by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
August, 1936
Union and Communion.
8. Experimental.
Christ Himself is mine! Christ Himself is thine, dear Christian reader. O that our poor finite hearts could apprehend a little of what that means. Think for a moment of whom He is: the Brightness of God's glory, the express Image of His Person; Immanuel, God manifest in flesh. In Him dwelleth all the fullness of the Godhead bodily. What then cannot He do! All power in Heaven and earth is His. Think too of what He has done for His people: He became poor that we might become rich, He came to earth that we might go to Heaven, He died that we might live. What must be His love for us! Think of His present relationship to us: His righteousness is imputed to our own account, His blood is our purity before God, His fullness is ours to draw upon (John 1:16), His Spirit indwells us; He is our great High Priest on high, ever living to make intercession for us.
Christ is the “Friend that sticketh closer than a brother” (Prov. 18: 24). He would have us come to Him continually (1 Peter 2:4) with all our wants, cares, sins, and sorrows; He is able to lift our hearts above them all. None outside Christ is worth a serious thought. O to bask in the sunshine of His conscious presence, to rejoice in His love, to dwell upon the perfect righteousness He has wrought out for us, to be daily occupied with the sufficiency of His atoning blood, to find in Him all that we need for time as well as for eternity. O to live upon Christ continually, no matter what you feel or experience in yourself. Let nothing hinder you, my brother, my sister, from keeping up an unbroken communion with your precious Lord and Saviour. This is your right, your privilege, your portion.
Nothing should hinder the Christian from experimental communion with Christ. He should turn everything he experiences with regard to circumstances, temptations, sins, friends and enemies, into seeking unto Christ, and finding in Him the opposite of all that grieves him in them. O to live freely, fully, wholly, on Christ. We shall do so in Heaven, why not do so on earth! Only as the heart is fixed steadfastly on Him is peace and joy our conscious portion. It is only by living out of our wretched selves that we can enjoy the Person, the work, the fullness of the Lord Jesus. This is the secret of true happiness, and only so far as we find our happiness in Him is practical holiness promoted. His eye is ever upon us, why is not ours ever upon Him? He is the Sum of perfection, the “Altogether Lovely” One. Whilst we view Him in His peerless excellency, our souls cannot but be enamoured of Him.
The greatest loss and misery which can befall us this side of eternity is to be looking off from Christ. None other can do us any real good. But the trouble is in our own proud, legal, self-righteous, deceitful hearts. We are not content to be nothing in ourselves, and for Christ to be everything. WE want to be something, spiritual “Somebodies.” We want to experience something within which will feed our pride and give us satisfaction. We want to feel that we are better than when we first came to the Saviour as hopelessly lost, utterly undone, woe-begone, despairing sinners. We may not be quite conscious of this subtle working of pride, but that is what it is, nevertheless. All the fitness He requireth is to feel my need of Him, is as true now as when I first fell at His feet owning myself to be a foul leper.
The whole of practical godliness is summed up in the denial or repudiation of SELF. We cannot make Christ our all in all till self be loathed and renounced--by which we mean all that pertains to self, good, bad, and indifferent. But this is only possible by the exercise of faith, for faith consists in going outside of ourselves to Christ for everything--for strength, for wisdom, for holiness, for peace, for joy. The whole of our salvation is in Him. O to be able to truly say, “My soul shall make her boast in the LORD” (Psa.. 34:2) not in my “consecration,” not in my growth in grace, not in my knowledge of spiritual mysteries, not in my “service,” not in my “victory over sin,” not in my spiritual attainments, not in the number of souls I have “won”; but IN THE LORD. O to be done with religious self!
Having sought, then, to show again wherein experimental communion with Christ consists, and dwelt upon the means and maintenance thereof, we must now turn to the darker side of our subject and consider the interruption and severance of the same. And in this connection we cannot do better than devote the remainder of this chapter to a careful examination of our Lord's words in Revelation 2:4, “I have somewhat against thee, because thou hast left thy first love.” As an assembly is but the aggregate of its members and officers, the rebuke to the Ephesian church applies directly unto individual Christians who are in the condition here described. It is one in which the heart is not so deeply affected as it once was with the love of God in Christ, nor is there now such devotion toward nor delight in Him; and in consequence, there is a feebler resistance to sin and slackening pursuit of holiness.
It is to be carefully noted that the charge which is here preferred by Christ is not “thou hast lost thy first love” (as it is frequently misquoted), but “thou hast left thy first love,” which is a more definite act, and emphasizes the failure of responsibility. The sad state here depicted signifies a decay in grace, a declension in spirituality, a waning of affection, with the resultant loss of relish for Divine things, growing carelessness in the use of means, and formality in the performance of duty. It is a state of heart that is here in view, which may or may not be accompanied by outward backsliding. The fine gold has become dim. Christ no longer holds the first place in the soul's affections. Some are conscious of this decay in love, while others aware of it draw the erroneous conclusion they have never sincerely loved Christ at all.
Genuine Christians may find their love for Christ languishing. Just as the body will soon be chilled if, on a winter's day, it leaves the fireside, so the soul's ardour and fervour will quickly wane if the things of time and sense are allowed to crowd out close communion with Christ. But though grace may decay, it is never utterly destroyed; hence the error of speaking about “losing” our first love. The “seed” of God (1 John 3:9) remains in His people even when they backslide: it did in David, and in Peter. There is a vital principle communicated in regeneration which is indestructible. So, then, though the Christian's love may suffer a sad abatement, it is never totally extinguished: the acts and fruits of it may be few, its measure may greatly diminish, but the root of it is still present.
That we may the better understand this spiritual disease (and thus be fortified against Satan's lies) let us point out what it is not. First, not every distemper or ailment which the renewed heart perceives and mourns over, is a leaving of our first love. Every act of known sin is not apostasy, nor even a degree of it; as every rise of bodily temperature after a meal is not a fever. There are infirmities and failures in the most spiritual saints. As said an old writer, “Alas for the generation of the just, if every vain thought, idle word, or distempered passion, were a decay of love.” Nothing is so uncertain as to judge ourselves by particular acts, for in every act love does not put forth itself so strongly as at other times. Some obstructions of love there may be for the present, which the soul takes notice of and retracts with sorrow, but still we hold on our course.
Second, every abatement or absence of transports of soul and mountain-top elations, is not a leaving of first love. At conversion there are strong joys and liftings up of soul upon our first acquaintance with God in Christ, but such an experience is not sustained, nor meant to be so. A healthy person will regularly relish his food, yet he must not expect it to produce such sensations of pleasure as does the first meal to a starving man. At conversion our love shows itself in sensitive expressions, for as yet it is not dispersed and diffused in the several channels of obedience; but when the Christian learns how many ways he is to express his love to God, he may have a true zeal and affection for Him, and become “rooted and grounded” in love, without those ravishments of soul which he experienced when first realising that his sins were all pardoned and that he was accepted in Christ.
Third, nor must the Christian conclude that his love has decayed because he no longer experiences those conscious goings forth of heart to God as he had in special seasons, when God granted him a high day in His courts. There are occasions when God feasts the soul so that it is constrained to say, “My soul shall be satisfied as with marrow and with fatness; and my mouth shall praise Thee with joyful lips” (Psa. 63:5). There are times when we are favoured with rich experiences of God's love, to which all the pleasures of the creature are no ways comparable. Such are very great mercies, but they are never intended for us to try our state by. A settled calm, a quiet peace of soul, is an even greater mercy than occasional transports of joy. If we preserve our relish for spiritual things it is a surer proof of our standing in grace than in any spasmodic or sporadic raptures.
Though Christians ought not to lightly or rashly judge themselves guilty of a decay in their love, yet on the other hand they should not readily acquit themselves of it, for it is a great evil. The highest degree of love does not answer to the infinite worthiness of Christ, nor to what we owe Him for having rescued us from Hell and secured for us an eternity with Himself in Heaven. But when a believer falls from that measure of love whereunto he had already attained, it is the more grievous, because to now seek his happiness in things, to settle down with a measure of contentment in his backslidden state, is tantamount to saying that he had formerly loved Christ too much, and had been more earnest and diligent in seeking to please Him than was necessary. Thereby he condemns his former love and disesteems Christ as not worthy to be loved with all his heart, mind, and strength. Moreover, as love decays, so do all our other graces, with their fruits and works. Nor will Christ, who is jealous of His peoples' affection, ignore their growing coldness, but will make them smart for their sin and folly.
It is not without reason then that Christians are exhorted to “keep yourselves in the love of God” (Jude 21). The healthy Christian is still apt to remit something of his delighting himself in the Lord, and his constant duty to honour Him in all things; and at no point does he need to be more upon his guard than in the preserving of his love. There is much of self-pleasing in us, love of our own ease and carnal gratification, much lusting after the things of this world, and such a continual opposition of the flesh to the Spirit which ever seeks to draw off from God and heavenly things, that we cannot be sufficiently watchful against everything which has a tendency to quench that spiritual fire which should always be burning in our hearts. Unless we daily heed that exhortation, “Keep thy heart with all diligence” (Prov. 4:23) we shall quickly lapse into that careless and cold state which is the case with the great majority of professing Christians. How much we need to pray for one another “the Lord direct your hearts into the love of God” (2 Thess. 3:5).
Many who have left their first love are little sensible of the sad fact. One reason for this is that spiritual ailments are not laid to heart till they openly appear in their effects and fruits. A believer may be active in external duties while his love has become cold; the life of his duties may be decayed, though the duties themselves be not left off--as the Pharisees were scrupulous in tithing mint and cummim, but omitted “the love of God” (Luke 11:42). A correct outward deportment is no proof that the affections are still warm toward Christ. As the glory of God is seen leaving the temple of Ezekiel by degrees--first from the holy place, then to the outer court, then to the city, then resting on one of its encircling hills; so it is when Christians grow cold to God. The Lord no longer has the throne of the heart, then secret prayer is neglected, then family worship declines, then public duties become irksome, and then sin begins to lead us into practices dishonouring to Christ; and all because we did not observe and judge the first declinings.
Now the decay of love is seen in two things: first, in the diminishings of its degree. That love which we are required to give unto the Lord consists in valuing and esteeming Him above all else; and this is to be manifested by us in a constant care to please Him, a fear to offend Him, a desire to enjoy Him, a steady delighting in Him. When any of these are abated, as to any considerable degree, then our love is chilling or growing cold. Where love is healthy and the favour of God is highly valued, there is a sincere effort made “that we might walk worthy of the Lord unto all pleasing” (Col. 1:10). But when the heart grows more or less indifferent whether our conduct is honouring to God, and we are more set upon gratifying the flesh, then love is decayed. While His fear be truly upon us we will say, “How then can I do this great wickedness, and sin against God?” (Gen. 39:9).
Now there is in the Christian a yearning to enjoy God in Christ, and a strong tendency of heart toward Him argues a healthy love. When we cannot regard ourselves as happy apart from Him and count all else as dung and dross (Phil. 3:7-9), when we desire a sense of His love and are deeply affected by a lack thereof, we cry “my soul followeth hard after Thee” (Psa. 63:8). The Christian longs for sanctifying grace, hungers and thirsts after righteousness, and the perpetual vision of Christ hereafter. But as these desires decrease, so there is a diminishing in the degree of our love. The soul esteems communion with God above all else: “Thou hast put gladness in my heart, more than in the time that their corn and their wine increased” (Psa. 4:7); “I have rejoiced in the way of Thy testimonies as much as in all riches” (Psa. 119:14). But when we mourn not for the absence of the light of God's countenance shining upon us, when we cease to esteem His Word more than our necessary food, then our love is waning.
Second, the decay of love is evidenced by the intermission of its acts or effects, for when the heart grows cold and listless it becomes unfruitful. Let us consider some of the principal workings of love Godward. These are seen in our thinking and speaking of Him: “I remember Thee upon my bed, and meditate on Thee in the night watches” (Psa. 63:6); “my meditation of Him shall be sweet” (Psa. 104:34). As the wicked are described as those who seldom think upon Him (Psa. 10: 4), contrariwise, it is the pleasure of a renewed soul to be much occupied with God's perfections. But when our hearts and minds swarm with vain imaginations and idle dreamings, and thoughts about God are repelled as unwelcome guests, love has decayed. The less our love for God, the less we shall think upon and speak of Him. Again; where love is vigorous, communion with God in prayer and holy duties is ardently desired and earnestly sought: “Seven times a day do I praise Thee” (Psa. 119:164). But when communion is neglected, and a sense of God's presence is not our main object in the use of means, He has to say, “My people have forgotten Me days without number” (Jer. 2:32).
Consider the effects of love with respect to sin. When the sense of our deep obligations to Christ are warm upon the heart, we are constrained to strive against sin, to resist the lustings of the flesh, and turn with loathing from the temptations of Satan. When overtaken by a fault we bewail it, as she who loved much, wept much (Luke 7:47). The more vigorous our love for God, the stronger our hatred of all which is opposed to Him. But when the conscience has lost its tenderness, evil imaginations are tolerated without remorse, the heart is no longer diligently kept, nor the tongue bridled; then spiritual decay has set in. When a believer makes light of the things which once deeply distressed him, when he grows careless and vain, is venturesome upon temptations and snares, and ceases to groan over his corruptions, then he has left his first love.
Consider the effects of love with regard to the duties of obedience. Where it retains its strength love works self-denial, so that the impediments of obedience are more easily overcome. Love begrudges not some expense for the one beloved, and will serve God whatever it costs (2 Sam. 24:24). But when every trifle is made an excuse, and that which God requires is deemed too much and exacting, love has waned; an unwilling heart is soon turned out of the way. Again; love makes actions easy and pleasant, and says “His commandments are not grievous” (1 John 5:3); therefore when obedience has become a burden and the doing of God's will a hard task, the affections must have cooled off. Finally, love puts life into duties: “fervent in spirit; serving the Lord” (Rom. 12:11): without this, His worship is performed perfunctorily, sin is confessed without remorse, and praise is offered without any spiritual melody in our hearts.
In conclusion, let us mention some of the causes of love's decay. The evil times in which we live, is one: “because iniquity shall abound, the love of many waxes cold” (Matt. 24:12). But though it be hard to maintain our spiritual fires when the world is pouring cold water on them, yet the darker the night the more brightly should real Christians shine. Again; multiplied privileges cloy. The Israelites wearied even of Heaven's manna: “a full stomach loatheth a honey comb.” When we were first acquainted with the things of Christ and communion with God, we were greatly enamoured, but now they no longer charm. But this should not be: while healthy, the babe wearies not of the breast. Again; neglect and carelessness. The Christian life is a race, a wrestling, a warfare; it calls for diligence and pains. If we neglect prayer, meditation, watchfulness against the encroachments of the world, love will quickly wane. Again, allowed sins: neglect is like not blowing the fire hid in the ashes, sinning is like pouring on oil. To dally with the pleasures of sin soon brings a deadness upon the heart.
N.B. For much in the latter part of the above, we are indebted to a sermon by the Puritan Manton.
Philologos | Bible Prophecy Research | The BPR Reference Guide | About Us