A Good Beginning, Continuance and Ending. 2

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A Good Continuing
January, 1949

Our "New Year's" message (which appeared in the December issue) was entitled "A Good Beginning." This and the one in February are designed as sequels thereto. While a good beginning is much to be desired, it is not everything — but rather a means to an end. If the ending is to be satisfactory, then we must continue well. Alas, how very few really do so! How rare it is to find a child of God who has preserved his early freshness and fervor! Of how many does it have to be said, "You have left your first love!" (Rev 2:4) Mark closely the verb employed there: it is not "you haslost your first love," as so frequently misquoted — but something much more serious being referred to. One may lose a thing involuntarily — but toleave "the love of your espousals" (Jer 2:2) implies deliberation, and is therefore more culpable. Hence, the one guilty thereof is bidden to "remember therefore from whence you are fallen, and repent" (Rev 2:5), which serves to explain what is there involved.

To "leave" our first love is to depart from that elevation of heart (the affections set upon things above) which formerly characterized us; to forsake the "mountain of myrrh" and "the hill of frankincense" (Song 4:6) previously trodden in fellowship with the eternal Lover of our souls. Many solemn examples are given in Scripture of those who made a promising start — but later, belied the same.

Such was the case with Samson, of whom we read first, "The Lord blessed him. And the Spirit of the Lord began to move him" (Judges 13:24-25) — but subsequently Delilah "began to afflict him, and his strength went from him…And he knew not that the Lord was departed from him" (Judges 16:19-20).

How fair was the commencement of King Saul's public life — but how terrible its termination! "The Spirit of God came upon him, and he prophesied" (1 Samuel 10:10); "But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him" (1 Samuel 16:14).

How frequently do we see exemplified our Lord's description of the stony-ground hearer, "The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away" (Mat 13:20-21). It was so under His own ministry: "From that time many of his disciples went back, and walked no more with him" (John 6:66) — little wonder if such prove the case with those converted under our preaching. How soon after Pentecost were the ranks of the early church thinned by the defection and death of Ananias and Sapphira! Not only are many such individual cases recorded in the Scripture for our warning — but a whole generation of Israel is set before us to tremblingly heed.

Behold upwards of half a million of them issuing forth from the house of bondage under the leadership of Moses. Hear them fervently singing the Lord's praises for His deliverance at the Red Sea. See them journeying unto, yes nearing, the promised inheritance. Alas, how tragic was the sequel! Only two of that vast host ever entered Canaan: of all the others, God swore "that they would not enter into his rest" (Heb 3:18), and their carcasses fell in the wilderness!

Does the reader object — but they were not regenerate souls and therefore point no warning to Christians? We answer, Such a point does not have to be determined by us; sufficient to know that they were the people of God, in covenant relation with Him, and that the Holy Spirit declares they were "our examples, to the intent we should not lust after evil things, as they also lusted," and bids us, "Therefore let him that thinks he stands take heed lest he fall" (1 Corinthians 10:6, 12). And again, "Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience" (Heb 4:11).

Woe be unto those who presumptuously disregard such a danger-signal. Holy Scripture knows nothing of "Once saved — always saved" irrespective of the subsequent life. The saving of the soul is a miracle of divine grace which produces supernatural effects. The one who has hitherto played the fool with the things of God and the eternal interests of his own soul — is given "the spirit of a sound mind" (2 Timothy 1:7), and the same is manifested by his now conducting himself sanely. There is placed within him a principle of holiness, in consequence of which he hates evil and is moved to strive against sin. The love of God is shed abroad in his heart, and that constrains unto a sincere endeavor to please Him in all things, and to glorify His great name. Hence, no one who returns to his wallowing in the mire — has any divine warrant to regard himself as saved.

The saved are "his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them" (Eph 2:10). Therefore, none is to be regarded as His "workmanship" who walk not in good works — but who instead lead carnal and worldly lives.

Regeneration is but the commencement of the saving operations of the Holy Spirit, and those who are the favored subjects of them are assured, "he who began a good work in you will carry it on to completion until the day of Christ Jesus" (Phi 1:6), causing them to grow in grace and become fruitful branches of the Vine.

Yet the divine work of grace in a soul is not carried forward mechanically without any concurrence on the part of its subjects. It is a fatal error to conclude that because the work of salvation and sanctification is a divine one — that we have no responsibility in connection therewith. Scripture teaches the very opposite: we are exhorted to work out our own salvation with fear and trembling — because it is God who works in us (Phi 2:12-13). Grace is bestowed not to encourage idleness — but to energize unto holy activity. The Spirit of God does not produce apathy — but stirs those He indwells unto a diligent use of means. The one who was loudest in owning, "But by the grace of God I am what I am," hesitated not to add, "but I labored more abundantly than they all!" (1 Corinthians 15:10).

God always deals with His people as rational and accountable creatures. Unto those who believed on Him, the Lord Jesus said, "If you continue in my word, then are you my disciples indeed" (John 8:31), and not merely by lip profession. The apostles returned to their converts, "confirming the souls of the disciples, and exhorting them to continue in the faith," warning them that they "must through much tribulation enter into the kingdom of God" (Act 14:22).

Walking that "narrow" way, which is the only one "which leads unto life" (Mat 7:14), is not the easy matter which so many vainly imagine. Rather does it call for self-denial, godly fear, circumspection, and persevering effort. "As you have therefore received Christ Jesus the Lord — so walk in him" (Col 2:6) must be heeded by us if we are to make a good continuance. How did we "receive Christ Jesus the Lord"? By ceasing to fight against Him, and throwing down the weapons of our rebellion. By determining to end a life of self-will, giving ourselves up to Him freely and wholly, consenting to be His forever. By penitently confessing our sins and trusting in His redeeming blood. By coming empty-handed to draw upon His fullness. How did we "receive" Him? As He is freely offered in the Gospel: "able also to save them to the uttermost all who come unto God by him" (Heb 7:25). As a whole Christ: a Prophet to teach, a Priest to atone, a King to reign over us. As a complete Savior: to deliver from the penalty of sin, cleanse from its pollution, free from its power; to sanctify as well as justify, purify, and ultimately glorify. "So walk you in him": continue as you began — in subjection to, in dependence upon Him.

A Gospel faith — must issue in Gospel practice. "Walking in Christ means living out of self, in conformity to Him. Only thus do we obtain evidence of having savingly "received" Him.

The genuineness of faith is always seen in what it produces. Alas, the walk of most professing Christians gives the lie to their talk. A good continuance is only made possible by our regular use of those means of grace which God has appointed for His people.

If the Word is neglected — the soul will be starved.

If meditation is not practiced — the heavenly manna will not be digested.

If prayer be omitted, or performed formally and mechanically — fresh supplies of grace will not be obtained.

Unless the love of God is kept constantly before the heart — the affections will soon cool.

Unless we draw daily upon Christ's mediatorial fullness — we shall be feeble and incapable of wrestling with our foes.

Unless we tread the path of obedience — Satan will quickly overcome us.

There must also be a right use of the means, or they will profit us nothing. The Word itself does not nourish — unless faith be mixed with it (Heb 4:2). They must be used in a spirit of humble dependence on God, for they avail not apart from His blessing upon them. Put them not in the stead of Christ. Trust not in the mere use of them, as though your diligence therein ensured success. Yet they must be used patiently and perseveringly: "And let us not be weary in well doing: for in due season we shall reap, if we faint not" (Gal 6:9).

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