Dr. Barnhouse and the Bible

Dr. Donald Grey Barnhouse: A right relationship to our fellow believers, who are presumably equally dedicated to God with ourselves, is to be instantly recognized and fully realized. Indeed, our life of humility among our brethren is only second to the surrender of our life to God.

A dedicated believer is to seek at once from His divine law a true, modest estimate of himself. Humility has been defined as unconscious self-forgetfulness. It is certainly the most beautiful flower in the Christian garden, and the more the apostolic direction is followed, the more completely will our Christianity be recommended.

There is perhaps no form of Christ-likeness so beautiful and so influential as being clothed with humility. Our Lord was able to say of Himself that He was meek and lowly in heart. To come to Him at His invitation will bring peace to our hearts and lives. Let this mind be in you, which was also in Christ Jesus.

Guest (Male): (Singing music)

Over a half a century ago, the late Dr. Donald Grey Barnhouse, then pastor of Tenth Presbyterian Church in Philadelphia, saw the need to spread God’s Word beyond the hearing of his local congregation. He started the radio ministry which has become known as Dr. Barnhouse and the Bible.

The application of God’s Word, as taught by Dr. Barnhouse, is as relevant today as when he first taught over the radio airwaves decades ago. The message we’ll be featuring on today’s edition of Dr. Barnhouse and the Bible is entitled, "Humility: The First Evidence of Consecration."

The Bible says that a man looks at the outward appearance, but God looks at the heart. Jesus told of a Pharisee who appeared righteous and godly, yet was filled with pride and self-righteousness. But God had mercy on a tax collector whose heart was humble, broken, and contrite over his many sins.

The path of humility and reverence before God is the path of rich blessing and spiritual growth. The scripture text for this edition of Dr. Barnhouse and the Bible is Romans chapter 12, and verse 3. Here again is Dr. Donald Grey Barnhouse with a message entitled, "Humility: The First Evidence of Consecration."

Dr. Donald Grey Barnhouse: Through the Lord Jesus Christ, we come unto Thee, our Father and our God, and in the Holy Spirit. In all the universe, while there are many who claim to be gods and many who accept prayers that are addressed to them, Thou alone art the true God, and beside Thee there is none other. We worship Thee, the God and Father of our Lord Jesus Christ, and acknowledge Thee to be God alone.

In this hour, take Thy word and minister it to the heart of each listener, that those who do not know the Lord Jesus as Savior may come to the knowledge of salvation, while those who know Christ as Savior may be strengthened in the truth. We ask it in the name and for the sake of our Lord Jesus Christ. Amen.

Our text in Romans chapter 12: "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." In this verse, the Holy Spirit continues to press the claims of Christ within our lives.

It should be realized that this verse is not addressed to the entire human race, but to those who have been transformed by Christ. It is a verse that is like a letter with a specific address on the envelope. For our text says, "I say to every man that is among you," among the believers. This is not spoken to the heathen, whether vile or moral; this is spoken to those who are in Christ.

The present section begins a long series of ethical teachings. Now, what right has one man to speak to another on how life should be lived? The standard is in God, and there is no other standard. But by what right shall any man stand up as a preacher, an exhorter, a teacher, and tell other men how to live? Is the man who speaks living up fully to that which he is teaching?

Before there is any teaching, the writer makes it clear that he speaks as an instrument of the grace of God. "I say," Paul writes, "I say through the grace given unto me." Who could speak if there had to be perfect holiness within before the mouth was opened? Nevertheless, God has called us who are sinners in ourselves to speak the highest words of challenge, of appeal, of entreaty, to call men to higher paths.

It may well be that in the course of history, there have been those who reached higher levels of holiness than did Saint Paul himself, and it may well be that they were drawn to these higher levels through the ministry of Paul. The power to rise to high levels of Christian living does not flow from Paul or from his teachings, but from the Lord Jesus Christ through these teachings.

The Holy Spirit may use whomsoever He pleases. In this case, He chooses to use the apostle, and the latter frankly states that it is by the grace of God that he is permitted to speak as he does. The most outstanding example of this principle is probably that of Peter and his preaching.

He had pitifully denied Christ with oaths and cursing, abandoning his master in the hour of the Lord's greatest need. And yet Peter was one to whom was given the right, in the first instance, to open the door of the gospel to the Jews on the day of Pentecost, and the first one to open the door to the Gentiles in the house of Cornelius.

In his second sermon after Pentecost, there is a remarkable sequence of condemnation and invitation. We read it in the third chapter of Acts. Listen to Peter speak to the crowd in Jerusalem: "The God of Abraham and of Isaac and of Jacob, the God of our fathers, glorified His Son Jesus, whom you delivered up and denied in the presence of Pilate when he had decided to release Him. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you."

This is almost breathtaking in its implications, for Peter was the one disciple who had denied Christ. Yet, he is the one disciple whom God sets out in front of the enemies of Christ, given the task of accuser and preacher. Someone might have said, "But Peter, why do you not tell how you also denied Him?" Peter would recall the joys of pardon and full forgiveness, and he would never make any further mention of his own sin.

Through the grace of God, the denier of Christ was permitted to confront the unrepentant deniers of Christ with their sin and the gravity of their guilt. In the same way, Paul, who had a terrible history of sin in his own background, was permitted to be the channel of the call to highest holiness and most righteous living.

And surely, on a much lower level, this present preacher must claim to follow in the same line with these great ones who have gone before. If I am able to call you to high and holy living, it is not because I myself have lived perfectly, but because the grace of God has been given unto me in such great measure.

Any minister who is truly the minister of Christ must bow before God as he humbly acknowledges the truth of Paul's words to Timothy: "I thank Christ Jesus my Lord, who has enabled me, in that He counted me faithful, putting me into the ministry, though I formerly blasphemed and persecuted and insulted Him."

Like Jonah, I would not be preaching today were it not for the same experience that he knew when we read of him: "Then the word of the Lord came to Jonah the second time." Oh, there is no minister who has power for God until he knows what it is to be a second-chance man with God. It is all because of His grace.

The very important lesson that Paul now teaches us all is that we must have a proper estimate of ourselves. The text: "For I say, through the grace of God, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly." The wording in the Greek is very emphatic, striking like a series of hammer blows.

From the 12 Greek verbs that convey various shades of meaning in the field of thinking, reasoning, concluding, reckoning, and so on, the Holy Spirit has chosen one, *phroneō*, and repeated it four times in this verse. The word has a shade of meaning that was used in the ancient world to describe a man who was in his right mind.

Scholars have studied many ancient wills in which this word is used to describe the testator, who speaks of himself as being sane and in my right mind. Twice the word is used in our text with prefixes which deepen its meaning, and thus the verse might well be translated as follows: "I say through the grace that is given to me to every one of you, that he should not estimate himself beyond what he should estimate, but that he should estimate himself in such a way that he would have a sensible estimate of himself."

Now, it should be noted that this command is the first of all the exhortations that follow. Is this not because God, the author of the Book, knows so well what is in man and how high-flown can be the pride of the little creature that struts so broadly on this planet Earth? The philosophers of the ages have written against man's egoism, clearly recognizing pride for what it is, and yet every man has the natural inclination to put himself above and beyond that which he really is in the sight of men and especially in the sight of God.

In Aesop's Fables, we read: "It is easy for me to curry favor with myself." Walt Whitman wrote: "I find no sweeter fat than sticks to my own bones." Max Stirner wrote a book on the ego and his own in which he said: "Nothing is more to me than myself. Whether what I think and do is Christian, what do I care? Whether it is human, humane, liberal, or inhuman, inhumane, and illiberal, what do I care about that?"

Such a voice is the voice of arrogance and pride. Such a voice would shout down the song of the seraphs and would screech God into silence. In our text, this exhortation is addressed to believers. It's sad to contemplate the fact that the old Adamic estimate of self carries over into the Christian life, but this verse proves that it does.

I remind you that in a long list of exhortations to holy living, God puts this one in first place. Believers are to have a reduced estimate of self, and this would not be in such a place if it were not a common failing to have too high an estimate of self. The earlier chapters of the Epistle have revealed what we are and what we were before we were redeemed by Christ.

Now that the question of justification is settled and the individual knows his true relationship to God in Christ, it's necessary at once for a proper relationship to be established toward other Christians, toward the state, and toward individuals outside the body of believers. All of these relationships will be considered as we go on through the closing portion of this Epistle, the Lord willing.

At this point, we are occupied with the acceptance by faith of God's estimate concerning us and our willingness to accept His view of what we are in ourselves, and also to recognize what we are in Christ. Christ has given us His estimate of our own abilities in His famed sentence: "Without me, ye can do nothing."

Here is a judgment that brooks no questioning. It is simple and absolute. We are, in ourselves, nothing. The man who accepts that verdict can begin to become something for God. The man who rejects that verdict of nothingness is of all men the most nothing. Herein lies the meaning of the expression: "According as God hath dealt to every man the measure of faith."

If a man will lay hold upon the Word of God and believe what God has to say about him, he will acknowledge by faith that which he really is and will enter by faith into what he should be in Christ. In subsequent verses, the principle will be amplified and applied to stress the idea of humility and modesty in the field of Christian gifts and graces.

Surely those who have become the objects of God's grace should never be proud about that which has been given to us. Shakespeare speaks of one prouder than rustling in unpaid-for silk. Surely the believer who is proud of some gift that has been given to him by the Holy Spirit is taking to himself that which belongs to God and is therefore guilty of robbing God.

In fact, the use of the Greek word four times in the verse gives strength to the declaration that it is insane to hold a higher opinion of oneself than that which is allowed by God. This leads us to observe also that God has declared elsewhere that He has given a special gift to every believer.

It follows then that such gifts must be acknowledged as from Him. The spiritual opposite must also be remembered: that it is wrong for any man to think less of himself than is right in the face of the gift that God has given to him. The Christian who underestimates his gift is likely to wrap it in a napkin and hide it, as the man in the parable.

And in the story that our Lord taught, this man was soundly reproved and was deprived of his reward. No false humility should be allowed to arise and block a Christian from using the gift that God has given to him, whatever it may be. It is all to the glory of God, and man can take no glory in it for himself.

A proper appraisal of oneself is a spiritual necessity. God commands it, and He will require such knowledge of us when we face Him in our judgment. Surely a right opinion in such matters is of great importance and can be obtained only by relying upon His grace and by using the faith that He has measured to each of us and applying that faith to the Word of God.

Such an appraising estimate must first set the Christian beside his God and cause him to clearly recognize his own nothingness. This appraising estimate is the spiritual quality of meekness. There are many who think that meekness means to force oneself into a subordinate position before other men. This is not so.

Meekness is a vertical virtue, measuring self against God at every moment. It has nothing to do with the horizontal virtue that measures a man by other men, whether saved or unsaved. The scripture tells us in Numbers that Moses was meek, more meek than any man. This meekness brought him low before God and very high before men.

Moses exercised faith to accept that which God had given him and thus was enabled to stalk into Pharaoh's court and thunder forth the judgments of God: "Thus saith the Lord, let my people go." This is the voice of true meekness. Here was a man who thought so little of himself that he claimed he was unable to do that which God called upon him to do.

But when his faith laid hold of the truth of God, he grew in spiritual stature, and when he lifted his arm to strike for God, he knew that God would be behind the blow. This broke the arm of Egypt. John Knox exhibited this same quality in the highest degree. One day, it's said that John Knox approached the court of Bloody Mary and was warned that it might be better to postpone his visit as she was in one of her angriest moods.

He continued on his way, replying: "Why should I be afraid of a queen when I have just spent four hours with God?" Here was true meekness. The man had been so low before God that he was able to stand high before an earthly monarch. Next, we must see that the appraising estimate which has set us beside God and revealed our utter nothingness so that we lay hold upon His almighty power must be followed by a similar appraising estimate with relationship to our fellow Christians.

The scripture is filled with similar exhortations and with applications of the principle in specific instances. It should be noted in passing that Paul practiced what he preached. We read: "I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me.

Therefore, do not pronounce judgment before the time, before the Lord come, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then every man will receive his commendation from God. I have applied all this to myself and Apollos for your benefit, brethren, so that you may learn by us to live according to scripture, that none of you may be puffed up in favor of one against another."

Thus, in 1 Corinthians 4:4-6, Paul tells us his own process of estimation of his own self. How important it is to realize that we must not even judge ourselves, but that we must set everything in life over against the principles laid down in the Word of God. And if there be hesitancy on the part of any believer to follow in this lowly path of modesty and humility, let him hear God saying: "Let this mind be in you, which also was in Christ Jesus."

This command is followed by the account of Christ's love and grace in leaving the throne of heaven to come all the way down to the cross, and God's exaltation of Him because of this condescension. But in connection with this same command is given the strong exhortation to us as believers: "Do nothing from selfishness or conceit, but in humility count others better than yourselves.

Let each of you look not only to his own interests, but also to the interests of others. Let this mind be in you, which also was in Christ Jesus." Dr. Griffith Thomas has a beautiful paragraph on humility as the primary need of the Christian. "It is significant," he writes, "that humility comes immediately after the emphasis on consecration.

Pride takes various forms. It prevents the sinner from accepting God's gift. It led the ancient people of Israel to refuse and reject Jesus Christ of Nazareth as the Lord our righteousness. But of all forms of pride, spiritual pride is the most specious and deadly. The soul may be very easily tempted to think that because the life is wholly devoted to God, it may disregard all else in the contemplation of this wonderful privilege and honor.

It is against the possibility of this spirit that the apostle teaches us that consecration will express itself in humility. A right relationship to our fellow believers, who are presumably equally dedicated to God with ourselves, is to be instantly recognized and fully realized. Indeed, our life of humility among our brethren is only second to the surrender of our life to God.

A dedicated believer is to seek at once from His divine law a true, modest estimate of himself." Humility has been defined as unconscious self-forgetfulness. It is certainly the most beautiful flower in the Christian garden, and the more the apostolic direction is followed, the more completely will our Christianity be recommended.

There is perhaps no form of Christ-likeness so beautiful and so influential as being clothed with humility. Our Lord was able to say of Himself that He was meek and lowly in heart. To come to Him at His invitation will bring peace to our hearts and lives. Start estimating. Don't overestimate. Make a sane estimate. Let this mind be in you, which was also in Christ Jesus.

Our God and Father, we pray Thee that Thou shouldst bless this to each believing heart, that many may come to the place where, accepting Thy true estimate of us, we may grow and grow in Christ, in whose name we ask it. Amen.

Guest (Male): God opposes the proud but gives grace to the humble. We must resist every manifestation of arrogance and pride, walk humbly before the Lord, and rely on His grace and mercy. You have been listening to Dr. Barnhouse and the Bible. We hope you've benefited from today's message, "Humility: The First Evidence of Consecration."

Listen to additional Bible teachings by Dr. Barnhouse anytime via the internet by visiting us online at alliancenet.org. An audio copy of today's teaching is available by calling us toll-free, 1-800-488-1888. Today's message again is entitled "Humility: The First Evidence of Consecration," or simply ask for message number R12-9.

We would also like to make available to you a free copy of our booklet entitled, *All Things Work Together*. Romans 8:28 declares: "We know that all things work together for good to them who love the Lord, even to them who are called according to His purpose." Yet many times, we may feel that nothing good could ever come out of our problems and circumstances.

This free booklet shows how this precious and powerful promise applies to any situation you may be facing and can fill you with hope and encouragement when you need it the most. Ask for your free copy of *All Things Work Together* when you call or write. Dr. Barnhouse and the Bible is a radio ministry of the Alliance of Confessing Evangelicals, headquartered in Philadelphia, Pennsylvania.

We exist to promote a biblical understanding and worldview. Drawing upon the insight and wisdom of Reformation theologians from decades and even centuries gone by, we seek to provide contemporary Christian teaching which will equip believers to understand and meet the challenges and opportunities of our time and place.

The Alliance also produces the radio broadcast, *The Bible Study Hour*, featuring the teachings of the late Dr. James Montgomery Boice, and *Every Last Word*, featuring the Bible teaching of Dr. Philip Graham Ryken. For a full list of radio stations carrying our programs, visit us online at alliancenet.org.

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Guest (Male): (Singing music)