by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
August, 1937
Christ our Exemplar.
Two serious mistakes have been made by men in taking or not taking Christ for their example, and it is difficult to determine which is the more evil and fatal of the two. First, there have been those who held up the perfect life of the Lord Jesus before the unconverted and maintained that they must imitate the same in order to find acceptance with God. In other words, they made the emulating of Christ “the way of salvation” unto lost sinners. This is a fundamental error, which cannot be resisted too strenuously. It repudiates the total depravity and spiritual helplessness of fallen men. It denies the imperative necessity for the new birth. It nullifies the Atonement, by emphasizing Christ's flawless life at the expense of His sacrificial death. It substitutes works for faith, creature efforts for Divine grace, man's faulty doings for the Redeemer's finished work. If the Acts and Epistles are searched it will be found that the Apostles never preached the imitating of Christ as the way to obtain forgiveness of sins and secure peace with God.
But in recent generations the pendulum has swung to the opposite extreme. If a century ago the example which Christ has left His people was made too much of, our moderns make far too little of it. If they gave it a place when preaching to the unsaved, which Scripture does not warrant, we have sadly failed to press it upon Christians to the extent that Scripture requires. If they are to be blamed for misusing the example of Christ in connection with justification, we are guilty of failing to use it in connection with sanctification. While it is true that the moral perfections which Christ so illustriously displayed during His earthly sojourn are still extolled in many places, yet how rarely one now hears (or reads) of those who insist that the emulating of Christ is absolutely essential for the believer's preservation and ultimate salvation: yea, would not the great majority of “orthodox” preachers be positively afraid to make any such assertion lest they be charged with “legality”?
The Lord Jesus Christ is not only a perfect and glorious Pattern of all graces, holiness, virtue and obedience, to be preferred above all others—but He alone is such. In the lives of the best of the saints, Scripture records that which it is our bounden duty to avoid, as well as that which we ought to follow, so that sometimes one is puzzled to know whether it is safe to conform unto them or not. But God has graciously supplied us with a sure rule which effectually solves that problem and if heeded by us we shall never be at a loss to perceive our duty. The holy men and women of Scripture are to be imitated by us only as far as they were themselves conformed unto Christ: see 1 Corinthians 11:1. The best of their graces, the highest of their attainments, the most perfect of their duties were spoiled by spots and blemishes—but in Christ is no imperfection whatever, for He had no sin and did no sin.
Christ is not only the perfect but also the pattern Man and therefore is His example suitable for all believers. This remarkable fact presents a feature which has not received the attention it deserves. There is nothing so distinctive in personality as racial and national characteristics. The greatest of men bear unmistakable marks of their heredity and environment. Racial peculiarities are imperishable: to the last fiber of his being Luther was German, Knox a Scot; with all his largeness of heart Paul was a Jew. Now in sharp and blessed contrast, Jesus Christ rose above heredity and environment—nothing local, transient, national, or sectarian dwarfed His wondrous personality. Christ is the only truly catholic man. He belongs to all ages and is related to all men, because He is “the Son of man.” This it is which underlies the universal suitability of Christ's example to believers of all nations, who one and all may find in Him the perfect realization of their ideal.
This is indeed a miracle and exhibits a transcendent perfection in the Man Christ Jesus which is rarely pondered. How remarkable it is that the converted Englishman may find in Christ's character and conduct a pattern as well suited to him as to a saved Chinaman! His example is as appropriate for the regenerated Zulu as it is for a born-again German. The needs of Lord Bacon and Sir Isaac Newton were as truly met in Christ as were those of the half-witted youth who said, “I am a poor sinner and nothing at all. But Jesus Christ is my all in all.” How remarkable that the example of Christ is as appropriate for believers of the twentieth century as it was for those of the first, that it is as suitable for a Christian child as for his grandparent! There is nothing effeminate about Christ, yet Christian women can take Him for their example as well as may Christian men. Christ rises above all human limitations: He is perfect Man, and therefore is His example perfectly suited to all believers.
He is appointed of God for this very purpose. One end why God sent His Son to become flesh and tabernacle in the world therein was that He might set before us an example in our own nature. In Christ is One who was like unto us in all things, sin alone excepted, thereby exhibiting to us of that renewal to His image in us, of that return unto Him from sin and apostasy and of that holy obedience which He requires of us. Such an example was needful that we might never be at a lost about the will of God in His commandments, having a glorious representation of it before our eyes and that could be given us no otherwise than in our own nature. The angelic nature was not suited to set us an example of obedience, especially as to the exercise of such graces as we specially stand in need of in this world. What example could angels set us in themselves of patience in afflictions or quietness in sufferings when their nature is incapable of such things? Nor could we have had a complete and perfect example in our nature except in One who was holy and “separate from sinners.”
Many are the Scriptures which present Christ as the believer's Exemplar, the principal of which are the following, “Take My yoke upon you and learn of Me: for I am meek and lowly in heart” (Matt. 11:29)—Learn by the course of My life as well as by the word of My mouth. “When He putteth forth His own sheep, He goeth before them, and the sheep follow Him” (John 10:4)—He requires no more of us than He rendered Himself. “I have given you an example, that ye should do as I have done to you” (John 13:15). “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus” (Rom. 15:5). “Let this mind be in you, which was also in Christ Jesus” (Phil. 2:5). “Let us run with patience the race that is set before us, looking unto Jesus the Author and Finisher of our faith” (Heb. 12:1, 2). “But if, when you do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps” (1 Peter 2:20, 21). “He that saith he abideth in Him ought himself also so to walk, even as He walked” (1 John 2:6).
Example is better than precept. Why? Because a precept is more or less an abstraction, whereas an example sets before us a concrete presentation and therefore has more aptitude to incite the mind unto imitation. The conduct of those with whom we are in close association exerts a considerable influence upon us, either for good or evil. That fact is clearly recognized in the Scriptures. For example, we are enjoined, “Make no friendship with an angry man; and with a furious man thou shalt not go: lest thou learn his ways, and get a snare to thy soul” (Prov. 22:24, 25). It was for this reason (among others) that God commanded the Israelites to utterly destroy all the inhabitants of Canaan, so that they might not learn their evil ways and be contaminated by them (Deut. 7:2-4). Contrariwise, the example of the pious exerts an influence for good: that is why they are called “the salt of the earth.”
Now it is in keeping with this principle that God has appointed the consideration of Christ's character and conduct as a special means for the increase of piety in His people, so that as their hearts contemplate His holy obedience, it has a peculiar efficacy unto their growing in grace beyond all other examples. It is in the beholding of the Lord Jesus by faith that salvation comes to us: “Look unto Me, and be ye saved, all the ends of the earth” (Isa. 45:22). Christ is presented before the sinner in the Gospel, with the promise that whosoever believingly looks unto Him shall not perish, but have everlasting life (John 3:14, 15). This is a special ordinance of God and it is made effectual by the Spirit unto all who believe. In like manner, Christ is presented unto the saints as the grand Pattern of obedience and Example of holiness, with the promise that as they contemplate Him as such we shall be changed into His image: 2 Corinthians 3:18. Our response to that appointment of God is rewarded by a growing in piety.
But to get down to details: what is involved and comprised in the saints' imitating of Christ? First, it necessarily presupposes that they be already regenerate. The hearts of His followers must be sanctified before their lives can be conformed to Him. The spirit and principle of obedience must be imparted to the soul before there can be an external imitation of Christ's practice. This order is plainly enunciated in, “I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: that they may walk in My statutes, and keep Mine ordinances, and do them: and they shall be My people, and I will be their God” (Ezek. 11:19, 20). One who is yet in the gall of bitterness and the bond of iniquity has not heart for spiritual things: therefore the tree must be made good ere it can produce good fruit. We must first live in the Spirit and then walk in the Spirit (Gal. 5:25). One might as well urge the Ethiopian to change his skin or the leopard his spots as call upon the unconverted to follow the example which Christ has left His people.
Second, the imitating of Christ definitely denotes that no Christian may govern himself or act according to his own will and pleasure. Those who are a rule unto themselves act in fearful defiance of the Most High: “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer. 10:23). A man may as well feign to be his own creator as his own guide. No man has wisdom enough to direct himself. When born again we are made conscious of this fact: our proud hearts are then humbled and our rebellious wills broken and we feel the need of being led by Another. The cry of a converted heart is, “Lord, what wouldest Thou have be to do?” and His answer to us today is, Follow the example which I have left you: learn of Me; walk even as I walked.
Third, if this imitating of Christ clearly implies that no man may pretend to be his own master, it is equally evident that no matter how wise or how holy he is, no Christian has the right nor is qualified to rule others—Christ alone is appointed and fitted to be the Lord of His people. It is true that we read in the Word, “That ye be not slothful, but followers of them who through faith and patience inherit the promises” (Heb. 6:12), and “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account” (Heb. 13:17), yet that must be taken in subordination to the example of Christ. The best of men are but men at the best: they have their errors and their faults and wherein they differ from Christ it is our duty to differ from them. It is very important that we should be quite clear upon this point, for much mischief has resulted from allowing some to deprive others of a vital part of their rightful liberty.
It is not that Scripture teaches an ecclesiastical democracy—that is as far from the Truth as the Romish hierarchy at the opposite extreme. God has placed rulers in the Church and its members are commanded to obey the same; but their rule is administrative and not legislative—to enforce the laws of Christ and not invent rules of their own. Paul affirmed “Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand” (2 Cor. 1:24), and Peter declared of the elders or bishops, “Neither as being lords over God's heritage, but being ensamples to the flock” (1 Peter 5:3). Filled with so great a measure of the Spirit of wisdom and holiness as the Apostle Paul was, yet he goes no higher than this: “Be ye followers of me, even as I also am of Christ” (1 Cor. 11:1).
Fourth, the imitation of Christ plainly intimates that true Christianity is very strict and exacting and in nowise countenances licentiousness or the indulgence of fleshly lusts. This needs emphasising in such a day as ours, when so much looseness and laxity prevail on every hand. People suppose they may be followers of Christ and yet ignore the path which He traversed—that they may decline the unpleasant task of denying self and yet make sure of Heaven. What a delusion! The vital necessity of the careful imitation of Christ utterly disallows all loose walking and rejects the claim of any to being real Christians if they heed not His holy example. Neither worldliness nor self-indulgence can find any protection beneath the wings of the Gospel. The unvarying rule which is binding upon all who claim to be His is, “Let every one that nameth the name of Christ depart from iniquity” (2 Tim. 2:19)—let him either follow the example of Christ, or cease claiming to belong to Him; let him tread the highway of holiness or all his fair words are worthless.
Fifth, the imitation of Christ necessarily implies the blemishes of the best of men. If the life of Christ is our pattern, then the holiest among His followers are obliged to own that they come far short of this standard of duty and that, not in a few details, but in every respect. The character and conduct of the Lord Jesus were without spot or blemish and therefore are so high above our poor attainments, that we are filled with shame when we measure ourselves thereby. Self-satisfied religionists may take delight in comparing themselves with others, as the Pharisee did with the Publican. And deluded souls who suppose that all Christian holiness consists of is measuring up to some humanly-invented standard of perfection (or entering into some peculiar experience), may pride themselves that they have “received the second blessing” or “have the fullness or baptism of the Spirit”—yet all who honestly measure themselves by the perfections of Christ will find abundant cause to be humbled.
This, too, is a point of tremendous practical importance. If I place my handkerchief against a dark background it will appear spotlessly clean but if I lay it upon some newly-fallen snow the imperfection of its whiteness is quickly apparent. So if I compare my own experiences and life with that of certain “holiness” preachers or “victorious-life” advocates, I may rightly conclude that I compare favourably with them; but if I sincerely and diligently apply to myself the line and plummet of Christ's example, then I must at once acknowledge that, like Peter of old, I am but following Him “afar off.” Surely none was more proficient in holiness and punctilious in obedience than the Apostle Paul, yet, when he compared himself with Christ, he declared, “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend” (Phil. 3:12).
Sixth, the imitation of Christ as our rule and pattern clearly implies His transcendent holiness—that His holiness is high above that of all creatures. Therefore it is the greatest of the Christian's ambitions to be made conformed unto His image (Phil. 3:10). Now Christ has a double perfection: a perfection of being and a perfection of working. His life here upon earth supplies a perfect rule for us because there was no blot or error therein, for He was “holy, harmless, undefiled, separate from sinners” and such an High Priest became us (Heb. 7:26). Thus the conformity of professing Christians unto Christ's example is both the test and measure of all their graces: the nearer anyone approaches to this Pattern, the closer he comes unto perfection.
Finally, the Christian's imitation of Christ, under the penalty of forfeiting his claim to any saving interest in Christ, necessarily denotes that sanctification and obedience are the evidences of our justification and acceptance with God. Scriptural assurance is unattainable without sincere and strict obedience. “The work of righteousness (not of loose living) shall be peace” (Isa. 32:17): “we have it not for our holiness, but we always have it in the way of holiness. Let men talk what they will of the immediate sealings and comforts of the Spirit without any regard to holiness, or respect to obedience: sure I am, whatever delusion they meet with in that way, true peace and consolation is only to be found and expected here” (John Flavell, to whom we are indebted for quite a little in the above seven points).—A.W.P.
Philologos | Bible Prophecy Research | The BPR Reference Guide | About Us