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)
Saturday, June 22, 2019
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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