Only Through Experience - Henry and Richard Blackaby

Henry Blackaby and Richard Blackaby in,  "experiencing God"

John 17:25  O righteous Father, even though the world does not know you, I know you, and these know that you have sent me.

Scripture is filled with descriptions of God's character. You can read these accounts and believe them to be true about God. Yet God does not merely want you to read about Him, He wants you to know Him.

For the Greek, to know something meant you understood a concept in your mind. It was an academic process. In contrast, for a Hebrew person-like Jesus-knowing something entailed experiencing it. In fact, you could not truly say you knew something unless you had dealt with it personally. So, it is significant that, when Jesus spoke about knowing God, He was speaking as a Hebrew.

When Jesus said eternal life is knowing God-including God the Son, Jesus Christ-He did not mean that eternal life is knowing about God. He was not referring to someone who has read many books and attended numerous seminars about God. He was talking about a firsthand, experiential knowledge. We come to truly know God as we experience Him in and around our lives.

Many people have grown up attending church and hearing about God all their lives, but they do not have a personal, dynamic, growing relationship with God.  They never hear His voice. They have no idea what God's will is. They do not encounter His love firsthand. They have no sense of divine purpose for their lives. They may know a lot about God, but they don't really know Him.

Merely knowing about God will leave you unsatisfied. Truly knowing God comes only through experiencing as He reveals Himself to you through His word and as you relate to Him. Throughout the Bible we can see that God took the initiative to disclose Himself to people through their life events.

Taken from the book  "How Great Is Our God" by NavPress (Discipleship inside out)
Timeless daily readings on the Nature of God

Sin - By Charles Spurgeon

Spurgeon, “The Smoke of Their Torments”
See the blackness of your sin by the light of hell's fire!Hell is the true harvest of the sowing of iniquity.

Come, lost sinner, I charge you to look at hell--
Hell is what sin brings forth.
Hell is the full-grown child.
You have dandled your sin.
You have kissed and fondled it.
But see what sin comes to.
Hell is but sin full-grown, that is all.

You played with that young lion; see how it roars and how
it tears in pieces now that it has come to its strength.

Did you not smile at the azure scales of the serpent?
See its poison; see to what its stings have brought those
who have never looked to the brazen serpent for healing.

Do you account of sin as a peccadillo, a flaw
scarcely to be noticed, a mere joke, a piece of fun?
But see the tree which springs from it.
There is no joke there- no fun in hell.

You did not know that sin was so evil.
Some of you will never know how evil it is until the
sweetness of honey has passed from your mouth,
and the bitterness of death preys at your vitals.

You will count sin harmless until you
are hopelessly stricken with its sting!

My God, from this day forward help me to see through the
thin curtain which covers up sin, and whenever Satan tells
me that such-and-such a thing is for my pleasure, let me
recollect the pain of that penalty wrapped up in it. When
he tells me that such a thing is for my profit, let me know
that it can never profit me to gain the whole world and lose
my own soul. Let me feel it is no sport to sin, for only a
madman would scatter firebrands and death, and say it is sport

Confession of Sin

Joseph Caryl, 1645

"Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is always before me. Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge. Surely I was sinful at birth, sinful from the time my mother conceived me. Surely you desire truth in the inner parts." Psalm 51:1-6

The holiest man on earth has cause to confess that he has sinned. Confession is the duty of the best Christians. While the ship leaks—the pump must not stand still. Confession is a soul-humbling duty, and the best have need of that, for they are in most danger of being lifted up in pride. To preserve us from self-exaltations, the Lord sometimes sends the messenger of Satan to buffet us by temptations, and commands us to buffet ourselves by confessions.

Confession affects the heart with sin, and engages the heart against it. Every confession of the evil we do—is a new obligation not to do it any more. Confession of sin shows us more clearly our need of mercy—and endears God's mercy more to us. How good and sweet is mercy—to a soul that has tasted how evil and bitter a thing it is to sin against the Lord.

Confession of sin advances Christ in our hearts. How does it declare the riches of Christ—when we are not afraid to tell Him what infinite sums ofdebt we are in—which He only, and He easily, can discharge! How it does commend the healing virtue of His blood—when we open to Him such mortal wounds and sicknesses which He only, and He easily, can cure! Woe to be those who commit sin aboundingly, that grace may abound—but it is our duty to confess sin aboundingly, that grace may abound.

Sincere confession of sin makes the soul very active about the remedies of sin. "I have sinned" said Job; his next word is, "What shall I do unto you?" (Job 7:20). Many make confession of sin—who are never troubled about the cure of it; nay, it may be that their next action is to sin over the same sin they have confessed.

When the Jews heard of the foulness of their sin in crucifying Christ and the sadness of their condition, they also asked, "What shall we do?"(Acts 2:37). A soul truly sensible of sin is ready to submit to any terms which God shall put upon him: "What shall I do?"—I am ready to accept them. That was the sense of the Jews' question in Acts 2:37: Show us the way, let it be what it will; we will not pick and chose.

So too when the Jailor found himself in the bonds of iniquity, he was ready to enter into any bonds of duty.

God is to be consulted and inquired after in all doubtful cases, especially in our sin-cases. "I have sinned; what shall I do unto you, O you Watcher of men?" (Job 7:20). He calls upon God to know what course he should take. Though when we have opportunity to speak unto men, that is good and a duty; yet we must not rest in the counsels of men what to do in sin-cases—God must be consulted.

Though to speak a general confession is an easy matter and every man's duty—yet to make a genuine confession is a hard matter and a work beyond man. As no man can say (in a spiritual sense) Jesus is the Lord, "but by the Holy Spirit" (1 Corinthians 12:3), so no man can say (in a holy manner) I have sinned—but by the Holy Spirit. Good and bad, believers and unbelievers, speak often the same words—but they cannot speak the same things, nor from the same principles: nature speaks in the one; in the other, grace. One may say very passionately he has sinned, and sometimes almost drown his words in tears; but the other says repentingly, "I have sinned," and floods his heart with godly sorrows.

The general confessions of the saints have these four things in them:

1. Besides the fact of sin—they acknowledge the blot of sin: that there is much defilement and blackness in every sin; that it is the pollution and abasement of the creature.

2. They confess the fault of sin: that they have done very ill in what they have done, and very foolishly, even like a beast that has no understanding.

3. They confess a guilt contracted by what they have done: that their persons might be laid liable to the sentence of the Law for every such act, if Christ had not taken away the curse and condemning power of it. Confession of sin (in the strict nature of it) puts us into the hand of justice; though through the grace of the new covenant, it puts us into the hand of mercy.

4. Hence the saints confess all the punishments threatened in the Word to be due to sin, and are ready to acquit God whatever He has awarded against sinners—see Daniel 9:7.

The manner in which saints confess sin, widens the distance between theirs and the general confessions of wicked men.

The saints confess freely: Acknowledgments of sin are not extorted by the pain and trouble which seizes on them, as in Pharaoh, Saul, Judas. But when God gives them best days—they are ready to speak worst of themselves; when they receive most mercies from God—then He receives most and deepest acknowledgments of sin from them. They are never so humbled in the sight of sin—as when they are most exalted in seeing the salvations of the Lord. The goodness of God leads them to repentance—they are not driven to it by wrath.

The saints confess feelingly: When they say they have sinned—they know what they say. They taste the bitterness of sin, and groan under the burdensomeness of it, as it passes out in confession. A natural man's confessions run through him as water through a pipe, which leaves no impression or scent there, nor do they any more taste what sin is, than the pipe does of what relish water is.

The saints confess sincerely: They mean what they say—see Psalm 32. The natural man casts out his sin—as seamen cast their goods overboard in a storm, which in the calm, they wish for again.

The saints confess believingly: While they have an eye of sorrow upon sin—they have an eye of faith upon Christ. Judas said he had sinned in betraying innocent blood—but instead of washing in that blood, he defiled himself with his own blood. No wicked man ever mixed faith with his sorrows, or believing with confession

 

Conviction of Sin

Robert Murray M'Cheyne (1813-1843)

"He will convict the world of guilt in regard to sin and righteousness and judgment!" John 16:8

1. Conviction of sin, by the Holy Spirit, issuing in conversion—is not the mere smiting of the natural conscience. Although man is utterly fallen—yet God has left natural conscience behind in every heart to speak for Him. Some men, by continual sinning, sear even the conscience as with a hot iron, so that it becomes past feeling; but most men have so much natural conscience remaining that they cannot commit heinous sin, without their conscience smiting them. When a man commits murder or theft, no eye may have seen him, and yet conscience makes a coward of him. He trembles, fearing that God will take vengeance. Now that is a natural work which takes place in every heart—but conviction of sin is a supernatural work of the Spirit of God. If you have had nothing more than the ordinary smiting of conscience—then you have never been truly convicted of sin.

2. Conviction of sin, by the Holy Spirit, issuing in conversion—is not any impression upon the imagination. Sometimes, when men have committed great sin, they have awful impressions of God's vengeance made upon their imaginations. In the night-time, they almost imagine that they see the flames of Hell burning beneath them; or they seem to hear doleful cries in their ears telling of coming woe; or they have terrible dreams, when they sleep, of coming vengeance. Now this is not the conviction of sin which the Spirit gives: it is altogether a natural work upon the natural faculties.

3. Conviction of sin, by the Holy Spirit, issuing in conversion—is not a mere head knowledge of what the Bible says against sin. Many unconverted men read their Bibles, and have a clear knowledge that their case is laid down there. They know very well that they are in sin, and they know just as well that the wages of sin is death. One man lives a swearer, and he reads the words, and understands them perfectly: "The Lord will not hold him guiltless—who takes his name in vain" (Exodus 20:7; Deu 5:11). Another man lives in the lusts of the flesh, and he reads the Bible and understands those words perfectly: "No immoral person has any inheritance in the kingdom of Christ and of God" (Ephesians 5:5). Another man lives in habitual forgetfulness of God—never thinks of Him, and yet he reads: "The wicked shall be turned into hell, and all the nations that forget God" (Psalm 9:17). Now in this way, most men have a head knowledge of their sin and of its wages—yet this is far from true conviction of sin.

What—then, is this conviction of sin?

It is to feel the loathsomeness of sin. A child of God has seen the beauty and excellency of God; and therefore, sin is loathsome in his eyes. But no unconverted person has seen the beauty and excellency of God; and therefore, sin cannot appear dark and loathsome in his eyes.

It is a just sense of the dreadfulness of sin. It is not mere knowledge that we have many sins and that God's anger is revealed against them all; but it is a heart-feeling that we are under sin. It is a sense of the dishonor it does to God, and of the wrath to which it exposes the soul.

Conviction of sin is no slight natural work upon the heart. It is all in vain that you read your Bibles and hear us preach, unless the Spirit uses the words to give feeling to your dead hearts. If we could prove to you with the plainness of arithmetic, that the wrath of God is abiding on you—still, you would sit unmoved. The Spirit alone can impress your heart

David's Terrible Sin

Arthur Pink

THE UGLINESS OF SIN

The question has been asked, "Can a person who has committed such atrocious crimes, and so long remains impenitent, be indeed a child of God, a member of Christ, a temple of the Holy Spirit, and an heir of everlasting glory? Can one spark of Divine life exist unextinguished, in such an ocean of evil?" Were we left to our own unaided judgment to make reply, most probably every last one of us would promptly answer—No, such a thing is unthinkable! Yet in the clear light of Holy Writ, it is plain that such things are possible. Later David made it manifest that he was a truly regenerated person, by the sincerity and depth of his contrition and confession. Yet, let it be said that no man while guilty of such sins, and before he genuinely repents of the same—can have any warrantable evidence to conclude that he is a believer; yes, everything points to the contrary. Though grace is not lost in such an awful case, Divine consolation and assurance is suspended.

But now the question arises, Why did God permit David to fall so low and sin so terribly?The first answer must be, To display His high and awe-inspiring sovereignty. Here we approach ground which is indeed difficult for us to tread, even with unshodden feet. Nevertheless there is no doubt that there is a marvelous and sovereign display of the Lord's grace toward His people in this particular respect, both before their calling and after. Some of the elect are permitted to sin most grievously in their unconverted state, while others of them, even in their unregenerate days, are wondrously preserved. Again; some of the elect after their conversion have been Divinely allowed to awfully fall into the most horrible impieties, while others of them are so preserved as never to sin willfully against their consciences from the first conviction to the very close of their lives (Condensed from S.E. Pierce on Hosea 14:1).

This is a high mystery, which it would be most impious for us to attempt to pry into: rather must we bow our heads before it and say, "Even so, Father, for so it seems good in Your sight." It is a solemn fact, from which there is no getting away, that some sin more before their conversion, and some (especially those saved in early life) sin worse after their conversion. It is also a plain fact that with some saints God most manifests His restraining grace, and with others His pardoning grace. Three things are to be steadily borne in mind, in connection with the sins of the saints.

First, God never regards sin as a trifle: it is ever that "abominable thing which He hates" (Jer. 44:4).

Second, sin is never to be excused or extenuated by us.Third, God's sovereignty therein must be acknowledged: whatever difficulties it may raise before our minds, let us hold fast the fact that God does as He pleases, and "gives no account of any of His matters" (Job 33:13).

A second answer to the question, Why did God permit David to fall so fearfully, and sin so grievously? may be: that we might have set before our eyes the more clearly—the awful fact that "the heart is deceitful above all things, and desperately wicked" (Jer. 17:9). 

Unmistakably plain as is the meaning of those words, uttered by Him who cannot lie—yet how very slow we all are to really receive them at their face value, and acknowledge that they accurately describe the natural state of every human heart—that of the Man Christ Jesus alone excepted. But God has done more than make this bare statement: He has placed on record in His Word illustrations, exemplifications, demonstrations of its verity—notably so in allowing us to see the unspeakable wickedness that still remained in the heart of David!Third, by allowing David to fall and sin as he did, God has graciously given a most solemn warning to believers in middle life—and elder Christians also. "Many conquerors have been ruined by their carelessness after a victory, and many have been spiritually wounded after great successes against sin. David was so—his great surprisal into sin was after a long profession, manifold experiences of the grace of God, and watchful keeping of himself from iniquity. And hence, in particular, has it come to pass—that the profession of many has declined in their old age or riper time: they have given over the work of mortifying sin—before their work was at an end. There is no way for us to pursue sin in its unsearchable habitation, but by being endless in our pursuit. The command God gives in Colossians 3:5 is as necessary for them to observe who are toward the end of their race, as those who are but at the beginning of it" (John Owen).

Fourth, the fearful fall of David made way for a display of the amazing grace of God, in recovering His fallen people. If we are slow to receive what Scripture teaches concerning the depravity of the human heart and the exceeding sinfulness of sin—we are equally slow to really believe what it reveals about the covenant-faithfulness of God, the efficacy of Christ's blood to cleanse the foulest stain from those for whom it was shed, and the superabounding grace of Him who is "the Father of mercies and the God of all comfort." Had David never sinned so grievously and sunken so low—he would have never known those infinite depths of mercy which there are in the heart of God!

Also, had his terrible sin, his subsequent broken-hearted confession, and his pardon by God, never been placed in the Divine record—not a few of God's people throughout the centuries would have sunk in abject despair.

Fifth, to furnish a fatal stumbling-block to blatant rebels. It is certain that thousands through succeeding generations have, by this fall of 'the man after God's own heart,' been prejudiced against true religion, hardened in infidelity—or emboldened in blasphemy; while others have thence taken occasion to commit habitual wickedness under a religious profession, and with presumptuous confidence, to the still greater discredit of the Gospel. It should, however, be considered, that all these have been, previously, either open enemies to true religion—or hypocritical pretenders to it: and it is the righteous purpose of God, that stumbling-blocks should be thrown in the way of such men, that they may 'stumble, and fall, and be snared, and taken, and perish.' It is His holy will, thus to detect the secret malignity of their hearts, and to make way for the display of His justice in their condemnation. On the other hand, thousands from age to age, have by this awful example of David's terrible sin, been rendered more suspicious of themselves, more watchful, more afraid of temptation, more dependent on the Lord, and more fervent in prayer; and by means of David's fall—have, themselves, been preserved from falling!

The Bitterness of Sin!

by James Smith, 1860

"Your ways and your deeds have procured these things unto you! This is your wickedness — it is bitter, because it reaches unto your heart!"Jeremiah 4:18

Sin is the most dark subject that can engage our attention — but we have become so familiar with it, that it scarcely affects us at all. Not so the Lord — he calls it 'that abominable thing which he hates.' Yes, God hates nothing but sin — and no one, but for sin. God never hated a sinless being — and he never can. If we could get rid of sin, we would have nothing to fear; therefore we bless God that deliverance from sin is promised.

But sin is not only dangerous — it is bitter, and is the prodigious source of all bitterness! Hence the language of the prophet, "It is bitter, because it reaches unto your heart!" Jeremiah 4:18. It is called the root of bitterness. It may appear pleasant at present, and may taste sweet to the depraved palate of the sinner; but as Joab said of war, "It will be bitterness in the end!" Let us therefore think of:

The Bitterness of Sin: Sin is bitter in its NATURE, as it is . . .
a departure from God, the source of all real happiness;
opposition to God, the giver of all true pleasure;
rebellion against God, the righteous ruler, who is pledged to punish it;
the degradation of man, who was made in the image of the holy and happy God.

Sin is bitter in its EFFECTS:

Look over the world — all its divisions, confusions, wars, diseases, bloodshed, and cruelties — are but the effects of sin.

Look into families — all the anger, envy, jealousy, enmity, and lack of love — are but the effects of sin.

Look at individuals — all the sufferings of the body, and all the tortures of the soul; all the sorrows of time, and all the agonies of eternity — are but the fruits of sin.

Look at the seeking soul — all his cutting convictions, bitter reflections, stinging remorse, gloomy despondency, and slavish fears — are but the effects of sin.

Look at the believer — all his terrible conflicts, deep depression, gloomy foreboding, and soul-distressing fears — are all the effects of sin.

Indeed whatever is . . .
  dark and dreary,
  distressing and painful,
  alarming and terrible —
is to be traced up to sin!

Every sigh that ever heaved the bosom,
every groan that ever indicated a breaking heart,
every exclamation produced by violent pain
 — all, all are the fruits of sin!

Think of . . .
the millions who have suffered, and are suffering;
the fearful nature and extent of their sufferings;
the agonies experienced on earth;
the horrors endured in Hell — and say,
must not sin, from which all these proceeded, be a bitter thing! But here is:

A Reason Assigned: "It reaches unto your heart!"
Sin is not a wound in the flesh — but a disease in the heart! There it was conceived, there it is nourished, and from thence it flows.

Sin reaches to the heart — and defiles and pollutes it! Indeed, man's heart is one of the most loathsome and polluted things in God's universe!
There is pollution enough in one human heart, to corrupt and defile the universe!
There is nothing so foul, base, or abominable, in earth or in Hell — but its counterpart is to be found in man's heart!

Sin reaches to the heart — and alienates it from God. It has now . . .
  no sympathy with God,
  no desire to please him,
  no fear of offending him!
Man fears punishment — but he does not fear sin!

Sin reaches to the heart — and distracts it. It has . . .
  no settled peace,
  no holy calm,
  no quiet satisfaction.

The passions are turbulent.

The conscience is defiled.

The will is depraved.

The understanding is darkened.

The memory is a store-house of evil!

Indeed every power and faculty of the soul is injured, perverted, and wrongly influenced — by sin!

Sin reaches to the heart — and damns it! It is condemned already, and if grace does not prevent it — the sentence of condemnation will be executed, and the heart will become the seat of . . .
  the most terrible agony,
  the most torturing pain, and
  the most dreadful despair
 — and that forever!

No lake of fire and brimstone,
no bottomless pit,
no horrible tempest —
can convey to the mind any adequate idea of the horrors of damnation — which are the just desert of sin.

Truly, "it is bitter, and it reaches unto the heart!"

Reader, see how God speaks of sin, your darling sin, that sin which you now value so highly, and enjoy so much: "It is bitter!" Your sin is so bitter, that no tongue or pen can describe it. And what makes it so bitter is that "it reaches to the heart," the seat of life, the source of action, and therefore . . .
  defiles the whole person,
  misdirects the whole life; and
  exposes the whole man to the wrath and curse of God — and to that wrath and curse, forever!

From this bitter root, proceeds . . .
  all the bitter words,
  all the bitter tempers, and
  all the bitter actions —
which make men miserable on earth, and
will make the lost eternally miserable in Hell!

Our one great business therefore, should be to get rid of sin — this root of bitterness! And by faith in the Lord Jesus, which purifies the heart; and by the work of the Holy Spirit, which cleanses and sanctifies the nature — we may get rid of it. Let us therefore seek first, and before anything else — first, and more than everything else — that we may be washed, and sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God.

Holy Spirit, convince us of the bitterness of sin! May it . . .
  be bitter to our taste,
  lead us to forsake it in practice, and
  seek to be delivered from its love and power in our experience!

God's love-letter

Thomas Brooks

The Scripture is God's love-letter to men. Here the 
lamb may wade—and here the elephant may swim!

The blessed Scriptures are of infinite worth 
and value! Here you may find . . .
  a remedy for every disease,
  balm for every wound,
  a plaster for every sore,
  milk for babes,
  meat for strong men,
  comfort for the afflicted,
  support for the tempted,
  solace for the distressed,
  ease for the wearied,
  a staff to support the feeble,
  a sword to defend the weak.

The holy Scriptures are . . .
  the map of God's mercy—and man's misery,
  the touchstone of truth,
  the shop of remedies against all maladies,
  the hammer of vices,
  the treasury of virtues,
  the exposer of all sensual and worldly vanities,
  the balance of equity,
  the most perfect rule of all justice and honesty.

Ah, friends, no book befits your hands like the Bible!

The Bible is the best preacher. This book,
this preacher will preach to you . . .
  in your shops,
  in your chambers,
  in your closets,
  yes, in your own bosoms!
This book will preach to you at home and abroad;
it will preach to you in all companies; and it will
preach to you in all conditions.

By this book you shall be saved—or
by this book you shall be damned!
By this book you must live.
By this book you must die.
By this book you shall be judged in the great day!

Oh, therefore . . .
  love this book above all other books,
  prize this book above all other books,
  read this book before all other books,
  study this book more than all other books!
For he who reads much—and understands nothing,
is like him who hunts much—and catches nothing.

"Oh, how I love your law! I meditate on it all
 day long!" Psalm 119:97

Stuffed Christians?

"We are all Christians." "Why, we belong to a Christian nation; are we not born Christians?" "Surely we must be all right; we have always attended our parish church, is not that enough?" "Our parents were always godly; we were born into the church, were we not? Did they not take us up in their arms when we were little, and make us members of Christ? What more do we lack?" This is the common talk. There is no Christian practice, there is no Christian habit, but what has been, or will be before long, imitated by people who have no vital godliness whatever. A man may appear much like a Christian, and yet possess no vital godliness! Walk through the British Museum, and you will see all the orders of animals standing in their various places, and exhibiting themselves with the utmost possible propriety. The rhinoceros demurely retains the position in which he was set at first; the eagle soars not through the window; the wolf howls not at night; every creature, whether bird, beast, or fish, remains in the particular glass case allotted to it. But you all know well enough that these are not the living creatures, but only the outward forms of them. Yet in what do they differ? Certainly in nothing which you could readily see, for the well stuffed animal is precisely like what the living animal would have been; and that eye of glass even appears to have more of brightness in it than the natural eye of the creature itself. Yet you know well enough that there is a secret inward something lacking, which, when it has once departed, you cannot restore. So in the churches of Christ, many professors are not living believers, but stuffed believers, Stuffed Christians! There is all the external of religion, everything that you could desire, and they behave with a great deal of propriety, too. They all keep their places, and there is no outward difference between them and the living, except upon that vital point; they lack spiritual life. This is the essential distinction, spiritual life is absent. It is almost painful to watch little children when some little pet of theirs has died, how they can hardly realize the difference between death and life! Your little boy's bird moped for awhile upon its perch, and at last dropped down in the cage; and do not you remember how the little boy tried to set it up, and gave it seed, and filled its glass with water, and was quite surprised to think that birdie would not open his little eye upon his friend as it did before, and would not take its seed, nor drink its water! Ah, you finally had to tell the poor boy that a mysterious something had gone from his little birdie, and would not come back again. There is just such a spiritual difference between the mere professor, and the genuine Christian. There is an invisible, but most real, indwelling of the Holy Spirit, the absence or the presence of which makes all the difference between the lost sinner and the saint

A Solemn Sham and an Impudent Mockery!

By Charles Spurgeon

"Rend your heart—and not your garments." Joel 2:13

Garment-rending and other external signs of religious emotion, are easily manifested, and are frequently hypocritical. True repentance is far more difficult, and consequently far less common. Unsaved men will attend to the most multiplied and minute religious ceremonies and regulations—for such things are pleasing to their flesh. But true godliness is too humbling, too heart-searching, too spiritual for the tastes of carnal men! They prefer something more ostentatious, flimsy, and worldly. External religious rituals are temporarily comfortable; eye and ear are pleased; self-conceit is fed, and self-righteousness is puffed up. But they are ultimately delusive, for at the day of judgment, the soul needs something more substantial than religious ceremonies and rituals to lean upon.

Apart from vital godliness—all religion is utterly vain! When offered without a sincere heart, every form of religious worship is a solemn sham and an impudent mockery of the majesty of God!

Heart-rending is divinely wrought—and solemnly felt. It is a secret grief which is personally experienced, not in mere form—but as a deep, soul-moving work of the Holy Spirit upon the inmost heart of each believer. It is not a matter to be merely talked of—but keenly and sensitively felt in every living child of the living God. It is powerfully humiliating and sin-purging! But also, it is sweetly preparative for those gracious consolations which proud unhumbled souls are unable to receive! This heart-rending  distinctly belongs to the elect of God—and to them alone.

The text commands us to rend our hearts—but they are naturally as hard as marble! How then, can this be done? We must take them to Calvary! A dying Savior's voice rent the rocks once—and it is just as powerful now. O blessed Spirit, let us effectually hear the death-cries of Jesus—and our hearts shall be rent!

Over-Righteous

Arthur W. Pink (1886-1952)

"Do not be over-righteous." Ecclesiastes 7:16

Some of our readers may be surprised to discover that there is such a statement as this in Holy Writ, and at first glance consider it an exhortation we do not need. Yet on second thought they should perceive that their hasty conclusion was wrong, for there can be nothing in the imperishable Word of God which is superfluous, and no precept which we can dispense with without suffering loss. Even in this day of abounding lawlessness, of rapidly increasing moral laxity, when there is such an urgent need for pressing the righteous claims of God upon one another, the Christian requires to give careful heed to this word: "Do not be over-righteous."

It is a question of sound interpretation, of rightly understanding the meaning and application of this Divine injunction. First, let us briefly point out what our text does not mean. "Do not be over-righteous." Those words have often been quoted in the past by empty professors against those children of God whose conscientiousness and piety condemned their looseness. They have said, "I do not feel that such carefulness and preciseness are required of us; you are altogether too punctilious over trifles: why make yourself and all whom you come into contact with, miserable? what need is there for so much denying of self, separation from the world, and acting differently from other people?" They argue, "Christ did everything for us which God requires of us." Anything which made real demands upon them, which called for the mortification of the flesh, for the laying aside of "every weight" which would hinder from running the race God has set before His people, they counted as "fanaticism," "puritanic," being "over-righteous." And their tribe is not extinct! But such is obviously a perversion of our text.

We cannot love God too much, nor keep His precepts too diligently. What, then, is the force of these words, "Do not be over-righteous"? First, let it be duly observed that our text occurs in the Old Testament. The Lord God knew the temper of the Jews, their proneness to lean upon their own works and trust in the sufficiency of them to secure their acceptance before Him; therefore did He place this word on record to warn them against indulging in the spirit of self-destruction, against pretending unto a greater righteousness than they actually had. In this very same chapter, only two or three verses later, He tells them plainly, "There is not a just man upon earth that does good and sins not" (v. 20). Thus the righteousness of Another is absolutely indispensable if any sinner is to find acceptance with the thrice Holy God. Beware, then, of thinking more highly of yourself than you ought to think, and being proud in your own conceits. The need for such a word, and their utter disregard of it, was plainly evidenced by the self-righteous Pharisees of Christ's day, who trusted in their own performances and despised and rejected Him.

But the truly regenerated soul has been delivered from this fatal tendency of the unrenewed heart. He has been supernaturally enlightened and convicted by the Spirit of Truth. He has been shown how impossible it is for him to meet the high requirements of God, and has been made to feel that his best doings are but "filthy rags" in God's sight. What, then, is the legitimate application of this exhortation unto himself: "Do not be over-righteous"?

Answer: by assuming duties to which God has not called us, by undertaking austerities which God has not enjoined. We read of "the commandments and doctrines of men" with their "touch not, taste not, handle not" (Col. 2:21, 22), and to be brought under bondage to them, is being "righteous over much," for it is going beyond what God Himself has prescribed for us. The Jewish Rabbies and scribes invented a vast number of traditions and ceremonies over and above what God commanded, supposing that by observing the same they were holier than others; and even condemned the Lord Jesus because He declined to observe their rules: see Mark 7:2, 5; and let it be duly observed that Christ and His disciples refused to heed their scruples, though He knew they would be "offended" or hurt!

The same principle is operative among the poor Papists, with their invention of religious works: the "celibacy" of their "priests," their "Lenten fasts" etc. are examples. Nor is the same evil absent among Protestants: many of them have invented laws and rules, demanding that Christians totally abstain from some of the "all things" which God has given us richly "to enjoy" (1 Tim. 6:17), though not to abuse; compliance therewith is being "over-righteous!"

"Do not be over-righteous." This word has a manifold application to Christians today. Be not too rigorous in standing up for your "rights," but "in love serve one another." Refuse not to help the animal out of the pit, simply because he falls into one on the Sabbath day! Let your zeal in "service" be regulated by the rules of Holy Writ. Insist not upon your full "pound of flesh": having received mercy of God, exercise mercy towards others. Beware of paying more attention to the outward forms of religion than to the cultivation of the heart. "There may be overdoing in well doing" (Matthew Henry): some have wrecked their constitutions by over-study, over-fasting, and by refusing lawful means. Nothing is required of us but what God has enjoined in His Word.