THE SECRET OF STRENGTH

2 Corinthians 12:1-10

It is a sublime phrase-a man in Christ. We reach our full stature only when we are in Him. We are but fragments of manhood until the true man is formed in us. Of course the presence of Jesus is always with us, but its manifestation is reserved for special emergencies, when it is peculiarly needed. It is thought that this supreme revelation was synchronous with Paul’s stoning at Lystra, Act 14:1-28. While the poor body was being mangled, his spirit was in the third heaven, that is, in Paradise. What a contrast between being let down in a basket and being caught up into glory! How indifferent to the derisions of men is the soul that lives in God!

We do not know what this thorn, or stake, was-whether eye trouble, or imperfect utterance, or some deformity in appearance-but it was the source of much suffering and many temptations. At first Paul prayed for its removal, but as soon as he learned that its continuance was the condition of receiving additional grace, he not only accepted it, but even gloried in its presence. May we not believe that all disabilities are permitted to drive us to realize and appropriate all that Jesus can be to the hard-pressed soul!

Here we may observe,

2Co 12:9  But He said to me, My grace (My favor and loving-kindness and mercy) is enough for you [sufficient against any danger and enables you to bear the trouble manfully]; for My strength and power are made perfect (fulfilled and completed) and show themselves most effective in [your] weakness. Therefore, I will all the more gladly glory in my weaknesses and infirmities, that the strength and power of Christ (the Messiah) may rest (yes, may pitch a tent over and dwell) upon me!

2Co 12:10  So for the sake of Christ, I am well pleased and take pleasure in infirmities, insults, hardships, persecutions, perplexities and distresses; for when I am weak [in human strength], then am I [truly] strong (able, powerful in divine strength).

I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, 2Co 12:2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (2Co 12:4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev 2:7), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter - such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. 2Pe 1:19. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, 2Co 12:1. He therefore did not mention this immediately, nor till above fourteen years after, 2Co 12:2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (2Co 12:6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.

II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,

1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, 2Co 12:7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.

2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, 2Co 12:7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.

3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, 2Co 12:8. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.

4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things: - [1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.

III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (2Co 12:9), and took pleasure in them, 2Co 12:10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, 2Co 12:10. And the reason of his glory and joy on account of these things was this - they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.

SINS AND WEIGHTS

On Weights

Let us lay aside every weight, and the sin which doth so easily beset us...looking unto Jesus — Heb 12:1-2

Sins and Weights

When the writer speaks of the sin which doth beset us, he is not referring to one particular sin. The thought that one sin may be especially perilous is not present in his mind at all. He is thinking of all sin, of sin in its largest compass, and he says of all sin that it easily besets us which probably means that, like a binding garment, it clings to us and hinders us from running. Notice that he does not say, "Let us lay aside our weights, even the sins that so easily beset us." He puts an "and" between the words to indicate that the one obstruction may differ from the other. All sins are weights, but all weights are not sins; and both alike have to be laid aside.

A moment's thought ought to make plain to us this great distinction between weights and sins; it is one that vitally concerns our progress. There are some things that everywhere are right, and there are other things that everywhere are wrong. No matter who does them or why they may be done, their relation to the law of God is fixed. They do not take their moral tone from circumstances nor are they relative to a man's place or powers. There are things that are everywhere and always fight, and there are things that are everywhere and always wrong. Now could we take every detail of human conduct and place it in one or other of these categories, life would present a very simple problem; but the complexity of life consists in the fact that there are acts innumerable which cannot be so classified. There are a thousand things that no man dare call wrong, for they show none of the characters of sin; on the contrary, they may be precious gifts which in other circumstances might be rich in blessing; but if they hinder you when you struggle for the best and burden you so that you run unworthy, then they are weights and must be laid aside.

Blessings Can Be Twisted into Curses

That this is also the teaching of our Lord is evident from some of His memorable sayings: "If thy right hand offend thee, cut it off"; "If thy right eye offend thee, pluck it out." Is there anything sinful in the hand and eye? Are they not instruments and avenues of blessing? Of all the gifts that man has had from heaven, there are few that can be matched with hand or eye. In the right hand has waved the sword of freedom. In the right hand has been grasped the pen of genius. By the right hand is wrought that common toil that sets a hundred temptations at defiance—yet "if thy right hand offend thee, cut it off; if thy right eye offend thee, pluck it out." Do not misinterpret that deep word of Jesus. He spoke as a poet speaks, who through the concrete has visions of abstract and universal truth. He meant that even the choicest of our blessings may be so twisted and turned into a snare that a man may have to say, "This is a weight for me," and with swiftness of farewell, lay it aside.

The Blessings of Burdens

Of course we shall remember that there are certain weights which are a help and not a hindrance to our progress. They impart a certain momentum to the character and carry a man through obstacles victoriously. There are men who by nature are lightweights with little chance of prospering in this hard world, and God has to steady them with burdens sometimes if they are to run with patience the race that is set before them. I would not like to travel in a train if I were told that it was light as matchwood. I should not like to put to sea in an ocean liner if I were informed there was no ballast in her. When there are curves to be taken or storms to be encountered, when the way is beset with obstacles or perils, you need a certain weight to ensure safety, and you need a certain weight to give you speed. I have no doubt that this is the explanation of many of the weights that we must carry. They steady and ballast us; they give us our momentum as we drive ahead through the tempestuous sea. Life might be lighter and brighter if we lacked them; but, after all, there are better things than gaiety. It is a real weight to a young man, sometimes, that he has to support an aged relative. There is much that he craves for which he can never get so long as that burden at home is on his shoulders. But has not that burden made a man of him—made him strenuous and serious and earnest? He might have run his race with brilliance otherwise, but he runs it with patience now, and that is better. There are few weights like the weight at a father's heart when his little and well-beloved child falls sick. It is with him when he wakens in the morning, and it hangs about him heavily all day. But how often does it touch his heart with tenderness and call in his roving and unworthy passion, making him vow to be a better father, and bringing him back to the secrecy of prayer. There are weights that are helps then, and not to be cast aside. They are of God's appointing and must be carried bravely. There are burdens which we know in our conscience to be hindrances; but there are others which in the eyes of God are blessed.

Nor is this a matter in which one who is wise will ever dare to pass judgment on another. We can tell as the days go by what are weights to us; we can never tell what are weights to other men. The thing that vexes us at every turn and causes us wearily to sigh for freedom, may to another man be a good of God that sends him singing and happy on his journey. If you were to clothe a modern army officer in the chain-armor of a mediaeval knight, it would be almost insupportable to him and would prove itself an intolerable weight. But the knight himself, "pricking o'er the plain" or dashing into combat with the Saracen was safe and strong when girded with that mail. There are few who could handle the sword of Sir William Wallace; it is so massive and of such a weight, yet in the hand of Wallace it used to flash like lightning—to him it was not a burden but a joy. Never, then, judge others in such matters and never permit others to judge you. In things indifferent it is a sign of weakness to be quickly influenced by the report of others. The personal test which one should boldly use when he is doubtful of any act or habit is to ask himself, "Is this a help or hindrance in the patient running of the race?" If he can honestly say it is a help, then probably it would be cowardice to reject it. There are times when it is the duty of a Christian to insist bravely upon his Christian liberty. But if his conscience tells him that it is a hindrance, then let him dismiss it though it should take the sunshine from the morning and silence all the singing of the birds.

Weights May Be Tiny but Burdensome

Sometimes, too, these things that we call weights are of the most insignificant and trifling kind. They are like the weights beside a chemist's scales, so tiny as hardly to be visible. I wonder what a thorn would weigh? There would be a good many thousands to the pound. Caught in the fleece of a sheep upon the hills, it would not hinder it from freest movement. But plunged in the flesh of a great saint like Paul, it hampers and retards at every mm till even the thorn for Paul becomes a weight and drives him in entreaty to the throne. I think there are few things sadder in the world than the trifling nature of much that hinders men. There are thousands who are within an ace of running well, with one thing only between them and freedom. And that is often such a little thing—such a trifle, such an insignificancy—that the pity is that a man should be so near, and yet, from the triumph of it all, so far.

Oh the little more, and how much it is!
And the little less, and what worlds away!

If men were ruined only by great sins there would be a tragic splendor in existence. No one can study a tragedy of Shakespeare without being purified at heart. But men are not only ruined by great sins; they are also beaten in the race by little weights, and it is just the relative lightness of the weight that is the pity of a thousand lives. If that should describe your case, my brother, I plead with you to lay aside that weight. It may be hard; indeed it is often harder to lay aside the little than the great one. Others may smile at you not grasping what it means; they say, "What does it matter, it is such a trifle?" But in the sight of heaven and at the bar of conscience, you know it is keeping you from running well.

"Looking Unto Jesus"

But someone will say to me, "That is good advice, but I have had as good advice before. It is not advice I want, but it is power to do it, for I have tried a dozen times and failed." Well, I believe you—I have had that experience; but never since I saw what this text meant. "Lay aside every weight, looking unto Jesus "—there is the open secret of success. Depend upon it, if you look at the weight only, you will never have the heart to lay it down. It will never seem to you so fixed and firm as in the hour you are determined to reject it. And once rejected, all that you had against it will be so overborne in wild desire that with greedy hands you will draw it back again to find it doubly sweet because forsworn. That is the certain path towards darkness and tears, for every such failure leaves the conscience poorer. The saddest hour is not when a man is beaten; it is when he says, "O God, this is impossible"; but there is no such hour, even for the weakest, if he will only act as this text bids him, and "lay aside, looking unto Jesus." Keep your gaze fixed on Jesus Christ the crucified. Direct every power of your heart towards Him. Believe in His nearness, His love, His mighty power—He carried the weight of the world's guilt triumphantly. It is wonderful, if one will but do that, how the weight that seemed to be soldered will grow movable so that a man may cast it from him and waken the next morning—free!

And now I have just one other word to say. It is about these weights which we cannot lay aside. It is about these things which really may be hindrances and which yet we dare not or cannot put away. It may be perhaps some bodily defect. It may be some relationship at home. It may be the result of folly long ago; and today it hangs about us like a weight, and we know we shall never lose it till the grave. Such things we cannot or dare not lay aside. What then? Must they always and to the end be weights? Ah, whether a thing shall be a weight or not depends enormously on how we carry it. Suppose you take a truck-load of steel plates and empty these steel plates into the sea. They sink immediately. They are far too heavy a weight to be borne by the yielding and never-resting ocean. But fashion a thousand such plates into a vessel; hammer and rivet them into a ship of steel; and the ocean will bear them as she would an almond-branch and never feel that weight upon her bosom. It is not the thing itself that is the weight; far more often it is the way we carry it. If we be selfish and loveless and out of touch with God, the very grasshopper may be a burden. But if we believe; if we have hope and charity; if we trust in the love of God and look to Jesus; these weights which we cannot lay aside will become light just because carried well.

Who Was The Wisest Man in the Old Testament?

Solomon 1 Kings 4v29-34

1Ki 4:29-34.      And God gave Solomon exceptionally much wisdom and understanding, and breadth of mind like the sand of the seashore.

Solomon's wisdom excelled the wisdom of all the people of the East and all the wisdom of Egypt.

For he was wiser than all other men--than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol. His fame was in all the nations round about.

He also originated 3,000 proverbs, and his songs were 1,005.

He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall; he spoke also of beasts, of birds, of creeping things, and of fish.

Men came from all peoples to hear the wisdom of Solomon, and from all kings of the earth who had heard of his wisdom.

4:29

Largeness of heart - What we call “great capacity.” The expression which follows is common in reference to numerical multitude 1Ki 4:20, but its use here to express mere amplitude or greatness is unique.

1 Kings 4:30

Children of the east country - Rather, “of the East” - the Beni Kedem - a distinct tribe, who occupied both sides of the Euphrates along its middle course (marginal reference). They were mostly nomads, who dwelt in tents Jer 49:28-29. Job belonged to them Job 1:3, as did probably his three friends; and, perhaps, Balsam Num 23:7. They must have been either Arabs or Aramaeans. We may see in the Book of Job the character of their “wisdom.” Like Solomon’s, it was chiefly gnomic but included some knowledge of natural history. The “wisdom of Egypt” was of a different kind. It included magic Gen 41:8; Exo 7:11, geometry, medicine, astronomy, architecture, and a dreamy mystic philosophy, of which metempsychosis was the main principle. It is not probable that Solomon was, like Moses (marginal reference), deeply versed in Egyptian science. The writer only means to say that his wisdom was truer and more real than all the much-praised wisdom of Egypt.

1 Kings 4:31

It is most probable that the persons with whom Solomon is compared were contemporaries, men noted for “wisdom,” though there is no other mention of them.

His fame was in all nations - See below, 1 Kings 10.

1 Kings 4:32

Proverbs - In the collection which forms the “Book of Proverbs,” only a small portion has been preserved, less certainly than one thousand out of the three. Ecclesiastes, if it is Solomon’s, would add between one hundred and two hundred more proverbs. But the great bulk of Solomon’s proverbs has perished.

Songs - Of these, Canticles is probably one (marginal reference): Ps. 72; Psa 127:1-5 may also be of the number. Probably the bulk of Solomon’s songs were of a secular character, and consequently were not introduced into the canon of Scripture.

1 Kings 4:33

Trees ... - A keen appreciation of the beauties of nature, and a habit of minute observation, are apparent in the writings of Solomon that remain to us. The writer here means to say that Solomon composed special works on these subjects. The Lebanon cedars were the most magnificent of all the trees known to the Hebrews, and hence, represent in the Old Testament the grandest of vegetable productions. (Psa 104:16; Son 5:15; Eze 31:3, etc.) For the hyssop, see Exo 12:22 note.

Of beasts, and of fowls, and of creeping things, and of fishes - This is the usual Biblical division of the animal kingdom Gen 1:26; Gen 9:2; Psa 148:10.

There came of all people to hear the wisdom of Solomon - We learn from 1 Kings 10, that the queen of Sheba was one of those visitants, and perhaps the most remarkable, as we have the particulars of her visit, but not of the others.

1 Kings 4v34

It is astonishing that of a person so renowned for wisdom, so little should be left to prove the truth of a fact of which all the civilized nations of the world have heard, and of which scarcely any man has ever doubted. The people that came from all kings of the earth were probably ambassadors, who came to form and maintain friendship between their sovereigns and the Israelitish king. We cannot understand the place as speaking of people who, either through an idle or laudable curiosity, came to see and converse with Solomon; to give free access to such people would ill comport with the maintenance of his dignity.

1 Kings 10:14-29

Lights in the World

Lights in the World

Php 2:12-18.   

Therefore, my dear ones, as you have always obeyed [my suggestions], so now, not only [with the enthusiasm you would show] in my presence but much more because I am absent, work out (cultivate, carry out to the goal, and fully complete) your own salvation with reverence and awe and trembling (self-distrust, with serious caution, tenderness of conscience, watchfulness against temptation, timidly shrinking from whatever might offend God and discredit the name of Christ).

 [Not in your own strength] for it is God Who is all the while effectually at work in you [energizing and creating in you the power and desire], both to will and to work for His good pleasure and satisfaction and delight.

Do all things without grumbling and faultfinding and complaining [against God] and questioning and doubting [among yourselves],

That you may show yourselves to be blameless and guileless, innocent and uncontaminated, children of God without blemish (faultless, unrebukable) in the midst of a crooked and wicked generation [spiritually perverted and perverse], among whom you are seen as bright lights (stars or beacons shining out clearly) in the [dark] world,

 Holding out [to it] and offering [to all men] the Word of Life, so that in the day of Christ I may have something of which exultantly to rejoice and glory in that I did not run my race in vain or spend my labor to no purpose.

 Even if [my lifeblood] must be poured out as a libation on the sacrificial offering of your faith [to God], still I am glad [to do it] and congratulate you all on [your share in] it.

 And you also in like manner be glad and congratulate me on [my share in] it.

Philippians 2:12-13

I. He exhorts them to diligence and seriousness in the Christian course: Work out your own salvation. It is the salvation of our souls (1Pe 1:9), and our eternal salvation (Heb 5:9), and contains deliverance from all the evils sin had brought upon us and exposed us to, and the possession of all good and whatsoever is necessary to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls: whatever becomes of other things, let us take care of our best interests. It is our own salvation, the salvation of our own souls. It is not for us to judge other people; we have enough to do to look to ourselves; and, though we must promote the common salvation (Jud 1:3) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, katergazesthe. The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of all the means which conduce to our salvation. We must not only work at our salvation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to the end. Salvation is the great thing we should mind, and set our hearts upon; and we cannot attain salvation without the utmost care and diligence. He adds, With fear and trembling, that is, with great care and circumspection: “Trembling for fear lest you miscarry and come short. Be careful to do every thing in religion in the best manner, and fear lest under all your advantages you should so much as seem to come short,” Heb 4:1. Fear is a great guard and preservative from evil.

II. He urges this from the consideration of their readiness always to obey the gospel: “As you have always obeyed, not as in my presence only, but now much more in my absence, Php 2:12. You have been always willing to comply with every discovery of the will of God; and that in my absence as well as presence. You make it to appear that regard to Christ, and care of your souls, sway more with you than any mode of showing respect whatsoever.” They were not merely awed by the apostle's presence, but did it even much more in his absence. “And because it is God who worketh in you, do you work out your salvation. Work, for he worketh.” It should encourage us to do our utmost, because our labour shall not be in vain. God is ready to concur with his grace, and assist our faithful endeavours. Observe, Though we must use our utmost endeavours in working out our salvation, yet still we must go forth, and go on, in a dependence upon the grace of God. His grace works in us in a way suitable to our natures, and in concurrence with our endeavours; and the operations of God's grace in us are so far from excusing, that they are intended to quicken and engage our endeavours. “And work out our salvation with fear and trembling, for he worketh in you.” All our working depends upon his working in us. “Do not trifle with God by neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. Work with fear, for he works of his good pleasure.” - To will and to do: he gives the whole ability. It is the grace of God which inclines the will to that which is good: and then enables us to perform it, and to act according to our principles. Thou hast wrought all our works in us, Isa 26:12. Of his good pleasure. As there is no strength in us, so there is no merit in us. As we cannot act without God's grace, so we cannot claim it, nor pretend to deserve it. God's good will to us is the cause of his good work in us; and he is under no engagements to his creatures, but those of his gracious promise

Philippians 2:14-18

2.   The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 

       1. By a cheerful obedience to the commands of God (Php 2:14): “Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it.” God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward.                                                    

2.      By peaceableness and love one to another. “Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation.” 

3. By a blameless conversation towards all men (Php 2:15): “That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence.” We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke - Amōmēta. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, “Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you.” We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, 3Jn 1:12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Gen 13:7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Mat 5:16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere. - Holding forth the word of life, Php 2:16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, 2Ti 1:10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: “That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness.” He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. 

(2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, 1Th 2:19, 1Th 2:20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (Php 2:17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai. 2Ti 4:6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (Php 2:18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.

God's Steadfast Love and Compassion

Mic 7:18-20.     Where is the god who can compare with you— wiping the slate clean of guilt, Turning a blind eye, a deaf ear, to the past sins of your purged and precious people? You don't nurse your anger and don't stay angry long, for mercy is your specialty. That's what you love most.

And compassion is on its way to us. You'll stamp out our wrongdoing. You'll sink our sins to the bottom of the ocean.

You'll stay true to your word to Father Jacob and continue the compassion you showed Grandfather Abraham— Everything you promised our ancestors from a long time ago.

Who is a God like unto thee,.... There is no God besides him, none so great, so mighty, as he; none like him for the perfections of his nature; for the works of his hands; for the blessings of his goodness, both of providence and grace; and particularly for his pardoning grace and mercy, as follows:

that pardoneth iniquity: that "lifts" it up, and "takes" it away, as the word (t) signifies; thus the Lord has taken the sins of his people off of them, and laid them on Christ, and he has bore them, and carried them away, as the antitype of the scapegoat, never to be seen and remembered any more; and whereas the guilt of sin lies sometimes as a heavy burden upon their consciences, he lifts it up, and takes it away, by sprinkling the blood of Christ upon them, and by applying his pardoning grace and mercy to them: pardon of sin is peculiar to God; none can forgive it but he against whom it is committed; forgiveness of sin is with him, promised by him in covenant, proclaimed in Christ, by him obtained and published in the Gospel:

and passeth by the transgression of the remnant of his heritage? the people of God are his portion, his lot, and his inheritance; they are a remnant according to the election of grace, chosen of God, taken into his covenant, redeemed by Christ, and called by grace, and brought to repent and believe; these God forgives, even all their transgressions, sins, and iniquities of every kind; which is here expressed by another word, "passing them by", or "passing over them": sin is a transgression or passing over the law, and pardon is a passing over sin; God taking no notice of it, as if he saw it not; not imputing it to his people, or calling them to an account for it; or condemning and punishing them according to the desert of it; but hiding his face from it, and covering it:

he retaineth not his anger for ever; that which he seemed to have against his people, and appeared in some of the dispensations of his providence, is not continued and lengthened out, and especially for ever, but it disappears; he changes the course of his providence, and his conduct and behaviour to his people, and, hews them his face and favour, and manifests his forgiving love; which is a turning himself from his anger; see Psa 85:2;

Psalms 85:2   (MSG).    V2  You lifted the cloud of guilt from your people, you put their sins far out of sight.

because he delighteth in mercy; which is natural to him, abundant with him, and exercised according to his sovereign will and pleasure, very delightful to him; he takes pleasure in showing mercy to miserable creatures, and in those that hope in it, Psa 147:11; this is the spring of pardon, which streams through the blood of Christ.

Psalms 147:11   (MSG).    V11  Those who fear GOD get GOD's attention; they can depend on his strength.

We (Christians) Have Access to Everything God’s Spirit is Doing

Christians- All Trus Believers

1 Corinthians 2:15-16

Spiritually alive, we have access to everything God's Spirit is doing, and can't be judged by unspiritual critics.

Isaiah's question, "Is there anyone around who knows God's Spirit, anyone who knows what he is doing?" has been answered: Christ knows, and we have Christ's Spirit.

But he that is spiritual,.... Meaning not any particular individual person, not the pope of Rome, as his adherents vainly imagine, whom they fancy to be a supreme and infallible judge in things spiritual, from whose judgment is no appeal, and who himself comes not under the judgment of any; for he is so far from being a spiritual man, or having judgment in spiritual things, that he stands described as the man of sin, the son of perdition, the wicked one, the beast, to whom a mouth is given, speaking great things and blasphemies; but a set of men are here meant, and not such who are only outwardly reformed in their lives and conversations, who are at best but moral, and not spiritual men; nor all that have a form of godliness, an appearance of spirituality; there may be such who may have this, and yet deny the power of it, in which the principle and essence of spirituality lies; nor all such who have spiritual gifts, which may be where there is no spiritual grace; or that have a greater degree of spiritual knowledge than others, or that even have a greater degree of real grace than others; for though these are certainly spiritual men, 1Co 3:1 yet they are not the only ones; others that have less knowledge and grace, are spiritual also, and are comprehended in this character; much less does it design such who have no flesh or sin in them, for there are none without sin in the present state; and if this was essential to a spiritual man, there would be no spiritual man in the world; such are only the saints in heaven, who are without fault before the throne: and after the resurrection will have spiritual bodies, as well as their spirits or souls are now made perfect: but here a spiritual man intends every man that is born of the Spirit; seeing what is born of the Spirit, is Spirit, or spiritual; from whence the regenerate man is denominated spiritual, he is such an one that is quickened by the Spirit of God, and lives spiritually by faith on Christ; he breathes after spiritual things, salvation by Christ, and an interest in him, communion with God, conformity to Christ, pardon of sin, a justifying righteousness, and eternal life: he has spiritual senses, and these in exercise; he has a spiritual sight of things, of himself, and his lost state by nature, and of the person, grace, and things of Christ; he has a spiritual hearing of the Gospel, by which faith comes; he hears so as to live, and he lives so as that he hears the joyful sound with understanding, approbation, and acceptance; he has a spiritual taste of things, of the grace of God, the fruit of Christ, and the truths of the Gospel; and he smells a sweet savour in them; he has a spiritual feeling, he feels the weight and burden of sin, the gracious influences and operations of the Spirit, and handles Christ, the word of life: he talks the spiritual language of Canaan, and his speech betrays him to be a spiritual man; and he walks spiritually by faith on Christ, and in the paths of holiness, righteousness, and truth: he is one that is renewed by the Holy Spirit, in the spirit of his mind; has a new heart, and a new spirit put within him; and is become a new creature in Christ: he has the good work of grace wrought in his soul; and in him grace is the reigning principle; in him the Spirit of God himself dwells, and he is led by him out of himself to Christ, and into all truth, and walks after him, and not after the flesh: his conversation is spiritual and heavenly; he is spiritually minded, he minds not the things of the flesh, but the things of the Spirit; and though there is a great deal of carnality in him, in his thoughts, his words, and actions, yet this is matter of grief to him, and is his daily complaint: and such an one

judgeth all things; or "discerneth all things"; not all things in nature, or which fall within the compass of human knowledge; there are many things he may have no knowledge of, nor judgment in, being for the most part not the wise and prudent, but the foolish things of the world who are spiritual; but things divine and spiritual, the things of the Spirit of God, the doctrines of the Gospel before spoken of; and these not every difficult passage of Scripture, or knotty point of controversy, but the several articles of faith, necessary and essential to salvation; these are plain and easy to him, they stand before him in a clear light; as that salvation is alone by Christ, pardon by his blood, justification by his righteousness, &c. these he has seen and tasted of, and relishes, and can discern things that differ, and approve those which are more excellent; he can distinguish truth from error, and the voice of Christ from the voice of a stranger; and knows when the Gospel is preached, and when not, of which he judges by the word of God and his own experience: not that every spiritual man has a like degree of spiritual knowledge and judgment, but everyone discerns and judges according to the measure of the gift of Christ:

yet he himself is judged of no man; or "discerned of no man": that is, not of any natural man; who is not capable of discerning and judging who and what he is; only a spiritual man can discern and judge of his spiritual light, grace, and state; as the churches of Christ do, when persons are proposed to, them for communion; the other knows him not, but takes him to be a weak, or a wicked man, an hypocrite and a deceiver; and it is a small thing with him to be judged of man's judgment; he cares not what judgment the natural man passes upon him; nor does his faith in things spiritual, stand upon the authority and judgment of men; nor will he submit to it; nor can he be reproved, convinced, and refuted by such a person: for though a thousand sophistic arguments may be used with him which he cannot answer, he has a witness within himself to the truths of the Gospel, which opposes itself, and stands its ground against all objections; as with respect to the impurity of human nature, the impotency of man to anything that is spiritually good of himself, the insufficiency of his righteousness to justify him before God, the proper deity and real excellency of Christ, his blood and righteousness, and the internal work of the Spirit of God on the heart; sooner may a rock be removed out of its place, than a truly spiritual man can be convicted by a natural man of the falsehood of these things, of which he has had an inward experience, as well as is instructed in them by the word of God; nor can he be better taught and instructed by the natural man.

For who hath known the mind of the Lord,.... The deep counsels of his heart, the scheme of salvation by Jesus Christ, as drawn in his eternal mind, the sense of the Spirit of God in the writings of the Old Testament, the things of the Spirit of God, or the doctrines of grace more clearly revealed under the Gospel dispensation; not any natural man, by the light of truth and strength of reason, has known any of these things. The apostle either cites or alludes to Isa 40:13

that he may instruct him? not the Lord, who needs no instruction from any, nor can any teach and instruct him, nor would any be so bold and insolent as to attempt it nor does the knowledge of the mind of the Lord qualify any for such a work; since if he knows ever so much of it, he cannot know more than the Lord himself: but the spiritual man, whom a natural man, being ignorant of the mind of the Lord, cannot instruct; and so the words give a very proper and sufficient reason why the spiritual man is not discerned, judged, convinced, and instructed by the natural man:

but we have the mind of Christ; the same with "the mind of the Lord" which proves that Christ is the Lord, or Jehovah, and so truly and properly God; and which is to be understood, not only of the apostles and ministers of the Gospel, but of all true believers; and therefore want no instruction, as they can have none from the natural man; though chiefly of the former, whereby they were abundantly qualified for the further instruction even of spiritual men.

Results of True Repentance

I want to call your attention to what true repentance leads to. I am not addressing the unconverted only, because I am one of those who believe that there is a good deal of repentance to be done by the Church before much good will be accomplished in the world. I firmly believe that the low standard of Christian living is keeping a good many in the world and in their sins. When the ungodly see that Christian people do not repent, you cannot expect them to repent and turn away from their sins. I have repented ten thousand times more since I knew Christ than ever before; and I think most Christians have some things to repent of.

So now I want to preach to Christians as well as to the unconverted; to myself as well as to one who has never accepted Christ as his Savior.

There are five things that flow out of true repentance:

1. Conviction

2. Contrition

3. Confession of sin

4. Conversion

5. Confession of Jesus Christ before the world

1. Conviction

When a man is not deeply convicted of sin, it is a pretty sure sign that he has not truly repented. Experience has taught me that men who have very slight conviction of sin, sooner or later lapse back into their old life. For the last few years I have been a good deal more anxious for a deep and true work in professing converts than I have for great numbers. If a man professes to be converted without realizing the heinousness of his sins, he is likely to be one of those stony ground hearers who don’t amount to anything. The first breath of opposition, the first wave of persecution or ridicule, will suck them back into the world again.

I believe we are making a woeful mistake in taking so many people into the Church who have never been truly convicted of sin. Sin is just as black in a man’s heart to-day as it ever was. I sometimes think it is blacker. For the more light a man has, the greater his responsibility, and therefore the greater need of deep conviction.

William Dawson once told this story to illustrate how humble the soul must be before it can find peace.

He said that at a revival meeting, a little lad who was used to Methodist ways, went home to his mother and said,

“Mother, John So-and-so is under conviction and seeking for peace, but he will not find it to-night, mother.”

“Why, William?” said she.

“Because he is only down on one knee, mother, and he will never get peace until he is down on both knees.”

Until conviction of sin brings us down on both knees, until we are completely humbled, until we have no hope in ourselves left, we cannot find the Savior.

There are three things that lead to conviction: (1) Conscience; (2) the Word of God; (3) the Holy Spirit. All three are used by God.

Long before we had any Word, God dealt with men through the conscience. That is what made Adam and Eve hide themselves from the presence of the Lord God amongst the trees of the Garden of Eden. That is what convicted Joseph’s brethren when they said: “We are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we would not hear. Therefore,” said they (and remember, over twenty years had passed away since they had sold him into captivity), “therefore is this distress come upon us.” That is what we must use with our children before they are old enough to understand about the Word and the Spirit of God. This is what accuses or excuses the heathen.

Conscience is “a divinely implanted faculty in man, telling him that he ought to do right.” Someone has said that it was born when Adam and Eve ate of the forbidden fruit, when their eyes were opened and they “knew good and evil.” It passes judgment, without being invited, upon our thoughts, words, and actions, approving or condemning according as it judges them to be right or wrong. A man cannot violate his conscience without being self-condemned.

But conscience is not a safe guide, because very often it will not tell you a thing is wrong until you have done it. It needs illuminating by God because it partakes of our fallen nature. Many a person does things that are wrong without being condemned by conscience. Paul said: “I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth.” Conscience itself needs to be educated.

Again, conscience is too often like an alarm clock, which awakens and arouses at first, but after a time the man becomes used to it, and it loses its effect. Conscience can be smothered. I think we make a mistake in not preaching more to the conscience.

Hence, in due time, conscience was superseded by the law of God, which in time was fulfilled in Christ.

In this Christian land, where men have Bibles, these are the agency by which God produces conviction. The old Book tells you what is right and wrong before you commit sin, and what you need is to learn and appropriate its teachings, under the guidance of the Holy Spirit. Conscience compared with the Bible is as a rushlight compared with the sun in the heavens.

See how the truth convicted those Jews on the day of Pentecost. Peter, filled with the Holy Ghost, preached that“God hath made this same Jesus, whom ye have crucified, both Lord and Christ.” “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?”

Then, thirdly, the Holy Ghost convicts. I once heard the late Dr. A. J. Gordon expound that passage—“And when He (the Comforter) is come, He will reprove the world of sin, of righteousness, and of judgment; of sin because they believe not on Me,”—as follows:—

“Some commentators say there was no real conviction of sin in the world until the Holy Ghost came. I think that foreign missionaries will say that that is not true, that a heathen who never heard of Christ may have a tremendous conviction of sin. For notice that God gave conscience first, and gave the Comforter afterward. Conscience bears witness to the law, the Comforter bears witness to Christ. Conscience brings legal conviction, the Comforter brings evangelical conviction. Conscience brings conviction unto condemnation, and the Comforter brings conviction unto justification. ‘He shall convince the world of sin, because they believe not on Me.’ That is the sin about which He convinces. It does not say that He convinces men of sin, because they have stolen or lied or committed adultery; but the Holy Ghost is to convince men of sin because they have not believed on Jesus Christ. The coming of Jesus Christ into the world made a sin possible that was not possible before. Light reveals darkness; it takes whiteness to bring conviction concerning blackness. There are negroes in Central Africa who never dreamed that they were black until they saw the face of a white man; and there are a great many people in this world that never knew they were sinful until they saw the face of Jesus Christ in all its purity.

Jesus Christ now stands between us and the law. He has fulfilled the law for us. He has settled all claims of the law, and now whatever claim it had upon us has been transferred to Him, so that it is no longer the sin question, but theSon question, that confronts us. And, therefore, you notice that the first thing Peter does when he begins to preach after the Holy Ghost has been sent down is about Christ:‘Him being delivered by the determinate counsel of God, ye have taken and by wicked hands have crucified and slain.’It doesn’t say a word about any other kind of sin. That is the sin that runs all through Peter’s teaching, and as he preached, the Holy Ghost came down and convicted them, and they cried out, ‘What shall we do to be saved?’

Well, but we had no part in crucifying Christ; therefore, what is our sin? It is the same sin in another form. They were convicted of crucifying Christ; we are convicted because we have not believed on Christ crucified. They were convicted because they had despised and rejected God’s Son. The Holy Ghost convicts us because we have not believed in the Despised and Rejected One. It is really the same sin in both cases—the sin of unbelief in Christ.”

Some of the most powerful meetings I have ever been in were those in which there came a sort of hush over the people, and it seemed as if an unseen power gripped their consciences. I remember a man coming to one meeting, and the moment he entered, he felt that God was there. There came an awe upon him, and that very hour he was convicted and converted.

2. Contrition

The next thing is contrition, deep Godly sorrow and humiliation of heart because of sin. If there is not true contrition, a man will turn right back into the old sin. That is the trouble with many Christians.

A man may get angry, and if there is not much contrition, the next day he will get angry again. A daughter may say mean, cutting things to her mother, and then her conscience troubles her, and she says:

“Mother, I am sorry: forgive me.”

But soon there is another outburst of temper, because the contrition is not deep and real. A husband speaks sharp words to his wife, and then to ease his conscience, he goes and buys her a bouquet of flowers. He will not go like a man and say he has done wrong.

What God wants is contrition, and if there is not contrition, there is not full repentance. “The Lord is nigh to the broken of heart, and saveth such as be contrite of spirit.” “A broken and a contrite heart, O God, Thou wilt not despise.” Many sinners are sorry for their sins, sorry that they cannot continue in sin; but they repent only with hearts that are not broken. I don’t think we know how to repent now-a-days. We need some John the Baptist, wandering through the land, crying: “Repent! repent!”

3. Confession of Sin

If we have true contrition, that will lead us to confess our sins. I believe that nine-tenths of the trouble in our Christian life comes from failing to do this. We try to hide and cover up our sins; there is very little confession of them. Someone has said: “Unconfessed sin in the soul is like a bullet in the body.”

If you have no power, it may be there is some sin that needs to be confessed, something in your life that needs straightening out. There is no amount of psalm-singing, no amount of attending religious meetings, no amount of praying or reading your Bible that is going to cover up anything of that kind. It must be confessed, and if I am too proud to confess, I need expect no mercy from God and no answers to my prayers. The Bible says: “He that covereth his sins shall not prosper.”He may be a man in the pulpit, a priest behind the altar, a king on the throne; I don’t care who he is. Man has been trying it for six thousand years. Adam tried it, and failed. Moses tried it when he buried the Egyptian whom he killed, but he failed.“Be sure your sin will find you out.” You cannot bury your sin so deep but it will have a resurrection by and by, if it has not been blotted out by the Son of God. What man has failed to do for six thousand years, you and I had better give up trying to do.

There are three ways of confessing sin. All sin is against God, and must be confessed to Him. There are some sins I need never confess to anyone on earth. If the sin has been between myself and God, I may confess it alone in my closet: I need not whisper it in the ear of any mortal. “Father, I have sinned against heaven, and before Thee.” “Against Thee, Thee only, have I sinned, and done this evil in Thy sight.”

But if I have done some man a wrong, and he knows that I have wronged him, I must confess that sin not only to God but also to that man. If I have too much pride to confess it to him, I need not come to God. I may pray, and I may weep, but it will do no good. First confess to that man, and then go to God and see how quickly He will hear you, and send peace. “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy ways. First be reconciled to thy brother, and then come and offer thy gift.” That is the Scripture way.

Then there is another class of sins that must be confessed publicly. Suppose I have been known as a blasphemer, a drunkard, or a reprobate. If I repent of my sins, I owe the public a confession. The confession should be as public as the transgression. Many a person will say some mean thing about another in the presence of others, and then try to patch it up by going to that person alone. The confession should be made so that all who heard the transgression can hear it.

We are good at confessing other people’s sins, but if it is true repentance, we shall have as much as we can do to look after our own. When a man or woman gets a good look into God’s looking glass, he is not finding fault with other people: he has as much as he can do at home.

“If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Thank God for the Gospel! Church member, if there is any sin in your life, make up your mind that you will confess it, and be forgiven. Do not have any cloud between you and God. Be able to read your title clear to the mansion Christ has gone to prepare for you.

4. Conversion

Confession leads to true conversion, and there is no conversion at all until these three steps have been taken.

Now the word “conversion” means two things. We say a man is “converted” when he is born again. But it also has a different meaning in the Bible. Peter said: “Repent, and be converted.” The Revised Version reads: “Repent, and turn.” Paul said that he was not disobedient unto the heavenly vision, but began to preach to Jews and Gentiles that they should repent and turn to God. Some old divine has said: “Every man is born with his back to God. Repentance is a change of one’s course. It is right about face.”

Sin is a turning away from God. As someone has said, it is aversion from God and conversion to the world: and true repentance means conversion to God and aversion from the world. When there is true contrition, the heart is broken for sin; when there is true conversion, the heart is broken from sin. We leave the old life, we are translated out of the kingdom of darkness into the kingdom of light. Wonderful, isn’t it?

Unless our repentance includes this conversion, it is not worth much. If a man continues in sin, it is proof of an idle profession. It is like pumping away continually at the ship’s pumps, without stopping the leaks. Solomon said:—“If they pray, and confess thy name, and turn from their sin . . .” Prayer and confession would be of no avail while they continued in sin. Let us heed God’s call; let us forsake the old wicked way; let us return unto the Lord, and He will have mercy upon us; and to our God, for He will abundantly pardon.

If you have never turned to God, turn now. I have no sympathy with the idea that it takes six months, or six weeks, or six hours to be converted. It doesn’t take you very long to turn around, does it? If you know you are wrong, then turn right about.

5. Confession of Christ

If you are converted, the next step is confess it openly. Listen: “If thou shalt confess with thy mouth the Lord Jesus Christ, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.”

Confession of Christ is the culmination of the work of true repentance. We owe it to the world, to our fellow-Christians, to ourselves. He died to redeem us, and shall we be ashamed or afraid to confess Him? Religion as an abstraction, as a doctrine, has little interest for the world, but what people can say from personal experience always has weight.

I remember some meetings being held in a locality where the tide did not rise very quickly, and bitter and reproachful things were being said about the work. But one day, one of the most prominent men in the place rose and said:

“I want it to be known that I am a disciple of Jesus Christ; and if there is any odium to be cast on His cause, I am prepared to take my share of it.”

It went through the meeting like an electric current, and a blessing came at once to his own soul and to the souls of others.

Men come to me and say: “Do you mean to affirm, Mr. Moody, that I’ve got to make a public confession when I accept Christ; do you mean to say I’ve got to confess Him in my place of business, and in my family? Am I to let the whole world know that I am on His side?”

That is precisely what I mean. A great many are willing to accept Christ, but they are not willing to publish it, to confess it. A great many are looking at the lions and the bears in the way. Now, my friends, the devil’s mountains are only made of smoke. He can throw a straw into your path and make a mountain of it. He says to you: “You cannot confess and pray to your family; why, you’ll break down! You cannot tell it to your shopmate; he will laugh at you.” But when you accept Christ, you will have power to confess Him.

There was a young man in the West—it was the West in those days—who had been more or less interested about his soul’s salvation. One afternoon, in his office, he said:

“I will accept Jesus Christ as my Lord and Savior.”

He went home and told his wife (who was a nominal professor of religion) that he had made up his mind to serve Christ; and he added:

“After supper to-night I am going to take the company into the drawing-room, and erect the family altar.”

“Well,” said his wife, “you know some of the gentlemen who are coming to tea are sceptics, and they are older than you are, and don’t you think you had better wait until after they have gone, or else go out in the kitchen and have your first prayer with the servants?”

The young man thought for a few moments, and then he said:

“I have asked Jesus Christ into my house for the first time, and I shall take Him into the best room, not into the kitchen.”

So he called his friends into the drawing room. There was a little sneering, but he read and prayed. That man afterwards became Chief Justice of the United States Court. Never be ashamed of the Gospel of Christ: it is the power of God unto salvation.

A young man enlisted, and was sent to his regiment. The first night he was in the barracks with about fifteen other young men who passed the time playing cards and gambling. Before retiring, he fell on his knees and prayed, and they began to curse him and jeer at him and throw boots at him.

So it went on the next night and the next, and finally the young man went and told the chaplain what had taken place, and asked what he should do.

“Well,” said the chaplain, “you are not at home now, and the other men have just as much right in the barracks as you have. It makes them mad to hear you pray, and the Lord will hear you just as well if you say your prayers in bed and don’t provoke them.”

For weeks after the chaplain did not see the young man again, but one day he met him, and asked—

“By the way, did you take my advice?”

“I did, for two or three nights.”

“How did it work?”

“Well,” said the young man, “I felt like a whipped hound, and the third night I got out of bed, knelt down and prayed.”

“Well,” asked the chaplain, “how did that work?”

The young soldier answered: “We have a prayer-meeting there now every night, and three have been converted, and we are praying for the rest.”

Oh, friends, I am so tired of weak Christianity. Let us be out and out for Christ; let us give no uncertain sound. If the world wants to call us fools, let them do it. It is only a little while; the crowning day is coming. Thank God for the privilege we have of confessing Christ.