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Works of Arthur Pink: Pink, Arthur - Articles and Sermons: Christ Our Examplar
TOPIC: Pink, Arthur - Articles and Sermons (Other Topics in this Collection)
SUBJECT: Christ Our Examplar
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Christ our Exemplar
Arthur Pink, 1937
Two serious mistakes have been made by men, in taking or not taking Christ for their example, and it is difficult to determine which is the more evil and fatal of the two.
First, there have been those who held up the perfect life of the Lord Jesus before the unconverted, and maintained that they must imitate the same in order to find acceptance with God. In other words, they made the emulating of Christ "the way of salvation" unto lost sinners. This is a fundamental error, which cannot be resisted too strenuously. It repudiates the total depravity and spiritual helplessness of fallen men. It denies the imperative necessity for the new birth. It nullifies the Atonement, by emphasizing Christ's flawless life at the expense of His sacrificial death. It substitutes works for faith, creature efforts for Divine grace, man's faulty doings for the Redeemer's finished work. If the Acts and Epistles are searched, it will be found that the Apostles never preached the imitating of Christ as the way to obtain forgiveness of sins and secure peace with God.
But in recent generations the pendulum has swung to the opposite extreme. If a century ago the example which Christ has left His people was made too much of, our moderns make far too little of it. If they gave it a place when preaching to the unsaved, which Scripture does not warrant—we have sadly failed to press it upon Christians to the extent that Scripture requires. If they are to be blamed for misusing the example of Christ in connection with justification, we are guilty of failing to use it in connection with sanctification.
While it is true that the moral perfections which Christ so illustriously displayed during His earthly sojourn are still extolled in many places—yet how rarely one now hears (or reads) of those who insist that the emulating of Christ is absolutely essential for the believer's preservation and ultimate salvation—yes, would not the great majority of "orthodox" preachers be positively afraid to make any such assertion lest they be charged with "legality"?
The Lord Jesus Christ is not only a perfect and glorious Pattern of all graces, holiness, virtue and obedience, to be preferred above all others—but He alone is such. In the lives of the best of the saints, Scripture records that which it is our bounden duty to avoid—as well as that which we ought to follow—so that sometimes one is puzzled to know whether it is safe to conform unto them or not. But God has graciously supplied us with a sure rule which effectually solves that problem, and if heeded by us we shall never be at a loss to perceive our duty. The holy men and women of Scripture are to be imitated by us—only as far as they were themselves conformed unto Christ—see 1Co_11:1. The best of their graces, the highest of their attainments, the most perfect of their duties—were spoiled by spots and blemishes. But in Christ is no imperfection whatever, for He had no sin and did no sin.
Christ is not only the perfect Man, but also the pattern Man—and therefore is His example suitable for all believers. This remarkable fact presents a feature which has not received the attention it deserves. There is nothing so distinctive in personality, as racial and national characteristics. The greatest of men bear unmistakable marks of their heredity and environment. Racial peculiarities are imperishable—to the last fiber of his being Luther was German, Knox a Scot; with all his largeness of heart Paul was a Jew. Now in sharp and blessed contrast, Jesus Christ rose above heredity and environment—nothing local, transient, national, or sectarian dwarfed His wondrous personality. Christ is the only truly catholic man. He belongs to all ages and is related to all men, because He is "the Son of man." This it is, which underlies the universal suitability of Christ's example to believers of all nations, who one and all may find in Him the perfect realization of their ideal.
This is indeed a miracle and exhibits a transcendent perfection in the Man Christ Jesus, which is rarely pondered. How remarkable it is that the converted Englishman may find in Christ's character and conduct a pattern as well suited to him—as to a saved Chinaman! His example is as appropriate for the regenerated Zulu—as it is for a born-again German.
The needs of Lord Bacon and Sir Isaac Newton were as truly met in Christ—as were those of the half-witted youth who said, "I am a poor sinner and nothing at all. But Jesus Christ is my all in all." How remarkable that the example of Christ is as appropriate for believers of the twentieth century as it was for those of the first, that it is as suitable for a Christian child as for his grandparent! There is nothing effeminate about Christ—yet Christian women can take Him for their example as well as may Christian men. Christ rises above all human limitations—He is perfect Man, and therefore is His example perfectly suited to all believers.
He is appointed by God for this very purpose. One end why God sent His Son to become flesh and tabernacle in the world—was that He might set before us an example in our own nature. In Christ is One who was like unto us in all things, sin alone excepted, thereby exhibiting to us of that renewal to His image in us, of that return unto Him from sin and apostasy and of that holy obedience which He requires of us. Such an example was needful that we might never be at a lost about the will of God in His commandments, having a glorious representation of it before our eyes and that could be given us no otherwise than in our own nature.
The angelic nature was not suited to set us an example of obedience, especially as to the exercise of such graces as we specially stand in need of in this world. What example could angels set us in themselves of patience in afflictions, or quietness in sufferings—when their nature is incapable of such things? Nor could we have had a complete and perfect example in our nature, except in One who was holy and "separate from sinners."
Many are the Scriptures which present Christ as the believer's Exemplar, the principal of which are the following, "Take My yoke upon you and learn of Me—for I am meek and lowly in heart" (Mat_11:29). Learn by the course of My life as well as by the word of My mouth. "When He puts forth His own sheep, He goes before them, and the sheep follow Him" (Joh_10:4). He requires no more of us than He rendered Himself. "I have given you an example, that you should do as I have done to you" (Joh_13:15). "Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus" (Rom_15:5). "Let this mind be in you, which was also in Christ Jesus" (Php_2:5). "Let us run with patience, the race that is set before us, looking unto Jesus the Author and Finisher of our faith" (Heb_12:1-2). "If you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in His steps" (1Pe_2:20-21). "He who says he abides in Him—ought himself also so to walk, even as He walked" (1Jn_2:6).
Example is better than precept. Why? Because a precept is more or less an abstraction, whereas an example sets before us a concrete presentation, and therefore has more aptitude to incite the mind unto imitation. The conduct of those with whom we are in close association exerts a considerable influence upon us, either for good or evil.
That fact is clearly recognized in the Scriptures. For instance, we are enjoined, "Do not make friends with a hot-tempered man, do not associate with one easily angered, or you may learn his ways and get yourself ensnared" (Pro_22:24-25). It was for this reason (among others) that God commanded the Israelites to utterly destroy all the inhabitants of Canaan, so that they might not learn their evil ways and be contaminated by them (Deu_7:2-4). Contrariwise, the example of the pious exerts an influence for good—that is why they are called "the salt of the earth."
Now it is in keeping with this principle that God has appointed the consideration of Christ's character and conduct as a special means for the increase of piety in His people, so that as their hearts contemplate His holy obedience, it has a peculiar efficacy unto their growing in grace beyond all other examples. It is in the beholding of the Lord Jesus by faith, that salvation comes to us, "Look unto Me, and be saved, all the ends of the earth" (Isa_45:22). Christ is presented before the sinner in the Gospel, with the promise that whoever believingly looks unto Him shall not perish—but have everlasting life (Joh_3:14-15). This is a special ordinance of God and it is made effectual by the Spirit, unto all who believe. In like manner, Christ is presented unto the saints as the grand Pattern of obedience and Example of holiness, with the promise that as they contemplate Him as such, they shall be changed into His image—2Co_3:18. Our response to that appointment of God, is rewarded by a growing in piety.
But to get down to details—what is involved and comprised in the saints' imitating of Christ?
First, it necessarily presupposes that they be already regenerate. The hearts of His followers must be sanctified, before their lives can be conformed to Him. The spirit and principle of obedience must be imparted to the soul—before there can be an external imitation of Christ's practice. This order is plainly enunciated in, "I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God" (Eze_11:19-20). One who is yet in the gall of bitterness and the bond of iniquity, has no heart for spiritual things—therefore the tree must be made good—before it can produce good fruit. We must first live in the Spirit—and then walk in the Spirit (Gal_5:25). One might as well urge the Ethiopian to change his skin, or the leopard his spots—as call upon the unconverted to follow the example which Christ has left His people.
Second, the imitating of Christ definitely denotes that no Christian may govern himself or act according to his own will and pleasure. Those who are a rule unto themselves act in fearful defiance of the Most High, "O Lord, I know that the way of man is not in himself—it is not in man who walks, to direct his steps" (Jer_10:23). A man may as well feign to be his own creator—as his own guide. No man has wisdom enough to direct himself.
When born again we are made conscious of this fact—our proud hearts are then humbled, and our rebellious wills broken, and we feel the need of being led by Another. The cry of a converted heart is, "Lord, what would You have be to do?" and His answer to us today is, "Follow the example which I have left you—learn of Me; walk even as I walked."
Third, if this imitating of Christ clearly implies that no man may pretend to be his own master, it is equally evident that no matter how wise or how holy he is, no Christian has the right nor is qualified to rule others—Christ alone is appointed and fitted to be the Lord of His people. It is true that we read in the Word, "That you be not slothful—but followers of them who through faith and patience inherit the promises" (Heb_6:12), and "Obey those who have the rule over you, and submit yourselves—for they watch for your souls, as those who must give account" (Heb_13:17). Yet that must be taken in subordination to the example of Christ. The best of men—are but men at the best! They have their errors and their faults—and wherein they differ from Christ, it is our duty to differ from them.
It is very important that we should be quite clear upon this point, for much mischief has resulted from allowing some to deprive others of a vital part of their rightful liberty.
It is not that Scripture teaches an ecclesiastical democracy—that is as far from the Truth as the Romish hierarchy at the opposite extreme. God has placed rulers in the Church and its members are commanded to obey them. But their rule is administrative and not legislative—to enforce the laws of Christ and not invent rules of their own. Paul affirmed "Not for that we have dominion over your faith—but are helpers of your joy—for by faith you stand" (2Co_1:24); and Peter declared of the elders, "Neither as being lords over God's heritage—but being examples to the flock" (1Pe_5:3). Filled with so great a measure of the Spirit of wisdom and holiness as the Apostle Paul was—yet he goes no higher than this, "Be followers of me—even as I also am of Christ" (1Co_11:1).
Fourth, the imitation of Christ plainly intimates that true Christianity is very strict and exacting and never countenances licentiousness or the indulgence of fleshly lusts.
This needs emphasizing in such a day as ours, when so much looseness and laxity prevail on every hand. People suppose they may be followers of Christ—and yet ignore the path which He traversed; that they may decline the unpleasant task of denying self—and yet be of Heaven. What a delusion! The vital necessity of the careful imitation of Christ, utterly disallows all loose walking and rejects the claim of any to being real Christians—if they heed not His holy example. Neither worldliness nor self-indulgence can find any protection beneath the wings of the Gospel. The unvarying rule which is binding upon all who claim to be His is, "Let everyone who names the name of Christ, depart from iniquity" (2Ti_2:19)—let him either follow the example of Christ—or cease claiming to belong to Him; let him tread the highway of holiness—or all his fair words are worthless.
Fifth, the imitation of Christ necessarily implies the blemishes of the best of men. If the life of Christ is our pattern—then the holiest among His followers are obliged to own that they come far short of this standard of duty and that, not in a few details—but in every respect.
The character and conduct of the Lord Jesus were without spot or blemish, and therefore are so high above our poor attainments, that we are filled with shame when we measure ourselves thereby. Self-satisfied religionists may take delight in comparing themselves with others, as the Pharisee did with the Publican. And deluded souls who suppose that all Christian holiness consists of is measuring up to some humanly-invented standard of perfection (or entering into some peculiar experience), may pride themselves that they have "received the second blessing" or "have the fullness or baptism of the Spirit"; yet all who honestly measure themselves by the perfections of Christ will find abundant cause to be humbled.
This, too, is a point of tremendous practical importance. If I place my handkerchief against a dark background it will appear spotlessly clean but if I lay it upon some newly fallen snow, the imperfection of its whiteness is quickly apparent. So if I compare my own experiences and life with that of certain "holiness" preachers or "victorious-life" advocates, I may rightly conclude that I compare favorably with them; but if I sincerely and diligently apply to myself the line and plummet of Christ's example, then I must at once acknowledge that, like Peter of old, I am but following Him "afar off." Surely none was more proficient in holiness and punctilious in obedience than the Apostle Paul—yet, when he compared himself with Christ, he declared, "Not that I have already obtained all this, or have already been made perfect, but I press on" (Php_3:12).
Sixth, the imitation of Christ as our rule and pattern clearly implies His transcendent holiness—that His holiness is high above that of all creatures. Therefore it is the greatest of the Christian's ambitions—to be made conformed unto His image (Php_3:10). Now Christ has a double perfection—a perfection of being and a perfection of working. His life here upon earth supplies a perfect rule for us because there was no blot or error therein, for He was "holy, harmless, undefiled, separate from sinners" (Heb_7:26). Thus the conformity of professing Christians unto Christ's example is both the test and measure of all their graces—the nearer anyone approaches to this Pattern, the closer he comes unto perfection.
Finally, the Christian's imitation of Christ, under the penalty of forfeiting his claim to any saving interest in Christ, necessarily denotes that sanctification and obedience are the evidences of our justification and acceptance with God. Scriptural assurance is unattainable without sincere and strict obedience. "The work of righteousness (not of loose living) shall be peace" (Isa_32:17).
"Christ also suffered for us, leaving us an example—that you should follow His steps" (1Pe_2:21). We have seen that not only is the perfect life of Christ a suitable pattern of holiness for His people to imitate—but that God has expressly appointed it for that very purpose—that we may have a sure rule to walk by—the Law of God translated into concrete terms and its requirements set before us by a personal representation; and also for the purpose of humbling our proud hearts—by revealing to us how far short we come of measuring up to God's standard of righteousness. Furthermore, God has appointed that the example of Christ should be followed by His people, in order that His Son might be honored by them, in order to distinguish His followers from the world, and in order that they should evidence the reality of their profession. The imitating of Christ, then, is not optional—but obligatory.
But at this point a very real difficulty confronts those who are sincerely seeking grace to heed this Divine appointment. In what particular respects and details are we to regard Christ as our Exemplar? All things recorded of Him in Holy Writ are for our instruction—but not for our imitation. There were some things which Christ did as God, as for instance, when He wrought miracles, "My Father works hitherto, and I work . . . For as the Father raises up the dead, and quickens them; even so the Son quickens whom He will" (Joh_5:17, Joh_5:21). "But that you may know that the Son of man has power on earth to forgive sins, (then says He to the palsied man) Arise, take up your bed, and go home" (Mat_9:6). Even the Apostles never performed such deeds in their own name or by their own power.
Again—as Mediator, Christ performed works of merit, thereby making expiation for the sins of His people and "bringing in everlasting righteousness" for them, thus obtaining their justification and reconciliation; so now His intercession secures their preservation. Now no mere man can do anything meritorious, for at best we are all "unprofitable servants." The Romanists, who are merit-mongers, are grievous offenders here.
Even as Man, Christ performed extraordinary acts which are not for our emulation. His fasting for forty days and nights, His walking upon the waters, His spending a whole night in prayer (Luk_6:12)—we do not read in Scripture of anyone else doing so—are cases in point. So, too, He performed certain temporary works which pertained to the time in which He lived, which are not for our imitation—such as His being circumcised, keeping the Passover, etc.
Wherein, then, is Christ to be imitated by us?
First, in all those moral duties which pertain to all men at all times, which are neither extraordinary nor temporary, comprehended in the loving of God with all our hearts and our neighbors as ourselves.
Second, in such duties as belong to a like calling—as the child obeying its parents (Luk_2:52), the citizen paying his taxes (Mat_17:27), the minister of the Gospel diligently (Luk_8:1) and faithfully (Heb_3:2) discharging his office.
Third, in all such works as have like reason and occasion for the doing of them— Mat_12:12, Joh_8:59, etc.
In addition to those three general rules, we may repeat here what we said in our "Sanctification" article. The believer's conformity to Christ corresponds to the states through which He passed. The man Christ Jesus first entered a state of humiliation before God rewarded Him by bringing Him into a state of exaltation. And therefore has God ordered that, in this, the members shall resemble their Head—they are called upon to endure suffering, before they enter into the promised glory. The disciples of the Lord Jesus have to experience a measure of opposition, persecution, hatred, and affliction—and they do so for their hope of a better life to come. In that, they do but follow "the Captain of their salvation," who was "made perfect through sufferings" (Heb_2:10). Had not God declared, "If we are dead with Him (Christ), we shall also live with Him—if we suffer, we shall also reign with Him" (2Ti_2:11-12)? That order is inescapable, "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body" (2Co_4:10).
In like manner, the Christian is to be conformed unto the special acts of Christ's mediation, which are His death and resurrection. These are of paramount consideration, for they are not only a pattern proposed to our meditation but they possess a great influence upon our dying to sin and living unto holiness. This is evidenced from the fact that those effects of grace in us are ascribed to those acts of Christ's mediation which carry most correspondence with them. Thus our mortification is ascribed to Christ's crucifixion (Gal_2:20), our vivification to His rising unto life (Php_3:10), and our heavenly-mindedness to His ascension (Php_3:20); so that all of those chief acts of Christ are verified in His people. We die to sin—as Christ died for our sins.
But in descending to more specific details, it is in Christ's GRACES, that we are to be conformed unto Him. All the graces and virtues of the Spirit were represented in their grandest glory and brightest luster in His life here on earth.
First, the purity and holiness of His life is proposed as a glorious pattern for the saints to imitate, "Every man who has this hope in Him purifies himself, even as He is pure" (1Jn_3:3). Before enlarging upon this let us point out wherein Christ is unique and beyond our imitation. He was essentially holy in His being, for He is "the Holy One of God." He entered this world immaculate, pure from the least stain of pollution—therefore it was said to His mother, "That holy one who shall be born of you" (Luk_1:35). Again—He was effectually holy, for He makes others holy, for by His sufferings and blood there is opened a fountain "for sin and for impurity" (Zec_13:1). He is also infinitely holy, as He is God, and no measure can be set upon His holiness as Mediator, for He received the Spirit without measure (Joh_3:34). In these particulars He is inimitable.
Notwithstanding the above exceptions, the holiness of Christ is presented as a pattern for us. He was truly and sincerely holy, without fiction or pretense. When the prince of this world scrutinized Him, he could find no defect in Him (Joh_14:31). He was pure gold throughout. The Pharisee may pretend to be holy—but it is only in outward appearance. Now the Christian's holiness must be genuine, sincere, without simulation.
Christ was uniformly holy—at one time and place as well as another. The same even tenor of holiness ran through the whole of His life from first to last—so should it be with His followers, "As He who has called you is holy—so be holy in all you do" (1Pe_1:15). Alas, what inconsistencies we have to bemoan—one part of our life heavenly, another earthly!
Christ was exemplary holy—a pattern to all that came near Him, so that even those sent to arrest Him had to return to their masters and say "never man spoke as this Man." And we are to imitate Him in this respect. The Thessalonian saints were commended because they "were examples to all who believe in Macedonia and Achaia. For from you sounded out the Word of the Lord not only in Macedonia and Achaia—but also in every place your faith to Godwards is spread abroad" (1Th_1:7-8). Let none go out of your company, Christian reader, without their being either convicted or edified.
Christ was strictly holy—"Who of you convicts Me of sin?" was His challenge. The most observing and unfriendly eye could pick no flaw in His actions. It is our duty to imitate Christ in this, too, "That you may be blameless and pure, children of God without fault in a crooked and depraved generation, among whom you shine as lights in the world" (Php_2:15).
Second, the obedience of Christ to His Father's will is a pattern for the Christian's emulation, "Let this mind be in you, which was also in Christ Jesus . . . who became obedient unto death" (Php_2:5, Php_2:8).
Now Christ's obedience was free and voluntary, not forced and compulsory. "Then said I, Lo, I come . . . I delight to do Your will, O My God" (Psa_40:7-8). Nor did He waver, later, when suffering so grievously in the discharge of that will, "Therefore does My Father love Me, because I lay down My life" (Joh_10:17). So the Christian is to follow the steps of Christ, doing nothing grudgingly and counting not God's commands to be grievous. Our obedience must be rendered cheerfully if it is to be acceptable.
Christ's obedience was unreserved and entire, declining no part of His Father's will. See His perfect submission in Gethsemane. Here, too, he has left us an example—we are to do the most unpleasant task which God assigns us. Happy the Christian who can say with the Apostle "for I am ready not to be bound only—but also to die at Jerusalem for the name of the Lord Jesus" (Act_21:13).
The obedience of Christ was entirely unselfish. It was wrought for no selfish ends—but for the glory of God, "I have glorified You on the earth—I have finished the work which You gave Me to do" (Joh_17:4). Christ sought no honor from men—but the great desire of His soul was "Father, glorify Your name" (Joh_12:28). This quality must also characterize our obedience, "Each of you should look not only to your own interests, but also to the interests of others" (Php_2:4).
The streams of Christ's obedience flowed from the fountain of love to God. "But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do" (Joh_14:31). Let this also be true of us, for loveless obedience is of no value in the sight of God.
The obedience of Christ was constant, continuing unto His very last breath. A being not weary in well-doing is required of us, "Be faithful unto death" (Rev_2:10).
Third, the self-denial of Christ is the pattern for the believer, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me" (Mat_16:24).
Though there is to be a resemblance, there can be no exact equivalent. "For you know the grace of our Lord Jesus Christ, that, though He was rich—yet for your sakes He became poor" (2Co_8:9). Who can gauge what Christ, for the glory of God and the love which He bore to the elect, gave up for us? How utterly trivial in comparison, is the greatest sacrifice we are called upon to make! Christ was under no obligation whatever to deny Himself for us—but He has placed us under the strongest obligations to deny ourselves for His sake. Though under no obligation, He denied Himself readily, making no objection to the severest part of it. Then let it not be said of us, "Everyone looks out for his own interests, not those of Jesus Christ" (