Pharisees and Sadducees # 3
(b) The doctrine of the SADDUCEES, on the other hand, may be summed up in three words: free-thinking, skepticism, and rationalism. Their creed was far less popular than that of the Pharasees, and, therefore, we find them mentioned less often in the New Testament Scriptures. So far as we can judge from the New Testament, they appear to have held the doctrine of degrees of inspiration; at all times they attached greater value to the Pentateuch (first five Books of the Old Testament) above all the other parts of the Old Testament, if indeed they did not altogether ignore the latter.
They believed that there was no resurrection, no angels, and no spirits, and tried to laugh men out of their belief in these things, by bringing forward difficult questions. We have an instance of their mode of argument, in the case which they propounded to our Lord of the woman who had had seven husbands, when they asked, "At the resurrection, whose wife will she be of the seven?" And in this way they probably hoped, by rendering religion absurd, and its chief doctrines ridiculous, to make men altogether give up the faith they had received from the Scriptures. Remember, all this time, we cannot say that the Sadducees were downright infidels - this they were not. We may not say they denied revelation altogether; this they did not do. They observed the law of Moses. Many of them were found among the priests in the times described in the Acts of the Apostles. Caiphas who condemned our Lord, was a Sadducee. But the practical effect of their teaching was to shake men's faith in any revelation, and to throw a cloud of doubt over men's minds, which was only one degree better than infidelity. And of all such kind of doctrine: free thinking, skepticism, rationalism, our Lord says, "Be careful and be on your guard!"
Now the question arises - Why did our Lord Jesus Christ deliver this warning? He knew, no doubt, that within forty years the schools of the Pharisees and the Sadducees would be completely overthrown. He who knew all things from the beginning, knew perfectly well that in forty years Jerusalem, with its magnificent temple, would be destroyed, and the Jews scattered over the face of the earth. Why then do we find Him giving this warning about "the yeast of the Pharisees and of the Sadducees?"
I believe that our Lord delivered this solemn warning for the perpetual benefit of that Church which He came to earth to establish. He spoke with a prophetic knowledge. He knew well the diseases to which human nature is always liable. He foresaw that the two great plagues of His Church on earth would always be the doctrine of the Pharisees and the doctrine of the Sadducees. He knew that these would like two large rocks, between which His truth would be perpetually crushed and bruised until He came the second time. He knew that there always would be Pharisees in spirit, and Sadducees in spirit, among professing Christians. He knew that their succession would never fail, and their generation never become extinct, and that though the names of Pharisees and Sadducees were no more, yet their principles would always exist. He knew that during the time that the Church existed, until His return, there would always be some who would add to the Word and some who would subtract from it, and some who would bleed it to death, by subtracting from its principle truths. And this is the reason why we find Him delivering this solemn warning: "Be careful and be on your guard against the yeast of the Pharisees and of the Sadducees!"
And now comes the question, Did not our Lord Jesus Christ have good reason to give this warning? I appeal to all who know anything of Church history - was there indeed not a cause? I appeal to all who remember what took place soon after the apostles were dead. Do we not read that in the primitive Church of Christ, there rose up two distinct parties; one ever inclined to err, like the Arians, in holding less than the truth; the other ever inclined to err, like the relic worshipers and saint worshipers of the Roman Catholic Church, in holding more than the truth as it is in Jesus? Do we not see the same thing coming out in later times, in the form of Roman Catholicism? There are ancient things. In a short paper like this it is impossible for me to enter more fully into them. They are things well known to all who are familiar with records of past days.
There always have been these two great parties - the party representing the principles of the Pharisee, and the party representing the principles of the Sadducee. Therefore our Lord had good cause to say of these two great principles, "Be careful and be on your guard."
~J. C. Ryle~
(continued with # 4)
Saturday, July 18, 2020
Saturday, July 11, 2020
Pharisees and Sadducees # 2
Pharisees and Sadducees # 2
I may be allowed to say that none warnings so much as the ministers of Christ's Gospel. Our office and our ordination are no security against errors and mistakes. It is true, that the greatest heresies have crept into the Church of Christ by means of ordained men! Ordination does not confer any immunity from error and false doctrine! Our very familiarity with the Gospel often creates in us a hardened state of mind. We are apt to read the Scriptures, and preach the Word, and conduct public worship, and carry on the service of God, in a dry, hard, formal, callous spirit. Our very familiarity with sacred things, unless we watch our hearts, is likely to lead us astray. "Nowhere," says an old writer, "is a man's soul in more danger - than in a minister's study." The history of the Church of Christ contains many dismal proofs that the most distinguished ministers may for a time fall away. Who has not heard of Cranmer recanting and going back from those opinions he had defended so stoutly; though, by God's mercy, raised again to witness a glorious confession at last? Who has not heard of Jewell signing documents that he most thoroughly disapproved, and of which signature he afterwards bitterly repented? Who does not know that many others might be named, who at one time or another, have been overtaken by faults, have fallen into errors, and been led astray? And who does not know the mournful fact that many of them never came back to the truth - but died in hardness of heart, and held their errors to the end!
These things ought to make us humble and cautious. They tell us to distrust our own hearts, and to pray to be kept from falling. In these days, when we are especially called upon to cleave firmly to the doctrines of the Protestant Reformation, let us be careful that our zeal for Protestantism does not puff us up, and make us proud. Let us never say in our self-conceit, "I shall never fall into the errors Roman Catholicism or any New Theology: those views will never suit me." Let us remember that many have begun well and run well for a season - and yet afterwards turned aside out of the right way. Let us be careful that we are spiritual men - as ell as Protestants, and real friends of Christ - as well as enemies of antichrist. Let us pray that we may be kept from error, and never forget that the twelve Apostles themselves were the men to whom the Great Head of the Church addressed these words: "Be careful and be on your guard!"
II. I propose, in the second place, to explain - what were those DANGERS against which our Lord warned the Apostles. "Be careful," He says, "Be on your guard against the yeast of the Pharisees and of the Sadducees." The danger of which He warns them is false doctrine. He says nothing about the sword of persecution, or the love of money, or the love of pleasure. All these things no doubt were perils and snares to which the souls of the Apostles were exposed; but against these things our Lord raises no warning voice here. His warning is confined to one single point: "The yeast of the Pharisees and of the Sadducees." We are not left to conjecture what our Lord meant by the word "yeast." The Holy Spirit, a few verses after the very text on which I am now dwelling, tells us plainly that by yeast was meant the "doctrine" of the Pharisees and of the Sadducees. Let us try to understand what we mean when we speak of the "doctrine of the Pharisees and of the Sadducees."
(a) The doctrine of the PHARISEES may be summed up in three words: they were formalists, tradition-worshipers, and self-righteous. They attached such weight to the traditions of men that they practically regarded them of more importance than the inspired writings of the Old Testament. They valued themselves on excessive strictness in their attention to all the ceremonial requirements of the Mosaic law. They thought much of being descended from Abraham, and said in their hearts, "We have Abraham for our father!" They imagined, because they had Abraham for their father - that they were not in danger of hell like other men, and that their descent from him was a kind of title to heaven. They attached great value to washings and ceremonial purifyings of the body, and believed that the very touching of the dead body of a fly or gnat would defile them. They made a great deal about the external parts of religion, and such things that could be seen by men. They made broad their phylacteries, and enlarged the fringes of their garments. They prided themselves on paying great honor to dead saints, and garnishing the graves of the righteous. They were very zealous to make converts. They prided themselves in having power, rank, and preeminence, and of being called by men, "Teacher, Teacher." These things, and many things like these, the Pharisees did. Every well-informed Christian can find these things in the Gospels of Matthew 15 and 23; and Mark 7.
Remember, all this time, they did not formally deny any part of the Old Testament Scripture. But they brought in, over and above it, so much of human invention, that they virtually put Scripture aside, and buried it under their own traditions. This is the sort of religion of which our Lord says to the Apostles, "Be careful and be on your guard."
~J. C. Ryle~
(continued with # 3)
I may be allowed to say that none warnings so much as the ministers of Christ's Gospel. Our office and our ordination are no security against errors and mistakes. It is true, that the greatest heresies have crept into the Church of Christ by means of ordained men! Ordination does not confer any immunity from error and false doctrine! Our very familiarity with the Gospel often creates in us a hardened state of mind. We are apt to read the Scriptures, and preach the Word, and conduct public worship, and carry on the service of God, in a dry, hard, formal, callous spirit. Our very familiarity with sacred things, unless we watch our hearts, is likely to lead us astray. "Nowhere," says an old writer, "is a man's soul in more danger - than in a minister's study." The history of the Church of Christ contains many dismal proofs that the most distinguished ministers may for a time fall away. Who has not heard of Cranmer recanting and going back from those opinions he had defended so stoutly; though, by God's mercy, raised again to witness a glorious confession at last? Who has not heard of Jewell signing documents that he most thoroughly disapproved, and of which signature he afterwards bitterly repented? Who does not know that many others might be named, who at one time or another, have been overtaken by faults, have fallen into errors, and been led astray? And who does not know the mournful fact that many of them never came back to the truth - but died in hardness of heart, and held their errors to the end!
These things ought to make us humble and cautious. They tell us to distrust our own hearts, and to pray to be kept from falling. In these days, when we are especially called upon to cleave firmly to the doctrines of the Protestant Reformation, let us be careful that our zeal for Protestantism does not puff us up, and make us proud. Let us never say in our self-conceit, "I shall never fall into the errors Roman Catholicism or any New Theology: those views will never suit me." Let us remember that many have begun well and run well for a season - and yet afterwards turned aside out of the right way. Let us be careful that we are spiritual men - as ell as Protestants, and real friends of Christ - as well as enemies of antichrist. Let us pray that we may be kept from error, and never forget that the twelve Apostles themselves were the men to whom the Great Head of the Church addressed these words: "Be careful and be on your guard!"
II. I propose, in the second place, to explain - what were those DANGERS against which our Lord warned the Apostles. "Be careful," He says, "Be on your guard against the yeast of the Pharisees and of the Sadducees." The danger of which He warns them is false doctrine. He says nothing about the sword of persecution, or the love of money, or the love of pleasure. All these things no doubt were perils and snares to which the souls of the Apostles were exposed; but against these things our Lord raises no warning voice here. His warning is confined to one single point: "The yeast of the Pharisees and of the Sadducees." We are not left to conjecture what our Lord meant by the word "yeast." The Holy Spirit, a few verses after the very text on which I am now dwelling, tells us plainly that by yeast was meant the "doctrine" of the Pharisees and of the Sadducees. Let us try to understand what we mean when we speak of the "doctrine of the Pharisees and of the Sadducees."
(a) The doctrine of the PHARISEES may be summed up in three words: they were formalists, tradition-worshipers, and self-righteous. They attached such weight to the traditions of men that they practically regarded them of more importance than the inspired writings of the Old Testament. They valued themselves on excessive strictness in their attention to all the ceremonial requirements of the Mosaic law. They thought much of being descended from Abraham, and said in their hearts, "We have Abraham for our father!" They imagined, because they had Abraham for their father - that they were not in danger of hell like other men, and that their descent from him was a kind of title to heaven. They attached great value to washings and ceremonial purifyings of the body, and believed that the very touching of the dead body of a fly or gnat would defile them. They made a great deal about the external parts of religion, and such things that could be seen by men. They made broad their phylacteries, and enlarged the fringes of their garments. They prided themselves on paying great honor to dead saints, and garnishing the graves of the righteous. They were very zealous to make converts. They prided themselves in having power, rank, and preeminence, and of being called by men, "Teacher, Teacher." These things, and many things like these, the Pharisees did. Every well-informed Christian can find these things in the Gospels of Matthew 15 and 23; and Mark 7.
Remember, all this time, they did not formally deny any part of the Old Testament Scripture. But they brought in, over and above it, so much of human invention, that they virtually put Scripture aside, and buried it under their own traditions. This is the sort of religion of which our Lord says to the Apostles, "Be careful and be on your guard."
~J. C. Ryle~
(continued with # 3)
Saturday, July 4, 2020
Pharisees and Sadduces # 1
Pharisees and Sadducees # 1
"Be careful," Jesus said to them. "Be on your guard against the yeast of the Pharisees and Sadducees!" (Matthew 16:6).
Every word spoken by the Lord Jesus is full of deep instruction for Christians. It is the voice of the Chief Shepherd. It is the Great Head of the Church speaking to all its members - the King of kings speaking to His subjects - the Master of the house speaking to His servants - the Captain of our salvation speaking to his soldiers. Above all, it is the voice of Him who said, "I did not speak of My own accord - but the Father who sent Me commanded Me what to say and how to say it." (John 12:49). The heart of every believer in the Lord Jesus ought to burn within him - when he hears his Master's words, he ought to say, "Listen! It is the voice of My Beloved!" (Song of Solomon 2:8).
Every word spoken by the Lord Jesus, is of the greatest value. Precious as gold, are all His words of doctrine and teaching; precious are all His parables and prophecies; precious are all His words of comfort and of consolation; precious, the not least of which, are all His words of caution and of warning. We are not merely to hear Him when He says, "Come to Me - all who are weary and heavy burdened," we are to also hear Him when He says, "Be careful - and be on your guard."
I am going to direct attention to one of the most solemn and emphatic warnings which the Lord Jesus ever delivered: "Be on your guard against the yeast of the Pharisees and Sadducees." On this text I wish to erect a beacon for all who desire to be saved, and to preserve some souls, if possible, from making their lives a shipwreck. The times call loudly for such beacons: the spiritual shipwrecks of the last twenty-five years have been deplorably numerous. The watchman of the Church ought to speak out plainly now, or forever hold their peace.
1. First of all, I ask my readers to observe WHO are those to whom the warning of the text was addressed. Our Lord Jesus was not speaking to men who were worldly, ungodly, and unsanctified - but to His own disciples, companions, and friends. He addressed men who, with the exception of the apostate Judas Iscariot, were right-handed in the sight of God. He spoke to the twelve Apostles, the first founders of the Church of Christ, and the first ministers of the Word of salvation. And yet even to them He addressed the solemn caution of our text: "Be careful and be on your guard!"
There is something very remarkable in this fact. We might have thought that these Apostles needed little warning of this kind. Had they not given up all for Christ's sake? They had. Had they not endured hardship for Christ's sake? They had. Had they not believed Jesus, followed Jesus, loved Jesus, when almost all the world was unbelieving? All these things are true; and yet to them the caution was addressed: "Be careful and be on your guard!" We might have imagined that at any rate the disciples had little to fear from the "yeast of the Pharisees and of the Sadducees." They were poor and unlearned men, most of them fishermen or tax collectors; they had no desire to follow the teachings of the Pharisees and the Sadducees; they were more likely to be prejudiced against them than to feel any drawing towards them. All this is perfectly true; yet even to them there comes the solemn warning: "Be careful and be on your guard!"
There is useful counsel here for all who profess to love the Lord Jesus Christ in sincerity. It tells us loudly that the most eminent servants of Christ are not beyond the need of warnings, and ought to be always on their guard. It shows us plainly that the holiest of believers ought to walk humbly with his God, and to watch and pray so that he won't fall into temptation, and be overtaken with sin. None is so holy, that he cannot fall - not ultimately, not hopelessly - but to his own discomfort, to the scandal of the Church, and to the triumph of the world. None is so strong that he cannot for a time be overcome. Chosen as believers are by God the Father, justified as they are by the Holy Spirit - believers are still only men - they are still in the body, and still in the world. They are ever near temptation. They are ever liable to misjudge, both in doctrine and in practice. Their hearts, though renewed, are very feeble; their understanding, though enlightened, is still very dim. They ought to live like those who dwell in an enemy's land, and every day to put on the armor of God. The devil is very busy; he never slumbers or sleeps. Let us remember the falls of Noah, and Abraham, and Lot, and Moses, and David, and Peter; and remembering them - be humble, and be careful so that we don't fall.
~J. C. Ryle~
(continued with # 2)
"Be careful," Jesus said to them. "Be on your guard against the yeast of the Pharisees and Sadducees!" (Matthew 16:6).
Every word spoken by the Lord Jesus is full of deep instruction for Christians. It is the voice of the Chief Shepherd. It is the Great Head of the Church speaking to all its members - the King of kings speaking to His subjects - the Master of the house speaking to His servants - the Captain of our salvation speaking to his soldiers. Above all, it is the voice of Him who said, "I did not speak of My own accord - but the Father who sent Me commanded Me what to say and how to say it." (John 12:49). The heart of every believer in the Lord Jesus ought to burn within him - when he hears his Master's words, he ought to say, "Listen! It is the voice of My Beloved!" (Song of Solomon 2:8).
Every word spoken by the Lord Jesus, is of the greatest value. Precious as gold, are all His words of doctrine and teaching; precious are all His parables and prophecies; precious are all His words of comfort and of consolation; precious, the not least of which, are all His words of caution and of warning. We are not merely to hear Him when He says, "Come to Me - all who are weary and heavy burdened," we are to also hear Him when He says, "Be careful - and be on your guard."
I am going to direct attention to one of the most solemn and emphatic warnings which the Lord Jesus ever delivered: "Be on your guard against the yeast of the Pharisees and Sadducees." On this text I wish to erect a beacon for all who desire to be saved, and to preserve some souls, if possible, from making their lives a shipwreck. The times call loudly for such beacons: the spiritual shipwrecks of the last twenty-five years have been deplorably numerous. The watchman of the Church ought to speak out plainly now, or forever hold their peace.
1. First of all, I ask my readers to observe WHO are those to whom the warning of the text was addressed. Our Lord Jesus was not speaking to men who were worldly, ungodly, and unsanctified - but to His own disciples, companions, and friends. He addressed men who, with the exception of the apostate Judas Iscariot, were right-handed in the sight of God. He spoke to the twelve Apostles, the first founders of the Church of Christ, and the first ministers of the Word of salvation. And yet even to them He addressed the solemn caution of our text: "Be careful and be on your guard!"
There is something very remarkable in this fact. We might have thought that these Apostles needed little warning of this kind. Had they not given up all for Christ's sake? They had. Had they not endured hardship for Christ's sake? They had. Had they not believed Jesus, followed Jesus, loved Jesus, when almost all the world was unbelieving? All these things are true; and yet to them the caution was addressed: "Be careful and be on your guard!" We might have imagined that at any rate the disciples had little to fear from the "yeast of the Pharisees and of the Sadducees." They were poor and unlearned men, most of them fishermen or tax collectors; they had no desire to follow the teachings of the Pharisees and the Sadducees; they were more likely to be prejudiced against them than to feel any drawing towards them. All this is perfectly true; yet even to them there comes the solemn warning: "Be careful and be on your guard!"
There is useful counsel here for all who profess to love the Lord Jesus Christ in sincerity. It tells us loudly that the most eminent servants of Christ are not beyond the need of warnings, and ought to be always on their guard. It shows us plainly that the holiest of believers ought to walk humbly with his God, and to watch and pray so that he won't fall into temptation, and be overtaken with sin. None is so holy, that he cannot fall - not ultimately, not hopelessly - but to his own discomfort, to the scandal of the Church, and to the triumph of the world. None is so strong that he cannot for a time be overcome. Chosen as believers are by God the Father, justified as they are by the Holy Spirit - believers are still only men - they are still in the body, and still in the world. They are ever near temptation. They are ever liable to misjudge, both in doctrine and in practice. Their hearts, though renewed, are very feeble; their understanding, though enlightened, is still very dim. They ought to live like those who dwell in an enemy's land, and every day to put on the armor of God. The devil is very busy; he never slumbers or sleeps. Let us remember the falls of Noah, and Abraham, and Lot, and Moses, and David, and Peter; and remembering them - be humble, and be careful so that we don't fall.
~J. C. Ryle~
(continued with # 2)
Saturday, June 27, 2020
Consistent Teaching
Consistent Teaching
"You, then, who teach others - do you not teach yourself?" (Romans 2:21).
We all need teaching; but, generally speaking, we love to teach - rather than to be taught. We instruct others - but neglect ourselves. This is true of preachers and Bible teachers especially. The language of Paul may be addressed to many of us. "You, then, who teach others - do you not teach yourself?" Let us endeavor for once to be impartial, and look at this point closely, soberly, and seriously.
You teach others to be temperate - but indulge yourself far beyond what nature requires! A variety of fine dishes must be provided, and, if positive gluttony is avoided - conscience has learned to be silent.
If two invitations are given - one to plain and poor meal, where the spare time will be taken up in prayer and godly conversation; and another to a sumptuous table, where gossip and entertainment will engage the attention - which will be preferred? "You, then, who teach others - do you not teach yourself?"
You teach others self-denial - but do not practice the same yourself. Others are exhorted to make sacrifices - to work for God - to earn, that they may give, to give even out of their poverty. But the teacher is paid for all that he does, and gives litle or nothing. Not a journey does he take - without some remuneration; not a sacrifice does he make, not a power does he overtax. He talks freely, urges warmly, illustrates eloquently, argues fervently; but he is ranked among some whom our Lord addressed, "They do not practice what they preach." Reader, is this at all like you? "You then, who teach others - do you not teach yourself?"
You teach others to be humble; but is humility your characteristic? A proud man in the pulpit preaching humility - what an anomaly! And yet there are such things. They talk about humility; but their general bearing, their conduct towards others, their evident self-importance - proves that they are not humble. They appear to say, "Others should be humble - yet I may be proud. Others should be meek - yet I may be haughty. Others should submit - yet I may resent. Others should forbear - yet I may avenge myself." Or, "Do as I say - not as I do." CAn this be right? How must it appear in the eyes of God?
Preacher, teacher, professor - are you proud? Is there the proud look? The haughty manner? The contemptuous sneer? The cold, distant, self-important bearing? Can this be approved by God. Will this pass the scrutny of the Most High? Will the Holy Spirit fill your heart, or consecrate your body as His temple? Is it any wonder that you meet with no success? "You, then, who teach others - do you not teach yourself?"
You teach activity for God and immortal souls; but relaxation, the parlor, the worthless book, or some vain entertainment - occupies your time and attention. Others should visit the sick, relieve the poor, warn the rebellious, expostulate with the backslider, and carry the gospel to every creature. But you have not the tact, the talent, the time. The slothful man says, "There's a lion in the streets! If I go outside, I might be killed!" No, no! It is laziness, it is sloth and the love of ease in the heart. Be active yourself, or say nothing about it. Never blame others, unless you set them the example. "You, then, who teach others - do you not teach yourself?"
You teach, if may be, close walking with God; but, like Peter, you follow afar off yourself. What! Is it good for others to get near to God, to live as under His eye, to speak always as within His hearing, and to endeavor to commend themselves to Him in well doing, as unto a faithful Creator - and can it be well for you to live at a distance, to forget His presence, to speak as if He heard you not, and to walk as though He regarded not your conduct?
Many talk of close walking - but know but little about it. Alas! the frivolous conversation, the worldly spirit, the careless manner, and the lack of conformity to God - tell a tale which cannot be well misunderstood! You, then, who teach others - do you not teach yourself?"
Dear brethren, this subject requires the most solemn and serious consideration. How can we teach others consistently - if we do not teach ourselves, so as to practice what we teach?
How can we reprove other - if we take as much or more for ourselves. How can we urge others to be meek and lamb-like - if we are passionate and roar like a lion?
In a word, how can we reprove any sin - if we ourselves indulge in it? How can we urge the attainment of any excellence - if we disregard it ourselves? How can we be of much use, either to the world or the church - unless we ourselves live up to our profession?
"You, then, who teach others - do you not teach yourself?"
Holy Spirit! come down in all the fullness of Your power upon all our pastors, preachers, and teachers - and so sanctify, influence, and transform us - that we may teach what is truth, and practice what we teach; and conform our lives to our profession - for the dear Redeemer's sake. Amen
~James Smith~
(The End)
"You, then, who teach others - do you not teach yourself?" (Romans 2:21).
We all need teaching; but, generally speaking, we love to teach - rather than to be taught. We instruct others - but neglect ourselves. This is true of preachers and Bible teachers especially. The language of Paul may be addressed to many of us. "You, then, who teach others - do you not teach yourself?" Let us endeavor for once to be impartial, and look at this point closely, soberly, and seriously.
You teach others to be temperate - but indulge yourself far beyond what nature requires! A variety of fine dishes must be provided, and, if positive gluttony is avoided - conscience has learned to be silent.
If two invitations are given - one to plain and poor meal, where the spare time will be taken up in prayer and godly conversation; and another to a sumptuous table, where gossip and entertainment will engage the attention - which will be preferred? "You, then, who teach others - do you not teach yourself?"
You teach others self-denial - but do not practice the same yourself. Others are exhorted to make sacrifices - to work for God - to earn, that they may give, to give even out of their poverty. But the teacher is paid for all that he does, and gives litle or nothing. Not a journey does he take - without some remuneration; not a sacrifice does he make, not a power does he overtax. He talks freely, urges warmly, illustrates eloquently, argues fervently; but he is ranked among some whom our Lord addressed, "They do not practice what they preach." Reader, is this at all like you? "You then, who teach others - do you not teach yourself?"
You teach others to be humble; but is humility your characteristic? A proud man in the pulpit preaching humility - what an anomaly! And yet there are such things. They talk about humility; but their general bearing, their conduct towards others, their evident self-importance - proves that they are not humble. They appear to say, "Others should be humble - yet I may be proud. Others should be meek - yet I may be haughty. Others should submit - yet I may resent. Others should forbear - yet I may avenge myself." Or, "Do as I say - not as I do." CAn this be right? How must it appear in the eyes of God?
Preacher, teacher, professor - are you proud? Is there the proud look? The haughty manner? The contemptuous sneer? The cold, distant, self-important bearing? Can this be approved by God. Will this pass the scrutny of the Most High? Will the Holy Spirit fill your heart, or consecrate your body as His temple? Is it any wonder that you meet with no success? "You, then, who teach others - do you not teach yourself?"
You teach activity for God and immortal souls; but relaxation, the parlor, the worthless book, or some vain entertainment - occupies your time and attention. Others should visit the sick, relieve the poor, warn the rebellious, expostulate with the backslider, and carry the gospel to every creature. But you have not the tact, the talent, the time. The slothful man says, "There's a lion in the streets! If I go outside, I might be killed!" No, no! It is laziness, it is sloth and the love of ease in the heart. Be active yourself, or say nothing about it. Never blame others, unless you set them the example. "You, then, who teach others - do you not teach yourself?"
You teach, if may be, close walking with God; but, like Peter, you follow afar off yourself. What! Is it good for others to get near to God, to live as under His eye, to speak always as within His hearing, and to endeavor to commend themselves to Him in well doing, as unto a faithful Creator - and can it be well for you to live at a distance, to forget His presence, to speak as if He heard you not, and to walk as though He regarded not your conduct?
Many talk of close walking - but know but little about it. Alas! the frivolous conversation, the worldly spirit, the careless manner, and the lack of conformity to God - tell a tale which cannot be well misunderstood! You, then, who teach others - do you not teach yourself?"
Dear brethren, this subject requires the most solemn and serious consideration. How can we teach others consistently - if we do not teach ourselves, so as to practice what we teach?
How can we reprove other - if we take as much or more for ourselves. How can we urge others to be meek and lamb-like - if we are passionate and roar like a lion?
In a word, how can we reprove any sin - if we ourselves indulge in it? How can we urge the attainment of any excellence - if we disregard it ourselves? How can we be of much use, either to the world or the church - unless we ourselves live up to our profession?
"You, then, who teach others - do you not teach yourself?"
Holy Spirit! come down in all the fullness of Your power upon all our pastors, preachers, and teachers - and so sanctify, influence, and transform us - that we may teach what is truth, and practice what we teach; and conform our lives to our profession - for the dear Redeemer's sake. Amen
~James Smith~
(The End)
Saturday, June 20, 2020
In Word and In Power
IN Word and In Power
"Our gospel came to you not simply with words - but also with power, with the Holy Spirit and with deep conviction" (1 Thessalonians 1:5).
The purposes of God are accomplished in the use of means; and while God's rule is His purpose - our rule is the precepts of His Word. In attending to duty, we expect the Lord to accomplish His will. We are commanded to preach the gospel to every creature, and it is our duty to do so; and while we are doing so, God accompanies it with power to the hearts of His elect. In this way, Paul knew that the Thessalonians were elected of God, as he states, "Our gospel came to you not simply with words - but also with power, with the Holy Spirit and with deep conviction."
The Privilege Conferred. The gospel was sent unto them. The gospel is good news - good news from God - good news from God to every creature. It is the good news of salvation - of salvation for sinners - salvation for sinners which is all of grace. It is a salvation which prevents all penal evils - and secures all real, spiritual, and everlasting good. Paul calls it our gospel, because he was entrusted with it, he was commissioned to proclaim it, he knew its power, savor, and sweetness of it in his own soul, and he preached it to others. This gospel he carried to Thessalonica, and preached it with much success, so that many were converted, a church of Christ was formed, and others were raised up to spread it further.
The Difference Made in its Reception. It came to ALL as a message from God, and it was delivered to ALL without distinction.
To SOME in word only, as a fact to be believed, as a message to be received, and acted upon, and as a subject commending itself to the understanding, the conscience, and the heart.
But it came to OTHERS in power. There was a divine agent secretly working - even the Holy Spirit. There was an all-conquering energy put forth - even the power of God. There was a glorious effect produced - even a full persuasion of its truth and authority, of its high and infinite importance, and of its adaptation to their circumstances and needs. In consequence of this: they cordially embraced it with all readiness of mind; they acted upon it, exercising faith in Jesus; they were transformed by it, into the moral likeness of God; and were filled with joy and peace in believing. This proved to the apostle that they were chosen to salvation, so that he could say, "Knowing, brethren beloved, your election of God."
See, God's sovereignty. He sends a message to all. A message of love and mercy. He proposes and presents Christ to all and to each one who hears the gospel. He equally and alike invites all to come, receive, and enjoy salvation. But He sends the Spirit to some - in whom he exerts His secret power, in consequence of which they not only listen to the message - but embrace the offered blessing, and are saved in the Lord with an everlasting salvation.
See, why the gospel succeeds. Not because a certain class of men preach it, or because it is preached in any particular way; though the Spirit generally makes use of the most suitable means; but because the power of the Holy Spirit attends it! This irresistible power quickens the soul, opens the eyes of the understanding, and awakens the slumbering conscience.
The influence exerted, resembles the influences of light on flowers, or the thaw on frozen gardens, or the sun's rays on wax or ice. Gently, quietly and gradually - the heart is changed; and the change of the heart soon appears in the life, as here, "You turned to God from idols, to serve the living and true God - and you became imitators of us."
See, what we should especially pray for. We have the gospel, we have our ministers, and we have our sanctuaries; but one thing is still lacking - it is "the power of the Spirit of God." The effect we desire to see, even the conversion of sinners, the sanctification of believers, the edification of the body of Christ, and the subjecting of the world to Christ - never will be, never can be - without "the power of the Holy Spirit."
For the presence and power of the Spirit to accompany the Word - we should earnestly, constantly, and unitedly pray. On this blessing our hearts should be set, to obtain this blessing all the saints should unite, and until we receive this blessing, we should give God no rest!
Reader, how do you feel on this point? Has the gospel been attended with the power of the Holy Spirit to your own soul? Are you very desirous that the same power should attend it to others? Do you cry mightily to God that the power of the Spirit may attend the gospel - be it preached by whom it may?
~James Smith~
(The End)
"Our gospel came to you not simply with words - but also with power, with the Holy Spirit and with deep conviction" (1 Thessalonians 1:5).
The purposes of God are accomplished in the use of means; and while God's rule is His purpose - our rule is the precepts of His Word. In attending to duty, we expect the Lord to accomplish His will. We are commanded to preach the gospel to every creature, and it is our duty to do so; and while we are doing so, God accompanies it with power to the hearts of His elect. In this way, Paul knew that the Thessalonians were elected of God, as he states, "Our gospel came to you not simply with words - but also with power, with the Holy Spirit and with deep conviction."
The Privilege Conferred. The gospel was sent unto them. The gospel is good news - good news from God - good news from God to every creature. It is the good news of salvation - of salvation for sinners - salvation for sinners which is all of grace. It is a salvation which prevents all penal evils - and secures all real, spiritual, and everlasting good. Paul calls it our gospel, because he was entrusted with it, he was commissioned to proclaim it, he knew its power, savor, and sweetness of it in his own soul, and he preached it to others. This gospel he carried to Thessalonica, and preached it with much success, so that many were converted, a church of Christ was formed, and others were raised up to spread it further.
The Difference Made in its Reception. It came to ALL as a message from God, and it was delivered to ALL without distinction.
To SOME in word only, as a fact to be believed, as a message to be received, and acted upon, and as a subject commending itself to the understanding, the conscience, and the heart.
But it came to OTHERS in power. There was a divine agent secretly working - even the Holy Spirit. There was an all-conquering energy put forth - even the power of God. There was a glorious effect produced - even a full persuasion of its truth and authority, of its high and infinite importance, and of its adaptation to their circumstances and needs. In consequence of this: they cordially embraced it with all readiness of mind; they acted upon it, exercising faith in Jesus; they were transformed by it, into the moral likeness of God; and were filled with joy and peace in believing. This proved to the apostle that they were chosen to salvation, so that he could say, "Knowing, brethren beloved, your election of God."
See, God's sovereignty. He sends a message to all. A message of love and mercy. He proposes and presents Christ to all and to each one who hears the gospel. He equally and alike invites all to come, receive, and enjoy salvation. But He sends the Spirit to some - in whom he exerts His secret power, in consequence of which they not only listen to the message - but embrace the offered blessing, and are saved in the Lord with an everlasting salvation.
See, why the gospel succeeds. Not because a certain class of men preach it, or because it is preached in any particular way; though the Spirit generally makes use of the most suitable means; but because the power of the Holy Spirit attends it! This irresistible power quickens the soul, opens the eyes of the understanding, and awakens the slumbering conscience.
The influence exerted, resembles the influences of light on flowers, or the thaw on frozen gardens, or the sun's rays on wax or ice. Gently, quietly and gradually - the heart is changed; and the change of the heart soon appears in the life, as here, "You turned to God from idols, to serve the living and true God - and you became imitators of us."
See, what we should especially pray for. We have the gospel, we have our ministers, and we have our sanctuaries; but one thing is still lacking - it is "the power of the Spirit of God." The effect we desire to see, even the conversion of sinners, the sanctification of believers, the edification of the body of Christ, and the subjecting of the world to Christ - never will be, never can be - without "the power of the Holy Spirit."
For the presence and power of the Spirit to accompany the Word - we should earnestly, constantly, and unitedly pray. On this blessing our hearts should be set, to obtain this blessing all the saints should unite, and until we receive this blessing, we should give God no rest!
Reader, how do you feel on this point? Has the gospel been attended with the power of the Holy Spirit to your own soul? Are you very desirous that the same power should attend it to others? Do you cry mightily to God that the power of the Spirit may attend the gospel - be it preached by whom it may?
~James Smith~
(The End)
Saturday, June 13, 2020
The Scriptures and Sin # 3
The Scriptures and Sin # 3
6. An individual is spiritually profited when the Word fortifies against sin. The Holy Scriptures are given to us not only for the purpose of revealing our innate sinfulness, and the many, many ways in which we "come short of the glory of God" (Rom. 3:23), but also to teach us how to obtain deliverance from sin, how to be kept from displeasing God. "Your word have I hid in mine heart, that I might not sin against you" (Psalm 119:11). This is what each of us is required to do: "Receive, I pray you, the law from His mouth, and lay up His Words in your heart" (Job 22:22). It is particularly the commandments, the warnings, the exhortations, we need to make our own and to treasure; to memorize them, meditate upon them, pray over them, and put them into practice. The only effective way of keeping a plot of ground from being overgrown by weeds is to sow good seed therein: "Overcome evil with good" (Rom. 12:21). So the more Christ's Word dwells in us "richly," the less room will there be for the exercise of sin in our hearts and lives.
It is not sufficient merely to assent to the veracity of the Scriptures, they require to be received into the affections. It is unspeakably solemn to note that the Holy Spirit specifies as the ground of apostasy, "because the love of the truth they received not" (2 Thess. 2:10). "If it lie only in the tongue or in the mind, only to make it a matter of talk and speculation, it will soon be gone. The seed which lies on the surface, the fowls in the air will pick it up. Therefore hide it deeply; let it get from the ear into the mind, from the mind into the heart; let it soak in further and further. It is only the love of it - when it is dearer than our dearest lust, then it will stick to us" (Thomas Manton).
Nothing else will preserve from the infections of this world, deliver from the temptations of satan, and be so effective a preservative against sin, as the Word of God received into the affections, "The law of his God is in his heart; none of his steps shall slide" (Psalm 37:31). As long as the truth is active within us, stirring the conscience, and is really loved by us, we shall be kept from falling. When Joseph was tempted by Potiphar's wife, he said, "How then can I do this great wickedness, and sin against God?" (Gen.39:9). The Word was in his heart, and therefore had prevailing power over his lusts. The ineffable holiness, the mighty power of God, who is able both to save and to destroy. None of us knows when he may be tempted: therefore it is necessary to be prepared against it. "Who among you will give ear...and hear for the time to come" (Isa. 42:23). Yes, we are to anticipate the future and be fortified against it, by storing up the Word in our hearts for coming emergencies.
7. An individual is spiritually profited when the Word causes him to practice the opposite of sin. "Sin is the transgression of the law" (1 John 3:4). God says, "You shall," sin says "I will not"; God says "You shall not," sin says "I will." Thus, sin is rebellion against God, the determination to have my own way (Isa. 53:6). Therefore sin is a species of anarchy in the spiritual realm, and may be likened unto the waving of the red flag in the face of God. Now the opposite of sinning against God is submission to Him, as the opposite of lawlessness is subjection to the law. Thus, to practice the opposite of sin is to walk in the path of obedience. This is another chief reason why the Scriptures were given; to make known the path which is pleasing to God for us. They are profitable not only for reproof and correction, but also for "instruction in righteousness."
Here then, is another important rule by which we should frequently test ourselves. Are my thoughts being formed, my heart controlled, and my ways and works regulated by God's Word? This is what the Lord requires; "Be you doers of the word, and not hearers only, deceiving your own selves." (Jas. 1:22).
Let both writer and reader honestly and diligently measure himself; as in the presence of God, by the seven things here enumerated. Has your study of the Bible made you more humble, or more proud - proud of the knowledge you have acquired? Has it raised you in the esteem of your fellow men, or has it led you to take a lower place before God? Has it produced in you a deeper abhorrence and loathing of self, or has it made you more complacent? Has it caused those you mingle with, or perhaps teach, to say, I wish I had your knowledge of the Bible; or does it cause you to pray, "Lord give me the faith, the grace, the holiness You have granted my friend, or teacher?" "Meditate upon these things; give yourself wholly to them; that your profiting may appear unto all" (1 Timothy 6:15).
~Arthur W. Pink~
(The End)
6. An individual is spiritually profited when the Word fortifies against sin. The Holy Scriptures are given to us not only for the purpose of revealing our innate sinfulness, and the many, many ways in which we "come short of the glory of God" (Rom. 3:23), but also to teach us how to obtain deliverance from sin, how to be kept from displeasing God. "Your word have I hid in mine heart, that I might not sin against you" (Psalm 119:11). This is what each of us is required to do: "Receive, I pray you, the law from His mouth, and lay up His Words in your heart" (Job 22:22). It is particularly the commandments, the warnings, the exhortations, we need to make our own and to treasure; to memorize them, meditate upon them, pray over them, and put them into practice. The only effective way of keeping a plot of ground from being overgrown by weeds is to sow good seed therein: "Overcome evil with good" (Rom. 12:21). So the more Christ's Word dwells in us "richly," the less room will there be for the exercise of sin in our hearts and lives.
It is not sufficient merely to assent to the veracity of the Scriptures, they require to be received into the affections. It is unspeakably solemn to note that the Holy Spirit specifies as the ground of apostasy, "because the love of the truth they received not" (2 Thess. 2:10). "If it lie only in the tongue or in the mind, only to make it a matter of talk and speculation, it will soon be gone. The seed which lies on the surface, the fowls in the air will pick it up. Therefore hide it deeply; let it get from the ear into the mind, from the mind into the heart; let it soak in further and further. It is only the love of it - when it is dearer than our dearest lust, then it will stick to us" (Thomas Manton).
Nothing else will preserve from the infections of this world, deliver from the temptations of satan, and be so effective a preservative against sin, as the Word of God received into the affections, "The law of his God is in his heart; none of his steps shall slide" (Psalm 37:31). As long as the truth is active within us, stirring the conscience, and is really loved by us, we shall be kept from falling. When Joseph was tempted by Potiphar's wife, he said, "How then can I do this great wickedness, and sin against God?" (Gen.39:9). The Word was in his heart, and therefore had prevailing power over his lusts. The ineffable holiness, the mighty power of God, who is able both to save and to destroy. None of us knows when he may be tempted: therefore it is necessary to be prepared against it. "Who among you will give ear...and hear for the time to come" (Isa. 42:23). Yes, we are to anticipate the future and be fortified against it, by storing up the Word in our hearts for coming emergencies.
7. An individual is spiritually profited when the Word causes him to practice the opposite of sin. "Sin is the transgression of the law" (1 John 3:4). God says, "You shall," sin says "I will not"; God says "You shall not," sin says "I will." Thus, sin is rebellion against God, the determination to have my own way (Isa. 53:6). Therefore sin is a species of anarchy in the spiritual realm, and may be likened unto the waving of the red flag in the face of God. Now the opposite of sinning against God is submission to Him, as the opposite of lawlessness is subjection to the law. Thus, to practice the opposite of sin is to walk in the path of obedience. This is another chief reason why the Scriptures were given; to make known the path which is pleasing to God for us. They are profitable not only for reproof and correction, but also for "instruction in righteousness."
Here then, is another important rule by which we should frequently test ourselves. Are my thoughts being formed, my heart controlled, and my ways and works regulated by God's Word? This is what the Lord requires; "Be you doers of the word, and not hearers only, deceiving your own selves." (Jas. 1:22).
Let both writer and reader honestly and diligently measure himself; as in the presence of God, by the seven things here enumerated. Has your study of the Bible made you more humble, or more proud - proud of the knowledge you have acquired? Has it raised you in the esteem of your fellow men, or has it led you to take a lower place before God? Has it produced in you a deeper abhorrence and loathing of self, or has it made you more complacent? Has it caused those you mingle with, or perhaps teach, to say, I wish I had your knowledge of the Bible; or does it cause you to pray, "Lord give me the faith, the grace, the holiness You have granted my friend, or teacher?" "Meditate upon these things; give yourself wholly to them; that your profiting may appear unto all" (1 Timothy 6:15).
~Arthur W. Pink~
(The End)
Saturday, June 6, 2020
The Scriptures and Sin # 2
The Scriptures and Sin # 2
What a word is that in Jeremiah 31:19: "After that I was instructed, I smote upon my thigh: I was ashamed, yes, even confounded." Do you, my reader, know anything of such an experience? Does your study of the Word produce a broken heart and lead to a humbling of yourself before God? Does it convict you of your sins in such a way that you are brought to daily repentance before Him? The paschal lamb had to be eaten with "bitter herbs" (Ex. 12:8); so as we really feed on the Word, the Holy Spirit makes it "bitter" to us before it becomes sweet to our taste. Note the order in Revelation 10:9, "And I went unto the angel, and said to him, "Give me the little book." And he said to me, "Take it, and eat it up; and it shall make your belly bitter, but it shall be in your mouth sweet as honey." This is ever the experimental order: there must be mourning before comfort (Matt. 5:4); humbling before exalting (1 Peter 5:6).
3. An individual is spiritually profited when the Word leads to confession of sin. The Scriptures are profitable for "reproof" (2 Tim. 3:16), and an honest soul will acknowledge its faults. Of the carnal it is said, "For every one that loves evil hates the light, neither comes to the light, lest his deeds should be reproved" (John 3:20). "God be merciful to me a sinner" is the cry of a renewed heart, and every time we are quickened by the Word there is a fresh revealing to us and a fresh owning by us of our transgressions before God. "He that covers his sins shall not prosper: but whoever confesses and forsakes them shall have mercy" (Proverbs 28:13). There can be no spiritual prosperity or fruitfulness while we conceal within our breasts our guilty secrets; only as they are freely owned before God, and that in detail, shall we enjoy His mercy.
There is no real peace for the conscience and no rest for the heart while we bury the burden of unconfessed sin. Relief comes when it is fully unbosomed to God. Mark well the experience of David, "When I kept silence, my bones waxed old through my roaring all the day long. For day and night your hand was heavy upon me; my moisture is turned into the drought of summer" (Psalm 33:3-4). Is this figurative but forcible language unintelligible unto you? Or does your own spiritual history explain it? There is many a verse of Scripture which no commentary save that of personal experience can satisfactorily interpret. Blessed indeed is the immediate sequel here: I acknowledged my sin unto you, and mine 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).
4. An individual is spiritually profited when the Word produces in him a deeper hatred of sin, "You that love the Lord, hate evil" (Ps. 97:10). "We cannot love God without hating that which He hates. We are not only to avoid evil, and refuse to continue in it, but we must be up in arms against it, and bear towards it a hearty indignation" (Spurgeon). One of the surest tests to apply to the professed conversion is the heart's attitude towards sin. Where the principle of holiness has been planted, there will necessarily to a loathing of all that is unholy. If our hatred of evil be genuine, we are thankful when the Word reproves even the evil which we suspected not.
5. An individual is spiritually profited when the Word causes a forsaking of sin. "Let every one that names the name of Christ depart from iniquity" (2 Tim. 2:19). The more the Word is read with the definite object of discovering what is pleasing and what is displeasing to the Lord, the more will His will become known; and if our hearts are right with Him the more will our ways be conformed thereto.
There will be a "walking in the truth" (3 John 4). At the close of 2 Corinthians 6 some precious promises are given to those who separate themselves from unbelievers. Observe, there, the application which the Holy Spirit makes of them. He does not say, "Having therefore these promises, be comforted and become complacent thereby," but "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit" (2 Cor. 7:1).
"Now you are clean through the word which I have spoken unto you" (John 15:3). Here is another important rule by which we should frequently test ourselves: Is the reading and studying of God's Word producing a purging of my ways? Of old the question was asked, "Wherewithal shall a young man cleanse his way?" and the Divine answer is "by taking heed thereto according to your word." Yes, not simply by reading, believing, or memorizing it, but by the personal application of the Word to our "way." It is by taking heed to such exhortations as "flee fornication", "Flee from idolatry" "Flee these things" - a covetous love for money," "Flee also youthful lusts", that the Christian is brought into practical separation from evil; for sin has not only to be confessed but "forsaken" (Proverbs 28:13).
~A. W. Pink~
(continued with # 3)
What a word is that in Jeremiah 31:19: "After that I was instructed, I smote upon my thigh: I was ashamed, yes, even confounded." Do you, my reader, know anything of such an experience? Does your study of the Word produce a broken heart and lead to a humbling of yourself before God? Does it convict you of your sins in such a way that you are brought to daily repentance before Him? The paschal lamb had to be eaten with "bitter herbs" (Ex. 12:8); so as we really feed on the Word, the Holy Spirit makes it "bitter" to us before it becomes sweet to our taste. Note the order in Revelation 10:9, "And I went unto the angel, and said to him, "Give me the little book." And he said to me, "Take it, and eat it up; and it shall make your belly bitter, but it shall be in your mouth sweet as honey." This is ever the experimental order: there must be mourning before comfort (Matt. 5:4); humbling before exalting (1 Peter 5:6).
3. An individual is spiritually profited when the Word leads to confession of sin. The Scriptures are profitable for "reproof" (2 Tim. 3:16), and an honest soul will acknowledge its faults. Of the carnal it is said, "For every one that loves evil hates the light, neither comes to the light, lest his deeds should be reproved" (John 3:20). "God be merciful to me a sinner" is the cry of a renewed heart, and every time we are quickened by the Word there is a fresh revealing to us and a fresh owning by us of our transgressions before God. "He that covers his sins shall not prosper: but whoever confesses and forsakes them shall have mercy" (Proverbs 28:13). There can be no spiritual prosperity or fruitfulness while we conceal within our breasts our guilty secrets; only as they are freely owned before God, and that in detail, shall we enjoy His mercy.
There is no real peace for the conscience and no rest for the heart while we bury the burden of unconfessed sin. Relief comes when it is fully unbosomed to God. Mark well the experience of David, "When I kept silence, my bones waxed old through my roaring all the day long. For day and night your hand was heavy upon me; my moisture is turned into the drought of summer" (Psalm 33:3-4). Is this figurative but forcible language unintelligible unto you? Or does your own spiritual history explain it? There is many a verse of Scripture which no commentary save that of personal experience can satisfactorily interpret. Blessed indeed is the immediate sequel here: I acknowledged my sin unto you, and mine 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).
4. An individual is spiritually profited when the Word produces in him a deeper hatred of sin, "You that love the Lord, hate evil" (Ps. 97:10). "We cannot love God without hating that which He hates. We are not only to avoid evil, and refuse to continue in it, but we must be up in arms against it, and bear towards it a hearty indignation" (Spurgeon). One of the surest tests to apply to the professed conversion is the heart's attitude towards sin. Where the principle of holiness has been planted, there will necessarily to a loathing of all that is unholy. If our hatred of evil be genuine, we are thankful when the Word reproves even the evil which we suspected not.
5. An individual is spiritually profited when the Word causes a forsaking of sin. "Let every one that names the name of Christ depart from iniquity" (2 Tim. 2:19). The more the Word is read with the definite object of discovering what is pleasing and what is displeasing to the Lord, the more will His will become known; and if our hearts are right with Him the more will our ways be conformed thereto.
There will be a "walking in the truth" (3 John 4). At the close of 2 Corinthians 6 some precious promises are given to those who separate themselves from unbelievers. Observe, there, the application which the Holy Spirit makes of them. He does not say, "Having therefore these promises, be comforted and become complacent thereby," but "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit" (2 Cor. 7:1).
"Now you are clean through the word which I have spoken unto you" (John 15:3). Here is another important rule by which we should frequently test ourselves: Is the reading and studying of God's Word producing a purging of my ways? Of old the question was asked, "Wherewithal shall a young man cleanse his way?" and the Divine answer is "by taking heed thereto according to your word." Yes, not simply by reading, believing, or memorizing it, but by the personal application of the Word to our "way." It is by taking heed to such exhortations as "flee fornication", "Flee from idolatry" "Flee these things" - a covetous love for money," "Flee also youthful lusts", that the Christian is brought into practical separation from evil; for sin has not only to be confessed but "forsaken" (Proverbs 28:13).
~A. W. Pink~
(continued with # 3)
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