The Mercy Of God # 1

 The Mercy Of God # 1

"O give thanks unto the Lord: for He is good, for His mercy endures forever." (Psalm 136:1). For this perfection of the divine character, God is greatly to be praised. Three times over in as many verses does the Psalmist here call upon the saints to give thanks unto the Lord for this adorable attribute. And surely this is the least that can be asked for from those who have been recipients of such bounty. When we contemplate the characteristics of this divine excellency, we cannot do otherwise than bless God for it. His mercy is great, plenteous, tender, abundant, it is "from everlasting to everlasting upon those who fear Him" (Psalm 103:17).

Well may we say with the Psalmist, "I will sing aloud of Your mercy" (59:16).

"I will make all My goodness pass before you, and I will proclaim the name of the Lord before you; and will be gracious to whom I will be gracious, and will show mercy to whom I show mercy." (Exodus 33:19). Wherein differs the "mercy" of God from His "grace"? The mercy of God has its spring in the divine goodness.

The first issue of God's goodness is His benignity or bounty, by which He gives liberally to His creatures as creatures, thus has He given being and life to all things.

The second issue of God's goodness is His mercy, which denotes the ready inclination of God to relieve the misery of fallen creatures. Thus, mercy presupposes sin.

Though it may not be easy at the first consideration to perceive a real difference between the grace and the mercy of God, it helps us thereto if we carefully ponder His dealings with the unfallen angels. He has never exercised mercy toward them, for they have never stood in any need thereof, not having sinned or come beneath the effects of the curse. Yet, they certainly are the objects of God's free and sovereign grace.

First, because of His election of them from out of the whole angelic race (1 Timothy 5:21).

Secondly, and in consequence of their election, because of His preservation of them from apostasy, when satan rebelled and dragged down with im one-third of the celestial multitude (Revelation 12:4).

Thirdly, in making Christ their Head (Colossians 2:10; 1 Peter 3:22), whereby they are eternally secured in the hold condition in which they were created.

Fourthly, because of the exalted position which has been assigned to them: to live in God's immediate presence (Daniel 7:10), to serve Him constantly in His heavenly temple, to receive honorable commissions from Him (Hebrews 1:14). This is abundant grace toward them; but it is not "mercy."

In endeavoring to study the mercy of God as it is set forth in Scripture, a threefold distinction needs to be made, if the Word of Truth is to be "rightly divided" thereon.

First, there is a general mercy of God, which is extended not only to all men, believers and unbelievers alike, but also to the entire creation: "His tender mercies are over all His works" (Psalms 145:9); "He gives to all life, and breath, and all things" (Acts 17:25). God has pity upon the brute creation in their need, and supplies them with suitable provision.

Secondly, there is a special mercy of God, which is exercised toward mankind, helping and supporting them, notwithstanding their sins. To them also He communicates all the necessities of life, "for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45).

Thirdly, there is sovereign mercy which is reserved for the heirs of salvation, which is communicated to them in a covenant way, through the Mediator.

The difference between the second and third distinctions pointed out above, it is important to note that the mercies which God bestows on the wicked are solely of a temporal nature; that is to say, they are confined strictly to this present life. There will be no mercy extended to them beyond the grave: "It is a people of no understanding: therefore He who made them will not have mercy on them, and He who formed them will show them no favor" (Isaiah 27:11).

~A. W. Pink~

(continued with # 2)

The Holiness Of God # 3

 The Holiness Of God # 3

Such is the holiness ascribed to the divine nature and character in the Scriptures, that it clearly demonstrates their superhuman origin. The character attributed to the "gods" of the ancients and of modern heathendom is the very reverse of that immaculate purity which pertains to the true God. An ineffably holy God, who has the utmost abhorrence of all sin, was never invented by any of Adam's fallen descendants! The fact is, that nothing makes more manifest the terrible depravity of man's heart and his enmity against the living God, than to have set before him One who is infinitely and immutably holy. His own idea of sin is practically limited to what the world calls "crime." Anything short of that, man palliates as "defects," "mistakes," "infirmities," etc. And even where sin is owned at all, excuses and extenuations are made for it.

The god which the vast majority of professing Christians "love" is looked upon very much like an indulgent old man, who himself has no relish for folly, but leniently winks at the "indiscretions" of youth. But the Word says, "You hate all workers of iniquity" (Psalm 5:5). And again, "God is angry with the wicked every day" (Psalm 7:11). But men refuse to believe in this God, and gnash their teeth when His hatred of sin is faithfully pressed upon their attention. No, sinful man was no more likely to devise a holy God than to create the Lake of Fire in which he will be tormented forever and ever!

Because God is holy, acceptance with Him on the ground of creature doings is utterly impossible. A fallen creature could sooner create a world, than produce that which would meet the approval of infinite Purity. Can darkness dwell with Light? Can the Immaculate One take pleasure in "filthy rags" (Isaiah 64:61)? The best that sinful man brings forth is defiled. A corrupt tree cannot bear good fruit. God would deny Himself and vilify His perfections, were he to account as righteous and holy that which is not so in itself; and nothing is so which has the least stain upon it contrary to the nature of God. But blessed be His name, that which His holiness demanded, His grace has provided in Christ Jesus our Lord. Every poor sinner who has fled to Him for refuge, stands "accepted in the Beloved" (Ephesians 1:6). Hallelujah!

Because God is holy the utmost reverence befits our approaches unto Him. "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all those who are about Him" (Psalm 89:7). Then "Exalt the Lord our God, and worship at His footstool; He is holy" (Psalm 99:5). Yes, "at His footstool," in the lowest posture of humility, prostrate before Him. When Moses would approach unto the burning bush, God said, "Take off your shoes from your feet" (Exodus 3:5). He is to be served "with fear" (Psalm 2:1-1). Of Israel His demand was, "I will show Myself holy among those who are near Me. I will be glorified before all the people." (Leviticus 10:3). The more our hearts are awed by His ineffable holiness, the more acceptable will be our approaches unto Him.

Because God is holy, we should desire to be conformed to Him. His commandment is, "Be holy, for I am holy" (1 Peter 1:16). We are not bidden to be omnipotent or omniscient as God is, but "as the One who called you is holy, you also are to be holy in all your conduct" (1 Peter 1:15).

"This is the prime way of honoring God. We do not so glorify God by elevated admirations, or eloquent expressions, or pompous services for Him - as when we aspire to a conversing with Him with unstained spirits, and live to Him in living like Him" (Charnock).

Then as God alone is the Source and Fount of holiness, let us earnestly seek holiness from Him. Let our daily prayers be that He may "sanctify us wholly; and our whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thessalonians 5:23).

~A. W. Pink~

(The End)

The Holiness of God # 2

 The Holiness of God # 2

God's holiness is manifested in His law. That law forbids sin in all of its modifications: in its most refined as well as its grossest forms, the intent of the mind as well as the pollution of the body, the secret desire as well as the overt act. Therefore do we read, "The law is holy, and the commandment holy, and just, and good" (Romans 7:12). Yes, "the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever; the judgments of the Lord are true and righteous altogether" (Psalm 19:8-9).

God's holiness is best manifested at the Cross. Wondrously and yet most solemnly does the atonement display God's infinite holiness and abhorrence of sin. How hateful sin must be to God, for Him to punish it to its utmost deserts when it was imputed to His Son!

"My God, My God, why have You forsaken Me? Why are You so far from saving Me, so far from the words of My groaning?" (Psalm 22:1).

"Not all the vials of judgment that have or shall be poured out upon the wicked world, nor the flaming furnace of a sinner's conscience, nor the irreversible sentence pronounced against the rebellious demons, nor the groans of the damned creatures - give such a demonstration of God's hatred of sin, as the wrath of God let loose upon His Son!

Never did divine holiness appear more beautiful and lovely than at the time our Saviour's countenance was most marred in the midst of His dying groans. When God had turned His smiling face away from Him, and thrust His sharp knife into His heart, which forced that terrible cry from Him, "My God, My God, why have You forsaken Me?" He adores this perfection, "You are enthroned as the holy one!" (Psalm 22:3).

Because God is holy He hates all sin. He love everything which is in conformity to His laws, and loathes everything which is contrary to it. His Word plainly declares, "wicked people are an abomination to the Lord" (Proverbs 3:32). And again, "The thoughts of the wicked are an abomination to the Lord" (Proverbs 15:26). It follows, therefore, that He must necessarily punish sin. Sin can no more exist without demanding His punishment, than without requiring His hatred of it. God has often forgiven sinners, but He never forgives sin; and the sinner is only forgiven on the ground of Another having born his punishment; for "without shedding of blood is no remission of sin" (Hebrews 9:22). Therefore we are told "The Lord will take vengeance on His adversaries, and He reserves wrath for His enemies" (Nahum 1:2).

For one sin God banished our first parents from Eden. 

For one sin all the posterity of Canaan fell under a curse which remains over them to this day. (Genesis 9:21). 

For one sin Moses was excluded from Canaan.

For one sin Elisha's servant smitten with leprosy. 

For one sin Ananias and Sapphira were cut off out of the land of the living.

Herein we find proof for the divine inspiration of the Scriptures. The unregenerate do not really believe in the holiness of God. Their conception of His character is altogether one-sided. They fondly hope that His mercy will override everything else. "You thought that I was just like you" (Psalm 50:21) is God's charge against them. They think only of a "God patterned after their own evil hearts. Hence their continuance in a course of mad folly.

~A. W. Pink~

(continued with # 3)

The Holiness Of God # 1

 The Holiness Of God # 1

"Who shall not fear You, O Lord, and glorify Your name? For You alone are holy." (Revelation 15:4). God only is independently, infinitely, immutably holy. In Scripture He is frequently styled "The Holy ONE." He is so because the sum of all moral excellency is found in Him. He is absolute Purity, unsullied even by the shadow of sin. "God is light, and in Him is no darkness at all." (1 John 1:5).

Holiness is the very excellency of the divine nature: the great God is "glorious in holiness" (Exodus 15:11). Therefore do we read, "You are of purer eyes than to behold evil, and cannot look on iniquity." (Habakkuk 1:13).

As God's power is the opposite of the native weakness of the creature; as His wisdom is in complete contrast from the least defect of understanding or folly; so His holiness is the very antithesis of all moral blemish or defilement. Of old God appointed singers in Israel "that should praise the beauty of holiness." (2 Chronicles 20:21).

"Power is God's arm;

omniscience is His eye;

mercy is His duration, 

but holiness is His beauty." (Charnock)

It is this, supremely, which renders God lovely to those who are delivered from sin's dominion. A chief emphasis is placed upon this perfection of God:

"God is more often styled Holy than Almighty, and set forth by this part of His dignity more than by any other. This is more fixed on as an epithet to His name than any other. You never find it expresses "His mighty name" or "His wise name" but His great name, and most of all, His holy name. This is the greatest title of honor; in His holiness does the majesty and venerableness of His name appear." (Charnock)

This perfection, as none other, is solemnly celebrated before the Throne of Heaven, the seraphim crying, "Holy, holy, holy, is the Lord Almighty." (Isaiah 6:3). God Himself singles out this perfection, "Once have I sworn by My holiness." (Psalm 89:35). God swears by His "holiness" because that is a fuller expression of Himself than anything else. Therefore we are exhorted, "Sing unto the Lord, O saints of His, and give thanks at the remembrance of His holiness." (Psalm 30:4). 

"Holiness may be said to be a transcendental attribute, that, as it were, runs through the rest, and casts luster upon them. It is the attribute of attributes. Thus we read: "the beauty of the Lord" which is none other than "the beauty of holiness." (Psalm 110:3).

"As holiness seems to claim an excellency above all His other perfections, so it is the glory of all His attributes. As it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as His power is the strength of all His attributes, so His holiness is the beauty of them. As all His attributes would be weak without almightiness to back them, so all would be unlovely without holiness to adorn them. Should His holiness be sullied, all the rest would lose their honor; as at the same instant the sun should lose its light, it would lose the heat, its strength, its generative and quickening virtue. As sincerity is the luster of every grace in a Christian, so is purity the splendor of every attribute in the Godhead. His justice is a holy justice, His wisdom is a holy wisdom, His power is a "holy arm". His truth or promise is a holy promise. His name, which signifies all His attributes in conjunction is "holy."

God's holiness is manifested in His works. "The Lord is righteous in all His ways, and holy in all His works." (Psalm 145:17). Nothing but that which is excellent can proceed from Him.

Holiness is the rule of all His actions. At the beginning He pronounced all that He made "very good", which He could not have done had there been anything imperfect or unholy in them. Man was made "upright" (Ecc. 7:29), in the image and likeness of his Creator. The angels that fell were created holy, for we are told that they "kept not their first habitation" (Jude 6). Of satan it is written, "You were perfect in your ways from the day that you were created, until iniquity was found in you." (Ezekiel 28:15).

~A. W. Pink~

(continued with # 2)

Think On These Things # 2

 Think On These Things # 2

We are continually meeting those who are discouraged, who have fallen under the shadow of misfortune, who have done wrong, perhaps, and are suffering in reputation; or who have been unjustly treated - and are enduring the sting. These are the people to whom our love should go out in words of hope and cheer, instead of blame.

One of the most significant words of personal experience in the Old Testament, is that in which David tells us, at the close of his wonderful life, that all he had attained and achieved he owed to God's gentleness. "Your gentleness has made me great!" If God had been harsh with him - stern, critical, severely exacting, David never would have reached the noble life, with its wonderful achievements, which he finally attained. If God had been severe with him after his falls and failures, David never would have risen to power and distinction. God's gentleness made him great. We can help others to become great only by being patient with them. Men and women everywhere need nothing so much as gentleness.

Are not many of us too brusque with each other? Do we not lack in kindliness, in patience, in tenderness? Some men would have to believe that gentleness is an unmanly quality. But it is not; rudeness and harshness are always unmanly, gentleness is divine. For many people, life is not easy, and we make it very much harder for them to live worthily - when we deal harshly, when we are exacting, when we chide or blame them, or when we exercise our wits in saying smart, cutting, and irritating things to annoy and vex them. If was said of William Cullen Bryant, that he treated every neighbor as if he were an angel in disguise. That is, he had a feeling akin to reverence for everyone who entered his presence. We do not know to who we are speaking, when we meet a stranger. Let us treat him as the poet did his neighbor - as if he were an angel.

Someone defines a gentlemen, as one who never needlessly causes pain to another. If we are followers of Christ, we have no right to be ungentle, to be ill-mannered, to act disagreeably, and to treat anyone rudely, brusquely. "If there is any virtue, if there is any thing praiseworthy, think on these things." We should never forget the teaching of our Master - that the hungry person we feed in His name, the sick person we visit, the stranger to whom we show kindness, the discouraged person we encourage, the fainting one we lift up and start on his way again - is the Master Himself. "Inasmuch as you did it unto one of these y brethren, even these least - you did it unto Me." How would we treat Jesus if we found Him in any condition of need? That is to be the test in our dealings with men. We dare not to be ungentle to anyone - it may be an angel in disguise; it may be Christ Himself!

The teaching applies to our own personal experience of sorrow. We should seek the line of brightness in any dark picture, and think of that. And there always are breaks in the clouds through which we can see the blue and the stars. No lot in life is ever so utterly hopeless as to have in it nothing to alleviate its unhappiness. There is always something of brightness, one line, at least, in the darkest experience.

There always are comforts, no matter how great the sorrow. Every cloud has in it some bit of silver lining. There are hopes, consolations, encouragements, in every experience of grief or loss, and we are to think of these - and not alone of the sad elements in the experience.

Think of the good - not the evil. Think on the loveliness - not on the disfigurements. Think on pure - not on the soiled. Think on the hopeful things in others - their possibilities of nobleness, not on their faults. In sorrow find the face of Christ, and gaze on that until you forget your grief in all life, if there is any virtue, any thing pariseworthy, any beauty, any joy - think on these things, and it will lift up your life into strength, nobleness, divineness!

~J. R. Miller~

(The End)

Think On These Things # 1

 Think On These Things # 1

There are certain habits of life, which are far reaching in their influence. The habit of cheerfulness, for instance, is said to be of great worth to a person. The habit of being always an encourager, never a discourager, gives incalculable value to one's personality and influence. A discourager is a misanthrope. He makes life harder for every other life he touches, and an encourager is a constant inspiration to others, and makes life easier for everyone.

There is another habit of life, which if it were to become universal would change many things - namely, the habit of always seeing the good in people, in conditions, in circumstances, and in experiences. Paul suggests it, when he says in a remarkable passage, "If there is any virtue, and if there is any thing praiseworthy - think on these things." (Philippians 4:8). The emphasis seems to be on "any" - if there is any virtue, even the last, in another, if there is in a life which seems almost wholly bad, even the smallest thing that is good - we are to find that and to think upon that mere speck of beauty, rather than on the much that is evil and unbeautiful. If there is in a person, any thing praiseworthy, any smallest quality or act that is worthy of praise, of which we can speak with even the faintest approval and commendation, we should give thought to that, and voice our appreciation, rather than think and speak of the many things in the person that are not good or praiseworthy.

It is easy to think of reasons why this is the Christian way. It is Christ's way with us. If there is anything good, even the faintest spark of virtue or hope in a life - Christ sees it. He is looking for good and hopeful things. Some people see only the faults and flaws in the lives of others - they are looking for these things - blemishes, defects, imperfections. They are never trying to find anything beautiful, and they find what they seek. Our Master, however, is looking for things that are praiseworthy - good beginnings of better things.

Someone asked the curator of an academy of fine arts, regarding the pictures of a certain artist: "What do you consider the defects in his work?" The answer was, "We do not look for defects here - but for excellences." It is thus that our Master does in our lives - He does not look for the imperfections, of which there always are many - but for things that are worthy of commendation. If there is any virtue - He finds it, takes notes of it, nourishes it, and woos it out. If Christ looked upon us as we too often look upon others - seeing the flaws, the shortcomings, the inconsistencies, the failures - and judged us by these, not many of us ever would grow into beauty. But where there is even a spark of good he finds it, and cultivates it into His best possibilities.

We shall never become of much use in the world - until we learn this lesson of always finding and encouraging the best. We shall never lift up anyone to a higher, better life - until we have found in him something to approve and commend. There are some men and women who wish to help others, to be of use to them - but work after a wrong method. They think they must eliminate the faults and defects which they find - and so they watch for things they cannot approve. They have keen eyes for specks and blemishes - none are too small for them to see - but they never see the beautiful things in another. The Master refers to such people, in His teaching about motes and beams. He would have us to look for the good, not the evil, in others.

There is no life so devoid of beauty and good - that it has in it nothing worthy of commendation. Ruskin found even in the mud of London streets, the elements out of which gems are formed - the opal, the sapphire, the diamond. The love of Christ finds even in the moral refuse of this world possibilities of loveliness in character and heavenliness in life. We cannot do anything to help men - by indulging in criticism and denunciation. We can call out the good in others only as the sun woos out the plants and flowers from the cold earth in the springtime - by its warmth. If the friends of men, finding the smallest beginnings of virtue and encouraging them - the earth would soon be changed into a garden!

~J. R. Miller~

(continued with # 2)

Pharisees And Sadducees # 9

 Pharisees And Sadducees # 9

I desire to impress the immense importance of these four points upon all who read this paper:

(a) Clear views of the sinfulness of human nature.

(b) Clear views of the inspiration of Scripture.

(c) Clear views of the Atonement and Priestly office of our Lord and Saviour Jesus Christ.

(d) Clear views of the work of the Holy Spirit.

I believe that false doctrines about the church, the ministry, and the Sacraments, about the love of God, the death of Christ, and the eternity of punishment - will find no foothold in the heart which is sound on these four points. I believe that they are four great safeguards against the yeast of the Pharisees and of the Sadducees.

I will now conclude this paper with a few remarks by way of PRACTICAL APPLICATION. My desire is to make the whole subject useful, to those into whose hands these pages may fall, and to supply an answer to the questions which may possibly arise in some hearts. What are we do do? What advice have you got to offer for these times?

(1) In the first place, I will ask every reader of this paper to find out whether he has "saving personal religion for his own soul." This is the principal thing, after all. It will profit no man to belong to a sound visible church - if he does not himself belong to Christ. It will avail a man nothing to be intellectually sound in the faith, and to approve sound doctrine - if he is not himself sound at heart. Is this the case with you? Can you say that your heart is right in the sight of God? Is it renewed by the Holy Spirit? Does Christ dwell in it by faith? O, rest not, rest not - until you can give a satisfactory answer to these questions! The man who dies unconverted, however sound his views - is as truly lost forever as the worst Pharisee or Sadducee that ever lived!

(2) In the next place, let me entreat every reader of this paper who desires to be sound in the faith - to study the Bible diligently. That blessed book is given to be a light to our feet, and a lantern to our path. No man who reads it reverently, prayerfully, humbly, and regularly - shall ever be allowed to miss the way to heaven! By it every sermon, and every religious book, and every ministry ought to be weighed and proved.

(3) In the next place, let me adivse every reader of this paper who has reason to hope that he is sound in faith and heart, to "take heed to the PROPORTION of truths." I mean by that, to impress the importance of giving each truth of Christianity the same place and position in our hearts - which is given to it in God's Word. The first things not to be put second - and the second things must not be put first in our religion. The church must not be put above Christ. Ministers must not be exalted above the place assigned to them by Christ. Means of grace must not be regarded as an end instead of a means. Attention to this point is of great consequence; the mistakes which arise from neglecting it are neither few nor small. Here lies the immense importance of studying the whole Word of God, omitting nothing, and avoiding partiality in reading one part more than another.

(4) In the next place, let me entreat every true hearted servant of Christ "not to be deceived by the superficial disguise" under which false doctrines often approach our souls in the present day. Beware of supposing that a teacher of religion is to be trusted, because although he holds some unsound views - that he yet "teaches a great deal of truth." Such a teacher is precisely the man to do you harm! Poison is always given in small doses and mixed with wholesome food.

It is a dreadful fact that "satan himself masquerades as an angel of life." There is no greater common notion that "if a man is serious about his religion - he must be a good man!" Beware of being carried away by this delusion

(5) In the next place, let me counsel every true servant of Christ - to "examine his own heart" frequently and carefully as to his state before God. This is a practice which is useful at all times. We ought to watch our hearts with double-watchfulness. Give more time to meditation, and reflection.

(6) Last of all, let me urge all true believers "to contend for the faith that was once for all entrusted to the saints." We have no cause to be ashamed of that faith. We have the truth, and we need to stand up boldly for Evangelical religion. We need not be afraid to say so. The judgment day will prove who is right - and to that day we may boldly appeal!

~J. C. Ryle~

(The End)