Evangelical Obedience. 2
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In Genesis 26:5, we find the LORD declaring: "Because Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Yet he did not do so perfectly, for he was a man "subject to like passions as we are"; nevertheless, God owned his obedience, and, as the context there shows, rewarded him for the same. Sincere obedience, though it be not sinless, is acceptable unto God; if it were not, then it would be impossible for any of His children to perform a single act in this life which was pleasing in His sight. Not only so — but many statements made in the Scriptures concerning saints would be quite unintelligible to us — statements which oblige us to believe that God receives the hearty — yet imperfect, endeavors of His people; yes, that He attributes unto the same a far higher quality than they do. Thus, He said of Job, "That man was perfect and upright, and one that feared God, and eschewed evil" (Job 1:1): yet, as we read all that is recorded of him, it soon becomes apparent that he — like ourselves — was "compassed with infirmity" (Heb 5:2).
When the LORD declared concerning David His servant that "he kept my commandments and my statutes" (1 Kings 11:34), He was speaking relativelyand not absolutely. "The steps of a good man are ordered by the LORD: and he delights in his way" (Psalm 37:23), notwithstanding that he often stumbles, yes, falls, in the same. There are but two classes of people in the sight of God: "the children of disobedience" (Eph 2:2), and "obedient children" (1 Peter 1:14) — yet many a regenerate soul is fearful of classifying himself with the latter. But he ought not — his scruples are due to an insufficiently enlightened conscience.
When the Lord Jesus said to the Father of those whom He had given Him, "They have kept your word" (John 17:6), surely, it is obvious that He was not affirming that their obedience was perfect. "Evangelical keeping is filial and sincere obedience. Those imperfections, Christ pardons, when He looks back and sees many errors and defects in the life — as long as we bewail sin, seek remission, and strive to attain perfection. All the commandments are accounted kept when that which is not done is pardoned" — Thomas Manton (1620- 1677). When the heart beats true to Him — Christ makes full allowance for our frailties.
With the Word of God in his hands, there is no excuse for anyone who has, by divine grace, been brought to hate sin and love God — to stumble over the point we are now treating of. David had many failings — and some of a gross and grievous nature — yet he hesitated not to say unto God himself: "I have kept your precepts" (Psalm 119:56). In what sense had he done so? Inwardly — in spirit, in holy resolution, and earnest endeavor.Outwardly, too — in the general current of his life. And wherein he failed — he deeply repented and obtained forgiveness from God. Christ will yet say to each one who has improved the talents entrusted to him, "Well done, good and faithful servant!" (Mat 25:21) — yet that is far from implying that therein he was without fault or failure.
When Paul prayed for the Hebrew saints that God would make them "perfect in every good work to do his will, working in you that which is well pleasing in his sight," he was making request for those indwelt by sin, as his added acceptable "through Jesus Christ" (Heb 13:21) necessarily implied. "And whatever we ask, we receive of him, because we keep his commandments" (1 John 3:22) would have no comfort for us, if God accepted only sinless obedience.
"Man looks on the outward appearance — but the LORD looks on the heart" (1 Samuel 16:7). Those words are capable of more than one legitimate application — but they are peculiarly pertinent here. True, God is very far from being indifferent to the substance of our obedience — yet the spirit in which it is performed is what He notices first. Duties are not distinguished by their external form — but by their internal frame — one may perform the same duty from fear or compulsion, which another does freely and out of love. "Waters may have the same appearance — yet one be sweet; and the other, brackish. Two apples may have the same color — yet one may be a crab; and the other, of a delightful relish. We must look to the Rule that the matter of our actions are suited to it; otherwise, we may commit gross wickedness, as those did who thought that they did God service by killing His righteous servants (John 16:2). We must look also to the face of our hearts; otherwise, we may be guilty of gross hypocrisy" — Stephen Charnock (1628-1680). The Pharisees kept the Sabbath with great strictness — yet their outward conformity unto that divine Law was far from being acceptable in God's sight.
"The LORD weighs the spirits" (Prov 16:2). That has a meaning which should make each of us tremble — yet it should also be of great comfort to the regenerate, and evoke thanksgiving. If, on the one hand, the omniscient One cannot be imposed upon by the most pious appearance and utterances of the hypocrite; yet on the other hand, He knows those "who desire to fear His name" (Neh 1:11), even though some of their actions proceed from a contrary principle. All the intentions and motives of our hearts are naked and open before the eyes of Him with whom we have to do; and full consideration is given thereto as God estimates our performances. Was not this very truth both the comfort and confidence of erring Peter when he declared to his Master: "Lord, you know all things — you know that [contrary to appearances] I [really and truly] love you!" (John 21:17). "If you, LORD, should mark iniquities [the shortcomings of Your full and righteous demands] — then who shall stand?" (Psalm 130:3). Not one of His people. But, as the next verse goes on to assure us: "But there is forgiveness with you — that you may be feared" (verse 4) — yes, held in awe, and nottrifled with. Blessed balance of truth!
"For if there be first a willing mind, it is accepted according to what a man has — and not according to what he has not" (2 Corinthians 8:12) — upon which Matthew Henry (1662-1714) says in his commentary: "The willing mind is accepted when accompanied with sincere endeavors. When menpurpose that which is good and endeavor according to their ability to perform also — God will accept of what they have or can do, and not reject them for what they have not, and what is not in their power to do; and this is true as to other things besides the work of charity." Yet it was prudently added: "But let us note here, that this Scripture will not justify those who think good meanings are enough, or that good purposes and the profession of a willing mind are sufficient to save them. It is accepted indeed, where there is a performance as far as we are able."
A readiness of disposition is what God regards, and that disposition is judged by Him according to the resources which are at its command. Our Father estimates what we render unto Him — by the purity of our intentions. Little is regarded as much — when love prompts it. If the heart is really in it, the offering is well pleasing to Him whether it is but "two young pigeons" (Luke 2:24), or tens of thousands of oxen and sheep (1 Kings 8:63).
"The Covenant of Grace insists not so much upon the measure and degree of our obedience, as on the quality and nature of every degree — that it issincere and upright" — Ezekiel Hopkins (1634-1690). In contrast with legal obedience — evangelical obedience consists of honest aims and genuine efforts, striving to live holily, and to walk closely with God — that is according to the rules He has prescribed in His Word, and, according to the gracious condescension — is received and rewarded by God for Christ's sake. That holy purposes and sincere resolutions are accepted by God — though they are not really accomplished — is clear from what is recorded of Abraham: namely, that "he had offered Isaac his son upon the altar" (James 2:21), for he never actually "offered up" Isaac, except in intention and willingness. Upon which Thomas Manton said: "God counts that to be done which is about to be done, and takes notice of what is in the heart — though it is not brought to practice and realization. Yet not idle purposes when men hope to do tomorrow, what should and can be done today." "We labor, that, whether present [at home in the body] or absent, we may be accepted of him" (2 Corinthians 5:9) — must be our grand and constant endeavor.
Another example to the point is the case of David, who desired and planned to provide a more suitable dwelling-place for JEHOVAH in Israel's midst. As Solomon, at a later date, declared: "But the LORD said to David my father, Forasmuch as it was in your heart to build a house for my name — you did well in that it was in your heart" (2 Chronicles 6:8). God graciously accepted the will for the deed, and credited His servant with the same. So it is with evangelical obedience: that which is truly sincere and is prompted by love unto God, though very imperfect — He graciously accepts as perfect.
When He appeared before Abraham, the father of all those who believe, He declared, "I am the Almighty [all-sufficient] God; walk before me, and be perfect" (Gen 17:1) — which, in the margin, is accurately and helpfully rendered, "upright or sincere," for absolute perfection is in this life impossible.Legal obedience was approved by justice; evangelical obedience is acceptable unto mercy. The former was according to the unabated rigor of the Law, which owned nothing short of a conformity without defect or intermission. Whereas the latter is received by God through Christ, according to the milder dispensation of the Gospel (Gal 3:8).
2Chronicles 30:18-19 records a very striking instance where God accepted the will for the deed, and did not enforced the full requirements of His Law: "Most of those who came from Ephraim, Manasseh, Issachar, and Zebulun had not purified themselves. But King Hezekiah prayed for them, and they were allowed to eat the Passover meal anyway, even though this was contrary to the requirements of the Law. For Hezekiah said: May the LORD, who is good, pardon those who decide to follow the LORD, the God of their ancestors, even though they are not properly cleansed for the ceremony." Hezekiah apprehended God's mercy better than do some of His people today! "And the LORD hearkened to Hezekiah, and healed the people" (2Chronicles 30:18-20). Ah — but note well that the king had restricted his request unto those who had "set [prepared] their hearts to seek" (2 Chronicles 11:16)!
Such uprightness was the very opposite of what we read of in Deuteronomy 29:19-20: "Those who hear the warnings of this curse should not congratulate themselves, thinking, 'I am safe, even though I am following the desires of my own stubborn heart.' This would lead to utter ruin! The LORD will never pardon such people. Instead his anger and jealousy will burn against them. All the curses written in this book will come down on them, and the LORD will erase their names from under Heaven!"
Sincere obedience necessarily presupposes regeneration — for filial submission can proceed only from a real child of God. A spiritual life or "nature" is the principle of that obedience, for when we are renewed by God, there is newness of conversation. "That which is born of the Spirit is spirit" (John 3:6) — disposed and fitted for spiritual things. Yet even after renewal, there still remains much ignorance in the understanding, impurity in the affections, and perversity in the will yet — so as grace prevails over nature, holiness over sin, and heavenliness over worldliness.
"But the high places were not removed: nevertheless Asa's heart was perfect with the LORD all his days" (1 Kings 15:14). Though God writes His Law on our hearts (Heb 8:10) — yet as Ezekiel Hopkins pointed out, "This copy is eternally durable — yet it is but as writing upon sinking and leaky paper, which in this life is very obscure and full of blots." It is also termed, "obedience to the faith" (Rom 1:5), because "without faith it is impossible to please him [God]" (Heb 11:6) — yet how feeble our faith is! It is therefore an obedience which is performed in reliance upon Christ's mediation (Rev 8:3-4) and enablement (Phil 4:13).
But now we must endeavor to furnish a more definite and detailed answer to the pressing question: How am I to determine whether my obedience is really sincere and acceptable to God? By testing it with these criteria:
First, is it one which, in its negative character, has a universal antipathy for sin? "The fear of the LORD is to hate evil" (Prov 8:13) — such is the purity of that nature communicated to God's child at the new birth. Though evil still cleaves to and indwells him — yet his heart loathes it. His hatred of evil is evidenced . . .
by dreading and resisting it,
by forsaking it in his affections and denying self,
by bitterly mourning when overcome by it and confessing the same unto God,
by exercising the contrary graces, and cultivating the love of holiness.
Where there exists this fear of the LORD which abhors evil, it will make no reserve or exception, nor tolerate or "allow" any form or phase of it. Instead, it will aver with the Psalmist: "I hate every false way" (Psalm 119:104, 128), because contrary to the God I love, and as polluting to my soul.
Second, is it one which diligently endeavors to regulate the inner man — as well as the outer? God's requirement is: "My son, forget not my law; but let your heart keep my commandments" (Prov 3:1). It was at this point, that the hypocritical Pharisees failed so completely, for, said Christ: "For you are like unto white-washed sepulchers, which indeed appear beautiful outwardly — but are within full of dead men's bones, and of all uncleanness" (Mat 23:27). The LORD has bidden us, "Keep your heart with all diligence" (Prov 4:23) — and that calls for . . .
the checking of sinful thoughts and the mortifying of evil imaginations;
the resisting of pride, self-will, and unbelief;
the scrutinizing of our motives and aims; and
making conscience of temptations and occasions to sin.
Third, is it one which has the glory of God for its aim? The heart is very deceitful, and much of human religion is prompted by nothing higher than to be "seen of men" (Mat 6:5; 23:5) and gain a reputation for personal piety. How searching are those words: "He who speaks of himself, seeks his own glory" (John 7:18)! True piety is modest and self-effacing, aiming only at honoring the Lord and pleasing Him.
Fourth, is it one which has an appropriation of the whole revealed will of God, enabling me to say, "Therefore I esteem all your precepts"? (Psalm 119:128.) For the willful rejection of one of God's commandments, is the virtual rejection of all. Though we fail miserably in some, and keep none of them perfectly — yet do our hearts approve of every duty enjoined?
Fifth, is there a genuine willingness and honest desire to render full obedience unto God? If so, we shall not voluntarily and allowedly fall short of the highest perfection — but have an equal regard unto every divine statute, not dispensing with, nor excusing ourselves from, the most severe and difficult.
Sixth, is there a firm resolution ("I have sworn, and I will perform it" — Psalm 119:106), a genuine effort ("I have inclined mine heart to perform your statutes always" — Psalm 119:112), a persevering industry ("reaching forth unto those things which are before" and "pressing toward the mark" — Phil 3:12-14), and an assiduous striving to please God in all things?
Seventh, is it accompanied by a conscience which testifies that though only too often I transgress — yet I loathe myself for it, and honestly endeavor to conform to the whole of God's will? Such an obedience God accepts and accounts perfect, because the falls are due to . . .
the subtlety of Satan,
the deceitfulness of sin, and
the weakness of the flesh —
rather than to a deliberate defiance and determined obstinacy.
Nowhere else in Scripture, are the character and conduct of a saint so clearly and fully delineated as in Psalm 119, and the conscientious Christian should frequently compare himself with it. All through that Psalm, we find holy resolution and earnest endeavor side by side with conscious weakness and frailty — but dependence upon God: "You have commanded us to keep your precepts diligently" (Psa 119:4) — "O that my ways were directed to keep your statutes" (Psa 119:5) — I will keep your statutes: O forsake me not utterly" (Psa 119:8) — "With my whole heart have I sought you: O let me not wander from your commandments" (Psa 119:10) — "I will run the way of your commandments, when you shall enlarge my heart" (Psa 119:32) — "Consider how I love your precepts: quicken me, O LORD, according to your loving-kindness" (Psa 119:159) — "Let your hand help me; for I have chosen your precepts" (Psa 119:173). Thus, there are both holy yearning and activity — yet constant looking to God for strength and enablement.
Thus will it be seen that sincere obedience consists not of a sinless conformity to God's will — but of genuine desires and proportionate efforts after it. It comprises two parts:
1. the mortification of our corrupt affections, and
2. the vivification of our graces, so that we increase in strength and make further advances in true piety.
So also has it two adjuncts or attendants:
1. repentance for past sins, and
2. the exercise of faith for present grace.
Failures are reflected upon with hatred and shame, are confessed to God with sorrow and contrition — while earnestly resolving and endeavoring to abstain from any further repetition of them. Faith . . .
looks to the merits of Christ,
pleads the virtues of His blood,
rests upon His intercession for us in Heaven,
lays hold of the promises, and
counts upon God's acceptance of our imperfect obedience for His Son's sake — knowing that it deserves not His approbation, and is rewarded (Psalm 19:11) not as a matter of debt — but of pure grace.
Let none conclude that they have no grace, because there are so many imperfections in their obedience. A child may be weak and sickly — yet a legitimate one! Renew your repentance daily, rely wholly on the mediation of Christ, and draw upon His fullness!
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