Much More!

Arthur Pink
 

Whereas the Bible is far from being a philosophical treatise, there is nothing in it which is contrary to real wisdom. Though there is much in it which far transcends the grasp of the finite mind, none of its teaching is opposed unto the principles of sound reasoning. In one passage, the Lord Himself says, "Come now, and let us reason together" (Isa 1:18), and frequently does He make use of logical arguments when addressing men. Thus, He employed Old Testament prophecy to demonstrate the excuselessness of the Jews' skepticism concerning His Messiahship (John 5:39, 46), and on the same ground, rebuked the unbelief of His disciples (Luke 24:25-26). So too, He appealed to His miraculous works as furnishing incontrovertible proof that He was sent of God (John 10:25; 14:11). In like manner, His apostles frequently drew logical inferences from established principles. "And since we are His children — we are His heirs!" (Rom 8:17) Since the former is a fact, the latter necessarily follows. If we meekly submitted when our natural fathers chastised us, "Shall we not much rather be in subjection unto the Father of spirits" when He disciplines us? (Heb 12:9). Further examples are contained in what follows.

"Therefore, if God so clothes the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O you of little faith?" (Mat 6:30). Christ is rebuking those who were absorbed by the trifles of this world — who gave more anxious thought to the obtaining of material things, than to spiritual and eternal ones — who were more concerned about the garbing of the outward man, than with the adorning of the inner one. By a simple process of logic, the Master demonstrated the utter unreasonableness of distrustful worry in connection with the supply of temporal necessities.

His argument is drawn inferentially from the greater to the lesser. God has given us our lives, our bodies, and the life is vastly superior to food and the body to clothing. His direct appeal is made to the workings of providence — If God bestows such care upon the short-lived and comparatively worthless herbage of the field — then He certainly will not neglect those who are destined for immortality and eternal happiness. God evidences His care of the former by clothing it with vegetation — Therefore, He may assuredly be counted upon to provide clothing for our bodies. Thus, anxiety about the supply of material needs, betrays paucity of faith. It is the evil fruit of distrusting God's goodness.

　

"If you then, being evil, know how to give good gifts unto your children — then how much more shall your Father who is in Heaven give good things to those who ask him?" (Matthew 7:11) There is a double contrast here.

First, between an earthly parent and God.

Second, between their respective moral characters.

If an earthly parent does not allow his little ones to starve, but instead freely ministers to their needs — then certainly God will respond to the cries of His own children. They were but the begetters of our bodies — He the maker of our souls. Their resources are very limited — His are infinite.

What abundant evidence God has given the Christian that He is his loving heavenly Father!

The sending of His Son,
the gift of His Spirit,
the bestowal of eternal life,
His erection of the throne of grace,
the innumerable promises He has made —
all exclude the idea that He will turn a deaf ear unto their requests.

But more, our parents were "evil," whereas God is essentially good. The principal emphasis lies there. If those who by nature are corrupt and filled with selfishness could find in their hearts to bestow things needful on their offspring — then how safely may He who has nothing in Him to check His benignity and bounty be relied upon. He is an ocean of all blessedness, which is ever seeking an outlet to communicate itself to those whom He has loved, chosen, and made His sons and daughters. What encouragement is there here for praying souls!

Romans 5 is the "much more" chapter of the New Testament, the words occurring therein five times. Their force is so self-evident that they call for little comment. "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life!" (Romans 5:8-10) If God so loved us when we were guilty sinners as to give Christ to die for us — then He surely will not pour His wrath upon us now that we have been justified by Christ's blood. If God would do so much for His enemies — then what will He not do for His friends? Since the death of Christ accomplished so much — His resurrection will have greater potency. If, when we had no love for God, Christ's death procured His favor — then much more will His mediation on high deliver us from our sins as Christians (Rom 5:10). If God righteously willed that the first Adam should ruin the many — then it is to be expected that the last Adam will ransom many, especially when we set over against the crime of the one the merits of the Other (Rom 5:15).

If death came upon us as a judicial infliction for an offence in which we did not actively participate, assuredly we shall share in the reward of righteousness which is voluntarily received by faith (Rom 5:17). As life is greater than death, so grace exceeds sin (Rom 5:20). "The grace of God has proved itself much more efficacious in the production of good, than sin in the production of evil" (Charles Hodge, 1797-1878).

"For if the ministry of condemnation be glory, much more does the ministry of righteousness exceed in glory…For if that which is done away was glorious — then much more that which remains is glorious" (2 Corinthians 3:9, 11). In this chapter, the superiority of Christianity over Judaism is clearly shown. The enemies of Paul were challenging his authority as a servant of Christ — and in his vindication, the apostle used the occasion to evince how greatly the ministry of the new covenant excelled that of the old.

The one was but preparatory and introductory to the other — a temporary arrangement which was to give place unto that which is permanent. All the splendor of the Mosaic ritual has long since passed away — but the glory of the Gospel abides and its blessed effects will last forever. Though the giving of the law and the dispensation connected therewith was glorious, for the whole thereof bore the unmistakable stamp of divinity — yet since it left every transgressor under the curse, it was, therefore (abstractedly considered), a ministry of condemnation and death.

But the ministry of the new covenant is much more glorious, for it reveals how sinners may be constituted righteous before God through faith in Christ, secures and communicates the sanctifying Spirit to those who believe, and assures of eternal life. There the law was written on tables of stone — but now upon renewed hearts. Judaism was for one nation — the Gospel for all. Under the former, the perfections of God were viewed through figures and emblems — under the latter, they shine forth openly in the face of Jesus Christ.

"The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! (Heb 9:13-14). The thrice holy Jehovah dwelt in Israel's midst, and enforced the claims of His purity by requiring those who approached as worshipers, to do so in a fit condition, lest His displeasure be visited upon their pollutions. Accordingly, provision was made for the symbolic satisfying of His justice and the removal of their carnal defilement. Thereby was a disqualification removed from those who were about to enter the sacred courts.

Now, if the blood and ashes of beasts, under the ordinance of God, availed unto an external and temporary justification and sanctification of the flesh — that is, the typical putting away of both the guilt and defilement of sin — then how much more must the precious blood of Christ, appointed and accepted by God, effectually and eternally cleanse the souls of those to whom it is divinely applied and give title of access into Heaven itself. The blood of animals possessed no intrinsic value and owed its efficacy solely to God's appointment. But that of Christ was invested with the infinite excellence of His divine person and is "precious" in itself (1 Peter 1:19).

"See that you refuse not him that speaks. For if they escaped not who refused him that spoke on earth — how much more shall not we escape, if we turn away from him that speaks from Heaven" (Heb 12:25). This presents another of the many contrasts drawn between Judaism and Christianity. The speaker is, in each of these instances, the same. The difference was in the mouthpieces which He employed — the former were men, the "prophets," the latter was in and by His Son (Heb 1:1-2). That indicated the relative importance of the two economies — the one was religion for the earth and a temporary arrangement — the other was a revelation of a heavenly calling and inheritance, and concerned eternal relations and realities. And it was by "the Lord from Heaven" that its grand secrets were disclosed.

Now, the greater the privileges enjoyed, the more is required from us (Luke 12:48). The clearer the light given, the fuller the response demanded. Therefore, failure to meet increased obligations incurs deeper guilt and involves heavier punishment (Heb 2:2-3; 10:28-29). Condemnation and penalty will be proportioned to the condescension despised and the favor rejected. The recompense of the one was temporary. The doom of the other will be eternal.