The Call of Christ -Whom Did Christ Call? – Part 5

Arthur Pink

While we are far from affirming that everything modern is evil—or that everything ancient was excellent—yet there is no doubt whatever in our own mind, that by far the greater part of the boasted "progress" of the nineteenth and twentieth centuries was a progress downward and not upward, away from God and not toward Him, into the darkness and not the light. And therefore it behooves us to examine with double care and caution, any religious views or ways which deviated from the common teachings and practices of the godly Reformers and Puritans. This writer sincerely trusts that he is not a worshiper of antiquity as such, nor does he desire to call any man "father," yet in view of the awful corruption of the Truth and departure from vital godliness, we are compelled to regard with suspicion those "broader" interpretations of God's Word which have become so popular in recent times.

It behooves us now to point out one or two of the reasons we do not believe that Christ was here making a broadcast invitation, issued promiscuously to the light-headed, gay-hearted, pleasure-crazy, masses which have no appetite for the Gospel and no concern for their eternal interests: that this call was not addressed to the godless, careless, giddy and worldly multitudes—but rather unto those who were burdened with a sense of sin and longed for relief of conscience.

First because the Lord Jesus had received no commission from Heaven to bestow rest of soul upon all and sundry—but only upon the elect of God. Said He, "For I have come down from heaven, not to do My will, but the will of Him who sent Me. This is the will of Him who sent Me: that I should lose none of those He has given Me but should raise them up on the last day" (John 6:38, 39), and that, necessarily, regulated all His ministry.

Second, because the Lord Jesus ever practiced what He preached. Unto His disciples He said, "Don’t give what is holy to dogs or toss your pearls before pigs, or they will trample them with their feet, turn, and tear you to pieces" (Matthew 7:6). Can we, then, conceive of our holy Lord inviting the unconcerned to come unto Him—for that which their hearts abhorred? Has He set His ministers such an example? Surely, the word He would have them press upon the pleasure-intoxicated members of our rising generation is, "Rejoice, young man, while you are young, and let your heart be glad in the days of your youth. And walk in the ways of your heart and in the sights of your eyes; but know that for all of these things God will bring you to judgment!" (Eccl. 11:9).

Third, because the immediate context is entirely out of harmony with the wider interpretation. There we find Christ pronouncing most solemn "woes" upon those who despised and rejected Him (Matthew 11:20-24), drawing consolation from the sovereignty of God and thanking Him because He had hidden from the wise and prudent, those things which belonged unto their eternal peace—but had revealed them unto babes (vv. 25, 26), and it is these "babes" He here invites unto Himself; and there we find Him presented as the One commissioned by the Father and as the Revealer of Him. (v. 27).

It must not be concluded from anything said above, that the writer does not believe in an unfettered Gospel or that he is opposed to the general offer of Christ to all who hear it. Not so! His marching orders are far too plain for any misunderstanding: his Master has bidden him "preach the Gospel to every creature" so far as Divine providence admits, and the substance of the Gospel message, is that Christ died for sinners and stands ready to welcome every sinner who is willing to receive Him on His prescribed terms. Though His mission was the saving of God's elect (Matthew 1:21), the Lord Jesus announced the design of His incarnation in sufficiently general terms, as to warrant any man truly desiring salvation to believe in Him. "I have not come to call the righteous—but sinners to repentance" (Matthew 9:13). Many are called—even though but few are chosen (Matthew 20:16). The way in which we spell out our election, is in coming to Christ as lost sinners, trusting in His blood for pardon and acceptance with God.

In his excellent sermon on the words before us, John Newton pointed out that, when David was driven into the wilderness by the rage of Saul that "everyone that was in distress, and everyone that was in debt, and everyone that was discontented, gathered themselves unto him; and he became a captain over them" (1 Samuel 22:2). But David was despised by those who, like Nabal (1 Samuel 25:10), lived at their ease: they believed not that he should be a king over Israel, and therefore they preferred the favor of Saul whom God had rejected. Thus it was with the Lord Jesus: though a Divine Person, invested with all authority, grace and blessings, and declaring that He would be the King of all who obeyed His voice and that they should be His happy people—yet the majority saw no beauty that they should desire Him, felt no need of Him, and so rejected Him. Only a few, who were consciously wretched and burdened, believed His Word and came to Him for rest.

The Call of Christ -Whom Did Christ Call? – Part 4

Arthur Pink

"Come unto Me all who labor and are heavy laden and I will give you rest" (Matthew 11:28).

Having examined at some length the context of these words, that we might the better perceive their connection and the particular characters in which Christ is there portrayed, we turn now to consider the people here addressed, the ones who were invited to come to the Rest-Giver. On this point, there has been some difference among the commentators, some giving a narrower scope to this call of Christ—and some a wider. It is to be noted however, that all of the leading men among the earlier expositors united inrestricting this particular call to a special class. Let us quote several of the principal ones:

"He now kindly invites to Himself those whom He acknowledges to be fit for becoming His disciples. Though He is ready to reveal the Father to all—yet the great part are careless about coming to Him, because they are not affected by a conviction of their necessities. Hypocrites give themselves no concern about Christ because they are intoxicated with their own righteousness, and neither hunger nor thirst after His grace. Those who are devoted to the world set no value on a heavenly life. It would be vain therefore for Christ to invite either of these classes, and therefore He turns to the wretched and afflicted. He speaks of them as 'laboring' or being under a 'burden,' and does not mean generally those who are oppressed with griefs and vexations—but those who are overwhelmed by their sins, who are filled with alarm at the wrath of God and are ready to sink under so weighty a burden" (John Calvin)

"The character of the people invited: all that labor and are heavy laden. This is a word in season to him that is weary (Isaiah 50:4). Those who complain of the burden of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders (Luke 11:46); let them come to Christ and they shall be made easy . . . this is to be understood of the burden of sin, both the guilt and the power of it. All those, and those only, are invited to rest in Christ—who are sensible of sin as a burden and groan under it, who are not only convicted of the evil of sin—their own sin—but are contrite in soul for it; who are really sick of sin, weary of the service of the world and the flesh, who see their state sad and dangerous by reason of sin, and are in pain and fear about it: as Ephraim (Jer. 31:18-20), the prodigal (Luke 15:17), the publican (Luke 18:13), Peter's hearers (Acts 2:37), Paul (Acts 9), the jailer (Acts 16:29, 30). This is a necessary preparative for pardon and peace" (Matthew Henry).

"Who are the people here invited? They are those who 'labor' (the Greek expresses toil with weariness) and are 'heavy laden.' This must here be limited to spiritual concerns, otherwise it will take in all mankind, even the most hardened and obstinate opposers of Christ and the Gospel." Referring to the self-righteous religionists, this writer went on to say, "You avoid gross sins, you have perhaps a form of godliness. The worst you think that can be said of you is, that you employ all your thoughts and every means that will not bring you under the lash of the law—to heap up money, to join house to house and field to field; or you spend your days in a complete indolence, walking in the way of your own hearts and looking no further: and here you will say you find pleasure, and insist on it, that you are neither weary nor heavy laden . . . then it is plain that you are not the people whom Christ here invites to partake of His rest" (John Newton).

"The people invited are not 'all' the inhabitants of mankind—but with a restriction: 'all you who labor and are heavy laden,' meaning not those who labor in the service of sin and Satan, are laden with iniquity and insensible of it: those are not weary of sin nor burdened with it, nor do they want or desire any rest for their souls; but only such who groan, being burdened with the guilt of sin on their consciences and are pressed down with the unsupportable yoke of the Law and the load of their trespasses, and have been laboring until they are weary, in order to obtain peace of conscience and rest for their soul by the observance of these things—but in vain. These are encouraged to come to Him, lay down their burdens at His feet and look to Him, and lay hold by faith on His person, blood and righteousness" (John Gill).

In more recent times the majority of preachers have dealt with our text as though the Lord Jesus was issuing an indefinite invitation, regarding His terms as being sufficiently general and wide in their scope as to include sinners of every grade and type. They supposed that the words, "you who labor and are heavy laden" refer to the misery and bondage which the Fall has brought upon the whole human race, as its unhappy subjects vainly seek satisfaction in the things of time and sense, endeavoring to find happiness in the pleasures of sin. They are laboring for contentment by gratifying their lusts, only to add to their miseries by becoming more and more the burdened slaves of sin.

It is quite true that the unregenerate "labor in the very fire" and that they "weary themselves for the very vanity" (Hab. 2:13). It is quite true that they "labor in vain" (Jer. 51:58), and "what profit has he who has labored for the wind?" (Eccl. 5:16). It is quite true that they "spend money for that which is not bread" and "labor for that which satisfies not" (Isaiah 55:2), for "the eye is not satisfied with seeing nor the ear with hearing" (Eccl. 1:8). It is equally true that the unregenerate are heavy laden, "a people laden with iniquity" (Isaiah 1:4)—yet are they totally insensible of their dreadful state: "the labor of the foolish wearies them" (Eccl. 10:15). Moreover, "The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, says my God, to the wicked" (Isaiah 57:20, 21). That is, they have neither peace of conscience nor rest of heart.

But it is quite another matter to affirm that these are the characters which Christ invited to come unto Him for rest. Personally we much prefer the view taken by the older writers, for with rare exceptions their expositions are much sounder than those furnished in more recent days. As far back as a century ago a latitudinarian spirit had begun to creep in, and even the most orthodox were often, unconsciously, to some degree affected thereby. The pew was more and more inclined to chafe against what they regarded as the "rigidity" and "narrowness" of their fathers, and those in the pulpit had to tone down those aspects of the Truth which were most repellent to the carnal mind if they were to retain their popularity. Side by side with modern discoveries and inventions, the increased means for travel and the dissemination of news, came in what was termed "a broader outlook" and "a more charitable spirit," and posing as an angel of light Satan succeeded in Arminianising many places of Truth, and even where this was not accomplished, high Calvinism was whittled down to moderate Calvinism.

That to which we have just alluded, is no distorted conception of ours, issuing from an extreme theology—but a solemn fact which no honest student of church history can deny. Christendom, my reader, has not got into the unspeakably dreadful condition it is now in, all of a sudden: rather is its present state the outcome of a steady and long deterioration. The deadly poison of error was introduced here a little and there a little, the quantity being increased as less opposition was made against it. As "missionary" activities absorbed more and more the attention and strength of the Church, the standard of doctrine was lowered, sentiment displaced biblical convictions, fleshly methods were introduced, until in a comparatively short time nine tenths of those sent out to "the foreign field" were rank Arminians, preaching "another Gospel." This reacted upon the homelands and soon the interpretations of Scripture given out by its pulpits were brought into line with the "new spirit" which had captivated Christendom.

The Call Of Christ - Part 3

Arthur Pink

The honorable Capernaum is then compared with the dishonorable Sodom, which, because of its enormities, God had destroyed with fire and brimstone. It was in Capernaum that the Lord Jesus had chiefly resided upon entry into His public ministry, and where so many of His miracles of healing had been wrought. Yet so obdurate were its inhabitants, so wedded to their sins—that they refused to apply unto Him for the healing of their souls. Had such mighty works been done by Him in Sodom—its people would have been duly affected thereby and their city would have remained as a lasting monument of Divine mercy.

"But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for you" (v. 24). Yes, my reader, though you may hear nothing about it from the flesh-pleasing pulpit of this degenerate age, nevertheless there is a "Day of judgment" awaiting the whole world. It is "the Day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds; it is the Day "when God shall judge the secrets of men by Jesus Christ according to my Gospel" (Romans 2:6, 7, 16). "For God shall bring every work into judgment, with every secret thing, whether it be good—or whether it be evil" (Eccl. 12:14). "The Lord knows how to deliver the godly out of temptation, and to reserve the unjust unto the Day of judgment to be punished" (2 Peter 2:9). 

The punishment which shall then be meted out—will be proportioned to the opportunities given and despised, the privileges vouchsafed and scorned, the light granted and quenched. Most intolerable of all—will be the doom of those who have abused the greatest advancements Heavenwards. "At that time Jesus said—I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children" (Matthew 11:25). The connection between this and the preceding verses, is most blessed and instructive. There the Lord Jesus intimates that the majority of His mighty works had produced no good effect upon those who saw them, that their beholders remained impenitent—so little influence had His holy and gracious presence exerted upon Capernaum, wherein He spent much of His time, that its fate would be worse than that of Sodom. But here Christ looks away from earth to Heaven—and finds consolation in the high sovereignty of God and the absolute security of His covenant. From upbraiding the impenitence of men, Christ turned to the rendering of thanks unto the Father.

A word of warning is needed, perhaps, at this point, for we are such creatures of extremes. In earlier paragraphs we referred to those who have substituted a sentimental Christ for the true Christ—yet the reader must not infer from this that the writer believes in a stoical Christ—hard, cold, devoid of feeling. Not so, the Christ of Scripture is perfect Man as well as God the Son, possessed therefore of human sensibilities, yes, capable of much deeper feeling than any of us, whose faculties are corrupted and blunted by sin. It must not be thought, then, that the Lord Jesus was unaffected by grief, when He pronounced the doom of those cities—or that He viewed them with fatalistic indifference as He found comfort in the sovereignty of God. Scripture must be compared with Scripture: He who wept over Jerusalem (Luke 19:41) would not be unmoved as He foresaw the intolerable portion awaiting Capernaum—the very fact that He was "the Man of sorrows" utterly precludes any such concept.

A similar warning is needed by hyper-Calvinists with fatalistic stoicism. "It seems plain then, that those who are indifferent about the spreading of the Gospel, who satisfy themselves with this thought, that the elect shall be saved, and feel no concern for unawakened sinners, make a wrong inference from a true doctrine, and know not what spirit they are of. Jesus wept for those who perished in their sins. Paul had great grief and sorrow of heart for the Jews, though he gave them this character, 'that they pleased not God, and were contrary to all men.' It well befits us, while we admire distinguishing grace to ourselves, to mourn over others. And inasmuch as secret things belong to the Lord, and we know not but some of whom we have at present but little hopes, may at last be brought to the knowledge of the Truth, we should be patient and forbearing after the pattern of our heavenly Father, and endeavor by every proper and prudent means, to stir them up to repentance, remembering that they cannot be more distant from God than by nature—than we were once ourselves" (John Newton.)

As perfect Man, the Lord Jesus felt acutely any lack of response to and the little measure of success which attended His gracious and arduous efforts: this is clear from His lament: "I have labored to no purpose; I have spent my strength in vain and for nothing" (Isaiah 49:4). Striking it is to observe how Christ comforted Himself: "Yet I leave it all in the Lord's hand; I will trust God for my reward" (Isaiah 49:4). Thus, both in the language of prophecy and here in Matthew 11:25, 26, we find the Lord Jesus seeking relief from the discouragements and disappointments of the Gospel—by retreating into the Divine sovereignty. "We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how heedless most men are of their own happiness, it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of His own glory" (Matthew Henry).

Christ alluded here to the sovereignty of God under three details:

First, by owning His Father as "Lord of Heaven and earth," that is, as sole Proprietor and Disposer thereof. It is well for us to remember, especially in seasons when it appears as though Satan is complete master of this lower sphere, that God not only "does as he pleases with the powers of heaven," but also "among the inhabitants of the earth," so that "none can stay His hand" (Dan. 4:35).

Second, by affirming, "You have hid these things from the wise and prudent": that is, the things pertaining to salvation are concealed from the apprehension of the self-sufficient and self-complacent, God leaving them in nature's darkness.

Third, by declaring, "and have revealed them unto babes"—by the effectual operations of the Holy Spirit a Divine discovery is made to the hearts of those who are made little and helpless in their own esteem. "Even so, Father; for so it seemed good in Your sight" expressed the Savior's perfect acquiescence in the whole.

"All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him" (Matthew 11:27). This verse supplies the immediate connecting link between the sovereignty of Divine grace mentioned in verses 25 and 26—and the offer and communication of that grace through Christ in verses 28-30. The settlements of Divine grace were made and secured in the Everlasting Covenant: the communication of the same is by and through Christ as the Mediator of that covenant.

First, we have here the grand commission which the Mediator received from the Father: all things necessary to the administration of the covenant were delivered unto Christ (compare Matthew 28:18, John 5:22, 17:2).

Second, we have here the inconceivable dignity of the Son: lest a false inference be drawn from the preceding clause, the essential and absolute Deity of Christ is affirmed. Inferior in office, Christ's nature and dignity is the same as the Father's. As Mediator Christ receives all from the Father—but as God the Son He is, in every way, equal to the Father in His incomprehensible and glorious Person.

Third, the work of the Mediator is here summed up in one grand item: that of revealing the Father unto those given to Him.

Thus the context of Matthew 11:28 reveals Christ in the following characters:
as the Upbraider of the impenitent; 
as the Pronouncer of solemn "woe" upon those who were unaffected by His mighty works; 
as the Announcer of the Day of judgment, declaring that the punishment awaiting those who scorned Gospel mercies should be more intolerable than that meted out to Sodom;
as the Affirmer of the high sovereignty of God who conceals and reveals the things pertaining to salvation as seems good in His sight; 
as the Mediator of the covenant; 
as the Son co-equal with the Father, and 
as the Revealer of the Father.