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Enjoying God's Best 1946 contd
Since the Lord afflicts not willingly—but only as our sins give occasion, it behooves us to attend closely to what led up to and brought upon David those great afflictions. Nor have we far to seek. Read 2 Samuel 3:2-5, and note his six wives: he gave way to the lusts of the flesh, and from the flesh he "reaped corruption" (Gal 6:8)! Painful though it is for us to dwell upon the failings and falls of the sweet Psalmist of Israel, especially since in so many respects, he puts both writer and reader to shame; yet it must be remembered that "for whatever things were written aforetime were written for our learning" (Romans 15:4)—that we might heed such warnings, and be preserved from similar backslidings.
His grievous offence against Uriah and Bathsheba is prefaced by the fact that he was indulging in slothful ease, instead of performing his duty (2 Samuel 11:1-2)—observe well the ominous "But" at the close of verse 1! Though David sincerely and bitterly repented of those sins and obtained the Lord's forgiveness, yet by them he missed His best; and for the rest of his days, lived under more or less adverse providences, and the "sword" never departed from his house (2 Samuel 12:10).
Nothing could more plainly evince that a holy God takes notice of our actions and deals with us accordingly, or make it manifest that it is our own folly which brings down the rod of God upon us. We read the historical portions of Scripture to little purpose or profit, unless their practical lessons are taken to heart by us. Our consciences require to be searched by these narratives far more than our minds to be informed by them!
Enjoying God's Best, Part 4
April, 1948
Let us now point out that the same principle holds good in connection with the divine government under the new covenant, as obtained under the old covenant. "And he did not many mighty works there—because of their unbelief " (Mat 13:58). What place has such a statement as that in the theology of hyper-Calvinists? None whatever. Yet it should have; otherwise, why has it been placed upon record if it has no analogy today? As Matthew Henry (1662-1714) rightly insisted, "Unbelief is the great obstacle to Christ's favor…The Gospel is 'the power of God unto salvation,' but then it is 'to every one that believes' (Romans 1:16). So that if mighty works be not wrought in us, it is not for lack of power or grace in Christ—but lack of faith in us." That was putting the emphasis where it must be placed, if human responsibility is to be enforced. It was nothing but hardness of heart which precluded them from sharing the benefits of Christ's benevolence.
When the father whose son was possessed by the demon that the disciples had failed to expel, said unto the great Physician, "If you can do anything, have compassion on us, and help us," He at once turned the "if" back upon him, saying, "If you can believe, all things are possible to him that believes" (Mark 9:22-23).
That we are the losers by our folly, and that we bring trouble down upon ourselves by unbelief is illustrated in the case of the father of John the Baptist. When the angel of the Lord appeared unto him during the discharge of his priestly office in the temple, and announced that his prayer was answered and his wife should bear a son, instead of expressing gratitude at the good news and bursting forth in thanksgiving unto God, Zacharias voiced his doubts, saying, "How shall I know this? for I am an old man, and my wife well stricken in years" (Luke 1:18). Whereupon the angel declared, "Behold, you shall be mute, and not able to speak, until the day that these things shall be performed, because you did not believe my words" (Luke 1:20), upon which John Gill (1697-1771) said, "He was stricken with deafness because he hearkened not to the angel's words, and muteness because from the unbelief of his heart, he objected to them. We learn from hence, what an evil unbelief is, and how much resented by God, and how much it becomes us to heed that it prevails not in us." To which he might well have added: and how God manifests His resentment against such conduct by sending adverse providences upon us!
Should it be said that the above incident occurred before the day of Pentecost—a pointless objection— then let us call attention to the fact that at a very early date after the establishment of Christianity, God, in an extraordinary manner, visited with temporal judgments those who displeased and provoked Him. A clear case in point is the visible manner in which He dealt with Ananias and Sapphira (Act 5).
So, too, when Herod gratefully accepted the idolatrous adulations of the populace, instead of rebuking their sinful flattery, we are told, "Immediately, because Herod did not give the glory to God—an angel of the Lord struck him down, and he was eaten by worms and died." (Act 12:23).
God does suit His governmental ways according to the conduct of men, be they unbelievers or believers. Not always so plainly or so promptly as in the examples just adduced, yet with sufficient clearness and frequency that all impartial and discerning observers may perceive that nothing happens by chance or mere accident—but is traceable to an antecedent cause or occasion; that His providences are regulated by righteousness.
"For though I am absent in body but present in spirit, I have already decided about the one who has done this thing as though I were present. When you are assembled in the name of our Lord Jesus with my spirit and with the power of our Lord Jesus, turn that one over to Satan for the destruction of the flesh, so that his spirit may be saved in the Day of the Lord." (1 Corinthians 5:3-5). A member of the Corinthian assembly had committed a grave offence, which was known publicly. For the same, he was dealt with drastically: something more than a bare act of ex-communication or being "disfellowshiped" being meant in the above verses. The guilty one was committed unto Satan for him to severely afflict his body—which is evidently meant by "the flesh" being here contrasted with "the spirit." That Satan has the power of afflicting the body we know from Job 2:7; Luke 13:16, etc. And that the apostles, in the early days of Christianity, were endowed with the authority to deliver erring ones unto Satan to be disciplined by him, is evident from 2 Corinthians 10:8; 13:10; 1 Timothy 1:20.
Thus we see how a Christian was here visited with some painful disease because of his sins. It is sadly possible for Christians to miss God's best through failure in their home life. This is evident from 1 Peter 3:7, "Likewise, you husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered." Incidentally, that verse inculcates family worship, the husband and wife praying together. Further, it teaches that their treatment of one another will have at close bearing upon their joint supplications, for if domestic harmony does not rule—what unity of spirit can there be when they come together before the Throne of Grace?
By necessary implication that also shows how essential it is that they be equally "yoked together" for "what fellowship has righteousness with unrighteousness? and what communion has light with darkness?" (2 Corinthians 6:14). What joint act of worship is possible between a child of God—and a child of the devil, between a regenerate soul—and a worldling? Yet even where both the husband and the wife are true Christians, they are required to regulate their individual conduct by the precepts which God has given unto each of them: the wife that she be "in subjection to" her husband and diligent in cultivating "a meek and quiet spirit" (1 Peter 3:1-6): the husband that he heeds the injunctions here given; otherwise their petitions will be "hindered," and God's best forfeited.
First, the husband is to act according to his knowledge that his wife is "the weaker vessel," which is not said in disparagement of her gender. As one has pointed out, "It is no insult to the vine to say that it is weaker than the tree to which it clings, or to the rose to say it is weaker than the bush that bears it. The strongest things are not always therefore the best—either the most beautiful or the most useful."
Second, as such he is to "give honor her"—that is, his superior strength is to be engaged for her defense and welfare, rendering all possible assistance in lightening her burdens. Her very weakness is to serve as a constant appeal for a patient tenderness and forbearance toward her infirmities.
Furthermore, he is ever to act in accordance with her spiritual equality, that they are "heirs together of the grace of life" (1 Peter 3:7). Not only should the love which he has for her make him diligent in promoting her well-being—but the grace of which he has been made a partaker should operate in seeking the good of her soul and furthering her spiritual interests: discussing together the things of God, reading edifying literature to her when she is relaxing, pouring out together their thanksgivings unto God and making known their requests at the family altar.
Then it is, when those divine requirements are met by both wife and husband, that they may plead that promise, "That if two of you shall agree on earth as touching anything that they shall ask—it shall be done for them of my Father which is in heaven" (Mat 18:19). That agreement is far more than verbal or even mental: it is a spiritual one. The Greek word is sumphoneo, and literally signifies "to sound together." It is a musical term, as when two different notes or instruments make a harmonious sound. Thus, there must be oneness of heart, unity of spirit, concord of soul, in order for two Christians to "agree" before the Throne of Grace, for their joint petitions to be harmonious and melodious unto the Lord. It is music in the ear of their Father—when the spiritual chords of a Christian husband and a Christian wife vibrate in unison at the family altar. But that can only obtain as they singly and mutually conduct themselves as "heirs together of the grace of life" (1 Peter 3:7), their home life being ordered by the Word of God; everything in it done for His glory—the wife acting toward her husband as the Church is required to do as the Lamb's Wife; the husband treating her as Christ loves and cherishes His Church.
Contrariwise, if the wife rebels against the position which God has assigned her and refuses to own her husband as her head and lord, yielding obedience to him in everything which is not contrary to the divine statutes—then friction and strife will soon obtain, for a godly husband must not yield to the compromising plea of "peace at any price." Equally so, if the husband takes unlawful advantage of his headship and be tyrannical, then, though the wife bears it meekly, her spirit is crushed, and love is chilled. If he treats her more like a servant or slave than a wife, the Spirit will be grieved, and he will be made to smart. If he is selfishly forgetful of her infirmities—especially those involved in childbearing—if he is not increasingly diligent in seeking to lighten her load and brighten her lot as the family grows, if he exercises little concern and care for her health and comfort, then she will feel and grieve over such callousness, and harmony of spirit will be gone. In such a case, their prayers will be "hindered," or, as the Greek word signifies, "cut off "—the very opposite of "agree" in Matthew 18:19! By domestic discord, the heart is discomposed for supplication, and thus, God's best is missed.
From the second and third chapters of the Revelation, we learn that the Lord treats with local churches on the same principles as He does with individuals: that they too enter into or miss His best according to their own wisdom or folly. Thus, to the pastor of the Ephesian assembly, He declared, "I have something against you, because you have left your first love. Remember therefore from whence you are fallen, and repent, and do the first works; or else I will come unto you quickly, and will remove your candlestick out of his place, except you repent" (Rev 2:4-5)—how many such a "candlestick" has thus been removed!
To the careless and compromising ones at Pergamos, who then allowed in their midst those who held doctrine which He hated, the Lord solemnly threatened, "Repent; or else I will come unto you quickly, and will fight against them with the sword of my mouth" (Rev 2:14-16)—those churches which are slack in maintaining holy discipline, invite divine judgment.
While to the boastful and worldly Laodiceans, the Lord declared, "I will spue you out of my mouth" (Rev 3:16)—I will no longer own you as My witness. Writing on the need of members of a local church having "the same care one for another" (1 Corinthians 12:25) and pointing out how that James 2:1-4 supplies an example of a company of saints where the opposite practice obtained, one wrote: "Instead of having the same care, when we make a difference between him 'with a gold ring, in goodly apparel' and him or her with poor clothing, we are being 'partial'… Do not be deceived with the thought that God does not behold such partiality: He will not prosper that church—but the members of the whole body will be made to suffer from this lack of 'the same care one for another.'" And we would point out that this brief quotation is not taken from any Arminian publication—but from a recent issue of a magazine by the most hyper-Calvinist body we know of in the U.S.A.
What we would particularly direct attention to in it is that when such a carnal church is "made to suffer" because of the pride and selfishness of some of its officers or members, then it has missed God's best. How many such churches are there in Christendom today!
"For this cause many are weak and sickly among you, and many sleep" (1 Corinthians 11:30). Here is a clear case in point where many Christians missed God's best, and brought down upon themselves His temporal judgments because of their own misconduct. "For this cause" refers to their having eaten of the Lord's supper "unworthily" —see verses 20 and 21. When numerous cases of sickness and death occur in a Christian assembly, they are not to be regarded as a matter of course—but made the subject of a searching examination before God and a humbling inquiring of Him. God was not dealing with these Corinthian saints in mere sovereignty—but in governmental righteousness, disciplining them for a grave offence. He was manifesting His displeasure at them because of their sins, afflicting them with bodily sickness— which in many instances ended fatally—on account of their irreverence and intemperance, as the "For this cause" unmistakably shows.
This, too, has been recorded for our instruction—warning us to avoid sin in every form, and signifying that the commission of it will expose us to the divine displeasure, even though we be God's dear children. Here, too, we are shown that our entering into or missing of God's best has a real influence upon the health of our bodies! That same passage goes on to inform us how we may avert such disciplinary affliction! "For if we would judge ourselves, we should not be judged" (1 Corinthians 11:31). There is a divine judgment to which the saints are amenable, a judgment pertaining to this life, which is exercised by Christ as the Judge of His people (1 Peter 4:17). To Him each local church is accountable; unto Him each individual believer is responsible for his thoughts, words, and deeds.
As such, He walks "in the midst of the seven golden candlesticks" (Rev 2:1). Nothing escapes His notice, for "his eyes were as a flame of fire" (Rev 19:12), and before Him "all things are naked and opened" (Hebrews 4:13). Not that He is strict to impute every iniquity, or rigorous to punish—for who then could stand before Him? The Lord is in no haste to correct His redeemed—but is slow to anger and loathe to chasten. Nevertheless, He is holy, and will maintain the honor of His own house; and therefore does He call upon His erring ones to repent under threat of judgment, if they fail to do so. Not that He ever imposes any penal inflictions for their sins, for He personally suffered and atoned for them; but out of the love He bears them, He makes known how they may avoid His governmental corrections.
"For if we would judge ourselves, we should not be judged." There are some of the Lord's people who—when they be overtaken in a fault—expect immediate chastisement at His hands; and through fear of it, their knees are feeble and their hands hang down. But that is going to the opposite extreme from careless indifference—both of which are condemned by the above verse. It is a law of Christ's judgment that "if we would judge ourselves, we should not be judged." That is, if we make conscience of having offended, and go directly to the Judge, unsparingly condemning ourselves and contritely confessing the fault to Him—He will pardon and pass it by.
Though they are far from parallel, yet we may illustrate by the case of Nineveh under the preaching of Jonah. When the prophet announced, "Yet forty days, and Nineveh shall be overthrown" (Jon 3:4), more was intended than was expressed. He was not there proclaiming God's inexorable fiat—but was sounding an alarm to operate as a means of moral awakening. That "forty days" opened a door of hope for them, and was tantamount to saying, Upon genuine repentance and true reformation of conduct, a reprieve will be granted. That is no mere inference of ours—but a fact clearly attested in the immediate sequel.
"So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth" (Jon 3:5); while the king published a decree to his subjects: "Cry mightily unto God: yes, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?" And we are told, "And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not" (Jon 3:5-10). God's "repenting" here means that He altered in His bearing toward them because their conduct had changed for the better, thereby averting the judgment with which He had threatened them.
Now if God dealt thus with a heathen people upon their repentance and reformation, how much more will Christ turn away the rod of chastisement from His redeemed when they truly repent of their sins and humble themselves before Him! For them there is no mere "who can tell if God will turn and repent," but the definite and blessed assurance that "if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9).
"For if we would judge ourselves, we should not be judged." O what tenderness and divine longsufferance breathe in those words! That even when we have erred—yes, sinned—grievously, a way is opened for us whereby we may escape the rod. Ah—but what divine wisdom and righteousness are also evinced by them! "If we would judge ourselves," we should escape the disciplinary consequences of our sins. And why so? Because the rod is no longer needed by us. Why not? Because in such a case, the desired effect has been wrought in us without the use of it! What is God's design in chastisement? To bring the refractory one to his senses, to make him realize he has erred and displeased the Lord, to cause him to right what is wrong by repentance, confession, and reformation. When those fruits are borne, then we have heard "the rod" (Mic 6:9), and it has accomplished its intended work.
Very well then, if we truly, unsparingly, and contritely "judge" ourselves before God for our sins, then the rod is not required. Having condemned himself, turned back into the way of holiness, sought and obtained cleansing from all unrighteousness, he is brought to the very point—only more quickly and easily!—to which chastening would bring him!
"For if we would judge ourselves": those very words seem to imply there is both a slowness and a reluctance in the saints so to do—a thought which is confirmed in the next verse. Alas, many of those who have left their first love are in such a backslidden and sickly case spiritually that they are incapable of judging themselves. Their conscience has become so dull through the frequent excusing of what they deemed trifling things, their walk is so careless, that they offend their Judge and are virtually unaware of doing so. "Strangers have devoured his strength, and he knows it not: yes, gray hairs [the mark of decline and decay] are here and there upon him, yet he knows not" (Hos 7:9). Since, then, they are not exercised over their sins, the rod must awaken them; for their holy Lord will not tolerate unconfessed sins in His own. But others, who have not deteriorated to such a sad degree, are conscious of their faults, yet nevertheless do not judge themselves for the same.
Why? What causes such reluctance to humble themselves before God? What—but accursed pride! In such case, His mighty hand will bring them down, and hence it follows: "But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Corinthians 11:32). Such was the case with the Corinthians. They sinned again and again in different ways, and were unexercised. They were "carnal," and among them were envying and strife—yet they judged not themselves. The Lord gave them space for repentance—but they repented not; until, in the profanation of His holy supper, He was obliged to act, visiting them with bodily sickness and death. Thus, from the words, "when we are judged, we are chastened of the Lord," the conclusion is unescapable: we have failed to condemn ourselves.
As it is a rule of Christ's kingdom that when His people own their offences and turn from the same, He spares the rod; so it is equally a rule in His kingdom that when they sin and confess it not—but continue in the same, then He chastens them. And there is infinite mercy in that, for it is that they "should not be condemned with the world." His own wayward children are chastised here in this world—but the ungodly will bear the full punishment of their sins forever and ever in Hell! Sin must be "condemned": either by us, or by the righteous Judge—here, or hereafter. How much better to judge ourselves, and thereby escape His judgment!
Enjoying God's Best, Part 5
May, 1948
In our last article, we considered various cases, both of individuals and corporate companies, who missed God's best, and saw how badly it fared with them. We closed by pointing out how that if we judge ourselves for our sins, we shall escape God's chastening rod.
We now turn to the question: Is it possible for a Christian who has missed God's best—to be recovered to full communion with Him and restored to His providential smile?
Possible—yes. Easy—no. Before we show how that possibility may be realized, let us solemnly ponder what brought that poor soul into such a sorry plight—a plight into which both writer and reader will certainly fall, unless we are ever on our prayerful guard. The grand but simple secret of a healthy and prosperous spiritual life is to continue as we began (Col 2:6): by daily trusting in the sufficiency of Christ's blood and yielding ourselves to His lordship, seeking to please and honor Him in all things. As the believer walks with Christ in the path of obedience, following the example which He has left him, peace will possess his soul and joy will fill his heart, and the smile of God will be upon him.
But unless he, by grace, fulfills those conditions, such will not be his happy portion. IF the believer slackens in maintaining daily fellowship with Christ and drawing from His fullness, if he fails to feed regularly on the Word and becomes less frequent in his approaches to the Throne of Grace—THEN the pulse of his spiritual life will beat more feebly and irregularly. Unless he meditates often on the love of God and keeps fresh before his heart the humiliation and sufferings of Christ on his behalf, his affections will soon cool, his relish for spiritual things will wane, and obedience will neither be so easy nor so pleasant.
If such a spiritual decline be neglected or excused, it will not be long before indwelling sin gains the upper hand over his graces, and his heart will more and more glide imperceptibly into carnality and worldliness. Worldly pleasures, which previously repelled and were perceived to be vanities, will begin to attract him. Worldly pursuits, which had been only a means, will become his end—absorbing more and more of his attention and having a higher value in his eyes. Or worldly cares, which he had cast upon the Lord, will now oppress and weigh him down. And unless there is a humbling of himself before God—he will soon be found in the ways of open transgression.
Backsliding begins in the heart! The case of a backslider is much more serious than that of one who has been "overtaken in a fault" (Gal 6:1). For with him, it is not a matter of a sudden surprisal and a single stumble—but rather of a steady deterioration and definite departure from the Lord. Nor is it, in its early stages, manifested openly; and hence, his brethren may be quite unaware of it. A secret cancer of unwatchfulness and coldness has infected him: he has yielded to a spirit of laxity and self-indulgence.
When first aware of his decline, instead of being alarmed—he ignored it; instead of weeping over it before God—he went on in his carnality, until his graces became inoperative and all power to resist the devil was gone. With such, the Holy Spirit is grieved; His quickening influences are withdrawn; and His comforts are withheld.
There are indeed degrees of backsliding: with some, it is partial; with others, total; yet while one remains in that case, it is impossible for the saint to determine which. Nor is there anything in Scripture which gives a warrantable sense of security unto such a one, or which countenances any man to be easy in his sins; but very much the contrary.
Inexpressibly sad, is the case of one who continues for a season in a backslidden state. He has displeased God and dishonored Christ; and in many instances, he has become a stumbling-block to fellow Christians, especially to younger ones. He has made himself miserable. He has sinned—and repented not; departed from God—and not confessed it. Formerly, he walked in happy fellowship with God, the light of His countenance shone upon him, and that peace which passes all understanding possessed his soul. But now the joy of salvation is no longer his portion. He has lost his relish for the Word, and prayer has become a burden. He is out of touch with God, for his iniquities have separated him from Him (Isaiah 59:2), and he can find no rest unto his soul. He has been spoilt for the world—and cannot now find even that measure of satisfaction in carnal things which the ungodly do!
Wretched indeed is his plight. "The backslider in heart shall be filled with his own ways" (Proverbs 14:14): it cannot be otherwise, for he no longer has any delight in the ways of God. His own backslidings reprove him, so that he is made to know and see what "an evil thing and bitter thing it is," that he has "forsaken the LORD" (Jeremiah 2:19), and thereby miss His best.
Yet, pitiful though his case be, it is not hopeless, for the call goes forth, "Turn, O backsliding children, says the LORD" (Jeremiah 3:14). Nevertheless, response thereto is not the simple matter that onlookers might suppose. It is very much easier to depart from God—than to return unto Him! Not that His terms of recovery are rigorous—but because the soul is straitened. It is difficult for the backslider to perceive the nature and seriousness of his condition, for sin has a blinding and hardening effect, and the more he falls under the power of it—the less does he discern the state he is in. Even when his eyes begin to be opened again, there is an absence of real desire for recovery, for sin has a paralyzing influence, so that its victims are "at ease in Zion" (Amos 6:1).
Even David was insensible of his awful plight when Nathan first approached him; and it was not until the prophet pointedly declared, "YOU are the man!" (2 Samuel 12:7), that Satan's spell over him was broken. It is therefore much to be thankful for, when such are awakened from their slumber and made to hear that word. "Return, you backsliding children, and I will heal your backslidings" (Jeremiah 3:22).
But even then, the soul is reluctant to meet God's terms. If nothing more were required than a lip acknowledgment of his offences and a return to outward duties, no great difficulty would be experienced; but to really fulfill the divine conditions for restoration is a very different matter.
As John Owen (1616-1683) affirmed, "Recovery from backsliding is the hardest task in the Christian religion; one which few make either comfortable or honorable work of." There has to be an asking, a seeking, a knocking, if the door of deliverance is to be opened to him.
As John Brine (1703-1765), whose works were favorably reviewed in the Gospel Standard, wrote to God's people two hundred years ago: "Much labor and diligence are required unto this. It is not complaining of the sickly condition of our souls—which will effect this cure: mere confession of our follies that have brought diseases upon us, though repeated ever so often—will avail nothing toward the removal of them. If we intend the recovery of our former health and vigor, we must act—as well as complain and groan."
Let us now endeavor to point out how God requires such a one to "act." "He who covers his sins shall not prosper: but whoever confesses and forsakes them shall have mercy" (Proverbs 28:13) epitomizes both sides of the case. Sin is a disease of the soul, and by concealing it, we make it increase and become desperate.
As the Puritan, Joseph Caryl (1602-1673), pointed out:
"Sin increases two ways in the concealment of it.
First, in its guilt. The obligation to punishment takes stronger hold upon the soul, and every man is bound the faster with the chains of darkness—by how much more he labors to keep his sins in the dark. The longer a sin remains on the conscience unpardoned, the more does the guilt of it increase.
Second, in the filth and contagion of it. It grows more master, and masterly, and at last raves and rages, commands and carries all before it."
To "cover" our sins is a refusal to bring them out into the light by an honest confession of the same unto God; in the case of our fellows, refusing to acknowledge our offences unto those we have wronged. This is reprehensible hiding of sin—is an adding of sin unto sin, and is a certain preventative of prosperity; and if persisted in, it will cover the perpetrator with shame and confusion forever. To "cover" sin is to hide it within our own bosoms, instead of openly acknowledging it. Thus it was with Achan even when the tribes were solemnly arraigned before Joshua and Eleazar, the high priest: he solemnly maintained silence until his crime was publicly exposed.
Some seek to conceal their sins by framing excuses and attempting a self-extenuation. They may seek to throw the blame upon their circumstances, their fellows, or Satan—upon anything or anyone except themselves! Others proceed to a still worse device, and seek to cloak their sin by a lie, denying their guilt. As did Cain, for when God made inquisition for blood and inquired of him, "Where is Abel your brother?" he answered, "I don't know! Am I my brother's keeper?" (Gen 4:9). So, too, Gehazi blankly denied his wrong when charged by Elisha (2Ki 5:25). In like manner acted Ananias and Sapphira (Act 5:1-11).
Three things induce men to make coverings for their sins:
First, PRIDE. Man has such high thoughts of himself that when guilty of the basest things—that he is too proud to own them.
Second, UNBELIEF. Those who have not faith to believe that God can and will cover confessed sins, vainly attempt to do so themselves.
Third, SHAME and FEAR cause many to hide their sins. Sin is such a hideous monster—that they will not own as theirs!
"But whoever confesses and forsakes them shall have mercy." Confession of sin is an indispensable part of repentance; and without repentance, there can be no remission of sin (Act 3:19). "I acknowledged my sin unto you, and my iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and you forgave the iniquity of my sin!" (Psalm 32:5) The pardon was upon his confession.
Those who are so convicted of their sins as to be humbled and sorrowed by a sight and sense of the same will not hide them out of sight. Nor will their confession be merely a formal one of the lips—but rather the sobbings of a contrite heart. And instead of generalizing, there will be a particularizing; instead of seeking to excuse or gloss over the offence—it will be painted in its true colors and its aggravations frankly owned! There will be an acknowledgment of the fact and of the fault—an unsparing self-condemnation.
The language of David in the opening verses of Psalm 51 will be found most suited to his case. The sin or sins will be confessed sincerely, contritely, fully, with a self-abasement and self-loathing. The cry will be made, "O LORD, pardon my iniquity—for it is great!" (Psalm 25:11).
"And forsakes them." To "forsake" our sins is a voluntary and deliberate act. It signifies to hate and abandon them in our affections; to repudiate them by our wills; to refuse to dwell upon them in our minds and imaginations with any pleasure or satisfaction. It necessarily implies that we renounce them, and are resolved by God's grace to make the utmost endeavor to avoid any repetition of the same.
"We must keep at a distance from those people and snares which have drawn us into instances of folly, which have occasioned that sin which is the matter of our complaint. Without this, we may multiply acknowledgments and expressions of concern for our past sins—to no purpose at all. It is very great folly to think of regaining our former spiritual strength—so long as we embrace and dally with those objects through whose evil influence, we have fallen into a spiritual decline. It is not our bewailing the pernicious effects of sin which will prevent its baleful influence upon us for time to come, except we are determined to forsake that to which is owing our melancholy disease"—J. Brine.
But suppose the saint does not promptly thus confess and forsake his sins—then what? Why, in such a case, he "will not prosper!" There will be no further growth in grace, nor will the providential smile of God be upon him. The Holy Spirit is grieved, and will suspend His gracious operations within his soul; and henceforth, his "way" will be made "hard" (Proverbs 13:15).
Such was the experience of David: "When I kept silence, my bones [a figure of the supports of the soul] waxed old through my roaring all the day long. For day and night your hand was heavy upon me: my moisture [or vigor or freshness] is turned into the drought of summer" (Psalm 32:3-4).
Sin is a pestilential thing which saps our spiritual vitality. Though David was silent as to confession, he was not so as to sorrow. God's hand smote him so that he was made to groan under His chastening rod. Nor did he obtain any relief—until he humbled himself before God by confessing and forsaking his sins. Not that there is anything meritorious in such acts which entitles their performer to mercy—but that this is the holy order which God has established. He will not connive at our sins—but withholds His mercy until we take sides with Him in the hatred of them.
"IF my people, who are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; THEN will I hear from heaven, and will forgive their sin, and will heal their land" (2 Chronicles 7:14). This passage shows us:
First, that God sends temporal judgments upon His people because of their sins.
Second, it makes known what they are to do when His rod is upon them.
Third, it contains a precious promise for faith to lay hold of.
Let us carefully note what was required from them:
First, "If my people…shall humble themselves," which is similar to the "judge ourselves" in 1 Corinthians 11:31—but here, when chastisement is upon them. Leviticus 26:41 casts light upon, and illustrates it: "If…they then accept of the punishment of their iniquity," which is the opposite of asking, what have I done to occasion this? "And after all that is come upon us for our evil deeds, and for our great trespass, seeing that you our God have punished us less than our iniquities deserve" (Ezra 9:13).
David "humbled" himself when he owned, "I know, O Lord, that your judgments are right, and that you in faithfulness have afflicted me" (Psalm 119:75). He took sides with God against himself, and acknowledged his unrighteousness. Until the stricken one has humbled himself, it is vain to think of proceeding farther, for pride and impenitence bar any approaches unto the Holy One. But "if" we have duly "humbled" ourselves.
Second, "and pray." Only as we take our place in the dust before Him—can we truly do so. And for what will such a one make request? Surely for a deeper sense of God's holiness—and of his own vileness: for a broken and contrite heart.
Accompanying his "humbling", and as an expression thereof, there will be the penitent confession; and that will be followed by a begging for faith in God's mercy and a hope of cleansing and restoration.
Third, "and seek my face," which goes farther than "and pray": expressing diligence, definiteness, and fervor. The omniscient One cannot be imposed upon by mere lip-service—but requires the heart. There has to be a face-to-face meeting with the One we have displeased: He will not gloss over our sins; nor must we. Hosea 14 should be made use of, for the Lord has there made known the very words which we may appropriately use on such occasions.
"Return, O Israel, to the Lord your God. Your sins have been your downfall! Take words with you and return to the Lord. Say to him: 'Forgive all our sins and receive us graciously, that we may offer the fruit of our lips. Assyria cannot save us; we will not mount war-horses. We will never again say 'Our gods' to what our own hands have made, for in you the fatherless find compassion.'
"I will heal their waywardness and love them freely, for my anger has turned away from them." Hosea 14:1-4
Fourth, "and turn from their wicked ways" (which had brought judgment upon them) has the same force as "forsakes" our sins in Proverbs 28:13.
"THEN will I hear from heaven, and will forgive their sin, and will heal their land." Here is the gracious promise. But mark well its opening, "THEN": only when we have fully met its conditions. We have no warrant to look for its fulfillment until its qualifying terms are observed by us.
Note, too, its blessed scope: a hearing from God is obtained, His forgiveness is assured, and His healing is available for faith to claim.
Say, "Lord I have—by Your grace, and to the best of my poor ability—humbled myself, sought Your face, and renounced my wicked ways; now do as You have said: "heal my land"—whether it be my body, my loved one, or my estate. Remove Your rod, and let Your providential smile come upon me again!"
Make a believing use of and plead before God the promises of Hosea 14:4-8! "According to your faith be it unto you" (Mat 9:29) is most pertinent at this point. God is pledged to honor faith, and never does He fail those who trust Him fully; no, not when they count upon Him to work a miracle for them, as this writer can humbly but thankfully testify.
How many Christians live below their privileges! "Jehovah-rophi" ("the LORD that heals you": Exodus 15:26) is as truly one of the divine titles—as "Jehovah- tsidkneu" ("THE LORD OUR RIGHTEOUSNESS": Jeremiah 23:6)—yet how very few of His own people count upon Him as such; but instead, act like worldlings in such a crisis and put their confidence in human physicians.
Is it possible for one who, through long-continued self-indulgence, has missed God's best and brought down upon himself and family temporal adversity, to be fully recovered and restored to His favor? Who can doubt it in the light of this precious—but little-known, promise: "And I will restore to you the years that the locust has eaten" (Joel 2:25)! Is not the One with whom we have to do "the God of all grace" (1 Peter 5:10); then who is justified in placing any limitation thereon! Yet, let it not be overlooked that divine grace ever works "through righteousness" (Romans 5:21), and never at the expense of it, as it would if God were to make light of sin and condone our transgressions. And let it also be carefully borne in mind that the divine promises are addressed to faith; and must be personally appropriated by us in childlike confidence, if we are to enjoy the good of them. "All things are possible to him that believes" (Mar 9:23).
Let the reader turn to the prophet Joel and ponder the whole of chapter 1 and the first eleven verses of chapter 2. Israel had sinned grievously and repeatedly, and the Lord had smitten them severely. But at Joel 2:12-13, we read, "Even now, [in view of these chastisements, particularly the plague of locusts] declares the Lord, return to me with all your heart, with fasting and weeping and mourning. Rend your heart and not your garments. Return to the Lord your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity."
Then, because in this instance the whole nation was involved, the Lord gave orders for them to "Sanctify a fast" and to "call a solemn assembly," bidding "ministers of the LORD, weep between the porch and the altar, and let them say, Spare your people, O LORD, and give not your heritage to reproach"; assuring them, "Then will the LORD be jealous for his land, and pity his people"; promising, "I will send you corn, and wine, and oil, and you shall be satisfied therewith…I will remove far off from you the northern army [His scourge]…Fear not, O land; be glad and rejoice: for the LORD will do great things" (Joel 2:15-21).
Then follow those blessed words, "Be glad then, you children of Zion, and rejoice in the LORD your God…And I will restore to you the years that the locust has eaten" (Joe 2:23-25). Upon their compliance with those aforementioned requirements of God—that promise was left for faith to lay hold of and for hope to count upon.
And do you think, my reader, that that promise was placed on record only for the benefit of those who lived thousands of years ago? Surely, we have good reason to say, as the apostle did in another connection, "Now it was not written for his sake alone…But for us also" (Romans 4:23-24). Yes, nevertheless, it avails us nothing unless faith lays hold of and makes it our own. Once more we quote that declaration, "According to your faith—be it unto you" (Mat 9:29), reverently reminding the Calvinistic reader that those are not the words of Arminius (1560-1609)—but of God the Son. If ever there is one time more than another when we have need to cry, "Lord, Increase our faith" (Luke 17:5), it is when we are pleading 1 John 1:9; and more especially, when looking to God for a full restoration to His best, and counting upon His fulfilling Joel 2:25 unto us.
Enjoying God's Best, Part 6
June, 1948
Many other passages might be quoted, both from Old and New Testaments, which illustrate the principle and fact which we have demonstrated in these articles, wherein we have shown that if we conduct ourselves contrary to the revealed will of God, we shall certainly suffer for it both in soul and in body; that if we follow a course of self-pleasing, we shall deprive ourselves of those spiritual and temporal blessings which the Word of God promises to those whose lives are ordered by its precepts. The teaching of Holy Writ is too clear to admit of any doubts—that it makes a very real and marked difference whether a Christian's ways please or displease the righteous Ruler of this world: the difference of whether God be for him or against him—not in the absolute sense—but in His governmental and providential dealings.
Sufficient should have been adduced to convince any candid mind that God acts towards His saints today on precisely the same basis as He did with them under the old economy, that His ways with them are regulated by the same principles now—as then. This supplies a solution to many a problem and explains not a little in God's dealings with us—as it furnishes the key to Jacob's chequered life, and shows why the chastening rod of God fell so heavily upon David and his family.
Nevertheless, much of what has been represented in the previous articles is no doubt new and strange to many, if not to most of our readers. Alas, that it should be so, for what can be of greater practical importance than for the Christian to be instructed in how to please God and have his providential smile upon his life? What is more needed today than to warn him against the contrary, specifying what will forfeit the same; and to make known the way of recovery to one who has missed God's best?
How very much better for preachers to devote themselves unto such subjects, rather than culling sensational items from the newspapers or the radio to "illustrate" their vain speculations upon Prophecy. So, too, how much more profitable than for them to deliver abstract disquisitions upon what are termed "the doctrines of grace," or uttering contentious declamations against those who repudiate the same.
The practical side of the truth is sadly neglected today; and in consequence, not only are many of God's dear children living far below their privileges—but they have never been taught what those privileges are, nor what is required in order for them to enjoy the same in this life. Since the ground we have been covering is so unfamiliar to many, we felt it would not be satisfactory for us to close where we left off in our last article: that though what we have advanced is so clearly and fully based upon and confirmed by the teaching of God's Word, yet probably various questions have arisen in the minds of different readers to which they would welcome an answer, difficulties raised in their thoughts which they would like to have removed. It is only right that we should squarely face the principal objections which are likely to be made against what we have said.
Yet, let it be pointed out, first, that no objection brought against anything which is clearly established from the Word can possibly invalidate it, for Scripture never contradicts itself. And second, that our inability to furnish a satisfactory solution is no proof that our teaching is erroneous—a child can ask questions which no adult can answer. In all the ways and works of God there is, to us, an element of mystery: necessarily so, for the finite cannot comprehend the infinite. The wisest among God's saints and servants now "see through a glass, darkly" and know but "in part" (1 Corinthians 13:12); and therefore, it is their wisdom to pray daily, "Teach me what I cannot see" (Job 34:32).
Yet, while acknowledging that there is an element of mystery, profound and impenetrable, that is far from saying that God has left His people in darkness; or that they have neither the capacity nor the means of knowing scarcely anything about the principles which regulate the Most High in His dealings with the children of men. If, on the one hand, it be true that His judgments "are a great deep" (Psalm 36:6), that "your way is in the sea, and your path in the great waters, and your footsteps are not known" (Psalm 77:19) to carnal reason; on the other hand, we are told, "he reveals deep things out of darkness" (Job 12:22) and "he reveals the deep and secret things" (Dan 2:22).
While it is true that God's judgments are unsearchable and His ways "past finding out!" (Romans 11:33) by human wisdom; yet it is also true, blessedly true, that "in your light shall we see light" (Psalm 36:9) that "he made known his ways unto Moses" (Psalm 103:7). In His Word, the Lord has been pleased to make known unto us not a little, and it is our privilege and duty to thankfully receive all the light which God has therein vouchsafed us; to attempt to go beyond it, to enter into speculation, is not only useless—but impious.
1. How is it possible for any person to "miss God's best," since He has foreordained everything that comes to pass (Romans 11:36), and therefore, has eternally appointed the precise lot and portion of each individual? That, we think, is a fair and frank way of stating the principal objection which Calvinists are likely to make. Our first reply is, Such an objection is quite beside the point, for in these articles, we are not discussing any aspect of God's sovereignty—but rather are treating of that which concerns human responsibility. If the rejoinder be made, "but human responsibility must not be allowed to crowd out the essential and basic fact of God's sovereignty;" we readily grant this point.
Nor, on the other hand, must our adherence to God's sovereignty be allowed to neutralize or nullify the important truth of man's responsibility. One part of the truth must never be used to nullify another part of it: both Romans 11:36 and Galatians 6:7 must be given their due places. When we attempt to philosophize about God's sovereignty and human accountability, we are out of our depth. They are to be received by faith, and not reasoned about. Each of them is plainly taught and enforced in the Scriptures, and both must be held fast by us, whether or no we perceive their "consistency." Nothing is easier than to raise difficulties and objections.
If our minds are dominated by and our outlook upon life narrowed down to a consideration of the inexorableness of the divine determinations, then a spirit of irresponsibility will necessarily ensue. It is with the revealed will of God—and not with the secret will of God we need to be concerned. "The secret things belong unto the LORD our God: but those things which are revealed [in His Word] belong unto us and to our children forever, that we may do all the words of this law" (Deu 29:29). It is the divine precepts and promises which are to engage our attention. "According to your faith—be it unto you" (Mat 9:29) said Christ, not "according unto the divine decrees."
Are we intimating that faith can set aside the divine decrees or obtain something superior to them? Certainly not! Instead, we are pointing out where the great Teacher placed His emphasis. We must not resolve all of God's dealings with us into bare sovereignty: to do so is to lose sight of His righteousness. The unbalanced teaching of hyper-Calvinism has produced a most dangerous lethargy— unperceived by them—but apparent to "lookers on." Those who dwell unduly upon the divine decrees are in peril of lapsing into the paralysis of fatalism.
There were times when even Mr. J. C. Philpot (1802- 1869) felt that, as the following quotations from his writings will show: "However sovereign the dispensations of God are, no one who fears His great name should so shelter himself under divine sovereignty as to remove all blame from himself. When the Lord asks, 'Have you not procured this unto yourself?' (Jeremiah 2:17) the soul must needs reply, Yes, Lord, I surely have! This is a narrow line—but one which everyone's experience, where the conscience is tender, will surely ratify. Though we can do nothing to comfort our own souls, to speak peace to our own conscience, to bring the love of God into our hearts, to apply the balm of Gilead to bleeding wounds, and summon the great Physician to our bedside—we may do many things to repel this moment what we should seem to invite the next…We cannot make ourselves fruitful in every good word and work—but we may by disobedience and self-indulgence bring leanness into our souls, barrenness into our frames, deadness into our hearts, and in the end, much guilt upon our consciences" (Sermon on Jeremiah 8:22).
The same writer when exposing the error of non-chastisement said, "It nullifies the eternal distinction between good and evil, and makes it a matter of little real importance whether a believer walks in obedience or disobedience." Then let those who have succeeded him devote more of the endeavors into pressing God's precepts upon His people, and stressing the necessity, importance, and value of an obedient walk; and in faithfully showing the serious losses incurred by disobedience.
2. To affirm that our having God's blessing upon us is the consequence of the Christian's pleasing of Him, may appear unto some as derogatory unto Christ, as militating against His merits. They will ask, Does not the believer owe every blessing to the alone worthiness of his Surety? Answer: that is to confound things which differ. We must distinguish between:
God's sovereign will as the originating cause,
the work of Christ as the meritorious cause,
the operation and application of the Spirit as the efficient cause,
and the repentance, faith, and obedience of the Christian as the instrumental cause.
Keep each of those in its order and place, and there will be no confusion. If that is too abstruse, let us put it this way. Is not Christ most glorified by them when His redeemed follow the example which He has left them and walk as He also walked (1 John 2:6)? If so, will not the governmental smile of God be upon such? Conversely, would God be honoring His beloved Son if His providences were favorable unto those who act in self-will, rather than in subjection to their Master? Further, if God's present rewarding of our obedience impugns the merits of Christ, then equally so will the future rewarding He has promised, for neither time nor place can make any difference in the essential nature of things.
It is so easy for us to mar the fair proportions of truth and destroy its perfect symmetry. In our zeal, there is ever the tendency to take on aspect of truth and press it so far as to cancel out another. Not only so in causing God's sovereignty to oust human responsibility—but to make the merits of Christ bar God from exercising His perfections in the present government of this world. Some have gone so far as to blankly deny that God ever uses the rod upon His children, arguing that Christ bore and took away all their sins, and therefore, God could not chasten them for their transgressions without sullying the sufficiency of His Son's atonement, thereby repudiating Psalm 89:30-32 and Hebrews 12:5-11.
Here too we must distinguish between things that differ. It is important for us to see that while the penal and eternal consequences of the believer's sins have been remitted by God, because atoned for by Christ, yet the disciplinary and temporal effects thereof are not cancelled—otherwise, he would never be sick or die. God never chastens His people penally or vindictively—but in love, in righteousness, in mercy, according to the principles of His government: rewarding them for their obedience, chastening for their disobedience, and thereby and therein Christ is honored and not dishonored.
3. Since all God's actings unto His people proceed from His uncaused, amazing, and super-abounding grace, how can it be maintained that He regulates His dealings with them according to their conduct? Easily, for there is nothing incompatible between the two things: they are complementary, and not contradictory. As all the perfections of God are not to be swallowed up in His sovereignty, neither are they all to be merged into His grace. God is holy as well as benignant, and His favors are never bestowed in disregard of His purity; divine grace never sets aside the requirements of divine righteousness. When one has been truly saved by grace, he is taught to deny ungodliness and worldly lusts; and if he fails to do so, then the rod of God falls upon him.
David was as truly saved by grace through faith, apart from any good works, as was the apostle Paul; but he was also required to be "holy in all manner of conversation" (1 Peter 1:15) as are the New Testament saints; and when he failed to be so, severe chastening was his portion. And it was grace, though holy and righteous grace, which dealt thus with him, that he "should not be condemned with the world" (1 Corinthians 11:32). The Christian needs to be viewed not only as one of God's elect, one of His high favorites; and not only as a member of the Father's family, and as such, amenable to His paternal discipline—but also as a human being, a moral agent, a subject of God's government; and therefore, he is dealt with accordingly by the Ruler of this world.
As such, God has appointed an inseparable connection between conduct and the consequences it entails; and therefore, He is pleased to manifest, by His providences, His approbation or His disapprobation of our conduct. It is not that the one who walks in the paths of righteousness thereby brings God into his debt—but that He condescends to act toward us according to the principle of gracious reciprocity. No creature can possibly merit anything good at the hands of God—for if he rendered perfect and perpetual obedience, he has merely performed his duty, and God has profited—essentially considered—nothing whatever.
Moreover, the recompense itself is a free gift, an act of pure grace, for God is under no compulsion or obligation to bestow it.
4. When pointing out in connection with "he did not many mighty works there because of their unbelief " (Mat 13:58), that "Unbelief is the great obstacle to Christ's favors"—Matthew Henry (1662-1714), and that they closed the door upon His deeds of mercy, it may be thought by some that we are approving the horrible impiety that the creature has the power to thwart the Creator. And when we emphatically deny any such idea, objectors are likely to ask—but how can you escape such a consequence? Easily: faith is God's own prescribed ordinance, and therefore, He is in no wise checkmated when He refuses to act contrary to His own appointed way. Obviously, He is by no means obliged to set a premium on unbelief or countenance contempt of His means. Mark 6 expresses it more strongly: "He could there do no mighty work," etc. (Mar 6:5).
When it is said God "cannot lie" (Ti 1:2) and "cannot be tempted with evil" (Jam 1:13), so far from signifying any limitation of His power, the perfection of His holiness is intimated. So with Christ. Among a people who were "offended in him" because they regarded Him as "the carpenter" (Mat 13:55, 57), no moral end had been furthered by His dazzling their eyes with prodigies of His might, and therefore, He cast not His pearls before swine.
5. Another class of readers, namely, those who have imbibed the poison of "Dispensationalism," will complain that our teaching in these articles is legalistic, confounding the old and new covenants, that God's dealings with Jacob, David, and the nation of Israel furnish no parallel with His conduct toward us in this era. But that is a serious mistake. There is far more of essential oneness between the administration of those two economies than there was incidental divergencies, as John Calvin (1509-1564) long ago demonstrated in his Institutes of the Christian Religion—see his chapters upon "The Similarity of the Old and New Testaments" and "The Difference of the Two Testaments."
The principal difference between the Mosaic and Christian dispensations was neither in "the way of salvation" (Act 16:17), the spiritual portion of God's children, nor the principles of His government; but rather that spiritual things were presented to their view largely under types and shadows, whereas we have the substance itself openly set before us. Beneath all the trivial contrasts, there is a fundamental unity between them, and it betrays a very superficial mind which delights in magnifying those contrasts, while ignoring or denying their basic oneness. But, as we have shown, the New Testament teaching on our present subject is identical with that of the Old, "knowing that whatever good thing any man does, the same shall he receive of the Lord" (Eph 6:8)