by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
October, 1937
Christ Our Exemplar.
“He that saith he abideth in Him ought himself also so to walk, even as He walked” (1 John 2:6). Let it be duly considered that the principle design of the Apostle in this Epistle is to exhibit certain signs and marks, both negative and positive, for the examination or trial of men's claims to be Christians (see 5:13). It is in that light our verse must be interpreted: the proof of a saving interest in Christ is our imitation of Him. Were this criterion faithfully insisted upon today from the pulpit much of the empty profession now abounding would be clearly exposed. A claim is made: “he that saith he abideth in Him,” which signifies an interest in and communion with Him. The only way in which that claim can be established is by walking as Christ walked—following the example He has left us.
“Every man is bound to the imitation of Christ under penalty of forfeiting his claim to Christ. The necessity of this imitation of Christ convincingly appears in divers ways. First, from the established order of salvation, which is fixed and unalterable. God that hath appointed the end, hath also established the means and order by which men shall attain the ultimate end. Now conformity to Christ is the established method in which God will bring many souls to glory: 'For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the Firstborn among many brethren' (Rom. 8:29). The same God who hath predestinated men to salvation, hath in order thereunto, predestinated them unto conformity to Christ and this order of Heaven is never to be reversed; we may as well hope to be saved without Christ, as to be saved without conformity to Christ.
“Secondly, the nature of Christ-mystical requires this conformity, and renders it indispensably necessary. Otherwise, the body of Christ must be heterogeneous: of a nature different from the Head and how monstrous and uncomely would this be! This would represent Christ to the world in an image, or idea, much like that, 'This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay' (Dan. 2:32, 33). Christ, the Head, is pure and holy, and therefore very unsuitable to sensual and worldly members. And therefore the Apostle in his description of Christ-mystical, describes the members of Christ (as they ought to be) of the same nature and quality with the Head: 'As is the heavenly, such are they also that are heavenly; and as we have borne the image of the earthly, so we shall also bear the image of the heavenly.' That image or resemblance of Christ, which shall be complete and perfect after the resurrection, must be begun in its first draught here by the work of regeneration.
“Thirdly, this resemblance and conformity to Christ appears necessary from the communion which all believers have with Him in the same spirit of grace and holiness. Believers are called Christ's 'fellows' or co-partners (Psa. 45:7) from their participation with Him of the same Spirit. God giveth the same Spirit unto us, which He more plentifully poured out upon Christ. Now where the same Spirit and principle is, there the same fruits and operations must be produced, according to the proportions and measures of the Spirit of grace communicated; and this reason is farther enforced by the very design and end of God in the infusion of the Spirit of grace: for it is plain from Ezekiel 36:27 that practical holiness and obedience are the scope and design of that infusion of the Spirit. The very innate property of the Spirit of God in men is to elevate their minds, set their affections upon heavenly things, purge their hearts from earthly dross, and fit them for a life of holiness and obedience. Its nature also is assimilating, and changeth them in whom it is into the same image with Jesus Christ, their Heavenly Head: 2 Corinthians 3:18.
“Fourthly, the necessity of this imitation of Christ may be argued from the design and end of Christ's exhibition to the world in a body of flesh. For though we detest that doctrine of the Socinians, which makes the exemplary life of Christ to be the whole end of His incarnation, yet we must not run so far from an error as to lose a precious Truth. We say, the satisfaction of His blood was a main and principal end of His incarnation, according to Matthew 20:28. We affirm also, that it was a great design and end of the incarnation of Christ to set before us a pattern of holiness for our imitation, for so speaks the Apostle: 'He hath left us an example, that we should follow his steps' (1 Peter 2:21); and this example of Christ greatly obliges believers to His imitation: 'let this mind be in you, which was also in Christ Jesus' (Phil. 2:5).
“Fifthly, our imitation of Christ is one of those great articles which every man is to subscribe, whom Christ will admit into the number of His disciples. 'Whosoever doth not bear his cross, and come after Me, cannot be My disciple' (Luke 14:27); and again, 'If any man serve Me, let him follow Me' (John 12:26). To this condition we have submitted, if we be sincere believers; and therefore are strictly bound to the imitation of Christ, not only by God's command, but by our own consent. But if we profess interest in Christ, when our hearts never consented to follow and imitate His example, then are we self-deceiving hypocrites, wholly disagreeing from the Scripture character of believers. They that are Christ's are there described as walking not after the flesh, but after the Spirit.
“Sixthly, the honour of Christ necessitates the conformity of Christians to His example, else what way is there left to stop detracting mouths, and to vindicate the name of Christ from the reproaches of the world? How can wisdom be justified of her children, except it be this way? By what means shall we cut off occasion from such as desire occasion, but by regulating our lives by Christ's example? The world hath eyes to see what we practice, as well as ears to hear what we profess. Therefore, either show the consistency between your profession and practice, or you can never hope to vindicate the name and honour of the Lord Jesus” (John Flavell, 17th Century Puritan).
From all that has now been before us we may draw the following inferences. First, if all who claim a saving interest in Christ are strictly bound to imitate Him, then it follows that Christianity is very unjustly charged by the world with the evils and scandals of empty professors. Nothing can be more unrighteous and unreasonable, for Christianity severely censures loose and scandalous actions in all professors and therefore is not to be blamed for them. “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2:11, 12). Really, it is an argument greatly in favour of Christianity that even wicked men covet the name of it, though they only cloak their sins under it.
Second, if all professors forfeit their claim to a saving interest in Christ who endeavour not to sincerely and earnestly imitate Him in the holiness of His life, then how small a number of real Christians are there in the world! If flowery talking without strict walking, if common profession without holy practice, if Church membership without denying self and treading the Narrow Way were sufficient to constitute a Christian, then a considerable percentage of earth's population would be entitled to that name. But if Christ owns none but those who follow the example that He has left, then His flock is indeed a little one. The vast majority of those who claim to be Christians have a name to live, but are dead (Rev. 3:1), being such as walk after the flesh, following the course of this world and yielding their members as instruments of unrighteousness unto sin (Rom. 6:13). The demands of Christ are too rigid for them: they prefer the Broad Road where the majority are found.
Third, what blessed times we should witness if true Christianity once generally obtained and prevailed in the world! How it would humble the proud, meeken the self-willed, and spiritualize those that are carnal! A perverse world has often charged Christianity with being the cause of all the tumults which are in it; whereas nothing but pure Christianity, in the power of it, can cure those epidemics of evil. If the great majority of our fellows were regenerated by the Spirit and brought to walk after Christ in holiness, living in meekness and self-denial, then would our prisons be closed—armies and navies down away with, jealousies and animosities removed, the wilderness and solitary places be glad and the desert would rejoice and blossom as the rose. That is what constitutes the great difference between Heaven and a world that lies in the Wicked One: holiness is the very atmosphere of the former, whereas it is hated and banned here.
Fourth, it also follows that real Christians are the best companions. It is a blessed thing to consort with those who are genuinely seeking to follow the examples of Christ, for the holiness, heavenly-mindedness, and spiritual graces which were in Him, in their measure, are to be found in all true disciples of His. They show forth the praises of Him who has called them out of darkness into light. Something of the fruit of the Spirit is to be seen in all those whom He indwells. Yet it must be remembered that there is a great deal of difference between one Christian and another and that the best is sanctified but in part. If there be something engaging and sweet, there is also that which is distasteful and bitter in the most spiritual and mature saints. This it is which gives us occasion to forbear one another in love. Nevertheless, this is most certain, that notwithstanding all their infirmities and corruptions, the Lord's people are the best companions to be found on this earth. Happy are they who are now enjoying fellowship with those in whom can be discerned the likeness of Christ.
Fifth, if no man's claim to being Christ's be warranted except so far as he is walking according to Him, then how groundless and worthless are the expectation of all unsanctified persons who walk after their own lusts. “None are more forward to claim the privileges of religion than those that reject the duties of it; multitudes hope to be saved by Christ, who yet refuse to be governed by Him. But such hopes have no Scripture warrant to support them; yea, they have many Scripture testimonies against them. 'Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God' (1 Cor 6:9, 10). O how many thousand vain hopes are laid in the dust, and how many thousand souls are sentenced to Hell by this one Scripture!” (John Flavel, 1660).
Then how it behooves those of us who profess to be Christian to be not conformed to this world but to be transformed by the renewing of our minds. How we should strive to follow Christ's steps. That should be the great business of our lives, as it is the chief scope of the Gospel. If Christ has conformed Himself to us by taking upon Him our nature, how reasonable it is that we should conform ourselves to Him in a way of obedience and sanctification. He came under the Law for our sakes (Gal. 4:4), then the least we can do in return is to gladly take His yoke upon us. It was Christ's abasement to conform Himself to those who were infinitely beneath Him—it will be our advancement to conform ourselves to Him who is so high above us. Surely the love of Christ must constrain us to spare no efforts to “grow up into Him in all things” (Eph. 4:15).
If we shall be conformed to Him in Glory, how logical it is that we should now conform ourselves to Him in holiness. “We shall be like Him, for we shall see Him as He is” (1 John 3:2), like Him not only in our souls but our bodies, too, will be transformed like unto His (Phil. 3:21). What a motive is this to bring us into conformity with Christ here, especially seeing that our conformity to Him in holiness is the evidence of our conformity to Him in Glory (Rom. 6:5). The conformity of our lives to Christ is our highest excellence in this world, for the measure of our grace is to be estimated by this rule. So far as we imitate Christ, and no farther, are we of any real help and benefit to those around us; contrariwise, the less we be conformed to Christ, the greater hindrances and stumblingblocks are we both to the saved and unsaved. What a weighty and solemn consideration is this! How it should drive us to our knees, seeking grace to become closer followers of Christ.
“That ye would walk worthy of God, who hath called you unto His kingdom and glory” (1 Thess. 2:12). By “worthiness” the Apostle had no reference to what is meritorious, but to that comeliness and decorum which befits a Christian. As Davenant has pointed out, “The word 'worthy' as used in Scripture does not always denote an exact proportion of equality between one thing and another, but a certain suitableness and fitness which excludes inconsistency.” Now to walk worthy of God is to walk as Christ walked, and any deviation from that standard is a reflection upon our profession and a reproach upon Him. It is for our own peace and joy that we be conformed to Christ's pattern: the answer of a good conscience and the smile of God's approbation are rich compensation for denying the flesh. A comfortable death is the ordinary close of a holy life: “Mark the perfect man, and behold the upright: for the end of that man is peace” (Psa. 37:37). Then let us make every effort unto a closer following of Christ.
In drawing to a conclusion let us seek to pen a few lines of comfort to those who are cast down by the realization of how far, far short they come to measuring up to the standard which Christ has set before them. According to the yearnings of the new nature, you have sincerely endeavoured to follow Christ's example but being weak in grace and meeting with much opposition from the flesh and temptations from the Devil, you have been frequently turned aside from the holy purposes and designs of your honest hearts to the great grief and discouragement of your souls. You can heartily say with David, “O that my ways were directed to keep Thy statutes!” (Psa. 119:5), and you have tried hard and long to follow after exact holiness, “If by any means” you might attain unto it. But your efforts have been repeatedly thwarted, your aspirations dashed and you have to cry “O wretched man that I am! who shall deliver me?” (Rom. 7:24).
First, let us assure the genuinely exercised soul that such defects in obedience do not invalidate your justification, or in any wise affect your acceptance with and standing before God. Your justification is built not upon your obedience, but upon Christ's. However imperfect you are in yourself, you are “complete in Him” (Col. 2:10). Woe had it been to Abraham, Moses, David, Paul if their justification had depended upon their own holiness and good works. Let not, then, your sad failures dampen your joy in Christ but rather be increasingly thankful for His robe of righteousness which hides your filthy rags! Second, your heart-anguish over your unlikeness to Christ, instead of being a proof that you are less sanctified than those who grieve not over their lack of conformity to Him, evidences you are more sanctified than they, for it shows you are better acquainted with your heart than they are, have a deeper loathing of sin and love God more. The most eminent saints have made the bitterest lamentation on this account: Psalm 38:4.
Third, the Holy Spirit makes an excellent use of your infirmities and turns your failures unto your spiritual advantages. By those very defects He hides pride from your eyes, subdues your self-righteousness, causes you to appreciate more deeply the riches of free grace and place a higher value upon the precious blood of the Lamb. By your many falls He makes you to long more ardently for Heaven and gradually reconciles you to the prospect of death. The more a holy soul is buffeted by sin and Satan, the more sincerely will he cry, “Oh that I had wings like a dove! for then would I fly away, and be at rest” (Psa. 55:6). “O the blessed chemistry of Heaven, to extract such mercies out of such miseries” (J. Flavell), to make sweet flowers spring up out of such bitter roots. Fourth, your bewailed infirmities do not break the bond of the Everlasting Covenant: that holds firm, notwithstanding your many defects and corruptions. “Iniquities prevail against me” said David, yet in the same breath he added “Thou shalt purge them away” (Psa. 65:3).
Fifth, though the defects of your obedience are grievous to God, yet your deep sorrows for them are well-pleasing in His sight: “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise” (Psa. 51:17). Sixth, your very grief is a conformity to Christ: for when here He was “the Man of sorrows.” If He suffered because of our sins, shall we not be made to weep over them? Seventh, “Though God has left many defects to humble you, yet He hath given many things to comfort. This is a comfort, that the desire of thy soul is to God and the remembrance of His name. This is a comfort, that thy sins are not thy delight as once they were but thy shame and sorrow. This is a comfort, that thy case is not singular but more or less the same complaints and sorrows are found in all gracious souls through the world” (J. Flavell, to whom we are indebted for much of the above).—A.W.P.
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