Table of Contents

An Exposition of the Sermon on the Mount

75 Free Online Commentaries

by Arthur W. Pink

Chapter Fifty-Eight

Profession Tested - Continued
Matthew 7:21-27

There are few passages in all the Word of God which are more solemn than Matthew 7:21-23, and which are more calculated to induce the sober believer to work out his own salvation with fear and trembling. Certainly this writer regards it as much too important to skim over hastily. In these verses the Lord makes it known that there are those who regard themselves as genuine Christians merely because they have certain resemblances to the children of God, and who are even looked upon as such by others simply because of their outward conformity to the principles and ordinances of Christianity, and yet are denounced by Christ as "ye that work iniquity." So presumptuous are they that they are firmly convinced heaven is theirs, yea, they are here represented as complaining to their Judge when He closes the door against them, putting in a plea for their claim at the bar of justice and arguing as though it were unfair that they should be excluded from the everlasting bliss of the righteous. Thus it is clearly implied that they lived and died in the full assurance that they were the objects of God's approbation, that they were completely secured from the wrath to come.

Nor is this fatal delusion cherished by a comparative few, for our Lord here gives plain intimation that there are "many" who have implicit confidence in their salvation, but who will nevertheless hear from His lips those terrible words, "depart from Me." How is their infatuation to be explained? The general answer would be, The deceitfulness of the human heart plus the sophistries of Satan. But on so deeply serious a matter as this we need something more than generalizations. When a thoughtful person learns that some dangerous disease is menacing the community, he wants to learn all he can about its nature, its symptoms, and especially the best means of prevention, of safeguarding himself against it. If we deem no pains and care too much in fortifying ourselves against a bodily disease, will the reader complain at the slowness of the writer's progress if he endeavors to give a more specific and detailed answer to this weighty question: how shall we account for such a fatal confidence? We will seek to point out the grounds on which such a delusion rests, that we may avoid this woeful mistake.

I. Ignorance. In our last we showed at some length the insufficiency of a mere intellectual acquaintance with the letter of Scripture, but let it not be concluded therefrom that a notional knowledge of the Truth is of no value because it falls short of a saving one, still less derive encouragement for slothfulness. It is in the use of means that God is often pleased to meet with souls, and while they are reading and meditating on His Word to shine into their hearts. Scripture places no premium upon ignorance or indolence. Instead of asking, If such knowledge will not bring a man to heaven, to what purpose is it to labour after knowledge? rather say to yourself, How far must I be from heaven if I lack even that knowledge I What we brought out on the subject of a notional knowledge of the Truth in our last, instead of affording comfort to the ignorant should rather strike them with fear and trembling. If so much knowledge will not secure salvation, then how much worse is my case when I am destitute of what even he possesses. If those who come so near to the kingdom as to be able to view it cannot enter, then what hope is there for those who are content to remain far off from it.

So near are the ignorant to hell that they are within the very shadow of it. "Darkness . . . and shadow of death" are joined together in Scripture (Matthew 4:16). Ignorance is spiritual darkness, the very shadow of eternal death. There is but a thin partition between those immersed in spiritual ignorance and hell itself. Hell is termed "the outer darkness" (Matthew 8:12) because ignorance is the inner darkness, the next room as it were to hell itself. Sad indeed is the condition of such. If those who come so near to Canaan as to obtain a taste of its wondrous fruits yet fall in the wilderness so that they never enter it, how can they expect to enter Canaan who refuse to stir out of Egyptian darkness? One with much knowledge may possibly perish, but one who is quite ignorant of spiritual things shall certainly perish. When God makes mention of "a people of no understanding," He at once adds, "therefore He that made them will not have mercy on them" (Isa. 27:11). "Where ignorance is bliss 'tis folly to be wise" certainly does not hold good here.

We do not have to go as far afield today as what is termed heathendom: there are millions within Christendom, yea, countless thousands of churchgoers and members, who know not what is necessary to bring a soul to heaven. They know not that regeneration is imperative, that "except a man be born again he cannot see the kingdom of God," that as a fish cannot live out of water because away from its own element, so man is totally unfit for communion with the Holy One until he be renewed within. They know not that there must be a new creation, a miracle of grace wrought in the soul to make fallen man a new creature, so that it can be said of him, "old things are passed away; behold, all things are become new" (2 Cor. 5:17). The new Jerusalem is for new creatures. They know not that God must communicate to the heart a principle of holiness before there can be any holy affections, motions or fruits. Without holiness no man shall see the Lord (Heb. 12:14), and by nature man does not have the least grain of it.

So ignorant are the vast majority of those even in places reputed to be sound and orthodox that they know not that there must be the denying of self before anyone can become a follower of Christ: a repudiation of our own wisdom, righteousness, strength, desires, will, and interests. They know not that there must be a renunciation of the world before anyone can be a follower of Him who left the glories of heaven and entered the manger of Bethlehem: that we must be crucified unto the world and the world unto us or we shall never enter into the benefits and blessings purchased by the crucifixion of Christ. They know not that there must be a plucking out of right eyes and a cutting off of right hands, a mortifying of the flesh with its affections and lusts, so that we die daily. They know not that there must be a taking up of the cross if any man will come after Christ, which will cost him the loss of godless companions, the scorn of professors, many a tear and groan. They know not that the Christian life is a fierce wrestling (Eph. 6:12), a continual fight, a race that has to be run with all our might if the crown is to be obtained. If they really knew these things they would not be nearly so confident of heaven when they are total strangers to the very things required of all those for whom heaven is intended.

2. Negligence and slothfulness. Those who do have a vague and general idea of the things mentioned above are too indolent to lay them to heart, make them their chief concern and prayerful meditation, that they may understand them more clearly. Even if they know them they will not take the pains seriously to examine their state by them: they will not go to the trouble of comparing their hearts with the Divine rule. So little interested are they in their eternal welfare that they will not spare a few hours to inquire solemnly whether or not they measure up to what the Word of God requires of them. Alas, for the wretched carelessness of the vast majority concerning their souls and everlasting state. They conduct themselves as atheists, acting as though there be no God, no day of reckoning, no lake of fire. They carry themselves as madmen, chasing shadows, playing with dynamite, sporting on the edge of the pit. They are indeed beside themselves (Luke 15:17), devoid of "the spirit . . . of a sound mind" (2 Tim. 1:7). If they were sane they would study God's Word to discover its directions concerning salvation, and would test themselves by those directions.

Their very indifference and carelessness demonstrate the mass of our fellows to be practical atheists and spiritual lunatics. If they were sane they would be deeply concerned whether heaven or hell was to be their eternal abode. They would deem no trouble too great to ascertain which they were journeying unto, which their personal condition fitted them for. They would snatch a few of their swiftly passing hours and devote them to diligent inquiry and self-examination. They would not proffer idle excuses and postpone the task, but would promptly and earnestly set about it. Only those bereft of spiritual sense and reason would neglect a matter the issue of which is either everlasting life or everlasting death. But no; rather than seriously trouble themselves, they will complacently assume all is well with them and take it on trust that they are bound for heaven, when the only grounds they have for such trust are the lies of Satan and that which their own deceitful hearts prompt; and thus they rest the whole weight of eternity upon a cobweb and pin the everlasting concern of their souls upon a shadow.

What makes it more inexcusable is the fact that these same people are quite competent and painstaking over their temporal affairs. If a new position be offered them they make careful inquiries before committing themselves. If they purpose making an investment they go to much trouble in ascertaining the soundness of it. If they think of purchasing a property they make full investigations as to its title-deeds and value. But when it comes to eternal things they are dilatory and slipshod, half-hearted and lazy. They make no serious preparation to meet their God, and when His call comes it finds them wanting. They are sluggards and therefore the sluggard's portion and doom will be theirs. Thus, when men and women are so slack and careless about their souls, when they will not make serious and solemn inquiry about their state, we need not wonder that so many are so woefully mistaken as to promise themselves heaven when in reality nothing but hell is reserved for them.

3. Misapprehensions of God. Where people are in ignorance and where they are too sottish to make any real and serious effort to dispel their ignorance, false conceptions of the Divine character are certain to obtain. True there are degrees of ignorance and therefore there are considerable differences in the erroneous ideas men form of God. But those formed by the unregenerate, whether they be the gross ones of the heathen or the more refined ones of Christendom, are alike false. Viewing God through the blurred lens of depraved hearts and minds they fashion Him as one suited to their corrupt inclinations. They invent a God who treats sin lightly, who looks with indulgence upon their waywardness, who is willing to accept a few religious performances as sufficient compensation for all their debt. "Thou thoughtest that I was altogether such an one as thyself" is the charge which He prefers against them, but adds: "I will reprove thee, and set them in order before thine eyes" (Ps. 1:21).

They do not believe that God is inexorably just so that He will "by no means clear the guilty," but that every transgression and disobedience must receive a due recompense of reward, unless a sinless Substitute make atonement for them. They do not believe it is impossible to mock God with impunity, that as men sow they reap, so that if they sow to the flesh they must of necessity reap corruption. They do not believe that God is omniscient, that "His eyes are in every place, beholding the evil and the good," for if they did it would act as a curb upon them. They do not believe God is so strict that He will call us to account for "every idle word" and that He "weigheth the spirits" (Prov. 16:2)—the springs of action, the motives which prompt. They do not believe He is ineffably holy, so that sins of thought as well as deed, of omission as well as commission, are hateful to Him. They do not believe that God is "a consuming fire" (Heb. 12:29) so that this world and all its works will be burned up and that everyone whose name is not written in the book of life will be cast into the lake of fire. They do not believe that God is absolute sovereign, so that "He hath mercy on whom He will have mercy, and whom He will He hardeneth" (Rom. 9:18).

Even where there is sufficient light and conviction as to reveal to sinners that they come short of the Divine rule, and where they perceive that what the Word insists is necessary to salvation is not found in them, instead of abandoning their false hopes they persuade themselves that God is more merciful than the Scriptures represent Him to be. It is true, says the sinner, in such a case, that the way to heaven is a narrow one and that God's kingdom can only be entered "through much tribulation" (Acts 14:22), but God will save me even though I fail here and there and I he lacking in this and that. It is true that God is merciful, yet for one sin He banished our first parents from Eden! It is true that God is merciful, but for one sin His curse descended upon Ham and his posterity. It is true that God is merciful, but for one sin Lot's wife was turned into a pillar of salt, Achan and his family were stoned to death, Gehazi was smitten with leprosy, Ananias and Sapphira became corpses. God is merciful, yet He sent the flood upon the world of the ungodly, rained fire and brimstone upon the cities of the plain, sent His angel and slew all the firstborn of Egypt and destroyed Pharaoh and his hosts at the Red Sea.

Though they allow themselves in this sin and that, though they are thoroughly self-willed and self-pleasing, they tell themselves that God is lenient. Though they ignore God's righteous claims upon them and make no effort to meet His holy requirements, they comfort themselves with the thought that He is gracious. They refuse to allow that He is as strict and rigid as His faithful servants declare Him to be. They petulantly ask, Even though I be not so precise and puritanical as some are, shall I not be saved even as they? Though 1 come not up to their standard, yet God is very pitiful and knows how weak we are, and therefore He will lower the standard for me so that I may be saved as well as the best of them. Poor deluded souls, if that be all their hope, their case is indeed hopeless. Will God be so merciful as to contradict Himself and go contrary to His Word? Must He show them so much mercy as to despise His own Truth and make Himself a liar? What cause have they to tremble who have nothing to bear up their hopes of heaven but downright blasphemy!

4. Self-love and self-esteem. This is as prolific and powerful a cause of self-deception as any of those mentioned above. Sinners compare themselves with their fellows and award themselves the first prize every rime. He who is immoral regards himself as better than those who grind the poor and rob the widow. He who is a liar and a thief prides himself that he is no murderer. He who is outwardly religious deems himself vastly superior to the openly profane. Each one discovers some cause or other to say with the self-righteous Pharisee, "I thank God that I am not as this publican." This is because they measure themselves by a wrong standard. Even a soiled handkerchief looks comparatively clean if it be placed on a miry road, but were it laid on newly fallen snow its uncleanness would soon be evident. So it is with those who are blind to their deplorable condition. But men are possessed with such a high estimate of themselves, and entertain such a good opinion of their souls' condition, that even if they can be induced to measure themselves by the rule of God's Word and examine their state they come to the work prepossessed, prejudiced in their own favour. Self-love will not suffer them to deal impartially with their souls.

When they read some condemnatory passage of Scripture they refuse to appropriate it: when they hear a particularly solemn and searching sermon they take it not home to themselves but apply it to some of their fellows. If they be awakened in some measure to the awfulness of sinning against God and alarmed at the fearful punishment reserved for such, this mood is only fitful and fleeting, for they quickly reassure themselves that no such guilt rests upon them. Sudden death may strike down some of their companions, but self-delusion blinds them to their own peril. A manifest judgment from God may fall upon their community, but they persuade themselves that they are in no danger of the wrath to come. The fact is that there are very few indeed who abandon all hope, give way to utter despair and conclude they will experience the everlasting burnings, and yet there is only a very little company who will escape them. The multitudes continue defying God, sinning with a high hand, and go on walking along the road which leads to the pit, and yet by one means or another each persuades himself he shall not enter there. "For he flattereth himself in his own eyes, until his iniquity be found to be hateful" (Ps. 36:2).

Yes, the sinner "flattereth himself in his own eyes." If he did not, he would be in terrible distress and anguish. He would not go on so cheerfully and gaily if he really believed himself in danger of hell. But he has too good an estimate of himself for that: he does not think he has ever done anything worthy of such a doom, he is sure he is not bad enough for such a place. Men flatter themselves that they do not live in vice, but are decent citizens and good neighbours. They can see no reason why God should be angry with them. They do not take His name in vain nor scoff at religion. Yea, they flatter themselves that they have done much to commend themselves to Him and obtain His approbation. They read their Bibles occasionally and say their prayers. They attend church and contribute to its upkeep. They send their children to the Sabbath school. They resolve that later on they will be even better, out and out for Christ. but meanwhile they want to enjoy the world a little longer, "trust in themselves that they are righteous" (Luke 18:9) and are comparatively clean in their own sight, and yet they are not washed from their filthiness (Prov. 30:12).

There be others, many such, who flatter themselves that they are genuine Christians. They persuade themselves that they have repented of their past, believed the Gospel, and that their sins are forgiven. Consequently when they hear or read anything solemn it makes no impression upon them. Self-love and self-esteem blind them to their true condition. They are Laodiceans who say, "I am rich [spiritually] and increased with goods [have made considerable progress and grown in grace] and in need of nothing," but as the Lord declares, "and knowest not that thou art wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17). And nothing shakes them out of their self-complacency. They continue flattering themselves "until their iniquity be found to be hateful"—until they are disillusioned in hell. As a blind man cannot judge of colors, so prejudiced in their own favour are the self-righteous that it is impossible for them to judge of the complexion of their souls, whether the image of God or the image of the Devil be stamped upon it. As one has well said, "Satan blinds one eye and self-love closes the other," and the deceitfulness of sin seals both, and thus they assure themselves that they are on the way to heaven when they are on the high road to hell. Doubtless a number of such will read this very article and be quite unsearched by it, sure that it pertains not to their case.

A closing word to Christian readers. Since the four things described above are the principal ones among the more immediate causes of deceit concerning the state of the soul, then how sincerely ought the regenerate to examine themselves at these points and seek to make sure they are not imposing on themselves. How they should "cease from man" and search the Scriptures without bias to ascertain the general tenor of their teaching as to what God requires if they are to dwell with Him for ever, not confining themselves to such verses as John 3:16, and Romans 10:13, but comparing such as Isaiah 55:7; Acts 3:19; Hebrews 5:9, so as to obtain a full answer to the question, "What must I do to be saved?" How cautiously and conscientiously should we examine ourselves, testing the grounds of our hope, determining whether or not there really is in us that which meets God's terms, whether or not our righteousness exceeds that of the religious formalist (Matthew 5:20). Nor can such a task be discharged hurriedly: "Give diligence to make your calling and election sure" (2 Pet. 1:10)—with what earnestness should we give ourselves to this work!

"Thus saith the Lord, Let not the wise man glory in his wisdom. neither let the mighty man glory in his might, let not the rich man glory in his riches; But let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise lovingkindness, judgment and righteousness in the earth" (Jer. 9:23, 24). Yes, "knoweth Me," the living God, and not a fantasy devised by your own sentiment. To believe in a God who has no existence save in their own imagination is the case with multitudes in the churches today. "Acquaint now thyself with Him, and be at peace" (Job 22:21). To cherish the image of a fictitious god entails a fictitious peace. Eternal life is to "know Thee the only true God, and Jesus Christ, whom Thou hast sent" (John 17:3): how we should labour after such a knowledge of Him! Finally if self-love and esteem effectually hinder an impartial examination of myself, if it he the case with a host of my fellows that "a deceived heart hath turned him aside, that he cannot deliver his soul nor say, Is there not a lie in my right hand?" (Isa. 44:20), how earnestly should I cry to God to grant me an honest heart which desires to know the truth and nothing but the truth about my case.

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