Gate gain admittance to that "Way" which "leads unto Life;" but all who enter NOT by this Narrow Gate, are eternally barred from God's presence. The second use of this Gate, is solemnly illustrated at the close of the parable of the ten virgins. There, our Lord pictures the foolish ones as being without the necessary "oil" (the work of the Spirit in the heart), and while they went to buy it, the Bridegroom came, and "the door was shut" (Matt. 25:10); and though they then besought Him to open it to them, He answered "I know you not."
~A. W. Pink~
(continued with # 2)
Saturday, June 15, 2019
The Afflictions of the Godly # 2
The Afflictions of the Godly # 2
"It is good for me that I have been afflicted" (Psalm 119:71). God has many ways of afflicting. In the context, David mentions those who had opposed and maligned him. At the time - he may have felt it keenly - but later - he realized it was a mercy. It is good for us - when we have solid reason to make this acknowledgement.
What is our chief "good?" Is it not the enjoyment of God? Then how thankful should we be for anything which draws us nearer unto Him! "LORD, in trouble have they visited you, they poured out a prayer when your chastening was upon them" (Isaiah 26:16). God is then sought unto more earnestly and persistently. When settled on our lees, our devotions are very apt to become formal and mechanical - but when our nest is disturbed, we "pour out a prayer" or a "secret speech" - that is the groanings of the heart. Sanctified afflictions wean us from the creature, make the conscience more tender, call into exercise our graces, and quicken us in the path of duty. If we can discover such beneficial effects, must we not exclaim, "It is good for me that I have been afflicted!"
"I know, O Lord, that your judgments are right, and that You in faithfulness have afflicted me." This is the language of discernment. "Judgments" here refer not to the equitable laws of God - but to His governmental dealings - in punishing the wicked - or in correcting His people. Nor was David speaking of the knowledge of carnal reason - but of that which faith and a spiritual experience supplies. He condemned himself, acknowledging that his waywardness had called for the rod.
When the empty professor is sorely afflicted, he says, "What have I done to deserve this?" Others less rebellious - but equally self-righteous, ask, "Why should I be singled out as a mark for adversity?" Very different are the sentiments of the godly: they vindicate the Lord. So far from deeming themselves to be dealt with unjustly, or ever harshly, they exonerate the hand that smites them.
The wicked do not recognize the One who is dealing with them, looking no further than secondary causes or human instruments. But the eyes of faith behold Him who is invisible: not only as a provider and comforter - but also as a chastiser and afflicter; and that, not only in love - but in righteousness: "Your judgments are right."
"You in faithfulness have afflicted me." Numerous sermons have been preached upon the faithfulness of God and many pieces written upon this divine perfection, yet few have preserved the balance thereon. It requires to be shown that God is not only true to His Word in making good His promises - but also in fulfilling His threatenings; faithful not only in providing for His people - but also in dealing with their follies. We frequently hear of God's covenant - faithfulness - but we are not so often reminded that chastisement is one of the articles in His covenant. "If His children forsake My Law, and walk not in My judgments...Then will I visit their transgression with the rod, and their iniquity with stripes...My covenant will I not break, nor alter the thing that is gone out of my lips" (Psalm 89:30-34).
"Our Father is no Eli - He will not allow His children to sin without rebuke".
Therefore, it is their duty to own His integrity while enduring His faithful discipline. This is what David here did: he acknowledged that God was fulfilling His covenant engagement, and he made that avowal not sullenly - but thankfully; yes, he made it adoringly, for he knew that God also had his welfare in view.
Now, my reader, measure yourself by what has been pointed out above. Do you say, "I will bear the indignation of the LORD, because I have sinned against Him" (Mic. 7:9)? Have you learned by experience that affliction is made a school to God's people, in which they learn many valuable lessons - both about themselves and God, and about their duties and privileges? Have you discovered by first-hand acquaintance, that chastisement is a beneficial medicine to subdue pride, purge of carnality, and heal backslidings? Has the rod recovered you from your wanderings? Can you say from the heart, "It is good for me that I have been afflicted; that I might learn your statutes" (Psalm 119:71)? Do you freely own that God's providential dealings with you - His judgments" - are right: that is, just and equitable? Yes, do you feel that God has dealt far more leniently than your iniquities deserve" (Ezra 9:13)? Do you feel that God is faithful, not only in Himself - but in smiting you? Then you have Scriptural ground for concluding that a miracle of grace has been wrought in your soul.
~A. W. Pink~
(The End)
"It is good for me that I have been afflicted" (Psalm 119:71). God has many ways of afflicting. In the context, David mentions those who had opposed and maligned him. At the time - he may have felt it keenly - but later - he realized it was a mercy. It is good for us - when we have solid reason to make this acknowledgement.
What is our chief "good?" Is it not the enjoyment of God? Then how thankful should we be for anything which draws us nearer unto Him! "LORD, in trouble have they visited you, they poured out a prayer when your chastening was upon them" (Isaiah 26:16). God is then sought unto more earnestly and persistently. When settled on our lees, our devotions are very apt to become formal and mechanical - but when our nest is disturbed, we "pour out a prayer" or a "secret speech" - that is the groanings of the heart. Sanctified afflictions wean us from the creature, make the conscience more tender, call into exercise our graces, and quicken us in the path of duty. If we can discover such beneficial effects, must we not exclaim, "It is good for me that I have been afflicted!"
"I know, O Lord, that your judgments are right, and that You in faithfulness have afflicted me." This is the language of discernment. "Judgments" here refer not to the equitable laws of God - but to His governmental dealings - in punishing the wicked - or in correcting His people. Nor was David speaking of the knowledge of carnal reason - but of that which faith and a spiritual experience supplies. He condemned himself, acknowledging that his waywardness had called for the rod.
When the empty professor is sorely afflicted, he says, "What have I done to deserve this?" Others less rebellious - but equally self-righteous, ask, "Why should I be singled out as a mark for adversity?" Very different are the sentiments of the godly: they vindicate the Lord. So far from deeming themselves to be dealt with unjustly, or ever harshly, they exonerate the hand that smites them.
The wicked do not recognize the One who is dealing with them, looking no further than secondary causes or human instruments. But the eyes of faith behold Him who is invisible: not only as a provider and comforter - but also as a chastiser and afflicter; and that, not only in love - but in righteousness: "Your judgments are right."
"You in faithfulness have afflicted me." Numerous sermons have been preached upon the faithfulness of God and many pieces written upon this divine perfection, yet few have preserved the balance thereon. It requires to be shown that God is not only true to His Word in making good His promises - but also in fulfilling His threatenings; faithful not only in providing for His people - but also in dealing with their follies. We frequently hear of God's covenant - faithfulness - but we are not so often reminded that chastisement is one of the articles in His covenant. "If His children forsake My Law, and walk not in My judgments...Then will I visit their transgression with the rod, and their iniquity with stripes...My covenant will I not break, nor alter the thing that is gone out of my lips" (Psalm 89:30-34).
"Our Father is no Eli - He will not allow His children to sin without rebuke".
Therefore, it is their duty to own His integrity while enduring His faithful discipline. This is what David here did: he acknowledged that God was fulfilling His covenant engagement, and he made that avowal not sullenly - but thankfully; yes, he made it adoringly, for he knew that God also had his welfare in view.
Now, my reader, measure yourself by what has been pointed out above. Do you say, "I will bear the indignation of the LORD, because I have sinned against Him" (Mic. 7:9)? Have you learned by experience that affliction is made a school to God's people, in which they learn many valuable lessons - both about themselves and God, and about their duties and privileges? Have you discovered by first-hand acquaintance, that chastisement is a beneficial medicine to subdue pride, purge of carnality, and heal backslidings? Has the rod recovered you from your wanderings? Can you say from the heart, "It is good for me that I have been afflicted; that I might learn your statutes" (Psalm 119:71)? Do you freely own that God's providential dealings with you - His judgments" - are right: that is, just and equitable? Yes, do you feel that God has dealt far more leniently than your iniquities deserve" (Ezra 9:13)? Do you feel that God is faithful, not only in Himself - but in smiting you? Then you have Scriptural ground for concluding that a miracle of grace has been wrought in your soul.
~A. W. Pink~
(The End)
The Afflictions of the Godly # 1
The Afflictions of the Godly # 1
For the past few years, we have endeavored to help some of God's unestablished children by devoting one article annually (under this title) to the particular end of resolving their uncertainty. In order that they may recognize their spiritual portrait, we seek to describe one or other of those features of the regenerate which the Holy Spirit has drawn in the Scriptures. So far from despising those who are deeply exercised as to their actual state, refusing to "give themselves the benefit of the doubt", we admire their caution.
God has exhorted His people to "make their calling and election sure" (2 Peter 1:10), and one of the ways we may set about doing so is to prayerfully and humbly compare our hearts and lives - with those marks of grace, or fruits of the Spirit, which are delineated in the Bible. God's Word is likened unto a "mirror" in which we may behold ourselves (James 1:23-24) and perceive what we are by nature - and what we have been made by grace. May each of us be granted eyes to see ourselves as that divine Mirror represents us.
"Before I was afflicted I went astray - but now have I kept your word."
"It is good for me that I have been afflicted; that I might learn your statutes."
"I know, O Lord, that your judgments are right, and that you in faithfulness have afflicted me" (Psalm 119:67, 71, 75).
We link these three verses together because they treat of the same subject, namely the attitude of the heart of one who had been afflicted by God. Each of them breathes the language of a gracious soul, and not that of a natural man. Each of them acknowledges the beneficial effects of sanctified trials. Each of them evidences a humble heart, for so far from murmuring at God's dispensations - unpleasant though they be to flesh and blood - there is a grateful acknowledgement of their benevolent design. Each of them is a confession made not while smarting under the rod - but after it has done its appointed work.
If our readers can truthfully make such language their own, then they have good reason to conclude they are bound in the same "bundle of life" (1 Sam. 25:29) as David.
"Before I was afflicted I went astray - but now have I kept your word." This is the expression of an honest heart, for it freely owns that before affliction he had "gone astray." Since the "flesh" still remains in the Christian's heart, he is very prone to stray from God; yes, unless he is diligent in watching and praying against temptation and daily mortifying his lusts - he is certain to do so. That evil tendency is much stimulated by temporal success, for then we are far more apt to indulge the flesh - than deny it. "But Jeshurun waxed fat, and kicked: you are waxen fat, you are grown thick, you are covered with fatness; then he forsook God" ( Deu. 32:15). "I spoke unto you in your prosperity; but you said, I will not hear" (Jere. 22:21). By such backsliding, we bring down upon ourselves the rod of God - to curb further excesses of carnality, and to drive us back into the paths of righteousness. God often sends a worm to smite the gourd of our creature comforts (Jonah 4:7); and prosperity is followed by adversity; but if that affliction is blessed to us - then do we keep the Word as we did not previously (Luke 2:19).
"It is good for me that I have been afflicted; that I might learn your statutes." This is the breathing of a grateful heart. Very different is the sentiment of the natural man. Scripture declares, "Behold, happy is the man whom God corrects" (Job 5:17) - but the world imagines that happy is he who is exempt from trials and troubles. Which do you agree with, my reader? Yet it is one thing to give a general assent to the inspired declaration, "Blessed is the man whom you chasten, O Lord, and teach out of your law" (Psalm 94:12) - but it is quite another to learn by experience, the benefits of affliction. To be merely reconciled to our tribulations is a great mercy - but to have personal proof that, though the medicine be unpalatable, its effects are beneficial, is yet better.
Such is the result in those who are "exercised" under the chastening hand of their Father (Heb. 12:11). "The Philistines could not understand Samson's riddle - how "Out of the eater came something to eat - and out of the strong came something sweet" (Judges 14:14). As little can the world comprehend the fruitfulness of the Christian's trials: how his gracious Lord sweetens the "bitter" waters of Marah (Ex. 15:23)".
~A. W. Pink~
(continued with # 2)
For the past few years, we have endeavored to help some of God's unestablished children by devoting one article annually (under this title) to the particular end of resolving their uncertainty. In order that they may recognize their spiritual portrait, we seek to describe one or other of those features of the regenerate which the Holy Spirit has drawn in the Scriptures. So far from despising those who are deeply exercised as to their actual state, refusing to "give themselves the benefit of the doubt", we admire their caution.
God has exhorted His people to "make their calling and election sure" (2 Peter 1:10), and one of the ways we may set about doing so is to prayerfully and humbly compare our hearts and lives - with those marks of grace, or fruits of the Spirit, which are delineated in the Bible. God's Word is likened unto a "mirror" in which we may behold ourselves (James 1:23-24) and perceive what we are by nature - and what we have been made by grace. May each of us be granted eyes to see ourselves as that divine Mirror represents us.
"Before I was afflicted I went astray - but now have I kept your word."
"It is good for me that I have been afflicted; that I might learn your statutes."
"I know, O Lord, that your judgments are right, and that you in faithfulness have afflicted me" (Psalm 119:67, 71, 75).
We link these three verses together because they treat of the same subject, namely the attitude of the heart of one who had been afflicted by God. Each of them breathes the language of a gracious soul, and not that of a natural man. Each of them acknowledges the beneficial effects of sanctified trials. Each of them evidences a humble heart, for so far from murmuring at God's dispensations - unpleasant though they be to flesh and blood - there is a grateful acknowledgement of their benevolent design. Each of them is a confession made not while smarting under the rod - but after it has done its appointed work.
If our readers can truthfully make such language their own, then they have good reason to conclude they are bound in the same "bundle of life" (1 Sam. 25:29) as David.
"Before I was afflicted I went astray - but now have I kept your word." This is the expression of an honest heart, for it freely owns that before affliction he had "gone astray." Since the "flesh" still remains in the Christian's heart, he is very prone to stray from God; yes, unless he is diligent in watching and praying against temptation and daily mortifying his lusts - he is certain to do so. That evil tendency is much stimulated by temporal success, for then we are far more apt to indulge the flesh - than deny it. "But Jeshurun waxed fat, and kicked: you are waxen fat, you are grown thick, you are covered with fatness; then he forsook God" ( Deu. 32:15). "I spoke unto you in your prosperity; but you said, I will not hear" (Jere. 22:21). By such backsliding, we bring down upon ourselves the rod of God - to curb further excesses of carnality, and to drive us back into the paths of righteousness. God often sends a worm to smite the gourd of our creature comforts (Jonah 4:7); and prosperity is followed by adversity; but if that affliction is blessed to us - then do we keep the Word as we did not previously (Luke 2:19).
"It is good for me that I have been afflicted; that I might learn your statutes." This is the breathing of a grateful heart. Very different is the sentiment of the natural man. Scripture declares, "Behold, happy is the man whom God corrects" (Job 5:17) - but the world imagines that happy is he who is exempt from trials and troubles. Which do you agree with, my reader? Yet it is one thing to give a general assent to the inspired declaration, "Blessed is the man whom you chasten, O Lord, and teach out of your law" (Psalm 94:12) - but it is quite another to learn by experience, the benefits of affliction. To be merely reconciled to our tribulations is a great mercy - but to have personal proof that, though the medicine be unpalatable, its effects are beneficial, is yet better.
Such is the result in those who are "exercised" under the chastening hand of their Father (Heb. 12:11). "The Philistines could not understand Samson's riddle - how "Out of the eater came something to eat - and out of the strong came something sweet" (Judges 14:14). As little can the world comprehend the fruitfulness of the Christian's trials: how his gracious Lord sweetens the "bitter" waters of Marah (Ex. 15:23)".
~A. W. Pink~
(continued with # 2)
Saturday, June 8, 2019
The Yoke of Christ # 2
The Yoke of Christ # 2
First, the Lord says, "Take My yoke upon you" (Matt. 11:29). To take His yoke upon us is to enlist under His banner, to make a public profession of His Gospel, to surrender to His Lordship.
"Learn of Me." To learn of Him is to take our place at His feet as little children to be instructed by Him. It is to submit ourselves wholly to His will, to obey His precepts, and to pattern our lives after His example.
Those are the conditions which must be fulfilled by us if we are to obtain rest unto our souls.
Then, second, He assures us "For My yoke is easy, and burden is light." That is the inducement to comply with His terms. By those words, each professing Christian reader should honestly and seriously examine himself. They afford a sure criterion by which we may test ourselves and ascertain whether or not we have really taken His yoke upon us.
Each one may identify himself by his answers to these questions: Am I find the yoke I am wearing easy or difficult? Is the burden I am carrying light or heavy? As John Newton declared, "This verse alone, if seriously attended to, might convince multitudes that, though they bear the name of Christians and are found among the Lord's worshiping people, they are as yet entire strangers to the religion of the Gospel. Can it be supposed that our Lord would give a false character of His yoke? If not, how can any dream that they are His followers while they account a life of communion with God and entire devotedness to His service, to be dull and burdensome? Those, however, who have made the happy trial, find it to be such a burden as wings are to a bird. Far from complaining of it, they are convinced that there is no real pleasure attainable in any other way."
Christ's commandments are not, in themselves, "grievous" (1 John 5:3), but are "holy, just, and good" (Romans 7:12). They are given in love, and are to be fulfilled by love. "In keeping of them there is great reward" (Psalm 19:11). For the keeping of them, full assistance is obtainable from Him if we do but seek the same. It is the way of transgressors that is "hard" (Proverbs 13:15), but strong consolation is to be found in the way of Christian duty, and in Christ's presence there is fullness of joy. Wisdom's ways "are ways of pleasantness, and all her paths are peace" (Proverbs 3:17). It must be so, for every part is lighted from above, the whole path is strewn with precious promises, each step is heavenward. The only happiness worth seeking is to be found therein.
Yes, it must be so, for there is comfort and contentment in walking with God.
If, then, the way along which the reader is journeying is unpleasant, he is a stranger to Wisdom's ways and is a fool. Those ways are pleasant only to Wisdom's children. The yoke of Christ is irksome and distasteful to the unregenerate, for it makes directly against the motions of the carnal nature. The service of Christ is veritable drudgery to those who are in love with the world and who find their delight in gratifying the lusts of the flesh. To the self-willed and self-seeking, the commandments of the Lord cannot but be offensive - for they require the denying of self and the pursuit and cultivation of personal holiness.
But to one whose heart has been captivated by Christ, to be under His yoke is delectable. If he comes to Him daily to be renewed in the inner man, yields himself afresh to His rule, sits at His feet to be taught of Him the loveliness of meekness and lowliness, enjoys communion with Him, then, His will is "good and acceptable" (Romans 12:2) to him.
None can adequately describe the radical contrast there is between the bondage and misery of the service of sin - and the liberty and peace of practical holiness. But anyone who has personally experienced both, need have no difficulty in determining whether he is out of Christ - or yoked to Him. If you have a peace which passes understanding and a joy which the world knows nothing of - you are a godly person. If despite both upward and outward opposition, you find obedience to Christ desirable and agreeable - then, His Spirit must indwell you, and the more you grow in grace, the easier His yoke and the lighter His burden.
~A. W. Pink~
(The End)
First, the Lord says, "Take My yoke upon you" (Matt. 11:29). To take His yoke upon us is to enlist under His banner, to make a public profession of His Gospel, to surrender to His Lordship.
"Learn of Me." To learn of Him is to take our place at His feet as little children to be instructed by Him. It is to submit ourselves wholly to His will, to obey His precepts, and to pattern our lives after His example.
Those are the conditions which must be fulfilled by us if we are to obtain rest unto our souls.
Then, second, He assures us "For My yoke is easy, and burden is light." That is the inducement to comply with His terms. By those words, each professing Christian reader should honestly and seriously examine himself. They afford a sure criterion by which we may test ourselves and ascertain whether or not we have really taken His yoke upon us.
Each one may identify himself by his answers to these questions: Am I find the yoke I am wearing easy or difficult? Is the burden I am carrying light or heavy? As John Newton declared, "This verse alone, if seriously attended to, might convince multitudes that, though they bear the name of Christians and are found among the Lord's worshiping people, they are as yet entire strangers to the religion of the Gospel. Can it be supposed that our Lord would give a false character of His yoke? If not, how can any dream that they are His followers while they account a life of communion with God and entire devotedness to His service, to be dull and burdensome? Those, however, who have made the happy trial, find it to be such a burden as wings are to a bird. Far from complaining of it, they are convinced that there is no real pleasure attainable in any other way."
Christ's commandments are not, in themselves, "grievous" (1 John 5:3), but are "holy, just, and good" (Romans 7:12). They are given in love, and are to be fulfilled by love. "In keeping of them there is great reward" (Psalm 19:11). For the keeping of them, full assistance is obtainable from Him if we do but seek the same. It is the way of transgressors that is "hard" (Proverbs 13:15), but strong consolation is to be found in the way of Christian duty, and in Christ's presence there is fullness of joy. Wisdom's ways "are ways of pleasantness, and all her paths are peace" (Proverbs 3:17). It must be so, for every part is lighted from above, the whole path is strewn with precious promises, each step is heavenward. The only happiness worth seeking is to be found therein.
Yes, it must be so, for there is comfort and contentment in walking with God.
If, then, the way along which the reader is journeying is unpleasant, he is a stranger to Wisdom's ways and is a fool. Those ways are pleasant only to Wisdom's children. The yoke of Christ is irksome and distasteful to the unregenerate, for it makes directly against the motions of the carnal nature. The service of Christ is veritable drudgery to those who are in love with the world and who find their delight in gratifying the lusts of the flesh. To the self-willed and self-seeking, the commandments of the Lord cannot but be offensive - for they require the denying of self and the pursuit and cultivation of personal holiness.
But to one whose heart has been captivated by Christ, to be under His yoke is delectable. If he comes to Him daily to be renewed in the inner man, yields himself afresh to His rule, sits at His feet to be taught of Him the loveliness of meekness and lowliness, enjoys communion with Him, then, His will is "good and acceptable" (Romans 12:2) to him.
None can adequately describe the radical contrast there is between the bondage and misery of the service of sin - and the liberty and peace of practical holiness. But anyone who has personally experienced both, need have no difficulty in determining whether he is out of Christ - or yoked to Him. If you have a peace which passes understanding and a joy which the world knows nothing of - you are a godly person. If despite both upward and outward opposition, you find obedience to Christ desirable and agreeable - then, His Spirit must indwell you, and the more you grow in grace, the easier His yoke and the lighter His burden.
~A. W. Pink~
(The End)
The Yoke of Christ # 1
The Yoke of Christ # 1
"Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light" (Matt. 11:28-30).
Probably there is no passage in the New Testament more familiar to church-goers than then Matthew 11:28-30 of which our quotation is the final clause. Yet, there is scarcely any other that has been so sadly mangled by unqualified novices and unfaithful preachers. The invitation and promise with which it opens have been divorced from the condition by which they are qualified - so that an entirely inadequate, in fact a false, apprehension of the same has been conveyed of what our Lord there taught. That which is required from those desiring rest of soul - namely, submission to the authority of Christ and the following of His example - is omitted. They emphasize His gift, but are silent upon the terms upon which He bestows it.
Far better instructed thereon than so many of our modern evangelists was good old Matthew Henry. Outlining the whole passage, that helpful commentator pointed out: "We are invited to Christ as our Priest, Prince, and Prophet, to be saved - and, in order to that, to be ruled and taught by Him.
First, we must come to Christ as our great High Priest and repose ourselves in Him for salvation.
Second, we must come to Him as our Prince or Ruler, and submit ourselves to Him, "Take My yoke upon you." This must go along with the former, for Christ is exalted to be both a Prince and a Saviour (Acts 5:31). The rest He promises is a release from the drudgery of sin - not from the service of God. Christ has a yoke for our necks - as well as a crown for our heads - and this yoke He requires that we should take upon us.
Third, we must come to Him as our Prophet or Teacher, and set ourselves to learn from Him. We must learn of Him to be "meek and humble in heart" - to mortify our pride and passion, which render us so unlike to Him. We must so learn of Christ, for He is both Teacher and Lesson, Guide and Way."
"My yoke is easy, and My burden is light." This is not a poetic hyperbole, but the language of truth and soberness, and, therefore, is not to be denied or doubted. The Saviour was there drawing a blessed contrast with the scribes and Pharisees, of whom He said, "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders" (Matt. 23:4). In order to gratify a domineering spirit, they usurped authority, and, by their inventions and traditions, removed liberties which God allowed, and imposed irksome injunctions which He had never enjoined. They demanded a greater strictness in the observing of the ceremonial law than the Lord did, obtruding severe tasks (under pain of heavy penalties), but offering no assistance unto those who submitted to their dictates. They were the false shepherds who ruled "with force and cruelty" (Ezekiel 34:4). Such has ever characterized a carnal priesthood. Now, in sharp and blessed opposition thereto, the great High Priest of God's people presents a yoke which is easy and a burden that is light - and places His everlasting arms beneath those who voluntarily take and wear the same.
Christ is no cruel Egyptian taskmaster, requiring men to make bricks without straw, but a "merciful and faithful High Priest" (Hebrews 2:17) One who can be "touched with the feeling of our infirmities" (4:15). Therefore, it is not fetters and chains which He imposes upon His followers, but a yoke that is pleasant and a burden that is light. As others before us have pointed out, the Greek word rendered "easy" also signifies "good and gracious." So far from Christ's yoke being galling and painful - to the yielding neck it is benignant and delightful. It is designed not for our injury, but for our benefit.
The first reference in His "my yoke" and "my burden" is unto the one that Christ Himself wore and bore, and which He declared to be easy and light. And what did they consist of? Why, doing the Father's will, being about His Father's business. In that He delighted (Psalm 40:8), and to do that business was what had brought Him down from Heaven to earth (Luke 2:49). Since His followers are predestined to be conformed unto His image, He requires that they should wear the yoke which He sets before them. Christ gives rest not in sin and unlawful pleasures - but from them, by engaging the heart with something infinitely better. It is rest, not in our lusts, but in Himself!
~A. W. Pink~
(continued with # 2)
"Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light" (Matt. 11:28-30).
Probably there is no passage in the New Testament more familiar to church-goers than then Matthew 11:28-30 of which our quotation is the final clause. Yet, there is scarcely any other that has been so sadly mangled by unqualified novices and unfaithful preachers. The invitation and promise with which it opens have been divorced from the condition by which they are qualified - so that an entirely inadequate, in fact a false, apprehension of the same has been conveyed of what our Lord there taught. That which is required from those desiring rest of soul - namely, submission to the authority of Christ and the following of His example - is omitted. They emphasize His gift, but are silent upon the terms upon which He bestows it.
Far better instructed thereon than so many of our modern evangelists was good old Matthew Henry. Outlining the whole passage, that helpful commentator pointed out: "We are invited to Christ as our Priest, Prince, and Prophet, to be saved - and, in order to that, to be ruled and taught by Him.
First, we must come to Christ as our great High Priest and repose ourselves in Him for salvation.
Second, we must come to Him as our Prince or Ruler, and submit ourselves to Him, "Take My yoke upon you." This must go along with the former, for Christ is exalted to be both a Prince and a Saviour (Acts 5:31). The rest He promises is a release from the drudgery of sin - not from the service of God. Christ has a yoke for our necks - as well as a crown for our heads - and this yoke He requires that we should take upon us.
Third, we must come to Him as our Prophet or Teacher, and set ourselves to learn from Him. We must learn of Him to be "meek and humble in heart" - to mortify our pride and passion, which render us so unlike to Him. We must so learn of Christ, for He is both Teacher and Lesson, Guide and Way."
"My yoke is easy, and My burden is light." This is not a poetic hyperbole, but the language of truth and soberness, and, therefore, is not to be denied or doubted. The Saviour was there drawing a blessed contrast with the scribes and Pharisees, of whom He said, "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders" (Matt. 23:4). In order to gratify a domineering spirit, they usurped authority, and, by their inventions and traditions, removed liberties which God allowed, and imposed irksome injunctions which He had never enjoined. They demanded a greater strictness in the observing of the ceremonial law than the Lord did, obtruding severe tasks (under pain of heavy penalties), but offering no assistance unto those who submitted to their dictates. They were the false shepherds who ruled "with force and cruelty" (Ezekiel 34:4). Such has ever characterized a carnal priesthood. Now, in sharp and blessed opposition thereto, the great High Priest of God's people presents a yoke which is easy and a burden that is light - and places His everlasting arms beneath those who voluntarily take and wear the same.
Christ is no cruel Egyptian taskmaster, requiring men to make bricks without straw, but a "merciful and faithful High Priest" (Hebrews 2:17) One who can be "touched with the feeling of our infirmities" (4:15). Therefore, it is not fetters and chains which He imposes upon His followers, but a yoke that is pleasant and a burden that is light. As others before us have pointed out, the Greek word rendered "easy" also signifies "good and gracious." So far from Christ's yoke being galling and painful - to the yielding neck it is benignant and delightful. It is designed not for our injury, but for our benefit.
The first reference in His "my yoke" and "my burden" is unto the one that Christ Himself wore and bore, and which He declared to be easy and light. And what did they consist of? Why, doing the Father's will, being about His Father's business. In that He delighted (Psalm 40:8), and to do that business was what had brought Him down from Heaven to earth (Luke 2:49). Since His followers are predestined to be conformed unto His image, He requires that they should wear the yoke which He sets before them. Christ gives rest not in sin and unlawful pleasures - but from them, by engaging the heart with something infinitely better. It is rest, not in our lusts, but in Himself!
~A. W. Pink~
(continued with # 2)
Saturday, June 1, 2019
Strong and Free # 3
Strong and Free # 3
But learn to know your weakness, and then learn to know the abundant strength laid up for you in Christ. "My son, be strong in the grace which is in Christ Jesus." "My grace is sufficient for you, for my strength is made perfect in weakness." "If the Son, therefore, shall make you free, you shall be free indeed."
It is the Holy Spirit dwelling in the heart, who imparts true strength and liberty - and, when you come by faith to Christ, this gift He bestows. Trusting in His grace, leaning on His mighty arm, strengthened with all might according to His glorious power, in the very highest sense you shall know what it is to be "strong and free."
You shall be strong! You shall be strong to fight His battles and to endure hardness as a good soldier of His Cross. You shall be strong to run the heavenly race and to win a bright crown of glory. You shall be strong to do right, however hard and difficult at times it may be. And you shall be free! You shall break off the fetters of former sin. You shall enjoy the liberty of a conscience set free from the bonds of guilt. You shall have freedom of access into God's presence, as a dear child, crying Abba, Father. You shall experience that Christ's yoke is an easy one and His burden light, because you bear it in the spirit of grateful love.
In the service which Your love appoints
There are no bounds for me,
But my heart is taught the secret truth
That makes Your children free,
And a life of self-renouncing love
Is a life of liberty.
Yes, abiding in Christ, waiting upon the Lord in humble, continual prayer, you shall be "strong and free."
Before I close this paper I should like to draw a couple of contrasts.
You may remember the story of an Irish eagle in its upward flight looking down on the lake beneath and catching sight of a carcass floating on the surface. Poising for a moment on its pinions, it darted downward, fixed its claws in the dead body of the animal, and gorged itself with the spoil it had found. But it never rose again. When it attempted to do so, the water had frozen on its wings, and it was shortly afterwards captured and killed.
The story has its lesson for the young. You may be caught in the same way. You have begun to seek a higher life - but there comes a terrible snare. Your eye is attracted by something which is pleasant to the flesh, and if you yield, it may be death to the soul. You may be drawn down to earth. You may lose all taste for higher things. The wing of faith may lose its power. You may be led by this one thing, to give up the bright and blessed hope of the everlasting kingdom, and you may live and die without Christ and without hope.
Remember the words, "He who sows to the flesh, shall of the flesh reap corruption; but he who sows to the Spirit, shall of the Spirit reap life everlasting."
But let me present another contrast. Have you ever noticed the eagles chained and caged at the Zoological Gardens? There you see some noble bird which, in its native state, would roam for miles, and make many a flight toward the sky - now unable to escape its fetters, and day after day losing more and more its vigor and strength. It is not now "strong and free", as once it may have been - but a poor captive, wearing out its life in its long imprisonment.
And is there not something here that may be parallel to the condition of many a one?
There are those who permit their thoughts and desires to be chained down to earth, by business duties or the cares of daily life. They give themselves to these as if thee were nothing higher or better. They neglect the sacred duty of prayer. They never ponder the great truths of Holy Scripture. Even the Sunday makes but little difference, as on God's holy day there is no hearty seeking after God and His kingdom. Oh, do not thus cast away your brightest and highest privilege. Do not thus sacrifice the joys which might otherwise mingle with your commonest duties.
"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in Heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also." (Matthew 6:19-21).
~George Everard~
(The End)
But learn to know your weakness, and then learn to know the abundant strength laid up for you in Christ. "My son, be strong in the grace which is in Christ Jesus." "My grace is sufficient for you, for my strength is made perfect in weakness." "If the Son, therefore, shall make you free, you shall be free indeed."
It is the Holy Spirit dwelling in the heart, who imparts true strength and liberty - and, when you come by faith to Christ, this gift He bestows. Trusting in His grace, leaning on His mighty arm, strengthened with all might according to His glorious power, in the very highest sense you shall know what it is to be "strong and free."
You shall be strong! You shall be strong to fight His battles and to endure hardness as a good soldier of His Cross. You shall be strong to run the heavenly race and to win a bright crown of glory. You shall be strong to do right, however hard and difficult at times it may be. And you shall be free! You shall break off the fetters of former sin. You shall enjoy the liberty of a conscience set free from the bonds of guilt. You shall have freedom of access into God's presence, as a dear child, crying Abba, Father. You shall experience that Christ's yoke is an easy one and His burden light, because you bear it in the spirit of grateful love.
In the service which Your love appoints
There are no bounds for me,
But my heart is taught the secret truth
That makes Your children free,
And a life of self-renouncing love
Is a life of liberty.
Yes, abiding in Christ, waiting upon the Lord in humble, continual prayer, you shall be "strong and free."
Before I close this paper I should like to draw a couple of contrasts.
You may remember the story of an Irish eagle in its upward flight looking down on the lake beneath and catching sight of a carcass floating on the surface. Poising for a moment on its pinions, it darted downward, fixed its claws in the dead body of the animal, and gorged itself with the spoil it had found. But it never rose again. When it attempted to do so, the water had frozen on its wings, and it was shortly afterwards captured and killed.
The story has its lesson for the young. You may be caught in the same way. You have begun to seek a higher life - but there comes a terrible snare. Your eye is attracted by something which is pleasant to the flesh, and if you yield, it may be death to the soul. You may be drawn down to earth. You may lose all taste for higher things. The wing of faith may lose its power. You may be led by this one thing, to give up the bright and blessed hope of the everlasting kingdom, and you may live and die without Christ and without hope.
Remember the words, "He who sows to the flesh, shall of the flesh reap corruption; but he who sows to the Spirit, shall of the Spirit reap life everlasting."
But let me present another contrast. Have you ever noticed the eagles chained and caged at the Zoological Gardens? There you see some noble bird which, in its native state, would roam for miles, and make many a flight toward the sky - now unable to escape its fetters, and day after day losing more and more its vigor and strength. It is not now "strong and free", as once it may have been - but a poor captive, wearing out its life in its long imprisonment.
And is there not something here that may be parallel to the condition of many a one?
There are those who permit their thoughts and desires to be chained down to earth, by business duties or the cares of daily life. They give themselves to these as if thee were nothing higher or better. They neglect the sacred duty of prayer. They never ponder the great truths of Holy Scripture. Even the Sunday makes but little difference, as on God's holy day there is no hearty seeking after God and His kingdom. Oh, do not thus cast away your brightest and highest privilege. Do not thus sacrifice the joys which might otherwise mingle with your commonest duties.
"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in Heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also." (Matthew 6:19-21).
~George Everard~
(The End)
Strong and Free # 2
Strong and Free # 2
But our motto will lead us a step or two further. It is good to be "strong and free" physically - yet it is still better to be so morally. What a benefit and comfort to yourself and to many beside will it be, if you are strong in moral principle and decision of character - and free from the slavery and bondage of bad habits. The angel said to Daniel, "O man greatly beloved, be strong, yes, be strong." So would I say to you. Be strong to do the right, to go forward in the path of straightforward honesty and integrity of purpose, in spite of legions of enemies and hosts of difficulties. Speak truly, live truly, act truly. Be strong to resist whatever is of evil. Abhor and reject every temptation to turn aside.
Be firm as a rock against every enticement to pleasure or profit, at the cost of a good conscience. Be able to say "No," to mean it, and to stick to it, though the wary tempter has a tongue as smooth as oil and as musical as a siren's note.
Avoid the very first step in evil. Don't break the fence with the idea that you can soon make up the breach. Don't go a little way in the wrong direction imagining that you can easily make up what is lost.
It is said that if a man goes out with newly cleaned boots, he walks carefully, so as not to bemire them; but when they have been soiled with the mud, then he will go through the deepest mire and not mind it. I am sure this is true in one sense. There is a pain about the first act of sin; but when the conscience is accustomed to what is wrong, a man will go anywhere and do anything, and will feel but little the sin he is committing.
My young friend, beware of a single blot on the conscience! Keep clear of associates with whom you are not safe. Watch against the touch of evil. Turn from the spot where danger is likely to meet you.
Many a young man flatters himself that he is a "bird of freedom," while he is the truest slave under the sun. He cannot say "No" to the least temptation, though he knows full well that it is injuring his character, destroying his future prospects, bringing upon himself a scourge of many cords in the upbraidings of a guilty conscience, and wounding and grieving those who love him best upon earth.
If he is free, it is the freedom of the lamb in the desolate wild, free to roam where it will - but sure to perish at length through hunger or as the spoil of fierce wolves. Far be from you freedom like this? Give me rather the safety of the fold, the guiding care of the Good Shepherd; yes, and if need be, the rod to chasten me when I stray, that I may return to the peace and security of His faithful guardianship.
From the arts that would allure us,
From the toils that would ensnare,
You who slumber not, secure us
By Your ever-watchful care:
And if e'er from You we roam,
Fetch, O fetch, Your wanderers home.
But how may you be thus "strong" in right principle and "free" from such bonds and snares as I have named? There is only one way. A good education is not enough. Even the example and training of godly parents, though beyond all price, is not strong enough to secure you at all times against the assaults that may overcome you. The true secret of moral strength and liberty, is the spiritual strength and freedom which Christ alone can give.
In yourself you have no strength - none whatever. "Without Me," Christ says, "you can do nothing." You have no power to do a single thing aright, or to beat down one snare of the wicked one.
"Even the youths shall faint and be weary, and the young men shall utterly fall" (Isaiah 40:30). That is, mere natural powers, mere human strength, even the good purposes of youth, will succumb in the great battle with sin, the world, and the devil. Man is described as "a worm," and what power has the worm to resist an enemy or to rise above the earth on which it crawls?
~George Everard~
(continued with # 3)
But our motto will lead us a step or two further. It is good to be "strong and free" physically - yet it is still better to be so morally. What a benefit and comfort to yourself and to many beside will it be, if you are strong in moral principle and decision of character - and free from the slavery and bondage of bad habits. The angel said to Daniel, "O man greatly beloved, be strong, yes, be strong." So would I say to you. Be strong to do the right, to go forward in the path of straightforward honesty and integrity of purpose, in spite of legions of enemies and hosts of difficulties. Speak truly, live truly, act truly. Be strong to resist whatever is of evil. Abhor and reject every temptation to turn aside.
Be firm as a rock against every enticement to pleasure or profit, at the cost of a good conscience. Be able to say "No," to mean it, and to stick to it, though the wary tempter has a tongue as smooth as oil and as musical as a siren's note.
Avoid the very first step in evil. Don't break the fence with the idea that you can soon make up the breach. Don't go a little way in the wrong direction imagining that you can easily make up what is lost.
It is said that if a man goes out with newly cleaned boots, he walks carefully, so as not to bemire them; but when they have been soiled with the mud, then he will go through the deepest mire and not mind it. I am sure this is true in one sense. There is a pain about the first act of sin; but when the conscience is accustomed to what is wrong, a man will go anywhere and do anything, and will feel but little the sin he is committing.
My young friend, beware of a single blot on the conscience! Keep clear of associates with whom you are not safe. Watch against the touch of evil. Turn from the spot where danger is likely to meet you.
Many a young man flatters himself that he is a "bird of freedom," while he is the truest slave under the sun. He cannot say "No" to the least temptation, though he knows full well that it is injuring his character, destroying his future prospects, bringing upon himself a scourge of many cords in the upbraidings of a guilty conscience, and wounding and grieving those who love him best upon earth.
If he is free, it is the freedom of the lamb in the desolate wild, free to roam where it will - but sure to perish at length through hunger or as the spoil of fierce wolves. Far be from you freedom like this? Give me rather the safety of the fold, the guiding care of the Good Shepherd; yes, and if need be, the rod to chasten me when I stray, that I may return to the peace and security of His faithful guardianship.
From the arts that would allure us,
From the toils that would ensnare,
You who slumber not, secure us
By Your ever-watchful care:
And if e'er from You we roam,
Fetch, O fetch, Your wanderers home.
But how may you be thus "strong" in right principle and "free" from such bonds and snares as I have named? There is only one way. A good education is not enough. Even the example and training of godly parents, though beyond all price, is not strong enough to secure you at all times against the assaults that may overcome you. The true secret of moral strength and liberty, is the spiritual strength and freedom which Christ alone can give.
In yourself you have no strength - none whatever. "Without Me," Christ says, "you can do nothing." You have no power to do a single thing aright, or to beat down one snare of the wicked one.
"Even the youths shall faint and be weary, and the young men shall utterly fall" (Isaiah 40:30). That is, mere natural powers, mere human strength, even the good purposes of youth, will succumb in the great battle with sin, the world, and the devil. Man is described as "a worm," and what power has the worm to resist an enemy or to rise above the earth on which it crawls?
~George Everard~
(continued with # 3)
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