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WHAT THE BIBLE TEACHES
By F. G. Smith 1914 _________
PREFACE
The preface of a book is usually written last, and read last—or never read at all. This one, however, was mainly written first, and I trust that it will be read first; for if the special design and object of this work is understood by the reader, its usefulness will be thereby greatly increased.
A careful study of the “signs of the times” in which we live shows the necessity of an exact statement of doctrinal truth, especially of those underlying principles known as fundamental truth. The controversial wars of the past have now given way to a compromising sentiment which demands peace and union even at the ex pense of true doctrinal convictions. But while we must avoid the spirit of bitter strife and controversy, still we can not consent to a course which in the end seeks to rob us of the true doctrinal standards of the Bible. The apostolic command “Preach the Word” comes ringing down through the ages, and every holy minister of God is obligated to respond to the best of his ability. This is important. We are exhorted to “speak the things which become sound doctrine” (Titus 2: 1); to “be able by sound doctrine both to exhort and to convince the gain-sayers” (Titus 1: 9). And in language still stronger the apostle says: “Give attendance . . . to doctrine . . . take heed unto thyself and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1st Timothy 4: 13, 16).
The Word of God presents the true standard of teaching. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2nd Timothy 3: 16). We have no higher appeal than to the Word itself; therefore we must earnestly study the Scriptures in order that we may “rightly divide the word of truth” (2nd Timothy 2: 15). Many people, however, do not have sufficient time to make the prolonged investigation necessary to give them, unaided, a satisfactory insight into the deep things of God; therefore they naturally look to others for as sistance. To supply this legitimate demand, many books have been written.
But the authors of these doctrinal books usually endeavor to make their treatment of the various subjects exhaustive in order to meet the requirements of special students of the Word. This course in a great measure defeats the chief object of their publications—a general perusal—for it necessarily results in a great number of specialized works which but few people in this busy age have time to read through; and if a person reads only two or three volumes of a series, he does not obtain a proper idea of the relationship that the various lines sustain to each other. Therefore the need of a general, condensed work, one which can be placed in the hands of busy people and which will, with the least amount of time and effort, impart to them the very things that they need to know.
Personal experience on the foreign missionary field has also tended to magnify greatly the above-mentioned difficulty and to emphasize the importance of a comprehensive doctrinal work of a general character. In the first place, our many excellent works are written in an American setting, particularly adapted to an advanced stage of society, and containing illustrations and comparisons that are for the most part unintelligible to Oriental readers. Furthermore, up to the present time our religious services abroad have been conducted in seven different foreign languages, and each of these nationalities, as well as scores of others, require literature in their own tongue setting forth the various lines of Bible doctrine. If recourse be had to translation, how can we, in the earlier stages of missionary work, attempt the translation and publication in many languages of a whole library of doctrinal works? Manifestly it is impossible.
Realizing these conditions, I have felt clearly directed of the Lord to write the present work, which presents in one volume all the principal lines of Bible truth, sustained by all the leading evidences relating thereto. This has been done in plain, easily understood language. Much fresh light has been thrown on these important Bible themes; therefore by the help of the Lord I have been enabled to “bring forth out of his treasure things new and old.” Omitting as far as possible all local coloring, I have endeavored to deal faithfully with fundamental principles that are of universal application.
Many subjects of considerable importance are not pre sented in separate chapters, but are included in other chapters to which they stand particularly related, being treated under appropriate subheads. Some subjects, however, such as Prayer and Faith, are of such a nature as to make their special classification in a general doctrinal outline practically impossible. Prayer and Faith unite the human with the divine; therefore they are the life and soul of the entire gospel system; hence they be long, not to a part, but to the whole. And while a great variety of subjects are considered in this work, they are not treated in an independent and disconnected way, after the manner of an encyclopedia, but are for the most part presented in a logical order of progression from the beginning to the end.
I trust that God will bless this work to the good of thousands of souls, and that through its humble instrumentality many may be led out into the glorious light of present truth. Yours in Christ, F.G. Smith. Beirut, Syria, November 1, 1913
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DIVINE AUTHORITY OF THE SCRIPTURES.
The special design of this work, indicated by the title, does not necessitate an inquiry into the fact of revelation itself, but the divine authority of the Holy Scriptures is accepted presumptively as the everlasting basis of all doctrinal truth. But since the subjects considered are of such vast importance, involving the deepest and holiest interests of the human race, here and here after, it is fitting that we should at the outset consider briefly the character of those Scriptures to which we appeal as to the court of last resort.
The truth of the Bible is determined by its nature; while its authority is dependent altogether upon its source. The more carefully and reverentially we study the sacred Scriptures, the more deeply are we impressed with the fact that they have proceeded from one source. True, the Bible consists of many books penned by various writers during a period of fifteen hundred years, but there exists throughout a grand unity and harmony that suggests the idea of divine inspiration. The writers themselves did not claim to be the authors of the messages they delivered; but, as the apostle Peter affirms, they “spake as they were moved by the Holy Ghost” (2nd Peter 1:21). Their writings encompass a variety of subjects— the origin of things, war, prophecy, biography, law and government, moral philosophy, ethics, theology and poetry; still there exists a remarkable harmony of sentiment and teaching such as can be found in no other collection of books on the earth. Thousands of able scholars have written on all of these subjects; but if the best of such works, by a score of different authors, were brought together in one volume, what an assemblage of perversions and contradictions we would have!
While visiting the splendid cathedral at Milan, Italy, I was deeply impressed with the marvelous perfection of its architectural design and the beauty of its execution. Standing on the roof, in the midst of a forest of glistening marble spires, bearing hundreds of elegantly carved statues, I was made to realize what wonders can be accomplished by men who work in accordance with a fixed plan. This structure was begun in A. D. 1386— more than five hundred years ago—and it is still incomplete; thousands of workmen have been employed in its construction; and its grandeur has excited the admiration of the world. Could I believe that this was the result of mere accident or chance? Impossible! To behold it is to be convinced, without being told, that one mind planned it all.
We witness the performance of an orchestra. The strains and melodies delight us; the modulations and the variations draw out the finer feelings of the soul; and our enjoyment is supreme when the low, soft minor movement turns into the major and ends in one grand, sweep ing majestic climax. But we know that this is the product of the creative genius of a single composer, while the beauty of its execution depends upon the ability of the director and the skill of those assigned to the different parts.
So with God’s Word. Viewed as a unified structure, it is the most perfect and magnificent that has ever been reared, thus showing the hand of the one divine Master Builder. As music, it is the grandest that has ever fallen upon human ears. It forms the cradle lullaby of innocent childhood, bursts forth spontaneously in the happiness of youth, or modulates into a minor movement in seasons of affliction and sorrow. Music for the young and for the old, for the free and for the care-worn; for the strong and for the dying. God the composer; his Spirit the director of the orchestra.
The revelation that the Scripture makes of the one true and living God testifies as to its source. While the idea of a Supreme Being is universal, his nature, and his relations with men, are necessarily subjects of revelation. The history of all heathenism fails to dis close in one single instance the conception of a pure, holy God, kindly disposed toward the human race. On the other hand, the mythologies of all such nations abound with the most shocking and disgusting details of the actions of the gods whom they worshiped. The history of the Hebrew people given in the Bible shows that they, like other nations, were prone to evil of the deepest and blackest type. Whence, then, did they derive the idea of a God of holiness, a God who was opposed to all of their evils, and yet gracious and full of mercy? When even Athens was devoting thousands of her choicest women to the lustful service of Venus; when Corinth, according to Strabo, had one thousand sacred prostitutes in one temple,—who, I ask, taught the Israelites the principle of holiness and gave them such exalted moral conceptions of God?
The special messengers of God by whom the Bible was written were given the power of performing miracles, by which their inspiration was attested and their messages made authoritative; but the “more sure word of PROPHECY” (2nd Peter 1: 19) furnishes the greatest ex ternal proof of its inspiration. To this more than to any thing else Christ and the apostlec made their constant appeal. Matthew, narrating the deeds of the Savior, gives us the standing phrase, “that it might be fulfilled which was spoken by the prophet”; while Peter affirms, in words unmistakable, that the “holy men of God spake as they were moved by the Holy Ghost” (2nd Peter 1 :21). From these facts Paul adduces his conclusion relative to the authority of the Bible, in these words: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2nd Timothy 3: 16).
Christianity is the only religion that has ever dared to base itself on prophecy, contented to stand or fall with its exact fulfilment. It is true that some heathen nations had oracles which they sometimes consulted in regard to the future, but the utterances of these oracles were so ambiguous and uncertain, so easily convicted of down right hypocrisy and deceit, that they are not worthy of comparison with the sublime prophecies of the Bible. Their construction was made to agree with whichever turn events might take. To illustrate: When Constantine was marching toward Rome, leading his vic torious army, Maxentius, who was in command of the Eternal City, consulted the sibylline books as to the result of the impending conflict. He received this certain answer: “On that day the enemy of Rome will perish.” Assured by this statement, Maxentius led his forces out to the conflict on the banks of the Tiber, but he was completely overwhelmed and in attempting to flee back into the city was crowded off the Milvian bridge into the river and drowned by the weight of his own armor. But this result did not invalidate the ambiguous oracle; for whichever way the event turned, it could be claimed that the enemy of Rome had perished. So also when Croesus, king of the Lydians, consulted the Deiphian oracle as to whether he should proceed in war against Cyrus, king of Persia, he received the encouraging response, “You will destroy a great empire”; he did, but it was his own.
I can not, in the space at my disposal, refer to the thousand examples of prophetic utterances recorded in the Bible, but even an infidel can see at least many of them are not ambiguous or uncertain sayings. So many details are given that the predictions are forever removed from the category of mere human guess-work. One man has said that it requires no divine foresight to predict that a certain person will die; but if you add to this announcement the statement that his death will be occasioned by a certain disease and will take place on a particular day, this combination of circumstances removes it entirely from the scope of human foresight. Now, the prophecy of Daniel recorded in Chapter 8: 1-12 contains at least fifteen points of exact identification with the subsequent historical facts which it portrays. When Elijah stood before King Ahab and announced the destruction of his entire household and declared, “The dogs shall eat Jeze bel by the wall of Jezreel,” there was nothing ambiguous in his prediction.
The marvelous prophecy which Christ made concern ing the destruction of Jerusalem and the ruin and dis persal of the Jews has been fulfilled with such un questionable exactness that the boldest infidels dare not deny the agreement; consequently they are forced to shift to the ridiculous and unproved position that these words were not spoken by Christ, but were written by some one after the events themselves occurred. How strange that Porphry and Celsus, those early opponents of the Christian religion, did not think to employ this in-genius device in order to break the power of the words of Christ! But perhaps the events themselves were not far enough removed from the knowledge of the people to allow such a wretched perversion of the facts.
The fifty-third chapter of Isaiah describes Christ’s crucifixion and atonement work with such accuracy of detail that the inspiration of the prophet is assured. As there was no possibility of showing that this was written after the crucifixion occurred, Bolingbroke went to the absurd extreme of claiming that Christ, having read this saying of Isaiah’s, brought on his own crucifixion in order to strengthen his cause by giving his disciples an appeal to the supposed prophecy! One would think that Bolingbroke would have known that deceivers and hypocrites are not quite so anxious to die. Even these infidels themselves are well contented to rest in the shadow of our meeting-houses, and never trust their precious heads among the cannibals where the consecrated missionaries go!
The internal proofs of the divine authorship of the Bible are many, but I shall refer only to a few.
Its moral beauty is everywhere evident. While it de scribes the lowest forms of sin in the plainest language, still they are named only to be condemned. No Unprejudiced person can read the sacred pages without realizing that the Book stands for all that is good in man, and is forever opposed to all that is evil. It pronounces the last word on moral character. So keenly is this felt that at the present day the leaders of heathen religions are attempting to adjust their moral standards to those of Christianity. This book, coming from heaven, has given the correct standard, and this is all summed up in the words of our Lord Jesus Christ, who “spake as never man spake.” The mind of man has never conceived anything so noble, so elevating, so inspiring, so grand, as that one sermon on the mount. Search through all the religions of the ages, glean out every choice moral precept and delineation of human character and conduct, place the findings together in one collection, and they will bear a most wretched comparison with the divine beauty and the infinite wisdom here expressed by the Christ of the Bible. Here is given the spiritual essence of the law and the prophets. Here truth is pressed homeward to the human soul, and character and conduct are defined by the secret springs and motives of the heart. Here all pride, hypocrisy, and self-seek ing stand condemned; while all the finer virtues of which the soul is capable find free expression and infinite en couragement in the incomparable Beatitudes. Here a restraining influence is brought to bear upon wicked men by the solemn assertion of a future state of punishment in hell; while the righteous are assured of a great reward in heaven.
Another beautiful feature of God’s Word is its sim plicity. While it contains the choicest wisdom of the ages, still it meets the wants and requirements of the un learned and illiterate. “The wayfaring men though fools shall not err therein.” The way of salvation, though straight and narrow, is not hidden, and there is nothing to hinder any seeking soul from coming in con tact with its Maker. Blessed thought!
But one of the clearest proofs that the Bible is the Word of God is the fact that it now transforms human character and accomplishes the regeneration of society. The promises of salvation and deliverance contained in its pages are, in millions of instances, proved to be a living reality. The words of men have never accom plished such results as these. Aristotle wrote on the “Principles of Ethics,” but who has ever heard of his works’ transforming the nature of a single man from sin to holiness? Thomas Paine wrote the book “Age of Reason”; has it ever been known to reclaim a man from drunkenness and debauchery, as does the holy Book which it so vilely derides? BUT THIS BOOK IS THE BOOK OF GOD. It bears on its face the stamp of divine inspiration and performs the work of God in the world. Millions of redeemed men and women have given their lives in its defense, and today it is loved and reverenced by the worthy ones of earth. It is the inspiration of the world’s best literature, which in countless thousands of volumes have radiated from it, as the common center of everything that is lofty, upright, and good.
Furthermore, it claims divine inspiration. “Hear the word of the Lord,” cries Isaiah. “Give ear, O earth, for the Lord hath spoken” (Chapter 1: 10, 2). “The Lord said unto me,” are the words of Jeremiah (Chapter 1: 7). And we read that “the word of the Lord came expressly unto Ezekiel” (Chapter 1: 3). Jesus says concerning Moses, “He wrote of me” (John 5: 46). And again, “Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5: 39). “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16: 31). “In the volume of the book it is written of me” (Hebrews 10: 7). “A more sure word of prophecy” (2nd Peter 1: 19). “Holy men of God spake as they were moved by the Holy Ghost” (2nd Peter 1: 21).
The apostles themselves were specially inspired by the Spirit, for Jesus said to them, “Take no thought how or what ye shall speak . . . . for it is not ye that speak, but the Spirit of your Father that speaketh in you” (Matthew 10: 19, 20). Paul commended the Thessalonian brethren because they received his preaching, “not as the word of men, but as it is in truth, the Word of God” (1st Thessalonians 2: 13); and to the Corinthians he said, “The things that I write unto you are the commandments of the Lord” (1st Corinthians 14: 37). Peter refers to the epistles of Paul and classes them with “the other Scriptures” (2nd Peter 3: 15, 16). Paul declares that “All Scripture is given by inspiration of God, and is profitable for doctrine” (2nd Timothy 3:16).
The Bible emerges from every legitimate test, external and internal, with glories undimmed, and bearing every evidence that it is indeed the Word of God. And since it is clearly proved to be the divine Word, its absolute authority is forever settled.
“O precious Bible! burning words from heaven, We’ll ever cherish thee in our heart. Sweet is the counsel by thy pages given; On life’s dark ocean, our only chart. “O precious volume! only in thy pages We read the duty of all our race; Only thy sunbeams, shining through the ages, Reveal the wonders of saving grace.”
The sweet words of Jesus that our lips were taught to frame in childhood’s early morning shall cling to us forever. In the darkest hours of trial and affliction they furnish an unfailing light that leads to the brightness of a better day. When the pathway of life is pleasantest and happiest, our raptured spirits find joyous expression in thankful praise in the language of the living Word. And when the darkness of the long night gathers around us and we are about to begin our untried journey to the future land—bring us the Bible, blessed Bible! It alone can give us the clear light of immortality. “I have esteemed the words of his mouth more than my necessary food” (Job 23:12).
“Forever, O Lord, thy word is settled in heaven.”
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CONCERNING GOD.
CHAPTER 1
DOCTRINE OF GOD.
By the term “God” we mean a perfect, conscious, in telligent Being existing from eternity, the Cause of all created things. This idea seems so natural that the majority of men accept it as self-evident truth, without hesitating to give it any particular thought. But when able thinkers, as Kant, assert that God can not be known by means of pure reason, that He is not immediately discernible by the physical senses, we are led to reflect on the subject. If it be true that God can not be dis covered by the five physical senses, we assert that there is in man a sort of sixth sense—an internal conscious ness, a spiritual insight—that is able to discern our Creator, to realize his presence, and to feel his spiritual power.
But aside from this, God has not left us without a witness whose testimony is sufficiently clear to satisfy all reasonable minds that there is a God. The simple argument is this: We are conscious that we exist and that we are something. Of this there can be no doubt. We are also certain that from nothing nothing comes; therefore we know that something has existed from eternity; for everything that has not existed from eternity had a beginning and must have been produced by something else. We are also aware that anything that has been produced by another has derived all of its powers from that source; hence the eternal Being must be the most powerful. Furthermore, man possesses moral consciousness, knowledge and intelligence, from which fact we are certain that the First Cause of our existence was from eternity a moral, knowing being. Only “the fool hath said in his heart, There is no God”; and he can say this only in his heart, not with the full consent of his mind; for if it be difficult to prove by means of the reason that there is a God, it is altogether impossible to prove by this means that there is no God. The wish is the father of the thought; for such sinful characters would be happy indeed if it were true that there is really no God.
The writers of the Scriptures do not argue the existence of God, The first chapter of the Bible opens with the words “In the beginning God,” and everywhere his being is assumed. But the Scriptures contain the revelation that He has made of his own nature and attributes. These attributes are so well understood and so generally acknowledged that I will merely refer to them, not giving the multitude of texts by which they are set forth in the Scriptures.
HIS ATTRIBUTES.
1. Self-Existence. “The Father hath life in himself” (John 5: 26). “For with thee is the fountain of life” (Psalms 36: 9). He is underived and inexhaustible.
2. Eternity. “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (Psalms 90: 2). The high and lofty One “inhabiteth eternity” (Isaiah 57:15).
3. Spirituality. “God is a Spirit” (John 4: 24).
4. Unity—the One true and living God. “There is no God else beside me” (Isaiah 45: 21).
5. Immutability. “I am the Lord, I change not” (Malachi 5:6). “The Father of lights, with whom is no variableness, neither shadow of turning” (James 1: 17).
6. Omnipresence; that is, He is everywhere present. “Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth?” (Jeremiah 25: 24). He is “not far from every one of us: for in him we live, and move, and have our being” (Acts 17:27, 28).
7. Omniscience; that is, He is all-knowing. “Known unto God are all his works from the beginning of the world” (Acts 15: 18). “Neither is there any creature that is not manifest in his sight: but all things are naked and open unto the eyes of him with whom we have to do.” (Hebrews 4:18).
8. Omnipotence; that is, He has unlimited and universal power. “His eternal power and Godhead” (Romans 1: 20). “With God all things are possible” (Matthew 19:26.)
9. Wisdom. “Blessed be the name of God forever and ever: for wisdom and might are his” (Daniel 2:20). “Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” (Romans 11: 33).
10. Holiness and truth. “I am holy” (1st Peter 1: 16). “Thou art of purer eyes than to behold evil, and canst not look on iniquity” (Habakkuk 1: 18). “God that can not lie” (Titus 1: 2).
11. Justice. God demands righteousness of all his intelligent creatures, and deals righteously with them. “Justice and judgment are the habitation of thy throne” (Psalms 89: 14). “In every nation he that feareth him and worketh righteousness is accepted with him” (Acts 10:35).
12. Goodness—benevolence, love, mercy, and grace. “The goodness of God” (Romans 2:4). “God so loved the world” (John 8: 16). “His mercy endureth forever” (Psalms 156: 26). “The God of all grace” (1st Peter 5: 10).
13. Faithfulness. “God is faithful” (2nd Thessalonians 3:3). Sarah “judged him faithful who had promised” (Hebrews 11:11).
THE TRINITY.
The theological term “trinity” signifies the union of three Persons—Father, Son, and Holy Spirit—in the Godhead. This subject was a most fruitful source of theological controversy in the past ages, and even at the present day there are not wanting professed Christians who deny it altogether. Our present limits preclude an extended discussion of the matter, but I will bring for ward a few points in its favor.
The greatest controversy concerning the Trinity be gan to rage during the third century and continued until the Council of Nice, A. D. 825. The special emphasis of the Alexandrine, or Greek, Fathers during this period was laid on the doctrine of the incarnation of Christ; and this, of course, precipitated a warm controversy as to his nature. In the beginning of the fourth century the Unitarians were led by an able man named Anus, who contended that Christ, being the Son of God, was not eternal, but was a creation of God, the highest, how ever, of all created beings. This doctrine spread with great rapidity. When Constantine ascended the imperial throne and made Christianity the religion of the Roman state, he convoked the First General Council, at Nice, for the purpose of settling this great controversy. Atha nasius, of Alexandria, was the leader of those who contended for the essential divinity of Christ and his equality with the Father. This party was successful in the council, thus preserving to the world the idea of God triple in his unity, and one in his triplicity. The rejected doctrine is generally known as the Anian heresy.
To many this doctrine of the Trinity appears like an unimportant matter, but in reality it is not. If Christ, with his marvelous perfections, be not truly God, then in stead of bringing man to God, He has only succeeded in revealing to us the impassable gulf that exists between us and the divine One; but if He truly is “God manifest in the flesh” for the purpose of transforming sinful man into his own image, then we are assured of our moral and spiritual correspondence and communion with the Father in heaven.
But the real cause of the rejection of this doctrine by many is its mystery or incomprehensibleness. But what of that? No one has yet shown that it involves a real contradiction. What demonstrated truth does it oppose? Are we not surrounded by many things that are in their real nature mysterious? Even man himself is a sort of trinity, possessing intellect, sensibility, and will; and yet these distinct elements are in some un explained and perhaps unexplainable, manner wondrously blended in an undoubted unity. While this does not ex plain nor prove the exact nature of the Godhead, yet it should lead us to expect in the Infinite One a greater degree of mystery than exists within ourselves, and should caution us against rejecting everything that can not be brought down to the level of the finite mind.
Since the exact manner of existence in the Godhead manifestly lies above and beyond the range of mortal mind, the basis of our theology respecting God should be laid solely in what is revealed to us in the Holy Scrip tures. And if we appeal directly to them, we find it is impossible to avoid the doctrine of the Trinity taught there in without doing great violence to scores of plain texts bearing on the subject. The course of argument is as follows:
1. The Father, the Son, and the Holy Spirit are represented as special persons distinct from each other. 2. They are classed together, separate from all other beings. 3. Divine titles are applied to each. 4. Divine attributes are ascribed to each. 5. Divine works are attributed to each. Yet there is only one God.
THE FATHER.
The word “Father,” referring to the Godhead, is used in Scripture in a twofold sense. First, it is applied to God without any personal distinctions. “Blessed be thou, Lord God of Israel our Father” (1st Chronicles 29:10). “Thou art my Father, my God, and the rock of my salvation” (Psalms 89: 26). So also 2nd Chronicles 6:18; John 4:21, 28, 24, etc. Second, it is applied to God in contrast with Christ, who is thus distinguished as Son in his office of Redeemer. “All things are delivered unto Me of my Father: and no man knoweth the Son but the Father” (Matthew 11: 27). Jesus answered them, “My Father worketh hitherto, and I work” (John 5: 17). So also Acts 2:33; Romans 15:6; Galatians 1:1-4; and numerous other texts.
THE SON.
The passages already cited show that Christ is a person distinct from the Father. The following facts prove Scripturally that He is divine—equal with the Father himself:
1. DIVINE TITLES ARE APPLIED TO HIM THE SAME AS TO THE FATHER.
“Unto the Son He saith, Thy throne, O God, is forever and ever: a scepter of righteousness is the scepter of thy kingdom” (Hebrews 1: 8). “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulders: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6). “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1: 28). “In the beginning the Word was God.” “And the Word was made flesh, and dwelt among us” (John 1: 1, 14). “The church of God, which He has purchased with his own blood” (Acts 20:28). So also John 20:28; Romans 9:5; Philippians 2:6; Colossians 2: 9; Titus 1: 8; 1st John 5: 20; Revelation 17: 14, etc.
2. DIVINE ATTRIBUTES ARE ASCRIBED TO HIM.
1. Preexistence, or eternity. “Before Abraham was, I am” (John 8: 58). “The second man is the Lord from heaven” (1st Corinthians 15: 47). “That which was from the beginning” (1st John 1: 1). “Who, being in the form of God thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Philippians 2: 6, 7). “O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17: 5). “And He is before all things” (Colossians 1: 17). “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judea, yet out of thee shall He come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting [from the days of eternity, margin]” (Micah 5: 2). Nothing can be plainer than this last statement, that the Bethlehem babe preexisted, even from the days of eternity—coexistent with God himself. So also in the Revelation He is represented by that symbolic title signifying eternity, “Alpha and Omega.” “I Jesus have sent mine angels to testify unto you these things. I am Alpha and Omega, the beginning and the end, the first and the last” (Revelation 22: 16, 18). Therefore the statement that Christ is the Son of God does not signify that He originated from the Father in the ages past, but should be interpreted with reference to his miraculous Virgin birth, thus denoting God’s special relation to him in his office-work as the world’s Redeemer.
2. Omnipotence. “The government shall be upon his shoulder” (Isaiah 9:6). “Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth” (Matthew 28: 18). “I am the resurrection and the life” (John 11: 25). “He is able even to subdue all things unto himself” (Philippians 8: 21). He “is the head of all principality and power” (Colossians 2:10). So also John 10:17, 18; Hebrews 1:8; 2nd Timothy 1:10, etc.
3. Omnipresence. “Where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18: 20). “Lo, I am with you allway, even unto the end of the world” (Matthew 28: 20).
4. Omniscience. “He knew all men, and needed not that any should testify of man; for he knew what was in man” (John 2:24, 25). “Lord, thou knowest all things” (John 21: 17). “Thou, Lord, which knowest the hearts of all men” (Acts 1: 24). “In whom are hid all the treasures of wisdom and knowledge” (Colossians 2: 8) Matthew 11:27; Revelation 2:28. Also, holiness, truth, justice, goodness, faithfulness, etc., are attributes of Christ.
3. DIVINE WORKS ARE ASCRIBED TO HIM.
1. Creation. “God.... hath in these last days spoken unto us by his Son . . . . by whom also he made the worlds” (Hebrews 1: 1, 2). “And thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands” (verse 10). “All things were made by him; and without him was not any thing made that was made” (John 1: 8). “For by him were all things created, that are in heaven, and that are in earth, visible and invisible . . . . all things were created by him and for him” (Colossians 1: 16, etc.).
2. Redemption. “In whom we have redemption through his blood, the forgiveness of sins” (Ephesians 1: 7). “He entered in once into the holy place having obtained eternal redemption for us” (Hebrews 9: 12). This phase will be more fully considered hereafter.
4. HE IS PREEMINENT—ABOVE ALL THINGS.
“He is Lord of all” (Acts 10: 36). “Lord both of the dead and living” (Romans 14: 9). “God hath . . .given him a name which is above every name” (Philippians 2: 9). “He is the head of the body, the church that in all things He might have the preeminence” (Colossians 1: 18). “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him” (1st Peter 3: 22, etc.).
5. HE IS A PROPER OBJECT OF DEVOTION AND WORSHIP.
While the Scriptures denounce idolatry and enjoin the worship of the one true and living God only, they set forth Christ as A PROPER OBJECT OF DEVOTION AND WORSHIP. “Let all the angels of God worship him” (Hebrews 1: 6). “All men should honor the Son, even as they honor the Father” (John 5: 23). “And they worshiped him” (Luke 24: 52). Saints “in every place call upon the name of Jesus Christ our Lord” (1st Corinthians 1: 2). “At the name of Jesus every knee should bow” (Philippians 2:10). So also Revelation 5: 18; 2nd Timothy 4: 18; etc.
THE HOLY SPIRIT.
The Holy Spirit is also divine and is a distinct person from the Father and the Son. He is called the “Spirit of God” (Romans 8:9), because of his proceeding from God; (John 15: 26) also the “Spirit of Christ” (Romans 8: 9), because He is sent to do the work of Christ.
1. HIS DIVINITY.
This is shown by many scriptures. “It is not ye that speak, but the Spirit of your Father which speaketh in you” (Matthew 10: 20). Compare Ezekiel 36:27 with Acts 2: 17, 18. “Well spake the Holy Ghost by Esaias the prophet” (Acts 28: 25). “As many as are led by the Spirit of God they are the sons of God” (Romans 8:14). “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1st Corinthians 8: 16). Ephesians 1:18; etc.
2. HIS PERSONALITY.
The personality of the Holy Spirit is shown by the following facts:
1. He is associated with two other persons—Father and Son— as their equal. “In the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28: 19).
2. The personal pronoun “He” is applied to him. “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of him self; but whatsoever He shall hear, that shall He speak: and he will show you things to come” (John 16: 18).
3. Personal acts are ascribed to him. “He shall teach you all things” (John 14: 26). “He shall testify of me” (John 15:26). “He will guide you into all truth” (John 16: 13). “The Holy Ghost said” (Acts 18:2). “Being sent forth by the Holy Ghost” (verse 4).
4. Particular attributes are ascribed to him. For ex ample: Knowledge, 1st Corinthians 2: 11; will, 1st Corinthians 12: 11; power, Romans 15:13.
3. HIS WORKS.
1. In creation. “In the beginning God created . . . and the Spirit of God moved upon the face of the waters” (Genesis1:1, 2). So also Job 33:4; 26:13; Psalms 104:30. 2. In redemption. “Salvation through sanctification of the Spirit” (2nd Thessalonians 2: 13). God “giving them the Holy Ghost . . . . purifying their hearts by faith” (Acts 15:8, 9). “He saved us, by the washing of regeneration, and the renewing of the Holy Ghost” (Titus 3: 5). So also 1st John 3:24; Romans 8: 9, 14, 16, etc. The Father, the Son, and the Holy Spirit are classed together, separately from all other beings, as divine. “In the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28: 19). “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all” (2nd Corinthians 13: 14). Also Jude 20, 21; 1st Peter 1:2; Romans 8: 14-17, etc.
GOD’S WORKS.
1. CREATION.
1. Of angels. “Bless the Lord, ye his angels, that excell in strength, . . . . harkening unto the voice of his word” (Psalms 103: 20). “Where wast thou when I laid the foundations of the earth . . . . When the morning stars sang together, and all the sons of God shouted for joy?” (Job 38:4, 7). “His mighty angels” (2nd Thessalonians 1:7).
2. Of the material universe. “In the beginning God created the heaven and the earth” (Genesis 1: 1).
3. Of man. “So God created man in his own image” (Genesis 1:27).
2. PROVIDENCE.
Having created all things, God now controls and con serves all things in his vast universe in accordance with his own will. His intelligent creatures are made the subjects of a moral providential government.
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CONCERNING MAN.
CHAPTER 2
THE NATURE OF MAN.
“What is man?” (Psalms 8:4). This is one of the greatest questions that has ever been asked. The Grecian sage whose maxim was, “Know thyself,” enjoined upon men a task well-nigh impossible. The problem of man is well stated in three questions: What am I? Whence came I? Whither am I going? To the first one of these questions partial answers at least have not been wanting; but the other two, touching man’s origin and destiny, have always remained a profound mystery aside from the light thrown thereon by divine revelation.
Attempts have been made to account for man’s origin by an ingenious theory of descent from lower animals, but this hypothesis utterly fails to satisfy the mind, from the fact that it does not account for the First Cause of all known things. Furthermore, it is certain that what ever is evolved must in the first place have been in volved; that is, the highest degree of development of which any object is capable was inherent in that object in its most undeveloped form. Thus, the nature and peculiar properties of the fully developed oak-tree were all present in some marvelous manner in the acorn from which it grew. To illustrate further: If it could be really shown that man has descended from the frog by a process of development, it would be certain that that primitive frog possessed in an undeveloped form all the marvelous faculties to be manifested later in a Newton, a Humboldt, or a Bacon. Mere development can not create nor develop new properties. So when the evolutionists affirm that man has descended from the moneron or some other simple form of primitive life, the mystery of the true origin of man’s nature is not even touched; for whence did this moneron derive those powers which are capable of such a high degree of development and perfection? Simply to throw these things a few million years further back does not account for the origin of anything, hence is no explanation whatever. Therefore man’s origin, as well as his destiny, is a subject of revelation.
ORIGIN.
Turning to the Bible, we find the only satisfactory account of man’s beginning. “So God created man in his own image . . . . male and female created he them” (Genesis 1: 27). From this original pair, Adam and Eve, the entire human race has sprung; for Eve is declared to be “the mother of all living” (Genesis 3: 20). The Bible writers uniformly acknowledge this common origin of man. Thus, Malachi asks, “Have we not all one Father? hath not one God created us?” (Malachi 2: 10). Paul affirms that God “hath made of one blood all nations of men . . . . for we are also his offspring” (Acts 17: 26, 28).
The unity of the human race has been acknowledged also by the greatest scientists and thinkers, Prof. Owen, Cuvier, Max Muller, Darwin, Locke, Humboldt, Charles Bell, Buckland, Bunsen, Lord Brougham, James Mc Intosh, and others. This fact is important, for upon the unity of the race is based the one universal plan of redemption. From whatever standpoint we view man, he appears
IN GOD’S IMAGE.
as the special workmanship of God, the highest type of earthly creatures, made “in the image of God,” to use the language of the writer of Genesis. This expression, “image of God,” is comprehensive. It implies that special characteristics of the Divine One not found in other earthly creatures are made a part of man’s being. Thus, man is a moral being. In his normal state his actions are not determined by mere instinct or expediency, or self-interest, but they are regarded as possess ing in their own nature a clearly defined rightness or wrongness. In this moral discrimination man is like God. In connection with this, he possesses freedom of will, so that he can of his own volition decide his course of conduct. He is also an intellectual being, possessing a mind capable of almost infinite development, one which easily grasps the mightiest problems within the range of finite environment. Man is also a spiritual being, a being that naturally looks up to God, “the Father of spirits,” as its author, and holds sweet converse with its Maker.
UNDER MORAL LAW.
As a moral and spiritual being in God’s likeness, man originally was of necessity in a state of holiness and purity. According to the Word, he was placed under moral law. To this day men everywhere are firm in the conviction that they are the subjects of moral government, directly responsible to God. And this is also the uniform teaching of the Scriptures. But the original state of holiness was forfeited by sin; hence in this re spect and to this extent the image of God was lost. In the redemption of Christ, however, holiness is regained; therefore we are restored to the image of God. “Lie not one to another, seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him” (Colossians 3: 9, 10). “That ye put off con cerning the former conversation the old man . . . . and that ye put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4: 22-24).
A COMPOUND BEING.
The Scriptures represent man as a twofold, or dual, being, possessed of body and soul, or body and spirit. “Glorify God in your body and in your spirit” (1st Corinthians 6: 20). “That she may be holy both in body and in spirit” (1st Corinthians 7: 34). “His flesh upon him shall have pain, and his soul within him shall mourn” (Job 14: 22). “Though our outward man perish, yet the inward man is renewed day by day” (2nd Corinthians 4: 16).
The “outer man,” or body, is mortal. “Your mortal body” (Romans 6: 12). “Your mortal bodies” (Romans 8: 11). The body was created in this mortal condition, as the following facts show: 1. It was made out of the dust of the earth (Genesis 2:7). 2. It was given natural food to subsist upon (Genesis 1: 29). 3. Man was given natural work to perform (Genesis 2: 15). 4. Matrimony was instituted (Genesis 1: 27, 28). According to the words of Christ, marriage is an institution that does not per tain to angels nor to beings wholly immortal, such as we shall be after the resurrection (see Luke 20: 35, 86). 5. There was use for the tree of life (Genesis 8: 22). Had man been created immortal as to body, this tree of life would have been entirely useless.
But the crowning proof that man was originally mortal is the fact that he was “made” “a little lower than the angels” (Psalms 8:4, 5 with Hebrews 2:6, 7). In what sense was man lower than the angels? Not morally or spiritually, for in these respects man was in God’s image, and surely the angels are not higher than God is. What, then, does the expression mean? In Hebrews 1: 7 we read that God “maketh his angels spirits,” that they are “all ministering spirits” (verse 14). Jesus plainly states that “a spirit hath not flesh and bones” (Luke 24: 89). Therefore we conclude that man’s in feriority to angels consists in his limitations due to a physical body, while the angels are wholly spirit-beings. That this inference is correct we can easily show by other scriptures. Paul asserts that in the resurrection-day “this mortal [body] must put on immortality” (1st Corinthians 15: 53); while Jesus says concerning his people in this “resurrection from the dead,” “Neither can they die any more: for they are equal unto the angels” (Luke 20: 85, 86).
Now, according to the scripture cited in Psalms 8: 4-8, man was “made” in this inferior condition at the time when he was given universal dominion over God’s works, which shows clearly that his original condition physically was the same as now—not inherently immortal—and that no specific change took place in his bodily organism as a result of the fall. The foregoing points establish this point: it is simply unanswerable. The question now arises, Why, then, do the Bible writers state that death came upon mankind as a result of sin? The answer is simple. While man remained in the Garden of Eden with free access to the tree of life, his continued existence without death was assured. And when, after the fall, the decree of death had been pronounced, this de cree could be made effective only by depriving him of those privileges which had before sustained his life; therefore he was driven from the garden, “lest he put forth his hand, and take also of the tree of life, and eat. and live forever” (Genesis 3: 22). This decree did not make him mortal, for he was mortal already—taken from the ground: it did not change him from immortality to dust, but God recognized his natural condition in the words “dust thou art.” The real sentence of God against man, resulting from the fall, is expressed in the remainder of the verse—”Unto dust shalt thou re turn” (Genesis 3: 19). In other words, the curse placed upon man was not mortality, but condemnation to the ef fects of mortality; hence “by man came death.”
Since the body of man is by nature mortal, we read that it can be “destroyed” (Job 19: 26), “killed” (Matthew 10: 28), it “perishes” (2nd Corinthians 4: 16), and returns to the dust of the earth (Genesis 3: 19).
But is this all there is of man? No! What saith the Scriptures? “Though our outward man perish, yet the inward man is renewed day by day” (2nd Corinthians 4: 1). “There is a spirit in man” (Job 32: 8). This soul, or spirit, is the creative work of God. “The souls which I have made” (Isaiah 57: 16). It is the Lord that “layeth the foundation of the earth, and formeth the spirit of man within him” ( Zechariah 12: 1).
This is the specific sense in which God created man on the sixth day; for the physical substance out of which his body was formed was not created at that time, but it had been brought into existence previously. And for this reason the Almighty is termed “the God of the spirits of all flesh,” which are made in his moral likeness (Numbers 16: 22), in contrast with the “fathers of our flesh” (Hebrews 12: 9). Our bodies partake of the nature of our earthly fathers, hence are subject to death and decay; while our spirits, made “in the image of God,” partake of his essential nature, and “God is a Spirit”— “immortal, invisible” (1st Timothy 1: 17). Therefore Jesus says plainly, “Fear not them which kill the body, but are not able to kill the soul” (Matthew 10: 28). David affirms, “Your heart shall live forever” (Psalms 22: 26).
In language still plainer the apostle Paul shows that the soul is in its own nature eternal. “Though our out ward man perish, yet the inward man is renewed day by day . . . . While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2nd Corinthians 4: 16-18). Language can not make the subject clearer. The very thing that he was talking about was the “outer man,” in contrast with the “inner man”; and the “outer man,” being one of the things which are seen, is “temporal”; while the “inner man,” being “not seen,” is “eternal.” And as if to make this truth still more emphatic, he says in the following verse: “For we know that if our earthly house of this tabernacle were dissolved, we have a build ing of God, an house not made with hands, eternal in the heavens” (Chapter 5: 1). “Therefore we are always con fident, knowing that, whilst we are at home in the body, we are absent from the Lord . . . . We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord” (verses 6, 8). So the “outer man” is the body that perishes; while the “inner man,” the “eternal” man, is the “I” or “we” of our existence that is willing to depart from the earthly house or body, when it is “dissolved,” and “to be present with the Lord.”
This soul, or spirit, is the knowing, volitional, and responsible part of man. “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God” (1st Corinthians 2: 11). Just as the Spirit of God knows the things of God, so the spirit of man knows the things of man. “Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” (Micah 6:7). This text fixes responsibility upon the soul; and since the soul is the knowing, volitional part of man, it is the real man. In James 2: 26 we read that “the body without the spirit is dead.” The Scriptures represent the body as being only the instrument of the soul (see Romans 6: 12, 13). Every appeal that God makes to man is addressed to the real man—the soul.
This twofoldness of man Paul represented, in the scripture already cited, under the figure of a house and its occupant, thus showing their interdependence or re lationship in the present state, wherein the spirit is in union with the natural body (2nd Corinthians 5: 1-9). But he goes further and shows that the house is not indispensable to the existence of the occupant; that when it is “dissolved” the real man is “absent from the body” and “present with the Lord.” In this scripture there are what may be termed two bodies, each the habitation of the soul. The first is the mortal body in which we now live, and “groan,” while “desiring to be clothed upon with our house which is from heaven.” The second house is the immortalized body that will be received at Christ’s second coming, when “mortality shall be swallowed up of life.” But Paul also speaks here of an in terval between these two, when we shall exist without a body; for when this earthly house is “dissolved” in natural death, we shall be “absent from the body,” and be “present with the Lord.” Let materialists answer this question: When is that time that we shall be absent from our body to be present with the Lord? Will it be at natural death? Will it be at the time of the resurrection? When?
Peter also describes the present union with the natural body and the separation at death, under the same figure. “As long as I am in this tabernacle . . . . knowing that shortly I must put off this my tabernacle” (2nd Peter 1: 13, 14). Therefore the soul can exist while separated from the body—”absent from the body,” but “present with the Lord.”
Again, in 2nd Corinthians 12: 2-4 he says: “I knew a man in Christ above fourteen years ago (whether in the body, I can not tell; or whether out of the body, I can not tell: God knoweth . . . . How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.” It is sometimes affirmed that a man is nothing without his body, but it is evident from this text that Paul had no such belief; for here he describes one who was caught up to paradise, and there saw and heard, and understood certain things; yet he did not know whether the person was in the body or out of the body at that time. Paul believed that man is a dual being; that man can be separated from his body, and still be a seeing, knowing, thinking creature. What can materialists, who deny the distinct essence of the human soul, say in regard to this? Nothing, except to charge the apostle with ignorance on the subject.
Again, he says: “For me to live is Christ, and to die is gain . . . . For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you” (Philippians 1: 21-24). No amount of human reasoning can evade the plain statement here that to die meant, to the apostle, to leave the flesh, to “depart and be with Christ.”
Further, in Jesus’ account of Lazarus and the rich man as recorded in Luke 10, we have this same doctrine of the survival of the spirit after death. Lazarus “died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; and in hell he lifted up his eyes, being in torments,” etc. At this time the rich man had five brethren still living upon the earth (verses 28-81). It is useless to attempt to evade the force of this scripture by asserting, as do some, that it is “only a parable.” It is not so stated. “There was a certain rich man . . . .and there was a certain beggar, named Lazarus” (verses 19, 20). However, we have in the Gospels an account of more than thirty parables delivered by Christ, and every one of them is based upon truth. Now, if it be not possible for men to die and enter into a state of trouble and torment while they have brethren yet living on the earth, why should Christ invent such a misleading story as this? Some assert that the people whom Christ addressed believed in such lies and that therefore he accommodated himself to them! Strange accommodation! Why, then do we not find such convenient accommodation on other occasions? To the Sadducees, who denied the separate and distinct existence of the human spirit (Acts 23: 8), also the doctrine of the resurrection, Christ said, “Ye do err, not knowing the Scriptures, nor the power of God” (Matthew 22: 29). Instead of accommodating his teaching to that which was false, he said, “Woe unto you, scribes and Pharisees, hypocrites!”
When Christ took Peter, James, and John up into a mount and was transfigured before them, we are told that “there appeared unto them Moses and Elias talking with him” (Matthew 17: 1-3). While the Bible records that Elias was translated, it also states that Moses “died in the land of Moab” and was ‘buried in a valley’ (Deuteronomy 84: 5, 6). Now, how did it happen that Moses appeared here on the mount? He had not been resurrected from the dead into this glorified state, for the Scriptures de clare that Christ was the first one to receive this change. Some people who had recently died were restored to life before this time, but such was only a restoration of the natural, corruptible body on the earth, and these persons were subject to death again. But the true “resurrection from the dead,” which places men in an incorruptible state, is different from this. Therefore Christ was the “first-begotten of the dead” (Revelation 1: 5); “the first-born from the dead” (Colossians 1: 18) ; “the first-fruits of them that slept” (1st Corinthians 15: 20). Yea, Paul argues that according to the prophets and the writings of Moses himself, “Christ should suffer, and that HE should be the first that should rise from the dead” (Acts 26: 22, 23). But this transfiguration-scene was before the death and resurrection of Christ; therefore the decomposed body of Moses had not been brought forth from the dead. This fact, that Moses appeared on the mount of trans figuration hundreds of years after his death, shows clearly that his soul was not involved in the ruin of his body.
Jesus taught that the ancient prophets were still living, in the words, “I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living” (Matthew 22: 32). The Sadducees to whom these words were addressed denied both the spirit of man and his resurrection (Acts 23: 8); while Christ, by declaring that these patriarchs were still living, taught the doctrine of the spirit and its survival, which fact assured their final resurrection; for without the survival of the spirit there could not be a resurrection, as I will clearly demonstrate in Chapter XXIV of the present work.
The apostle John in apocalyptic vision saw disem bodied souls. “I saw under the altar the souls of them that were slain for the word of God . . . . and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth” (Revelation 6: 9, 10). See also Revelation 20:4.
Natural death is the separation of body and spirit. To the dying thief Christ said, “Today shalt thou be with me in paradise” and in his last moment cried out, “Father, into thy hands I commend my spirit” (Luke 23: 48, 46). The dying Stephen also said, “Lord Jesus, receive my spirit” (Acts 7: 59). This doctrine of the survival of the spirit is found throughout the Bible. “And it came to pass, as her soul was in departing (for she died)” (Genesis 35: 18). The death of Rachel, then, was the departure of her spirit from the body. “Fear not them which kill the body, but are not able to kill the soul” (Matthew 10: 28). “Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me” (Psalms 23: 4). To the Psalmist death was not a stopping-place, the end of conscious existence; for he describes his relation with it as one of motion or travel— “I walk through.” He was firm in the doctrine of the survival of the spirit. He says in another place, “The days of our years are threescore years and ten. . . it is soon cut off, and WE fly away” (Psalms 90: 10). But where do WE go at death? Let the Word of God answer—“Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it” (Ecclesiastes 12: 7). “Man goeth to his long home, and the mourners go about the streets” (verse 5). “For me to live is Christ, and to die is gain . . . . For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better” (Philippians 1: 21, 23). “To be absent from the body, and to be present with the Lord” (2nd Corinthians 5: 8). “Let God be true, but every man a liar” (Romans 8:4).
The dying testimonies of thousands of saints confirm the doctrine of the Scriptures on this point—that at death the soul takes its departure from the body to be in a more sacred nearness with the Lord. In the most solemn hour of life this truth is so firmly stamped upon the heart that it finds expression in language unmis takable.
Now what can be brought against this solid array of divine truth as to the dual nature of man? Nothing ex cept a few obscure texts which generally refer to some other subject.
OBJECTIONS CONSIDERED.
The strongest text that can be found is Ecclesiastes 9: 5— “The dead know not anything.” True, that part of man which dies and goes into the grave knows nothing; but what about that part of his being which flies away at death, “returns to God who gave it,” rests “with Christ, which is far better,” and is “eternal” (2nd Corinthians 4: 18)? This statement that the dead know not anything, however, is qualified in the following verse by the words “anything that is done under the sun.” This agrees perfectly with certain parallel expressions made in the Bible. For example: 2nd Samuel 15: 11— “And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing” This texts does not signify that they knew absolutely nothing, but simply indicates that they were altogether ignorant concerning the particular thing under consideration—Absalom’s conspiracy. So also 1st Samuel 20: 39— “But the lad knew not anything; only Jonathan and David knew the matter.” So also Paul says concern ing the false teacher, “He is proud, knowing nothing” (1st Timothy 6:4).
So even if it be contended that the word “dead” in Ecclesiastes 9: 5 refers to the departed spirit, as well as to the body, the text can not signify more than this: that they have no part in, or knowledge of, the works of man that are being performed on the earth. They are inhabitants of another realm; their knowledge, activities, and associations are there. Therefore this text can in no wise invalidate the great multitude of clear texts that teach the conscious survival of the spirit.
So also it is sometimes urged that Christ “only hath immortality” (1st Timothy 6: 16). The answer is simple. The terms “mortal” and “immortal” are in the Scriptures applied to bodily conditions rather than to the soul and hence have no bearing whatever on the question of the soul’s inherent nature. It is the body that is mortal (the soul is never described by this term), and “this mortal must put on immortality.” Christ has risen from the dead with a glorified, immortalized body, “the first-fruit of them that slept,” “death hath no more dominion over him” (Romans 6: 9); therefore he “only hath im mortality.” Even God and the angels do not have this “immortality”; Christ “only” possesses it. But this has no bearing whatever on the soul’s conscious existence after death, for the immortality which we do not have now and which we shall receive in the future resurrection, relates solely to a bodily condition.
Spirit is by nature a deathless entity. “God is a spirit”; the angels are “ministering spirits,” and who will deny that they are deathless beings? But “there is a spirit in man,” and God himself is the “Father of spirits”; therefore we must and do partake of the nature of his divine spirit in this respect. Fire is hot, and ice is cold, but these things are seldom described thus; for as it is the nature of fire to be hot and ice to be cold, all such qualifying words are manifestly superfluous. So also with spirit. It is entirely superfluous to say death less spirit or immortal spirit, for it is by nature deathless.
The so-called death of the soul, often spoken of in the Bible, is not the end of its conscious existence, as every one knows, but is simply spiritual death, spiritual separation from God in this present world. “The soul that sinneth it shall die” (Ezekiel 18: 20). “Dead in trespasses and sins; wherein in times past ye walked” (Ephesians 2:1, 2). The soul dead—dead in a spiritual sense—and yet the individual alive and walking around on the earth. “Dead while she liveth” (1st Timothy 5: 6). A multitude of texts could be given on this point.
Again I say, It is entirely superfluous to use “death less” or “immortal” when speaking of the actual essential nature of soul, or spirit, for it is by nature deathless. If such a description is given it occurs incidentally, rather than of necessity, as in 1st Peter 3: 4, where the “hidden man of the heart” (the “inner man,” the soul) is spoken of as aphthartos, the same Greek word that in 1st Timothy 1: 17 is applied to Christ and translated “immortal.”
I have dwelt at some length on this point concerning the nature of man, because of its importance in the plan of redemption. Those who deny this doctrine are led, by logical necessity, to deny also the doctrine of the new birth and the reception of eternal life in this world; for how can it be said that man now possesses eternal life if death ends all until the day of resurrection?
It is the spirit of man that is born again, that thrives on spiritual food and enjoys spiritual worship. The soul, as well as the body, is defiled by sin, and both are cleansed by the blood of Christ in New Testament sal vation. In this happy, redeemed condition, the individual can look forward eagerly, as did the apostle Paul, to that time when the “earthly house” shall be forsaken and the released soul shall take its joyful flight to the realms of paradise “to be with Christ, which is far better,” yea, to be “absent from the body,” but “to be present with the Lord,” there to enjoy his favors until the resurrection-day, when, united with a risen, glorified body, it shall dwell forevermore in the final home of the blest. Amen.
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CHAPTER 3
THE PROBLEM OF SIN.
The presence of moral evil in God’s universe is one of the great questions that has puzzled the mind of man. The Bible represents God as a being almighty in power, intrinsically good, and holy in all of his works; still we are confronted by the stupendous fact of sin in the world. Whence came it?
ITS ORIGIN.
The subject of the origin of moral evil and the reason for its existence naturally resolves itself into one of the three following positions, each of which has been earnestly maintained by many people: 1. That God is the direct author of sin and is alone responsible for it, man being but an irresponsible agent in carrying out His will. 2. That although sin is not according to the nature of God, He has seen fit to employ it as his method in bring ing about certain good results not otherwise obtainable. This is somewhat related to the first position. 3. That moral evil is in no sense according to God’s will; that it forms no part of his plans, his purposes, or his ways; that it originated in the finite and by apostasy from God, and that therefore God is not responsible for it; that all his relations to it are antagonistic, and in the way of prevention, remedy, or punishment.
The first position, that God is the direct author of sin, is so opposed to every revelation which God has made of himself in his Word, so utterly irreconcilable with reason and common sense, that I will dismiss the thought with but few words.
God is the author of what is termed physical evil; therefore we read, “I make peace, and create evil: I the Lord do all these things” (Isaiah 45: 7). “Shall there be evil in a city, and the Lord hath not done it?” (Amos 3: 6). Such evil consists of temporal punishments or judgments that God brings upon men because of their sins. God threatened the men of Nineveh with a great evil, even the entire destruction of their city; but when they turned from their wicked ways, “God repented of the evil which he had said that he would do unto them; and he did it not” (Jonah 3: 10). But God is not the author of moral evil, or sin; He is infinitely holy. It is blasphemy to charge upon God, “that can not lie” (Titus 1: 2), all of the falsehoods that have been uttered during the ages; to state that the Holy One, who is “of purer eyes than to behold evil, and canst not look on iniquity” (Habakkuk 1: 13), is, after all, its direct cause.
The second position, that sin is God’s choice of methods for bringing about the great good, has received a larger number of supporters. In this it is assumed that, although sin is contrary to the nature of God, it is never theless according to his will that men should sin, in order that his glorious power may be manifested in bringing into effect the plan of redemption, so that the sinner can experience the exquisite delights and enjoyments of con trast by being saved from sin. But if all this be necessary in order to insure happiness, the angels of heaven must be perfectly miserable; for as far as we know they have never had the privilege of experiencing this blessedness of contrast!
IS NOT A DIVINE METHOD.
God is absolutely perfect. Sin is not good; hence if God must choose sin in order to accomplish right, he is limited in his choice of methods. The Bible nowhere introduces sin as God’s work or method. It is contrary even to the moral sense in man. Can we be on both sides of a moral question? Can God consistently de cree that we shall sin, and at the same time prohibit us from doing it and threaten us with the direst punishments if we do? It is contrary to common sense to assert that God will forbid his own appointments. If men have secret thoughts, purposes, and desires contrary to those they make public, they are charged with hypocrisy. We understand the character of men by their methods, so that when their methods embrace the wrong we conclude that wrong is in their nature. If God’s laws and his purposes are not in harmony, then we can expect nothing but confusion in morality. I can not conceive that the Most High acts toward sin in any other manner than in perfect accordance with his own nature. In other words, if sin is not in his heart, it is not in his plan. He dis owns it. “All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, IS NOT OF THE FATHER” (1st John 2:16).
The third position harmonizes with the moral sense in man, with our common sense, with the plain teachings of his Word, and with all the known facts in the case. Moral evil is contrary to God’s nature, contrary to his plans, his purposes, and his ways. All of his relations to it are antagonistic. It originated in the finite and by apostasy from God. In the preceding chapter mention was made that man was created in God’s image and is a moral being, placed under moral law. This fact, properly considered, fur nishes a rational and Scriptural solution of the entire problem of sin, so far as it pertains to this world. “In the image of God” he was an intelligent being; for with out intelligence creation would be without an object, and might as well exist only in the mind of God as out of it. Now, God being holy, he could no more make a sinful being than he could lie (which is declared to be impossible), for God is a power only in the direction of his own nature and attributes. But an intelligent being like himself he could and did make. Intelligence, how ever, implies real cause, that the being so endowed possesses inherently the power of acting voluntarily. With out this element of moral freedom, this power of choice and determination of conduct, true intelligence could not exist. Are we not conscious of a personal, responsible “me” or “I,” capable of self-activity? All through the Bible this principle in man is recognized.
MAN WHOLLY RESPONSIBLE.
But with man possessing within himself the principle of cause as truly as does his Maker, so that he must act voluntarily, we see at once that it is within his sphere also to act wrongly. In other words, the possibility of sin inheres in all moral beings; for manifestly it is impossible to voluntarily act right without possessing the ability also to act wrong. This is the gist of the whole argument. The problem of sin is merely a problem of moral government. The individual with a personal will possesses a method and purpose exclusively his own. God is in no wise responsible for it. Having created man intelligent, in his own image, his responsibility in this respect ceased. The universe as a physical unit was incomplete, but when peopled with moral beings capable of rendering intelligent, voluntary service to God, the plan was perfect; therefore man stands out as the crowning work of God’s creative effort. The principles of moral government must be everywhere the same; therefore even the angels of heaven are under the same divine law that men are. But in this brief investigation I choose to dwell chiefly on the part that directly con cerns man.
SIN AND PREDESTINATION.
The first chapters of Genesis give an account of how sin was introduced into this part of God’s moral universe. It occurred by the wilful choice of our foreparents, and by this means they apostatized from God. Ever since that time God’s relations to evil have been antagonistic, in the way of prevention, remedy, and punishment. But it must be borne in mind that in these dealings with men God has in all cases acted in strict harmony with those principles of moral government which He has himself ordained; so that even those individuals who have un consciously fulfilled some part of God’s plan in his re lations to sin, have at the same time acted voluntarily. God has his own purposes; men have theirs: but by infinite wisdom the Almighty is able to take advantage of men’s wilful actions in carrying out their own evil de signs, and thereby accomplish his own purpose in the world. He thus respects that moral freedom which he has created in the individual.
These thoughts, carefully considered, explain what is probably the most difficult text in the Bible pertaining to this subject—Acts 2: 23: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.” Here the apostle Peter charges the Jews with the most atrocious wickedness in crucifying the Son of God, and yet in the same verse teaches that it was according to God’s will that Christ should die. The purpose these men had in the act was evil, and they alone were responsible for it; therefore God, knowing their designs, simply delivered Christ into their hands, thus accomplishing his own purpose, without violating in the least their free moral agency. This furnishes a rational solution of the oft-debated subject of predestination. God has predestinated or foreordained certain things, but these appointments were made in view of and in harmony with responsible human agency. A view of predestination which makes God the sole cause, and man only an irresponsible or powerless agent of the Almighty, is in open hostility to the entire Bible; for the Word of God teaches that man has the power of choice and that his actions are therefore praiseworthy or blameworthy.
As before stated, this principle of moral government explains everything pertaining to the subject. God claims no responsibility for men’s methods and actions, except in his proper relations to them. He distinctly states, “My thoughts are not your thoughts, neither are your ways my ways, saith the Lord” (Isaiah 55: 8). Yet some would have us believe that everything that men do is in some secret and unexplainable manner according to the will of God. It is not true. Men’s methods may or may not be in accordance with the will of God. Through the exercise of an overruling Providence all things are made to “work together for good to them that love God” (Romans 8: 28), but even here the principle of free moral agency is respected, so that man’s moral actions result from their own voluntary desires.
How often the question has been asked, Why did God permit sin in the first place? From the foregoing we see that God could not prevent the possibility of sin and still constitute man an intelligent, self-acting agent like him self. It is not a question of physical power, but a problem of moral government. And this system of divine government is not simply a good one nor the best of several possible methods, but it is absolutely perfect like God, its Author. In this order alone can real honor and glory be given to God. A mechanical service is no service; but the loving, willing obedience of free, intelligent beings is a service absolutely perfect and therefore well-pleasing to God.
NATURE OF SIN.
Two verses of Scripture give us a correct interpretation of sin. 1st John 8: 4— ‘Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.” James 4: 17— “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.” Sin is therefore either the direct transgression of God’s law or else the wilful failure to conform to its requirements. But God’s law is an infinite law; therefore its violation becomes a serious offense, involving the soul in spiritual ruin, both in time and in eternity. “Is not thy wicked ness great? and thine iniquities infinite?” (Job 22: 5). The first act of this character committed by our foreparents caused their banishment from Eden and the consequent train of sickness, pain, sorrow, and death.
ITS UNIVERSALITY.
The consciousness of sin is universal, all men having fallen under its dismal and blighting sway. One of the grand arguments of Paul in the Roman letter was to show that all men are sinners, in order that he might emphasize the truth of Christ’s mission as the universal Savior. He charges the Jewish nation with sin, notwith standing their revealed law of God, and quotes their Scriptures to prove the assertion. His description of the Gentile world shows their wretched condition morally. Then he proceeds to say: “For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto them selves: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another” (Romans 2: 14, 15).
The argument is plain. The Gentiles, independent of the written revealed law of God, possessed a revelation of God’s law within their own natures sufficient to fix responsibility; therefore in transgressing this law they also became sinners. He is not teaching that men are saved by their conscience, independent of revelation, but that they are by this means all condemned and lost. Listen to his conclusion: “We have before proved both Jew and Gentiles, that they are all under sin” (Chapter 8: 9). “There is no difference: for all have sinned, and come short of the glory of God” (verses 22, 28). In another place he says, “The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe” (Galatians 3:22). It is unnecessary to multiply texts on this point. The uniform testimony of Scripture is that all men are “by nature the children of wrath.”
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CHAPTER 4
THE REDEMPTIVE PLAN
The fall of man wrought a complete change in his nature and condition; the primitive purity was lost, and sin and condemnation rested upon his guilty soul. As a result, the entire race was plunged into the depths of sin; therefore all men stood in need of redemption.
SELF-REDEMPTION IMPOSSIBLE.
But redemption would imply a return to the original perfect state, both as to character and condition, and this restoration man could not of his own will effect. In the first place, there was a legal difficulty that he could not surmount. As a moral being, he had been placed under moral law, and this law required his perfect obedience. Its requirements might all be summed up in the words, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22: 37). Thus, it will be seen that, having disobeyed, he could not make reparation for his transgressions, since no surplus obedience is possible.
So also there was an insurmountable moral difficulty. Having lost purity and innocence, he could not by self effort regain what had been lost. “Who can bring a clean thing out of an unclean? not one” (Job 14: 4). Yet such a restoration is indispensable to redemption. “Except a man be born again, he can not see the kingdom of God” (John 3: 3). “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14). Self-redemption was therefore clearly impossible.
Nor could the angels of heaven effect the redemption of man; for they also are God’s intelligent creatures and therefore moral beings subject to moral law, which law, as in the case of man, exacts perfect obedience. The highest love, service, and obedience that they are able to render to the Almighty is only sufficient for themselves alone. Therefore in the nature of the case God only could redeem.
MAN WHOLLY RESPONSIBLE FOR SIN.
So far as we are able to determine, God was under no obligation to attempt the redemption of fallen man. His original work was perfect. Man’s constitution was such that he was not obliged to sin; therefore the entire penalty for disobedience properly rested upon him. Those who rashly charge God with responsibility concerning man’s sin should hesitate long enough to consider the fact that the universe is not a physical unit: that with intelligent creatures provision must be made for the operation of moral law and government. This accounts both for the fact of sin and for the responsibility for sin. And who will dare to say that this system is not in its own nature good—the only perfect one? Could man wish for the extinction of his personal, rational self— forfeit all the privileges of honor and virtue, of happiness and joy, in time and in eternity—in order to escape the responsibility of wilful disobedience? Perish the thought!
WILL GOD REDEEM?
Since God stands acquitted of all responsibility in the fall, is there any evidence that he will redeem? In the realm of nature we observe that God distributes many of his gifts to men irrespectively of their moral character. “He hath not dealt with us after our sins; nor rewarded us according to our iniquities” (Psalms 103: 10). “Thou openest thine hand, and satisfiest the desire of every living thing” (Psalms 145: 16). “He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Matthew 5: 45). The universal prevalence of sacrifices testifies that men have in all ages believed that God would redeem. It is highly probable that this practise was instituted by God’s appointment (Genesis 8 :21 with 4: 4). If so, then we have in this a clear evidence of God’s redemptive purpose.
A DIVINE PLAN.
Revelation itself, however, makes this subject clear. There existed in the divine mind a plan of restoration for fallen man. This plan was for ages a “mystery” to men and to angels, but it was the “hidden wisdom which God ordained before the world” and which centers in the crucifixion of the “Lord of glory” (1st Corinthians 2:7, 8). Yea, he was a “Lamb slain from the foundation of the world” (Revelation 13: 8).
PROGRESSIVE REVELATION.
But while this plan was from the beginning complete in the mind and purpose of God, its revelation to man was progressive. The first intimation we have is in Genesis 3: 15, where it is predicted that the seed of the woman shall bruise the head of the serpent. “The Lord had respect unto Abel and to his offering” (Genesis 4:4). In the days of Enos, son of Seth, men apparently had some relations with God; for we read, “Then began men to call upon the name of the Lord” (Genesis 4:26). A little later “Enoch walked with God” (Genesis 5: 24); while to Noah God manifested himself particularly. These facts are sufficient to show God’s attitude toward the race.
THE ABRAHAMIC COVENANT.
But when we come forward to the time of Abraham, we find a remarkable revelation of the plan of redemption in the special covenant that God made with the father of the Hebrew nation. This covenant was divided into two parts. The first part related to Abraham and his literal seed: that God would make of him a great nation; that his descendants should sojourn for a time in the land of Egypt, after which God would bring them into the land of Canaan and give it to them for their inheritance. The second part of the covenant was of a spiritual nature; for in Abraham and his seed all the families of the earth should be blessed. (Genesis 12: 1, 2; 13: 14, 15; 15:5, 13-16; 17: 1-8; 22: 17, 18).
This second division of the covenant so clearly de picted Christ and his universal gospel that Jesus said, “Abraham rejoiced to see my day: he saw it, and was glad” (John 8: 56). Paul says: “The promise that he should be the heir of the world, was not to Abraham or his seed through the law [of Moses], but through the righteousness of faith . . . . therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all (as it is written, I have made thee a father of many nations)” (Romans 4: 13-16). And again: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” “That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith” (Galatians 3:16, 14).
THE LAW.
In the fulfilment of the first part of this covenant to Abraham’s seed, God gave the law of Moses, the osten sible object of which was to govern and benefit the Israelitish nation, but the greatest object of which was doubtless to furnish a system of types and shadows—of sacrifices and ceremonies, offerings and oblations— pointing forward to the second division of the covenant, when the spiritual and real worship of God should be established among all the nations of the earth. This law, and the manner in which it was delivered, imparted a clearer revelation of God’s nature and character, as well as of his plan, and thus furnished the means of disciplining the Jews in preparation for the coming Messiah.
THE PROPHETS.
The later prophets, however, were not limited to an external system of types and shadows, but the Spirit of God made known to them directly the higher standard of revelation to be brought about by Christ. Thus Isaiah affirms that “God . . . . will come and save you” (Isaiah 35: 4) and that this salvation would be effected by His vicarious suffering and death (Isaiah 53). Daniel predicted that the Messiah would come “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness” (Daniel 9: 24). Joel prophesied that in the last days God would pour out his Spirit upon all flesh (Joel 2: 28, 29). Zechariah pointed to the fountain of cleansing for sin and uncleanness which should be opened in the house of David (Zechariah 13: 1).
CHRIST THE CENTER.
Jesus Christ brought the highest revelation of God and taught a perfect standard of human conduct; but, above all, we find in him God’s perfect remedy for sin. He came “to save his people from their sins” (Matthew 1:21). The beloved apostle says, “Ye know that he was manifested to take away our sins,” and, “Whosoever abideth in him sinneth not” (1st John 3: 5, 6). Thus the perfect moral restoration of man to the original condition of holiness and purity is accomplished. He “gave himself for us, that he might REDEEM us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2: 14).
FUTURE REDEMPTION.
The redemptive plan was not completely fulfilled, however, at the time of Christ’s first advent. So far as the soul is concerned, the means was provided for its moral restoration. But we have seen that the fall also affected man physically. It was doubtless God’s original design “that mortality might be swallowed up of life,” that mortal man in the Garden of Eden should, by par taking of the tree of life, be immortalized and never die. But since through sin this purpose was frustrated, it has now become a part of the redemptive plan “that mortality might be swallowed up of life” (2nd Corinthians 5: 4). And since, because of original sin, it has been “appointed unto men once to die” (Hebrews 9: 27), that part of the redemptory scheme relative to our immortalization has been deferred until the last great day, the day of resurrection, when “this corruptible must put on incorruption, and this mortal must put on immortality” (1st Corinthians 15:53).
Paul recognizes the fact that our bodies are included in the redemptive work; for he says, “Know ye not that your body is the temple of the Holy Ghost? . . . For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1st Corinthians 6: 19, 20). He refers to those who have been saved, and sealed by the Holy Spirit, and possessing an “earnest of our inheritance until the redemption of the purchased possession” (Ephesians 1: 13, 14), thus clearly indicating a phase of redemptive work yet future. In another place he describes our immortalization, when mortality shall be “swallowed up of life,” and declares that God “hath wrought us for the selfsame thing” and “hath given unto us the earnest of the Spirit” (2nd Corinthians 5: 1-5). And again, he says that we “which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the REDEMPTION of our body” (Romans 8: 23). The body is now the recipient of certain redemptory blessings, which will be considered in Chapter 10, but its greatest benefit is yet future.
IMPORTANCE OF THE PROGRESSIVE VIEW.
A knowledge of this progressive feature of God’s re demptive work is absolutely necessary to a correct under standing of what the Bible really teaches. Since the plan itself was revealed to men by degrees, the scriptures that record these successive revelations are naturally pro gressive from the lower to the higher. Such a method was necessary because of man’s constitution, for with him all knowledge is acquired progressively, and society can be advanced only by a gradual evolution. Due re gard to these facts will furnish a standing answer to that class of Bible critics who delight in arraying one part of the book against the other. They affirm that certain personal acts of righteous men in olden times would not be tolerated in decent society now; that God’s commands to Joshua, for example, are irreconcilable with the Sermon on the Mount, etc. But the Bible was not written all at one time, neither are all of its parts applicable to all men in all ages of the world. Are we not informed in the Word itself that the revelation which God made of his will to the fathers in past ages occurred “at sundry times” and “in divers manners” (Hebrews 1: 1)? His method of revelation was adjusted to the nature and the condition of men, and was therefore progressive, so that at times one part was made to succeed another part. But progress was always upward. The unity that we find in all parts of the Bible is a unity of purpose and plan, which God was constantly seeking to make known to man, and by which man was being gradually elevated; that is, THE REDEMPTIVE PLAN.
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CHAPTER 5
CHRIST AND THE ATONEMENT.
Sin is a universal fact. We have seen that there is no self-redemption, and that even the angels of heaven, being under the same divine law that exacts perfect obedience, can have no surplus obedience to atone for fallen man. Only a being over whom the law had no jurisdiction was adequate to the task. There is no proof that God was under any obligation to undertake man’s restoration; but on the supposition that he was willing to do this, the necessity of a redeemer is obvious. It is also evident that in accomplishing this result God must do it righteously. The moral law of his moral government could not be ignored or set aside, but all of its just claims must be fully vindicated; therefore the Redeemer must come under the law, under its jurisdiction and power. In this we see the
NECESSITY OF THE INCARNATION.
The word “incarnation,” derived from the Latin, signifies “in the flesh.” To become incarnate, then, signifies to become a man. So long as Christ remained in the sphere of absolute Godhead, he could not be subject to the jurisdiction of his own objective law; neither could He in any sense directly affect man in the way of redemption, there being no point of contact with man. He could not cease to be God and thus become a mere creature under the law’s jurisdiction; but it was possible for him to come out of the sphere of absolute Godhead into the sphere of a real manhood, by assuming the human form and human nature in connection with his divinity. In this the divine nature was not changed into the human, so as to become essentially what it was not before; but the two distinct elements, human and divine, were in some mysterious manner united in the same form of being. “For as much then as the children are partakers of flesh and blood, He also himself likewise took part of the same . . . . For verily He took not on him the nature of angels; but he took on him the seed of Abraham” (Hebrews 2: 14-16). “Christ Jesus . . . . being in the form of God . . . . made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Philippians 2: 5-7).
The New Testament in numerous passages speaks of Christ as both human and divine. The apostle John begins his epistle with Christ as God, engaged in the work of Creation; after which he follows him through his earthly career among men. On the other hand, Matthew and Luke begin with his earthly birth and trace him through life and to his glorification and assumption of the Father’s throne in heaven. But the result is the same in both cases. He was the divine One humiliated, and the human One glorified—both God and man.
THE VIRGIN BIRTH.
To reject the doctrine of the incarnation is in effect to reject the whole Bible; for not only does the New Testament revolve around the Person of Christ, as God incarnate, but the Old Testament stands committed to the same truth, as it contains direct prophecies of the incarnation. Isaiah distinctly affirmed that the “mighty God, the everlasting Father,” should be born as a child, should assume divine government on the earth and sit upon the throne of David (Isaiah 9: 6, 7). Micah taught that this “ruler in Israel” should come forth from Bethlehem, but that he had existed “from the days of eternity” (Micah 5: 2). Isaiah also stated that He should not be born according to ordinary generation, but that He should be born of a virgin, thus setting forth a super natural origin (Isaiah 7: 14). The enigmatical passage in Jeremiah 31: 22 probably relates also to the virgin birth: “The Lord hath created a new thing in the earth, A woman shall compass a man.” If the foregoing texts do not teach the earthly birth of a divine being, it would be difficult to state such a fact if desired.
The mystery of such a union of the divine and the human is no sufficient cause for its rejection, for we are surrounded everywhere with things that are in their nature mysterious to us. Some professing Christians have been rather inclined to doubt the story of the virgin birth; but it seems to me that if the divine was to become human, nothing could be more natural than that his introduction to this world of sin should occur in some extraordinary manner. The constant phenomenon of or dinary generation, which is the first principle of biology, has never received a satisfactory explanation. But one fact is certain—man is here; and it is also certain that there was a time when man was not. Why should it be difficult to believe that the Power which made the first man without either parent should now make another man with the assistance of only one parent? In no other way could Christ have become both human and divine, thus forming a middle link by which man could be united with God.
EVIDENCES OF CHRIST’S DIVINITY.
The special evidences of Christ’s divinity are so numerous that an entire volume would not be sufficient for a careful treatment of the subject; therefore I can refer only to a few of them and to those in the briefest manner possible.
1. The prophecies of the incarnation were all fulfilled in him. He was born of a virgin (Isaiah 7: 14), was born in Bethlehem (Micah 5: 2), etc. The Old Testament abounds in prophecies concerning the birth, ministry, mission, death and resurrection of the Messiah—more than three hundred in all—and all were completely fulfilled in Jesus of Nazareth. To these prophecies more than to everything else the first preachers appealed in establishing the fact of the Messiahship of Jesus. Thus, Apollos “mightily convinced the Jews, and that pub licly, showing by the Scriptures that Jesus was Christ” (Acts 18:28).
2. The types of the Old Testament were fulfilled in him. The blood of peculiar victims which had from the days of Abel flowed freely in atoning sacrifices for the sins of men all pointed forward unmistakably to a great Sacrifice, even the sacrifice of our Lord.
3. He bore the divine names. “Jehovah,” “God,” “Emmanuel,” “Lord of all,” “the mighty God,” “Everlast ing Father,” “the true God,” “King of kings, and Lord of lords,” etc.
4. Divine attributes are ascribed to him. (See Chapter 1.—SON).
5. He wrought divine works and miracles. He claimed “power on earth to forgive sins,” thus showing that he was God. He turned water into wine, multiplied loaves and fishes, walked on the raging waves of Galilee and stilled its storms, thus proving that he was Lord of creation. He cast out evil spirits, healed the bodies of the sick and suffering, and even raised the dead, thus demonstrating his universal dominion. These evidences were convincing to many. Even Nicodemus was constrained to acknowledge them. “Rabbi,” he said, “we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him” (John 5:2).
6. Divine honors were claimed by him. He claimed equality with the Father (John 5: 18), a divine glory with the Father “before the world was” (John 17: 5); and he taught that “all men should honor the Son, even as they honor the Father” (John 5:28). These claims to divine honors were all recognized by the apostles, and they united in the worship of Jesus as the only one through whom salvation could be obtained (Acts 4: 12). Paul declared that “at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should con fess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2: 10, 11).
7. His unexampled human character. Today there are many men like Thomas, honest skeptics, men who are not to be convinced by mere claims, but who require something more tangible—the evidences of their senses, or clear arguments that appeal to the reason. If such men will carefully study the human character of our Lord, they will find an abundance of evidences that Christ was more than a mere man, and, like Thomas, after having put his finger in the print of the nails and thrust his hand into the pierced side, they will exclaim, “My Lord and my God!”
In the first place, his life was one of freedom from sin. Not one blot or sin rests upon his character. In the face of his enemies he could say, “Which of you convinceth me of sin?” (John 8: 46). If men do not believe in his virgin birth, let them account for his virgin life; for his life was one of absolute holiness and perfection. In this He differs from all other men, not only in degree, but also in kind; for all others possess the nature of evil, and “have sinned, and come short of the glory of God.” Jesus was the only sinless one that has ever trod this earth of ours. In this He appears as something more than human.
Note also the profound wisdom manifested in his life and discourses. Whence did all these “treasures of wisdom and knowledge” proceed? Was He a self-made man? The successes of all self-made men can be traced to definite causes—peculiar circumstances, books, con tact with learned people, etc. But Jesus had no ad vantage of training among the illustrious men of his day, He grew up among the illiterate folk in an insignificant and despised Galilean town, without education, without books, and without favorable surroundings. At the beginning of his ministry his own people marveled, saying, “How knoweth this man letters, having never learned?” (John 7: 15). Yet all the wisdom of the ages pales into insignificance in comparison with the sayings of Jesus of Nazareth. “He taught them as one having authority” (Matthew 7: 29). He spoke the final word on every moral subject. The verdict of the officers sent to arrest him has been the verdict of the ages— “Never man spake like this man” (John 7: 46).
Another thing worthy of notice is the universal character of his teachings. Himself a Jew, dressed as a Jew, living in the land of the Jews at a time when the Jews were narrow and bigoted, reared under local circum stances suited to make one still narrower, Jesus towered above all of these things and laid down the principles of universal righteousness. The gospel that He preached is applicable to all times and to every nation under heaven. Whence did He derive such a remarkable insight into human nature as is depicted even in that one sermon on the mount? Admit the divine element, and all becomes clear. “He knew all men, and needed not that any one should testify of man: for He knew what was in man” (John 2:24, 25).
But this universal character of his doctrines is not all. He is himself the universal model. All other great men belong to particular nations or classes of men, and not one of them will serve as a model for all men. It has been said that the greatest men have the greatest faults and failings, just as the tallest men cast the longest shadows. But Jesus belongs to the whole race. He towers above all others, and yet he was without sin, and lived without fault or mistake. From whatever stand-point one views his earthly life, He stands forth as the greatest moral miracle of history. This fact has been acknowledged even by men who are generally ranked as unbelievers—Cobbe and Renan, Strauss and Diderot, Richter and Rousseau; while Napoleon, recognizing the nature of Christianity and of its Founder, exclaimed, “I know men; and I tell you that Jesus Christ was not a man.”
8. His death and resurrection. The trial and cruci fixion of Jesus reveals something more than human. Though mocked and abused, He betrayed no trace of anger or resentment; nailed to the cross, and expiring in frightful agonies, He pronounced no words of hatred or revenge upon his malignant foes, but prayed instead, “Father, forgive them, for they know not what they do.” No wonder that Rousseau the infidel, in a few of his sober moments, exclaimed, “If the life and death of Socrates were those of a sage, the life and death of Jesus are those of a god.”
But the resurrection of Christ is the grand climax of all. This historical fact has never been affected by the false reports of lying Jews and the vain reasonings of unbelievers. All of the evidences go to sustain the gospel narratives of this event. Fraud there could not be. The timid disciples who fled when Christ was arrested would certainly not have ventured to overpower the Roman guard and steal the body of Jesus. Further more, the risen Lord appeared after his resurrection to hundreds of people. When Paul stood before King Agrippa and declared that Christ had suffered and risen from the dead, he said, ‘I am persuaded that none of these things are hidden from thee; for this thing was not done in a corner’ (Acts 26: 26). Had the apostles de sired to establish a falsehood concerning the resurrection, they would have selected some place other than Jerusa lem to begin their deception, for all of the facts were easily obtainable there at the time. And it must be re membered also that these apostles and thousands of other Christians gave their own lives in defense of the doctrine of a risen Christ.
THE ATONEMENT.
“We also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Romans 5: 11). Christianity is based upon the death of Christ, as the one great atonement for the sins of men. Many men professing adherence to the Christian faith, however, have practically dispensed with the real feature of the atonement. They tell us that it is the life of Christ, not his death, that saves men; that he set an example of right-doing, and that we are saved by following his ex ample. They extol the beauty and excellence of his character and teaching, and end by saying that He died the death of a martyr to a good cause.
Such is only a partial view of Christ’s mission and des troys the grand proportions and harmonies of the whole. The Word plainly teaches that more was required in order to effect our salvation than a mere example of piety. “For, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Romans 5: 10). He “was delivered for our offenses, and was raised again for our justification” (Romans 4:25). “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God” (1st Peter 3: 18). “All have sinned, and come short of the glory of God” (Romans 3: 23). Therefore if sinful men were to reform and then follow perfectly the outward example of Christ’s right-doing, this course would in no wise dispose of the sins of their past life; for they can not have surplus obedience as a result of their present righteousness, and thus make reparation for the sins of the past. But “Christ died for our sins, according to the scriptures” (1st Corinthians 15:3). Those who repent and are converted have their sins “blotted out,” yea, they are washed from their sins in his own blood (Revelation 1: 5). No, the death of Jesus Christ was not the death of a martyr. He died voluntarily as God’s own sacrifice for sins. Hear his own words: “I lay down my life, that I might take it again. . No man taketh it from me, but I LAY IT DOWN OF MY-SELF” (John 10:17, 18).
ITS NECESSITY.
According to the foregoing considerations, we see that the necessity of incarnation and atonement lay in the fact of sin itself and in God’s plan to redeem man righteously. God could not consistently set aside his righteous law and pardon men at the expense of his infinite Justice; while at the same time his infinite love for man demanded expression; hence the necessity of atonement. I am aware that some men ridicule the idea of an atonement which resulted from a “schism in the divine nature,” but the Scriptural doctrine of atonement does not necessarily imply that God is divided and that his attributes are at war with each other. Do not we as men possess, though in a lesser degree, these same principles of justice and love? and do they not both find expression in our lives? yet who ever thought of representing these principles as a schism in the human nature—a man eternally at war with himself? But the Bible does clearly teach that as a result of the atonement God can be “just” and still be “the justifier of him which believeth in Jesus” (Romans 3: 26). This shows that God could not be just (maintain his just and holy law) and pardon men without a ransom price. Man could not ransom himself—the price was too great; angels could not; but, thank God! He “so loved the world that He gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3: 16).
Christ as God could satisfy the claims of infinite Justice; therefore the way of redemption was made possible. Being an infinite Sacrifice, He could pay the debt to infinite Justice for all men. It is the character of the Sacrifice itself that makes the atonement of such infinite worth. In the exact use of the term, God does not “pardon” sin at all, for infinite Justice has exacted the infinite penalty for all committed sins. The forgiveness of sins which God grants is “for Christ’s sake” (Ephesians 4: 32), “who his own self bare our sins in his own body on the tree” (1st Peter 2:24).
While one purpose of the atonement is to change the relations of God with men, it is also designed to change the attitude of men toward God. When the transgressor is made to realize the awful nature and extent of his sin, and to see that he is deserving of infinite punishment, his heart sinks in despair; but if his attention is then turned to Calvary, to the dying agonies of the God-man, as the one who “gave himself for us,” hope revives, and love for the Redeemer springs up in the sin-benighted soul, while the blood washes away the guilt of all past transgressions. Hallelujah! Then he is ready to exclaim, as did the apostle John, “We love him, because he first loved us” (1st John 4: 19). Yes, it is this exhibition of God’s love to us that wins back our wandering hearts’ affections, and draws them out, and forever fixes them upon the Savior. This is the secret of regeneration.
ATONEMENT AND REDEMPTION.
In order to understand the subject of the atonement, we must carefully define the terms by which our ideas are conveyed. In popular usage the signification of the word “atonement” is very much the same as if it were pronounced at-one-ment, thus expressing a result rather than a cause. But in the Scriptures, as well as in critical usage, atonement is placed in the relation of cause, while redemption is the effect. Now, there are clear differences between these two, and this distinction of cause and effect must be carefully observed; otherwise all of our thinking on the subject will be chaotic. They differ both in design and in object; therefore what may be properly affirmed of the one may not be of the other.
The proper idea of atonement is the satisfaction which Christ in his death paid to the justice of God, and by which the relations of God toward guilty men were altered. Thus, we see that the atonement was Godward; but redemption, on the other hand, is manward. In other words, the atonement was a sacrifice offered to God; while redemption is a benefit conferred upon men. The design of the atonement was to render God propitious, to change his relation toward men, “that He might be just, and the justifier of him which believeth in Jesus” (Romans 3: 26); whereas the design of redemption is actually to change the relations of men toward God, thereby making them holy. So also there is a difference in their nature. The atonement was a sacrifice of inestimable value—infinite—“the precious blood of Christ.” It was sufficient to satisfy God’s infinite justice and cover the sins of the whole race; therefore it is useless to talk about any limitations here. But redemption, on the other hand, was not infinite in this respect, but definite—clearly limited to the number of those who accept it; for it stands inseparably related to man as its object. Redemption is not an offering for sin, but is the deliverance of men from sin by means of an offering already made; hence it is said that Christ “by his own blood” “obtained eternal redemption for us” (Hebrews 9: 12). For this reason the word is used for salvation, which signifies our actual deliverance from sin (Ephesians 1: 7; 1st Peter 1: 18); also for the resurrection, which is the actual deliverance of our bodies from mortality (Romans 8: 23; Ephesians 1: 14; 4: 30).
Furthermore, the atonement was unconditional; while redemption is, on the part of man, wholly conditional. In other words, Christ made the atonement freely and unconditionally for all men, whether they believe it or do not. As a result of this He offers redemption to all, but no coercion or force is brought to bear upon man to secure his belief in it or his acceptance of it. It is altogether a matter of his own free will. Many men, indeed the most of men, either neglect it or reject it. Now, this being true, it is evident that it was possible that all men should have rejected it, and therefore not a single person have been saved. Why? Simply because the atonement itself did not directly confer salvation upon any man— it was Godward, a sacrifice offered to God in order to render him propitious—while redemption is entirely conditional. But the atonement is the ground of redemption. Another thing: The atonement was made once and for all, not partially, but completely; so that it has for centuries been a finished work. “The offering of the body of Jesus Christ [was] once for all” (Hebrews 10: 10). He “of fered one sacrifice for sins forever” (verse 12). And when this was accomplished, he cried out on the cross, “It is finished” (John 19: 30). Here we see the atonement as a finished work. But the plan of redemption, which upon certain conditions bestows upon us all of the redemptory blessings, is in daily progress, and it will continue until the end of time, when we shall receive the “redemption of our body” as the last great benefit conferred upon men.
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CHAPTER 6
CONDITIONS FOR SALVATION.
The mission of Christ was “to save his people from their sins” (Matthew 1: 21). We have seen that man is universally lost in sin, but that a way of restoration to holiness has been provided through Jesus Christ, and that it rests upon his atonement. But thus far our at tention has been directed mainly to the divine side: there is also a human side to the realization of redemption blessings. Man was not lost unconditionally; there fore redemption is not unconditional. As man was originally a responsible agent under law, which he volun tarily transgressed; so also the plan of restoration is made to agree with his responsible agency, so that he must of his own volition accept the law of Christ if he desires to receive the benefits of the atonement.
It is the uniform testimony of the New Testament that salvation is a matter of individual choice. All its offers and promises are addressed to the individual him self for decision, and all the blame for its neglect or rejection is laid upon him. “Come unto me, all ye that labor and are heavy-laden, and I will give you rest,” are the words of the Savior (Matthew 11: 28). “If any man thirst, let him come unto me and drink” (John 7: 37). “Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him” (Revelation 3: 20). “Whosoever will, let him take the water of life freely” (Revelation 22: 17). “Ye will not come to me, that ye might have life” (John 5: 40). “O Jerusalem, Jerusalem! . . . . how often would I have gathered thy children together.... and ye would not! Behold, your house is left unto you desolate” (Matthew 28: 87, 88). “How shall we escape if we neglect so great salvation?” (Hebrews 2: 3).
Salvation is the most important subject in the world. It should concern every one of us, for without it our souls will be lost through a never-ending eternity. And since it is offered to man conditionally, how important it is that we understand these conditions in order that we may approach God in an acceptable manner and re ceive this greatest of gifts!
A SPIRITUAL AWAKENING.
Sin produces spiritual death to the soul. “Your sins have separated between you and your God” (Isaiah 59: 2), and this separation is represented as death (Ephesians 2: 1; Colossians 2:13; 1st Timothy 5: 6, etc). Men become “hardened through the deceitfulness of sin” (Hebrews 3:13). “Even their mind and conscience is defiled” (Titus 1: 15). They sink into the darkness of a sinful night, until, in many cases, there seems to be “no fear of God before their eyes,” or until they appear to lose all consciousness of “the exceeding sinfulness of sin.” How sad! Yet it is true, nevertheless, that many reach the state where sin does not appear to them so very bad, and righteousness does not appear very good. Their standard of conduct is not determined by God’s revealed law, but is regulated wholly by the terms of human expediency. If they can succeed in keeping at least a fair reputation among men, or in conforming to the general standard of conduct observed in the particular circle of society in which they move, they seem entirely satisfied; as though there were no God in heaven who takes account of their sinful actions, thoughts, and desires. Such people must become awakened now from their sleep of sin, or else ere long the thunders of judgment will arouse the stupid soul when too late. “AWAKE to righteousness, and sin not” (1st Corinthians 15: 34).
The true preaching of the gospel of Christ is designed to produce this desired effect. “For the word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a dis cerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (Hebrews 4: 12, 13). When an individual becomes awakened to the fact that the law of Christ is laid upon the soul itself, so that even its secret purposes of evil are recorded against him in the book of God, and that for all such evil intentions, as well as sinful acts committed, he must suffer the pangs of torment— the guilt, the remorse, the horrors of hell itself—he will then realize what an awful thing sin really is in God’s sight.
DESIRE AND DECISION.
The individual thus aroused as to the condemnation resting upon his guilty soul is in a good condition to cry, as did the jailer, “What must I do to be saved?” (Acts 16: 30). He must desire salvation in order to obtain it, and he must decide to pay the Bible price, in the way of meeting the required conditions as set forth in the Bible. Mere knowledge of the nature and extent of sin is not sufficient; there must be in the soul genuine
GODLY SORROW.
The sinner must give up the love of sin, despise sin because God does, and feel keenly a sense of sorrow for all the sins he has committed, “for godly sorrow work eth repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2nd Corinthians 7: 10). Here godly sorrow is contrasted with the “sorrow of the world.” Under certain conditions men guilty of sin feel very sorry, but it is when they are caught in their sins and are about to suffer the just consequences of their wrong-doing. Thus, the robber sentenced to imprisonment may weep, yet if he were free and knew that he could commit the same deed again without being found out, he would do so. This kind of sorrow does not pro duce heart repentance. But godly sorrow does not proceed from human exposure of wrong conduct, but is an internal realization of the soul’s guilt in the sight of God accompanied by a deep sense of regret for the wrongs committed. This kind of sorrow worketh
REPENTANCE.
The term “repentance” includes also a sense of personal guilt, of grief over sin, hatred toward it, and a resolute turning from it; hence all the conditions of salvation may properly be termed the way of repentance. But the most prominent idea is that of the forsaking of sin “Repent ye therefore and be converted, that your sins may be blotted out” (Acts 3: 19). “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isaiah 55: 7). This includes evil habits of every description, no matter of how long standing, as the drinking of intoxicants and lustful indulgences of a more secret nature. All unnatural, filthy, and evil habits must be utterly forsaken; then God will deliver the in dividual from their power.
People who think that they have received the divine favor without the forsaking of their sins, are deceived. It does not matter if they have prayed every day and asked for forgiveness, they are not saved while continuing to do the works of sin; and unless they come to the point where they actually turn from every wrong, and are saved from the past, they will be lost in hell with all of the non-professing sinners. Listen to the Word: “If I regard iniquity in my heart, the Lord will not hear me” (Psalms 66: 18). If we excuse sin in our hearts and lives and expect to continue in it, we may pray as long as we live, but God will pay no attention to our prayers. In Malachi 2: 13 we read of some people who were “cover ing the altar of the Lord with tears, with weeping, and with crying out,” and still he would not regard them, for their hearts were not right. But the “broken spirit, a broken and a contrite heart”—the truly penitent heart—God will not despise (Psalms 51: 17). When men become so broken in spirit that the hot tears of remorse and sorrow flow freely, when they realize their lost and undone condition without Christ, then there is hope for them in God. Bless his name!
CONFESSION.
But confession also is required. “He that covereth his sins shall not prosper: but whoso confesseth and for saketh them shall have mercy” (Proverbs 28: 13). Many people tremble under the Holy Ghost preaching of the Word and realize their lost condition in sin, but are un willing to confess their sins as the Bible requires.
But to whom must confession be made? First, to the Lord. “If we confess our sins, He is faithful and just to forgive us our sins” (1st John 1: 9). Why should confession be made to him? Does he not know all about us before we confess? Yes, he understands us altogether. But here is one reason: God has set his own standard of right and wrong, thus defining sin; but sinful men set their own standards and attempt to justify them selves accordingly. Often we find people who are living in open violation of God’s Word on some point, and yet they excuse themselves, affirming that their conscience does not condemn them, etc. Now, if such people seek for salvation from God, while setting their own standard as to what constitutes sin, God will never hear them. They must acknowledge the standard God has set. For example, some people possess a violent temper and frequently manifest it in outbursts of anger. Now, if such a one excuses these acts as not sinful, he can not obtain salvation, for such God has declared to be sinful, and he says, “Let all bitterness, and wrath, and anger . . . be put away from you, with all malice” (Ephesians 4: 31). If this person hopes for Bible salvation, he must confess his sins as sins— on this line as well as on other lines. He must come to the divine standard.
In the second place, confession must be made to men— when our sins involve them. This requirement is like bitter medicine to some who have been doing the dark deeds of Satan by wronging their fellow men, and who are unwilling to acknowledge these to the proper parties. As the object of confession of sins to God is that we may be reconciled to him, so also the object of confession to people whom we have wronged is that a perfect reconciliation may be effected. God requires us, as say the Scriptures, “to have always a conscience void of offense toward God, and toward men” (Acts 24: 16).
Such confession is plainly taught by Jesus in the Sermon on the Mount. “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Matthew 5: 23, 24). While this language is based on the ceremonies of the law, it contains, nevertheless, a principle that no change of dispen sations can affect. “The altar” was the place where pious Israelites came with their offerings when they desired to approach God. Christ taught that when they thus approached God they must be reconciled with their brethren—with each other, as the whole nation were regarded as brethren.
So also when we come to God for pardon of the sins which we have committed against him, in order that we may be reconciled to him, we must also confess to our fellow men the sins which we have committed against them, in order that we may be reconciled to them. “He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy.” We can not cover from the eyes of the Almighty the sins which we have committed against him, but we may cover from men the sins which we have committed against them; but in either case sin must be confessed and forsaken. When a certain man who had wronged another saw this requirement of the Word, he stubbornly refused to comply, saying, “I will go to hell first.” Such people will certainly go to destruction, for they hope in vain for salvation from God when they are not willing to do straight work with their fellow men.
RESTITUTION.
But this is not all. The words of Christ were, “be reconciled.” Now, reconciliation may in some cases re quire more than a mere confession of wrong-doing. If one man has defrauded another out of twenty dollars, acknowledgment of the wrong deed may need to be accompanied by the necessary money in order to effect a proper reconciliation. This the Word teaches. “If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die” (Ezekiel 33: 15). So God requires those who desire life to set right their former wrongs, and then to walk before God “without committing iniquity” any more. This is not popular doctrine, but it is God’s word, and must be obeyed. That class of people who object to the part of the Bible en joining restitution, generally have some restitution to make themselves.
In some cases, however, such restitution may be altogether impossible. If a man has wrongly taken so much that he is unable to restore all, it is reasonable to suppose that if he will humbly do all he can God will receive him. A text of Scripture, pertaining directly to another subject, however, may perhaps cover in principle such a case as this: “If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not” (2nd Corinthians 8: 12).
Furthermore, many personal wrongs do not rest on a financial basis, hence can not be made right by the mere giving of money. One person may be the direct means of ruining the virtue, the honor, or the character of another, and such, in the nature of the case, can never be restored. The guilty person can acknowledge his wrong and bitterly repent of it, but this is all he can do, and if he is ever saved, he must come in on mercy alone.
“Just as I am, and waiting not To rid my soul of one dark blot; To thee, whose blood can cleanse each spot, O Lamb of God! I come, I come!”
FORGIVENESS.
Sometimes the matter is reversed; instead of the seeker’s having wrongs to set right, others have wronged him, and he has treasured up in his heart feelings of bitterness and enmity toward the offenders. Unless such feelings are given up, they will forever bar the soul from reconciliation with God; for he absolutely refuses to deal with us until our relations with our fellow men are of the kind set forth in the Scriptures. Hear the words of Christ: “If ye forgive not men their trespasses, neither will your Father forgive your trespasses”; but “if ye forgive men their trespasses, your heavenly Father will also forgive you” (Matthew 6: 14, 15). Jesus set an example of the proper attitude toward enemies. When dying on Calvary’s cross, he did not call down upon his persecutors the fiercest maledictions of heaven, but tenderly prayed, “Father, forgive them, for they know not what they do.” The salvation of Jesus Christ leaves no place in the human heart for that which is sinful; therefore every bad act must be forsaken, as well as every evil affection—bitterness, hardness, hatred, and enmity.
Meeting the foregoing conditions will not of itself save men, but it prepares the way so that when humble hearts are willing to measure up to the standard, the sweet peace and joy of heaven can come into the soul.
PRAYER.
The way is now open for the seeker to find access to God, by asking for the pardon that the soul craves. The Lord has instructed him to ask. “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you” (Matthew 7: 7). “The same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved” (Romans 10: 12).
FAITH.
Our prayers for salvation must be accompanied by definite faith. “Repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20: 21), is the gospel direction for obtaining this desired blessing. When the penitent jailer cried out, “What must I do to be saved?” the answer was quickly given, “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16: 30, 31). But if the heart is rebellious and unwilling to measure to the requirements laid down in the Word, saving faith will be impossible. We read of one class of people who repented not, that they might believe (Matthew 21: 32). But obedience to the Word places us on be lieving-grounds, where prayer and faith become perfectly natural. Then “if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteous ness; and with the mouth confession is made unto salvation” (Romans 10:9, 10).
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CHAPTER 7
SALVATION.
Salvation is the grandest theme of gospel story, which is the most important message ever delivered to man. Centuries before the advent of the Messiah, the prophet Isaiah predicted his coming and said, “He will come and save you” (Isaiah 35: 4). The angel of God, announcing his birth, said to Joseph concerning Mary, “She shall bring forth a Son, and thou shalt call his name JESUS: for he shall save his people from their sins” (Matthew 1: 21). This was his special mission to earth. He himself declared, “The son of man is come to seek and to save that which was lost” (Luke 19: 10). The apostle Paul affirms that “Christ Jesus came into the world to save sinners” (1st Timothy 1: 15). Peter declares that God hath exalted Christ “to be a Prince and a Savior” (Acts 5: 31); while according to Hebrews he is still “able also to save them to the uttermost that come unto God by him, see ing he ever liveth to make intercession for them” (Hebrews 7: 25). Therefore salvation must be
A PRESENT POSSIBILITY.
In Hebrews 2: 3 we read, “How shall we escape if we neglect so great salvation?” The fact that men can neglect the great salvation of Jesus Christ proves that it is obtainable; and if it is obtainable, then it is a present possibility. The New Testament throughout speaks of salvation as obtainable by men in their present state on the earth. When the Philippian jailer asked, “What must I do to be saved?” the answer was quickly given, “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16: 30, 31). And Paul says, “I am not ashamed of the gospel of Christ; for it is the power of God unto salvation, to every one that believeth” (Romans 1: 16). And again, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Romans 10: 9). To the Corinthians he declared that it had “pleased God by the foolishness of preach ing to save them that believe” (1st Corinthians 1: 21). And in language still more emphatic he declares, “Behold, now is the accepted time; behold, now is the day of salvation” (2nd Corinthians 6: 2).
The text last quoted shows that this “great salvation” belongs in some special manner to the present dispensation of divine grace. Many people are being deceived by Satan into believing the fatal lie that in some way or other they can obtain salvation in a future age. “Behold, now is the accepted time; behold, now is the day of salvation.” May God help every honest soul to see that salvation must be obtained now or never.
SOME HAVE OBTAINED IT.
One of the best proofs that salvation is a present possibility is the fact that some have already obtained it. In 2nd Timothy 1: 9 the apostle Paul affirms that God “hath saved us, and called us with an holy calling.” Peter writes to certain brethren to this effect: Ye have received “the end of your faith, even the salvation of your souls” (1st Peter 1: 9). Paul refers to the work Christ wrought in human hearts, saying, “According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3: 5). “By grace ye are saved” (Ephesians 2:5, 8). “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1st Corinthians 1: 18).
WHAT SALVATION MEANS.
But what does this term “salvation” signify? Its literal meaning is deliverance; hence in its spiritual usage it signifies deliverance from sin. Let the Word of God define its meaning: “Thou shalt call his name Jesus; for he shall save his people from their sins” (Matthew 1: 21). “Ye know that he was manifested to take away our sins” (1st John 3: 5). “For this purpose the Son of God was manifested, that he might destroy the works of the devil” (verse 8). He “gave himself for our sins, that he might deliver us from this present evil world” (Galatians 1: 4).
The Word of God is so very plain that we marvel that so many people misunderstand its teaching on this point. It is the happy privilege of every guilty soul to receive, at this very hour, a free and perfect deliverance from all sin. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1st John 1: 9, 7). Yea, he hath “loved us, and washed us from our sins in his own blood” (Revelation 1: 5).
Now, while all Christians believe that the blood of Christ was shed for sin, still in many cases this provision for sin is not connected vitally with the individual be liever, thus making the work of actual deliverance from all sin a present accomplished fact. If the actual re sults of salvation are not accomplished in the heart and life, then it is because the person is not yet saved. Many people who are still continuing to do the works of sin claim to be Christians, declaring that they are “saved by faith” or are “sinners saved by grace.” Now, how can a person be saved by faith or by grace while at the same time he is not saved at all? Salvation is received by faith, but a definite result is obtained, for we “re ceive the end of our faith, even THE SALVATION OF OUR SOULS” (1st Peter 1: 9). Of what use is a mere profession of religion unless one has a real experience in the soul? But when the person really has salvation, then testifies boldly to the fact, it has the desired effect; as Paul says, “That the communication of thy faith may become effectual, by the acknowledging of every good thing which is in you in Christ Jesus” (Philemon 6).
Notice how the apostle Paul also connects salvation with its results in the individual heart and life: “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God, and of our Savior Jesus Christ; who gave himself for us, that he might REDEEM us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2: 11-14).
JUSTIFICATION.
In the Scriptures salvation is described by different terms, as justification, conversion, new birth, etc., each of which conveys a certain special idea relative to the subject. The reader must understand, however, that all these terms used in the remainder of this chapter relate to but one work, the first work of grace. We are not justified at one time, converted at another time, receive the new birth at another time, etc.; but these terms only express different aspects of the same work.
We will consider justification first. This is the legal aspect. To justify signifies to absolve from guilt. We have already discussed the matter of man’s responsibility to infinite law, and shown that, having transgressed, man possesses no power to free himself from the law’s just claims. But Christ gave himself as a ransom for sinners, paying a sufficient satisfaction to God’s justice, by which means our sins, when confessed in the Bible way, are laid upon him (Christ), while his righteousness becomes ours; so that we stand in the same relation to God as though we had never sinned. This is justification. It is expressed by Paul in these words: “All have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the for bearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus . . . . Therefore we conclude that a man is justified by faith” (Romans 3: 23-28).
God “made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2nd Corinthians 5: 21). “For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ. Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous” (Romans 5: 17-19).
When we meet the conditions of God’s Word and by faith accept Jesus Christ as our personal Savior, this legal transfer (if we may so express it) is made, and we are now regarded as being in a state of perfect conformity to God’s moral law. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).
A false and deceptive doctrine, almost universally prevalent in Christendom, is to the effect that Christians can continue in sin and disobedience every day, and still be righteous, it being believed that the righteousness and obedience of Christ is imputed to them, simply because they recognize him as the world’s Savior. But we must bear in mind that the righteousness of God which Paul says is imputed to us covers only the ground of our “sins that are past,” those committed before we found Christ. From the moment of our justification we must ourselves live “in holiness and righteousness before him all the days of our life” (Luke 1: 75). Paul anticipated and repudiated this false conclusion regarding the imputing of Christ’s righteousness to Christians, saying, “Shall we continue in sin, that grace may abound?” The very idea was repulsive to his mind, and he answered, “God forbid. How shall we that are dead to sin, live any longer therein?” (Romans 6: 1, 2).
CONVERSION.
While justification signifies primarily a judicial acquittal, the opposite of condemnation, the primary mean ing of Bible conversion is a change wrought in the individual himself, thus conveying quite a different idea; both, however, relate, with equal importance, to different as pects of the same salvation.
So far as the term itself is concerned it signifies merely “a change from one state to another”; hence it is often used for a mere external or outward reformation, or it is sometimes used to signify a change of beliefs or doctrinal convictions. But Bible, or saving, con version is more than this, for it signifies a real change of heart and life. “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of re freshing shall come from the presence of the Lord” (Acts 3: 19). “Hide thy face from my sins and blot out all mine iniquities. Create in me a clean heart, O God; and renew a right spirit within me. Then will I teach trans gressors thy ways; and sinners shall be converted unto thee” (Psalms 51: 9, 10, 13). This experience is made necessary by the fact of sin, and Jesus himself has said, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matthew 18: 3).
THE NEW BIRTH.
The experience of salvation received through Christ is also represented as a birth of the Spirit. Jesus himself introduced this doctrine. “He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them which believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1: 11-13). According to this text, all who during the incarnation received Christ and be lieved on his name were born of God.
So too, when Nicodemus came by night to interview the Savior, acknowledging him as a teacher come from God, “Jesus answered and said unto him, Verily, verily I say unto thee, Except a man be born again, he can not see the kingdom of God” (John 3: 1-7). Nicodemus un derstood about natural birth, but could not comprehend this idea of a second birth that even an old man might obtain. So Jesus explained: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again.”
This doctrine of the new birth is fundamental; for without being born again no man can truly be called a Christian; for a Christian is one who is Christ-like, and sinners must be transformed from sin to grace before they can be Christ-like, and this change is effected by the Spirit in what is here termed the new birth.
The prominent idea connected with birth is a bringing into life. Now, sinful man is in the Scriptures represented as being in a state of spiritual death. To know God, and to be associated with him in holiness and fellowship, is life eternal, and is the normal sphere of the soul’s happiness (John 17: 3). On the other hand, to be cut off by sin and separated from that vital union with our Maker is spiritual death. “I was alive without the law once: but when the commandment came, sin revived, and I died” (Romans 7: 9). In Isaiah 59: 1, 2 we read of how sin separates men from God. In 1st Timothy 5: 6 Paul says, “She that liveth in pleasure is dead while she liveth.” “And you, being dead in your sins.” (Colossians 2: 13). “And you hath he quickened who were dead in trespasses and sins: wherein in time past ye walked according to the course of this world” (Ephesians 2: 1, 2). How strange to think of dead men walking! Yet we are surrounded by millions of living, intelligent beings who are nevertheless “dead in trespasses and sins.” These are the ones who “must be born again.” But Jesus has come “that they might have life, and that they might have it more abundantly” (John 10:10). In John 1: 12, 13, already quoted, we read that those who believed on Jesus’ name were born of God; and in John 5: 24 he says, “He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.” The Beloved Apostle states very clearly “that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life” (1st John 5: 11, 12).
Notwithstanding all these plain texts, and many others bearing on this subject, certain religious teachers affirm that the new birth is not an experience to be obtained now; that we are only begotten in this world, but shall be born in the next; that everlasting life is not obtainable in the present dispensation, etc. “What shall we then say to these things?” We will read the divine Word and let it decide, then “let God be true, but every man a liar” (Romans 3: 4).
“Whosoever believeth that Jesus is the Christ is born of God” (1st John 5: 1). “Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God . . . . Beloved, NOW are we the Sons of God” (1st John 3: 1, 2). “Because he is born of God” (1st John 3: 9). “Being born again . . . . by the word of God” (1st Peter 1: 23). “Every one that doeth righteousness is born of him” (1st John 2: 29). “Which were born . . . . of God” (John 1: 12, 13). “Because ye are sons, God hath sent forth the Spirit of his Son into your hearts” (Galatians 4: 6). “As new-born babes, desire the sincere milk of the Word, that ye may grow thereby” (1st Peter 2: 2). “The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8: 16). “Every one that loveth is born of God, and know eth God” (1st John 4: 7). And since we are already born of God, and are now his sons, his believing children, “we know that we have passed from death unto life” (1st John 3: 14). “God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life” (1st John 5: 11, 12).
We must not overlook the miraculous feature of this new birth, this bringing into life. In the natural world, life proceeds only from life. Things inanimate can never endow themselves with natural life. So it is also in the spiritual realm. Man, who is “dead in trespasses and in sins,” can never endow himself with spiritual life. He may possibly reform himself in certain particulars and perform many good works; but after he has reached the end of all self-effort, he will simply be a good moral man, and not what the Scriptures describe as a Christian, for a Christian is a good man plus something else. The additional something is life from God, which is infused by the divine Spirit into our hearts. “He that hath the Son hath life; and he that hath not the Son of God hath not life”; for “this life is in his Son” (1st John 5:12, 11).
Millions of people call themselves Christians and think themselves on the road to heaven, when they are not, but are deceived; for they have never been born again, and Jesus himself declares, “Except a man be born again, he can not see the kingdom of God” (John 3: 3). How im portant, then, that experimental salvation be held before all men, so that they may know how to meet Bible conditions and receive a real conversion, this birth of the Spirit, which endows the individual with everlasting life, happiness, and joy! What a shame—what a lasting disgrace to the fair name of Christianity—that multi tudes of sin-loving people should claim to be Christians simply because they have joined some human church, or because they were in infancy subjected to a ceremonial rite called baptism! Yet this is a sad fact. May God help to undeceive these blinded multitudes, who are rush ing onward to an everlasting hell! Dear reader, if you are one of this number, I pray God to awaken you before it is too late; to write upon your soul as it were in letters of fire these words of our Lord, “Ye must be born agan.”
KNOWLEDGE OF SALVATION.
This experience of salvation taught in the New Testament is not an imaginary something, but is a blessed reality. When presenting this subject the apostles al ways spoke with certainty. John affirmed: “We know that we have passed from death unto life” (1st John 3: 14). “We know that we are of God” (Chapter 5: 19). “We are of God . . . . Every one that loveth is born of God, and knoweth God” (1st John 4: 6, 7). Salvation is of such a positive nature that we can not avoid knowing when we receive it; nevertheless we will notice briefly some of the means by which we are assured of the fact.
Negatively, we are made conscious of this great change by the fact that all our sins are removed. We read that Jesus came “to give knowledge of salvation unto his people by the remission of their sins” (Luke 1: 77). When the seeker is made deeply conscious of his sins, and comes to Jesus heavily burdened with the load of his guilt, confesses and forsakes them according to the requirements of the Word, and the good Lord graciously sweeps them all away by the power of his grace; and the sweet peace of heaven flows into the regenerated heart,—no one is needed to inform him that he is saved, for he is the first one to realize it. The experience of freedom from sin and its guilt is now as real as was the fact of sin before. But this is not all. New feelings, new hopes, and new aspirations spring up in the soul, so that he is made to realize the truth of the scripture that says, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God” (2nd Corinthians 5: 17, 18).
How well does the writer remember the night when he was “born again” and became a “new creature” in Christ Jesus! Though I should live to be as old as Methuselah, I could never forget it. With heart broken in Bible conviction, my sins looming up before me like mountains, and their guilt resting heavily upon my trembling soul, I knelt before my Lord and sought for mercy; his dying love captured my affections; my faith reached out and grasped the promises of life and salvation, and the bur den of sin rolled away, while the sweet peace of God filled and thrilled my entire being. Halleluiah! The next morning nature itself seemed to assume a new aspect. Never before had the sun appeared to shine so brightly; the carpet of green spread over the earth had never appeared so lovely; the flowers were more beautiful than ever; and even the song of the little birds, wafted from the swaying tree-tops, possessed a melody almost divine. All nature seemed aglow with celestial beauty and glory on that bright morning. Upon a little reflection, however, I knew that nature was in reality just the same as before and that the change was in me. “If any man be in Christ, he is a new creature.”
Another clear evidence of our salvation is the radical change that is wrought in our affections. First, toward God. While living a sinful life, men do not really love God from the heart, for they are living in a state of indifference toward the claims of God upon them. Some descend so deeply into sin that they even become “haters of God” (Romans 1: 30). But when our souls become awakened to the reality of the great love which God has shown to us, the manifestation of divine affection in the death of our Lord for us wins back our wandering affections, and we are ready to exclaim with the apostle, “We love him, because he first loved us” (1st John 4: 19). Then how natural it is to obey God! “If a man love me,” says Jesus, “he will keep my words” (John 14: 23).
Second, we experience a real change in our affections with reference to those who have been our enemies. In stead of the hatred and the bitterness that we felt for them, we now experience a sense of love reaching out toward them; yea, the very words of Christ concerning this subject are fulfilled in us: “Love your enemies, bless them that curse you, do good unto them that hate you, and pray for them which despitefully use you and persecute you: that ye may be the children of your Father which is in heaven” (Matthew 5: 44, 45).
Third, our feelings toward God’s people are also changed, and “we know that we have passed from death unto life, because we love the brethren” (1st John 3: 14). And “by this we know that we love the children of God, when we love God, and keep his commandments” (1st John 5: 2). “My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him” (1st John 3: 18, 19). So great is our holy love toward all the children of God that Christ has said, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13: 35).
But the best and clearest evidence of our acceptance with God is the internal witness of his Spirit. Salvation is received by faith. Paul said to the jailer, “Believe on the Lord Jesus Christ, and thou shalt be saved.” And the apostle John says, “He that believeth on the Son of God hath the witness in himself” (1st John 5: 10). There is no such thing as exercising saving faith in Christ without experiencing within the assurance of the Holy Spirit that we are now saved. This witnessing can not be well explained in words, but, thank God! it can be experienced.
One man among the writer’s acquaintances affirmed that he was converted two years before he found it out. A conversion, however, that one might not become cog nizant of for two years could not be worth much. But it is very evident from the teaching of the Word of God that this man did not receive Bible conversion; for the true believer in Christ “hath the witness in himself.”
Another man dreamed that he was saved and preach ing the gospel, and when he awoke in the morning, he felt so happy that he concluded he was saved, announced a meeting for that night, and attempted to preach to the people. Bible salvation, however, is not obtained un consciously or through dreams, but is received by intelligent faith. The recipient must be awake and earnestly seeking God according to his Word. When these conditions are met, the believing soul will experience a real change of heart and the direct evidence of the Spirit that he is saved. “The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8: 16). The time and the manner of this change will ever after wards stand out clear in the memory of the redeemed child of God.
Reader, do you remember a time in your life when sin was instantly canceled and the grace of God came into your soul? If not, then let me inform you that you have never been born again; hence you are not a true Christian. You may be a good moral person, humanly speaking, bearing an excellent reputation among men and professing to be a Christian, but you are not a Christian when measured in the light of God’s Word. “Ex cept a man be born again, he can not see the kingdom of God.”
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CHAPTER 8
A HOLY LIFE.
In the preceding chapter we showed what constitutes real Bible conversion, what it means to be born of God. In this chapter we desire to show what the Bible teaches concerning the life of those who have been born of God. The New Testament standard for God’s people is one of sinlessness. “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth him self, and that wicked one toucheth him not” (1st John 5: 18).
WHAT IS SIN?
The same writer defines sin in these words: “Whoso ever committeth sin transgresseth also the law: for sin is the transgression of the law” (1st John 3: 4). As we can more appropriately treat the subject of God’s law in a subsequent chapter, it will not be necessary to enter into it in this place. Suffice it to say that the law by which our conduct will be judged, the transgression of which constitutes sin, is “the law of Christ” (Galatians 6: 2). Jesus himself has said, “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48).
Since we shall be judged in the last day by the law of Christ, it is evident that it is the law of Christ that we are now held responsible to obey. But God is just; therefore our responsibility is limited to our degree of enlightenment, there being in the New Testament no such thing as sin in total ignorance of God’s require ments. “If ye were blind [spiritually] ye should have no sin” (John 9: 41). “If I had not come and spoken unto them, they had not had sin” (John 15: 22). “Sin is not imputed when there is no law” (Romans 5: 13). “For where no law is, there is no transgression” (Romans 4: 15). There must be some knowledge of our obligations, so that the will is involved, otherwise we are not reckoned transgressors. “Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (James 4: 17). So also, on this principle, To him that knoweth that he should not do evil, and then doeth it, to him it is sin.
ALL MEN BY NATURE SINNERS.
It is a fact that in all places and in all ages of the world men have acknowledged that they were under sin; for all realize that their wills have been involved in acts which they recognize to be in their very nature wrong. Therefore the Bible recognizes this universality of sin, saying: “There is no man that sinneth not” (1st Kings 8: 46). “For all have sinned, and come short of the glory of God” (Romans 3: 23). “The Scripture hath concluded all under sin” (Galatians 3: 22).
But while the Old Testament recognizes the universal prevalence of sin, it also contains predictions of a divine provision for its removal. Isaiah, speaking of Christ, said, “He will come and save you” (Isaiah 35: 4). And Zechariah says, “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zechariah 13: 1). Here we find special provisions for sin. Daniel predicted the coming of the Messiah, saying, “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy” (Daniel 9:24). All these inspired prophecies met their fulfilment in that Christ who came to “save his people from their sins” (Matthew 1: 21).
CHRISTIANS ARE SAVED PROM SIN.
“And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him” (1st John 3: 5, 6). This is the uniform gospel standard, as we shall see. 1. Christ taught it. “Verily, verily I say unto you, Whosoever committeth sin is the servant of sin . . . . If the Son therefore shall make you free, ye shall be free indeed” (John 8: 34-36). Here is promised a perfect freedom from the bondage of sin.
In the fifth chapter of John we read of a certain impotent man lying at the pool of Bethesda, whose infirmity was of thirty-eight years’ duration. Jesus came along and healed him. “Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: SIN NO MORE, lest a worse thing come unto thee” (verse 14). Now, it is preposterous to suppose that Christ was unjust, giving a commandment that could not be obeyed—a commandment whose violation was to bring upon the poor man a sorer punishment than he had endured during those thirty-eight long years. It could be obeyed. This man received power from the Lord to go and live without sin.
Again, in John 8: 3-11 we read of a certain woman who was brought to Christ accused of great sin. After a short conversation, during which time the scribes and Pharisees, becoming condemned by their conscience be cause of their own sins, went away, Jesus turned to the woman and said, “Where are those thine accusers? hath no man condemned thee [legally]? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: GO AND SIN NO MORE.”
2. Peter taught it. “Repent ye therefore, and be converted, that your sins may be blotted out; when the times of refreshing shall come from the presence of the Lord” (Acts 3: 19). “Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth” (1st Peter 2: 21, 22).
3. Paul taught it. “Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame” (1st Corinthians 15: 34, 35). Almost the whole of the sixth chapter of Romans is devoted to the subject of the Christians’ deliverance from sin. I will notice just a few verses wherein it is stated.
“What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we that are dead to sin, live any longer therein?” (verses 1, 2). “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal bodies, that ye should obey it in the lusts thereof” (verses 11, 12). “Sin shall not have dominion over you: for ye are not under the law, but under grace” (verse 14). “Ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness” (verses 17, 18). “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (verse 22).
Some people attempt to prove that Paul himself was a sinner and a defender of sin; but this chapter alone is sufficient to forever settle his attitude as a Christian toward the subject of sin. This point we will refer to again in the present chapter.
4. John taught it. “If we walk in the light as he is in the light we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin [to be cleansed from], we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1st John 1: 7-9). Here a perfect cleansing from sin is taught, upon condition that we do not cover our sins up and deny them, but “walk in the light” and “confess our sins.” And the same writer also shows that we must live before Christ in this sinless state, for he says, “He that sayeth he abideth in him ought himself also so to walk, even as he walked” (1st John 2: 6). How did Christ walk? Peter affirms that he “did no sin, neither was guile found in his mouth” (1st Peter 2: 22). Hence we must do no sin. This is the Christian standard.
So John writes again, “My little children, these things I write unto you, THAT YE SIN NOT” (1st John 2: 1). In the same verse he goes on to show that “if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” This shows that, even if men should by some means depart from the Christian standard by fall ing into sin, it is possible for them to be recovered, be cause Christ would be willing to forgive again. This, however, does not in the least weaken the standard here set forth that “he that sayeth he abideth in him ought himself also so to walk, even as he walked” (verse 6). But the apostle goes a step further; he shows not only that Christians “ought” to walk this way, but that they really do. “Whosoever abideth in him sinneth not: who soever sinneth hath not seen him, neither known him” (1st John 3: 6). “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth him self, and that wicked one toucheth him not” (1st John 5: 18).
“Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. Who soever is born of God doth not commit sin; for his seed remaineth in him: and he can not sin, because he is born of God” (1st John 3: 7, 9). Reader, mark this fact: John does not say that God’s people confess their sins every day or repent of them frequently, but says that they “DO NOT COMMIT SIN.” Thousands of professed Christians have asked the question, “Who are those ‘just persons which need no repentance,’ of which Christ speaks” (Luke 15: 7)? The answer is very clear: They are the Christians, those who have been born of God; for “Whosoever is born of God doth not commit sin.” They need not, and hence could not, repent.
THE LINE OF DISTINCTION.
Recently the writer held a conversation with two ministers who were earnestly denying the doctrine of Christian freedom from sin, notwithstanding this solid array of New Testament texts clearly stating this doctrine in so many words. I then asked them to tell me the difference between sinners and these so-called “sinning Christians.” Their reply was that the sinning Christians confess their sins and ask for forgiveness every day, where as the sinners do not. I replied that, so far as such lives were concerned, they looked very much alike to me, and that this distinction reminded me of the following story, which I recently read, but of the truthfulness of which I am unable to vouch:
An Episcopalian clergyman that was traveling in one of the Southern States interviewed a farmer one day con cerning religion. Asked concerning his religion, the farmer replied:
“I am an Episcopalian.”
“By whom were you confirmed?” asked the clergyman.
“Confirmed?” said the farmer, “what is that?”
“How did you become an Episcopalian without learn ing about being confirmed?”
“Well, it was this way,” the farmer replied: “Last summer I was visiting down in New Orleans, and one day I went to church; and there I heard the people saying that they were doing many things that they ought not to do, and were leaving undone many things that they should do, that they were making many crooked paths for their feet; and I said to myself, ‘That’s just the fix I’m in.’ When I went out I asked some one, ‘What church is this?’ and he told me that it was the Episcopalian; so I have been Episcopal ever since.”
He thought he had found his kind.
But God draws a distinct line of demarcation between sinners and Christians. We have already shown by many texts that God’s people are saved from their sins, and do not commit sin.
THE CONTRAST.
Now we will notice what the Bible has to say, by way of contrast, concerning the other class.
JESUS: “Whosoever committeth sin is the servant of sin” (John 8:34).
PAUL: “When ye were the servants of sin, ye were free from righteousness” (Romans 6: 20).
PETER: “Having eyes full of adultery, and that can not cease from sin . . . . to whom the mist of darkness is reserved forever” (2nd Peter 2: 14, 17).
JAMES: “Ye adulterers and adultresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (James 4:4).
JUDE: “Ungodly sinners . . . . walking after their own lusts . . . . having men’s persons in admiration be cause of advantage . . . . These be they who separate themselves [from the truth, and from the doctrine of a sinless life], sensual, having not the Spirit” (Jude 15-19).
JOHN: “We know that we are of God, and the whole world lyeth in wickedness” (1st John 5: 19). “Whosoever sinneth hath not seen him [Christ] neither known him” (1st John 3: 6). Mark this contrast: “He that committeth sin is of the devil; for the devil sinneth from the beginning . . . . Whosoever is born of God doth not commit sin . . . . IN THIS the children of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God” (1st John 3: 8-10), and “he that doeth righteousness is righteous, even as he [Christ] is righteous” (verse 7). The line of distinction which God has made is drawn between those who commit sin, and those who do not commit sin. Those who do not sin are born of God, and know God, and have his righteousness; while, on the other hand, those who commit sin are the servants of sin, and are doing the devil’s work, hence belong to him—are “of the devil”—and are not the children of God at all. I pray God to grant that souls may “awake to righteousness, and sin not.”
“Heaven is a holy place, Filled with glory and with grace; Sin can never enter there. All within its gates are pure, From defilement kept secure; Sin can never enter there.
“If you cling to sin till death, When you draw your latest breath, You will sink in dark despair To the regions of the lost,
Thus to prove at awful cost Sin can never enter there. “Sin can never enter there, Sin can never enter there;
So if at the judgment-bar Sinful spots your soul shall mar, YOU can never enter there.”
SOME OBJECTIONS ANSWERED.
When the doctrine of salvation from sin and a holy, sinless life is presented, people frequently come forward with certain objections to this standard. Now, so far as these objections are sincere, based upon certain Scripture texts, they are worthy of consideration and explanation; for when rightly interpreted, they harmonize beautifully with the general plan of redemption. There is no contradiction on this subject in God’s Word when understood in relation to his progressive plan of salvation.
Objection 1. “There is no man that sinneth not” (1st Kings 8: 46). “For there is not a just man upon earth, that doeth good, and sinneth not” (Ecclesiastes 7: 20).
Answer. These words were uttered by King Solomon, who lived about one thousand years before Christ, in the dispensation when it was “not possible that the blood of bulls and of goats should take away sins” (Hebrews 10: 4). Many men of that dispensation possessed great faith in God and, considering the general standards of those times, lived very good lives; hence they were accepted by God on the ground of their faith, when they conformed to the highest standard of his revealed will.
But the experience of the new birth, the regeneration of the soul which makes men “new creatures,” was not realized in those days; hence people then did not claim to live without committing sin. The plan of salvation from all sin through Christ was from the foundation of the world a “mystery” which was “hid in God” (Ephesians 3: 9), a mystery which even “the angels desired to look into” (1st Peter 1: 12), but which in the gospel dispensation “is made manifest to his saints” (Colossians 1: 26). Jesus said to his disciples, “Many prophets and righteous men [of the old dispensation] have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Blessed are your eyes, for they see: and your ears, for they hear” (Matthew 13: 17, 16).
These prophets, however, caught a glimpse of this coming redemption, and wrote of it, though they did not themselves experience it. This is clearly stated by Peter, who wrote concerning brethren in the new dispensation: “Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have in quired and searched diligently, who prophesied of the grace that should come unto you: searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven” (1st Peter 1: 9-12). This makes it clear that the experience of salvation which we now receive through Christ was not ex perienced before his coming, even by the prophets who wrote of it.
Those who deny the sinless life are sure to quote Ecclesiastes 7: 20, which says that “there is not a just man upon earth, that doeth good, and sinneth not.” But why do they not quote 1st John 3: 9, which says that “whosoever is born of God doth not commit sin”? Do these texts appear contradictory? So they are in statement, but they are not contradictory in the plan of God, for Solomon wrote under the old dispensation, while John wrote under the new. The true basis of harmony is found in the fact that “the blood of Jesus Christ his Son cleanseth us from all sin” (1st John 1: 7).
Objection 2. Paul’s experience in Romans 7, where he says: “I know that in me dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. Oh, wretched man that I am!” etc.
Answer. A study of the entire chapter shows clearly that the apostle was describing his experience under the law of Moses, before he found Christ. He first speaks of his infantile state, when he was “alive without the law”—did not even know that the law said, “Thou shalt not covet.” Afterward “when the commandment came” to him, he says, “sin revived, and I died.” (see verses 7-13.) This law under which he was brought up was good in that it defined sin and revealed his condition as an actual sinner, but it did not bring to him deliverance and salvation from sin; therefore he cried out, “Oh, wretched man that I am! who shall deliver me from the body of this death?” Then he obtained a ray of hope and answered the question himself: “I thank God through Jesus Christ our Lord” (verses 24, 25).
This sin-experience was the experience of Saul, the man who zealously defended the law and persecuted the church of God; but immediately following we have, in his own words, the experience of Paul the Christian: “There is therefore NOW no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law [of Moses] could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin con demned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8: 1-4).
Reader, which do you desire, the experience of Saul, or the experience of Paul? After he found deliverance from sin through Christ, he taught that Christians are to live without sin. “Shall we continue in sin, that grace may abound? God forbid. How shall we that are dead to sin live any longer therein?” (Romans 6: 1, 2). “For sin shall not have dominion over you: FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE” (verse 14). This last text clears up the entire matter. Under the law sin had dominion over the people; under grace, God’s people have dominion over sin. Under the law, it might be said, “There is not a just man upon earth, that doeth good, and sinneth not”; but under grace, “Whosoever is born of God doth not commit sin.” “The law was given by Moses; but grace and truth came by Jesus Christ” (John 1: 17). Yea, “the grace of God that bringeth salvation hath appeared to all men, teach ing us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” Why? Because Christ “gave himself for us, that he might redeem us from ALL iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2: 11-14).
That the sin-experience described in Romans 7 was not the experience of Paul the Christian at the time when he was writing this chapter, is shown also by other facts. This Epistle was written about the year A. D. 60. Six years before this time, or in A. D. 54, he was living a much better life than that; for he declared to the Thessalonian brethren, “Ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you that believe” (1st Thessalonians 2: 10). Was he a backslider at the time when he wrote the Roman Epistle? No; for about that same year, A. D. 60, he testified before a council, “I have lived in all good conscience before God until this day” (Acts 23: 1). And a few days later he said, “Herein do I exercise myself, to have always a conscience void of offense toward God, and toward men” (Acts 24: 16). Neither did he dishonor God and his cause by departing into sin after this time, for in his dying testimony, given about six years later, he said: “The time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith” (2nd Timothy 4: 7).
Objections based on certain other texts of Scripture (for example, Romans 3: 10) are of this same general character; for almost without exception they relate to Old Testament conditions, not to the New Testament standard of salvation.
The doctrine of sinning Christians originates either in a perverse state of the soul or else in a total failure to understand dispensational truth; for this last-named fact disposes of all the objections to holiness. A proper understanding of the difference between the old covenant and the new will forever settle the subject concern ing the present relation of God’s people with sin.
FREEDOM FROM WORLDLINESS.
This is simply another division of the subject of sin, for worldliness is sin. However, there are some special thoughts that I wish to present under this heading.
Since sin in its various forms has become universal, surrounding us on all sides, as real as nature itself, the Bible writers often refer to it as “the world.” This in cludes not only the grosser forms of sin, but all manner of disobedience to God of whatsoever nature or extent. God’s people must be free from all these things. Paul says to the brethren who had been quickened in Christ, “In time past ye walked according to the course of this world” (Ephesians 2: 2). But Christ “gave himself for our sins, that he might deliver us from this present evil world” (Galatians 1: 4).
That our separation from the world in this sense is to be real, is shown by the words of Christ, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15: 19). Reader, bear in mind that if you take your stand for God and for the whole truth of his Word, determined to be free from all worldliness, there will be a real separation in spirit and in life between you and the worldly— minded. You will even have opposition. “Yea, and all that will live godly in Christ Jesus shall suffer perse cution” (2nd Timothy 3:12).
This experience was truly realized by the first dis ciples, for we have the testimony of Jesus himself that they were free from the world. He said of them in prayer to the Father: “I have given them thy Word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil. They are not of the world even as I am not of the world” (John 17: 14-16).
To us this means that everything which partakes of the spirit and nature of the world must be forsaken — worldly sentiments, worldly associations, worldly ambitions, worldly amusements, and worldly dress—every thing that is not in strict harmony with the plain teach ing of God’s Word. “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever” (1st John 2: 15-17).
WORLDLY AMUSEMENTS.
According to the principles of truth already laid down, it is evident that the holy people of God can not go to and participate in those amusements whose direct object is to cater to the spirit of foolishness, vanity, and sin. At the present day Satan is seeking by this means to draw the hearts of the people everywhere into the deeper ways of sin, thus causing them to forget God. Especially is this true respecting the young. How many are the forms of worldly amusement that have been devised and that serve this purpose!—shows, festivals, races of various kinds, card-parties, prize fights, theaters, etc. These things “are not of the Father, but are of the world”; and no true child of God can indulge in such things without loss to his spirituality and, if the indulgence is continued, the final loss of his soul. “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2nd Timothy 2:22).
The Christian must live a life of prayer and devotion to God. By this means his spirit is refreshed from day to day, and he thus obtains conquering grace for trials and temptations. But this life of devotion can not exist where the spirit of worldliness is allowed sway. Those who attend worldly amusements do not feel a burden for secret prayer and devotion, and they have little or no active interest in the salvation of souls; while, on the other hand, those who are spiritual and live in prayer before God, have no desire for such amuse ments. They are dead to the world and its pleasures. Of them, Jesus can say, “They are not of the world, even as I am not of the world.”
WORLDLY DRESS.
But the Word of God comes even closer and lays down certain rules concerning the Christian’s dress. The command of the Word is, “Glorify God in your body, and in your spirit, which are God’s” (1st Corinthians 6:20). We must “be holy both in body and in spirit” (1st Corinthians 7: 34). If we have holy, humble hearts, hearts free from vanity and pride, then our outward lives must in every way be consistent with the inward condition. Now, when people’s hearts are full of the “pride of life,” how do they manifest it? By proud actions and by worldly dress. They seek to adorn themselves with gold, pearls, diamonds, rubies, and costly array; until the beholder views a dazzling display of ear-rings, finger-rings, bracelets, lockets, and other ornaments; not to mention an immense amount of other costly, useless, and foolish array. What does the Word of God say on this subject? “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1st Peter 3: 3, 4). Yet how many professing Christians totally disregard the plain teach ing of the Word on this point, and dress in all the pride and fashion of this world!
In the scriptures just given, the apostle Peter forbids the wearing of that outward adornment which is suggested by pride; but the apostle Paul goes a step further and shows how Christian women must be dressed. He says, “In like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works” (1st Timothy 2: 9, 10). They must be arrayed in “modest apparel . . . . not with gold, or pearls, or costly array.” These articles of adornment, then, are not modest apparel. The wearing of them is prompted, not by feelings of humility and modesty, but by pride in the heart. It is plain from this scripture that such things do not “become women professing godliness.” Reader, are you a woman “professing godliness”? Are you adorned with these things? If so, then they do not “become your profession,” and you are not arrayed in “modest apparel.”
“Modest apparel” requires a dress that is clean and neat, so as not to become immodest, through the failure to measure up to ordinary standards of decency; but, on the other hand, it is dress that is free from useless, worldly trimmings and accompaniments, from ostentation and show. Ear-rings, finger-rings, necklaces, lockets, bracelets, feathers, artificial flowers, and many other like things, “are not of the Father, but are of the world,” when it comes to the matter of the Christian’s dress. “BE NOT CONFORMED TO THIS WORLD,” the Word of God rings out (Romans 12: 2), and all the pure and holy in heart are ready to say amen.
These principles apply with equal force to the male sex. The foolish, vain, and immodest styles and fashions to which the worldly-minded cater are an abomination in the sight of God and in the sight of his redeemed saints. Do not deceive yourself, reader, in the belief that you can continue to wear things which the Word of God forbids, and still be a spiritual person, filled with the grace of God. It is impossible. God’s children are to be “obedient children, not fashioning yourselves according to the former lusts in your ignorance” (1st Peter 1: 14).
How often we meet professing Christians who are living in open violation of this part of the Bible, and who, when we mention the fact to them, are ready to excuse themselves, saying, “Oh, these things are not in my heart”! Well, if they are not in the heart, then why are they carried about on the person? When we enter the city and see a display-sign outside of a store, we naturally expect to find the goods thus advertised kept in stock in that store. Now, we know that proud people manifest their pride in their dress. If you are humble in heart, free from this worldly abomination, and do not wish to be mistaken for a proud person, then take down the sign. If you think these things are not in your heart, then it will be a very easy matter for you to prove it by obeying God’s Word and removing them from your person. When you undertake to do this, however, you may find, as thousands of others have found, that the love of such things goes deeper than you have ever imagined. Your teeth may rest so easily in your mouth that you seldom think of them; but when the dentist attempts to remove one, you become pain fully aware of the fact that it has long roots and draws hard. Similarly you may be so accustomed to wearing worldly adornments that they seem perfectly natural and easy, so that you are deceived into thinking that they are all on the outside; but when you attempt to obey God’s Word and discard them, you will find that they are rooted in your affections and reach down deep into the soul. But Jesus says, “If a man love me, he will keep my words” (John 14: 23). “Why call ye me, Lord, Lord, and do not the things which I say?“ (Luke 6:46).
THE POSITIVE SIDE.
Nor is holy life to be judged solely by a negative standard— by what we put off of sin and worldliness. There is a positive side. When we die to the world, we “put on Christ.” Then we can say with the apostle Paul, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2: 20). Our whole desire is to manifest Christ to the world. Being “risen with Christ,” we “seek those things which are above” (Colossians 3: 1). We “put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering” (verse 12). The graces of the Spirit implanted within find outward expression in “the fruit of the Spirit,” which is “love, joy, peace, long-suffering, gentleness, good ness, faith, meekness, temperance” (Galatians 5: 22, 23). Our aim in life is to have always a conscience void of offense toward God and toward man. But even in this we do not allow the voice of conscience alone to dictate in matters of religious faith, but we render loving and willing obedience to all the commandments of our Lord and require our conscience to come into line with what the Word plainly says. Thus our lives are free and happy, and are made a blessing to all around us. This phase of the subject will be more fully treated hereafter.
Oh, how much it means to serve God “without fear, in holiness and righteousness before him all the days of our life” (Luke 1: 75)!
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CHAPTER 9
SANCTIFICATION.
Conversion and a subsequent life free from sin, taught in the preceding chapters, is indeed a high state of grace; nevertheless it is not the complete sum of Christian experience as set forth in the New Testament. As our object is to set forth what the Bible teaches, we will in this chapter show that the New Testament clearly teaches a second, definite work of divine grace wrought in the heart by the Holy Spirit, a work termed “sanctification.” The Bible writers speak of it from various standpoints, sometimes one phase of the subject and sometimes another being emphasized, and therefore different terms are used to express it; all, however, are resolved into the same thing. When the subject is considered from the standpoint of sanctification, a result is thereby expressed, and the cause of this result may or may not be stated in a given instance. In this chapter we will consider it first as a result, or work in the soul, and then proceed to show the cause that produces this effect.
The first point that we will settle is the fact that sanctification is
A BIBLE DOCTRINE.
The apostle Paul states that God hath “chosen you to salvation through sanctification of the Spirit, and belief of the truth” (2nd Thessalonians 2: 13). Sanctification is therefore a part of the work of salvation, and belongs to all of God’s people. Christ prayed earnestly that his disciples might have this experience, as we read in John 17: 17— “Sanctify them through thy truth: thy word is truth.” He did even more than to pray for it: he gave his life that it might be accomplished. “Where fore Jesus also, that he might sanctify the people with his own blood, suffered without the gate” (Hebrews 13: 12). But it is his own people that are to be sanctified, for Paul informs us that “Christ also loved the church, and gave himself for it: that he might sanctify and cleanse it” (Ephesians 5:25, 26).
This was also taught by the apostles. Peter states that our election is “through sanctification of the Spirit” (1st Peter 1: 2). And Paul, writing to the Thessalonian brethren, says: “For this is the will of God, even your sanctification” (1st Thessalonians 4: 3); and “the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it” (1st Thessalonians 5: 23, 24). We must be “a vessel unto honor, sanctified, and meet for the Master’s use” (2nd Timothy 2: 21). These texts, and others that might be cited, show clearly that sanctification is a New Testament doctrine.
WHAT DOES SANCTIFICATION SIGNIFY?
The term “sanctification” is defined by Webster as follows:
“1. The act of consecrating, or of setting apart for a sacred purpose; consecration.
“2. The act of sanctifying or making holy; or the state of being sanctified or made holy; the act of God’s grace by which the affections of men are purified, or alienated from sin and the world, and exalted to a supreme love to God; also the state of being thus purified or sanctified.”
The word “sanctify” he defines thus:
“1. To make sacred or holy; to set apart to a holy or religious use; to consecrate by appropriate rites; to hallow.
“2. To make holy or free from sin; to cleanse from moral corruption and pollution; to make fit for the service of God, and the society and employments of heaven.”
By the foregoing definitions it will be seen that sanctification signifies two distinct things: first, a consecrating, or setting apart to a holy or religious use—a mere legal or ceremonial holiness; second, a definite cleansing and purifying of the heart and affections of men—a moral work.
Now, the term is used in the Bible with both of these significations; therefore we must be careful to “rightly divide the word of truth.” In the Old Testament, under the law dispensation, sanctification is often mentioned; but it was merely a legal sanctification, a setting apart to a religious use. This was before the time when full salvation could be wrought in the soul through the blood of Christ; therefore a moral change was not under consideration at all; in fact, the objects of that sanctification were in many cases wholly incapable of receiving any moral change, for inanimate objects, as well as animate, received it. Thus, the tabernacle was sanctified (Exodus 40: 9), the altar (verse 10), the vessels of the tabernacle (verse 9), the laver (verse 11), the mountain of Sinai (Exodus 19: 28). All of these objects, and others of like nature, were incapable of moral change, but they could be consecrated for a religious use. So also all Israel was sanctified (Exodus 19: 10, 14). This sanctification of the people, however, refers to consecration only, not to any moral change in their natures, for the act was performed by man (see Exodus 19: 10, 14; Leviticus 27: 14-22).
But in the New Testament the term “sanctification” is given the other signification—a purging or cleansing of the moral nature of man. This is shown by the following considerations: 1. None but human beings can receive it, for it is given only to those who obey God (Luke 11:13; Acts 5:32; Romans 15:16). 2. It is per formed by the Holy Ghost, not by man (Romans 15: 16; Acts 15: 8, 9; Hebrews 10: 14, 15). 3. It is connected with the blood of Christ (Hebrews 13: 12; 10: 10, 14, 15; 1st Thessalonians 5: 23). It is in this New Testament sense that I shall use the term throughout the remainder of this chapter.
FOR JUSTIFIED PEOPLE ONLY.
While none but human beings can receive this glorious experience of sanctification, not all of them obtain it; for it is reserved for those who have already been justified from their actual transgressions through the blood of Jesus Christ. In other words, people must be genuinely converted to God, born again, and living the sinless life described in the preceding chapter, before they are Scriptural candidates for sanctification. In Christ’s prayer concerning his disciples, he said, “I pray for them: I pray not for the world, but for them which thou hast given me . . . . sanctify them” (John 17: 9, 17). “Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it” (Ephesians 5: 25, 26). It is the “brethren” that receive “an inheritance among all them which are sanctified” (Acts 20: 32). Yea, people must first “receive forgiveness of sins” before they can obtain the “inheritance” among them which are “sanctified” (Acts 26: 18). It was to the brethren at Thessalonica, to those who were “in the Father, and in the Lord Jesus Christ” (1st Thessalonians 1: 1), that Paul wrote when he said, “It is the will of God, even your sanctification” (1st Thessalonians 4: 3), and, “The very God of peace sanctify you wholly” (Chapter 5: 23).
From these Scriptural facts it will be seen that sanctification is
A SECOND WORK OF GRACE.
There is a definite reason for this twofoldness in the redemption of the individual believer. Sin exists in the human heart in two forms—actual and inherent; that is, there is a sinful disposition which we receive through natural generation, and there are wilful acts of wrong which we commit by the consent of our own will after we reach the age when we have a knowledge of right and wrong. Now, these two forms of sin are entirely different, and can not be identified as one in the individual heart without causing great confusion in this subject. We are in no sense individually responsible for possessing the evil nature that we inherit; but we are wholly responsible for our own sinful acts committed later by the consent of our own will. Repentance can apply only to our own individual acts of wrong; therefore forgiveness and conversion are of necessity limited to that ground, as we shall soon see by the Word of God. Therefore all attempts to identify in redemption these two distinct forms of sin is a gross perversion of the gospel plan of salvation.
We have no need of proving that men are guilty of actual transgressions: the fact is well-known and acknowl edged. However, the Scripture asserts that “all have sinned, and come short of the glory of God” (Romans 3: 23). But concerning inherent sin, we must give the more exact statements of the Scriptures; for, although it is pretty generally admitted, it is sometimes denied.
“The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies” (Psalms 58: 3). While the Psalmist is here simply describing a fact, the verse contains at least a strong intimation of an inward bent to evil. But again, he says, “Behold, I was shapen in iniquity: and in sin did my mother conceive me” (Psalms 51: 5). This text shows that an evil disposition is a part of man from the earliest moment of his existence. And the apostle Paul distinctly affirms that we are all “by nature the children of wrath” (Ephesians 2:3).
In Romans 7: 7-13 Paul gives, in relating his own ex perience, a clear description of sin in these two forms. He says: “I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died . . . . For sin, taking occasion by the commandment, deceived me, and by it slew me . . . . But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.” Here the apostle speaks first of his experience as an infant, when he had no knowledge of God’s law, did not even know that it said, “Thou shalt not covet.” At this time, although he was “alive without the law,” he had in him something that he calls sin, but “without the law sin was dead.” Later, “when the commandment came” to his understanding, and he transgressed it, then he says, “Sin revived, and I died.” He became “dead in trespasses and in sins” (Ephesians 2: 1). In other words, the sin that existed in him by nature, while he was ignorant and innocent, afterwards manifested itself in the outward works of actual sin, for which he was responsible. How clear this twofoldness of sin! And this has been the experience of all who have reached the age of moral responsibility.
Our foreparents were created “in righteousness and true holiness,” but from this lofty estate they fell, there by plunging the world into the darkness of sin; for all have received from them, through natural generation, an evil nature, as we have already shown. From this fact it is evident that when we are born into the world though we are perfectly innocent, we are one degree below the line of perfect holiness, since we possess the nature of sin. When we reach the age of moral responsibility and take upon ourselves a sinful life, we fall another degree lower, so that we are now two steps be low the original plane of holiness.
Now, the design of Christ is to restore mankind in sal vation to the high plane from which they fell; and since they have descended two degrees in sin, there must of necessity be two steps upward in redemption. Are there not the same number of steps in a stairway when one ascends as when he descends? And the last step taken coming down will be the first one to take going up. So in redemption. The last step in the descent was our wilful departure from God into actual sins; so our first step in salvation is willingly to return to God, leaving behind all of the sins that we have committed. “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isaiah 55: 7). “Though your sins be as scarlet, they shall be as white as snow” (Isaiah 1: 18). “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1st John 1: 9). This confession and pardon relates solely to our own sinful acts, and this is what Peter terms conversion: “Repent ye therefore, and be converted, that your sins may be blotted out” (Acts 3: 19).
Now Jesus teaches that the converted man is like a little child once more. “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matthew 18: 3). In other words, the per son whose individual sins have been confessed, forgiven, and blotted out, is “converted,” and has now regained the moral condition of spiritual life and innocency from which he departed at the age of accountability (Romans 7: 9). But the infant is one degree below the plane of perfect holiness; so also is the converted person, who is “like” the little child; in fact, he is even called a “babe” (1st Peter 2:2; Hebrews 5:13), and is exhorted to “go on unto perfection” (Hebrews 6: 1), “perfecting holiness in the fear of God” ( 2nd Corinthians 7: 1); and he is informed by the Word that God hath “perfected forever THEM THAT ARE SANCTIFIED” (Hebrews 10: 14).
Natural babes do many things that they should not do; but the spiritual babes, having a better understanding and having had more experience, need not commit sin again. If, however, they do not watch carefully, and live a spiritual life, the evil nature within will assert itself and manifest its workings in the outward life, and thus lead them back into sin again.
Paul wrote thus to some of these spiritual infants at Corinth: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are YET carnal for whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men?” (1st Corinthians 3: 1-3). These brethren had from the first of Paul’s ministry there been “babes in Christ,” and had been rather weak in spiritual things; and now as they were giving way to the carnality of their hearts, Paul made use of this external manifestation to prove to them that they had been carnal all the while. “Ye are yet carnal.” Now, he did not say that this state of quarreling and division is the standard of justified lives—he rebuked them for it—but he placed the first cause for it in the fact that they were yet carnal. The whole passage, carefully studied, shows that “babes in Christ” still have the carnal nature, though it is not necessary, it is even wrong, to give way to it in the out ward life as did these Corinthians whom he addressed.
So also the apostle John, in that Epistle in which he speaks so often about being born of God, teaches most clearly that these “sons of God” still stand in need of purification. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself even as he is pure” (1st John 3: 2, 3).
Again I call attention to the text already quoted, that “Christ also loved the church, and gave himself for it; that he might sanctify and CLEANSE it” (Ephesians 5: 25, 26).
Furthermore, this fact can be tested in the experience of the apostles themselves. In John 1: 11-13 we read that those who received Christ during his incarnation and believed on his name became sons of God by being born of God. Christ said to the seventy disciples, “Your names are written in heaven” (Luke 10: 20). From these scriptures we are assured that the apostles were born of God, and that their names were recorded in the Book of Life in heaven. And the testimony of Jesus concerning them shows their spiritual condition and acceptance with God: “They are not of the world, even as I am not of the world.” Yet we have in the gospel narrative clear evidences that these apostles still possessed the carnal nature, as when the ten were “moved with indig nation” against the two who sought positions of authority over the others (Matthew 20: 20-24). Such desire for preeminence, and such feelings of envy and jealousy, are not consistent with perfect holiness, but are the outcropping of the sinful nature within. On another occasion they “disputed among themselves, who should be the greatest” (Mark 9: 34). On other occasions also there were un mistakable manifestations of this evil principle. Since, therefore, they needed a heart-cleansing from this inbred sin, Christ prayed to the Father, “Sanctify them” (John 17: 17).
This twofoldness of salvation-work is also shown under the figure of a vine and its branches, in John 15: 1, 2— “I am the true vine, and my Father is the husband man. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.” “I am the vine, ye are the branches.” (verse 5). The individual Christian is a branch of the true vine—Christ. If he ceases to bear the fruit of the Spirit, he is taken away; but if he is a fruitful branch, he is to be purged, so that he can bring forth more fruit.
Some one has suggested that since there is nothing in Nature analagous to the purging of a branch, this word purge must signify prune. This can not be, however, for there is both a pruning and a purging spoken of. Prune. “To lop or cut off, as the superfluous branches of trees; to trim.”—Webster. Now, according to Christ’s statement, it is the worthless branches that are pruned off; while the good, fruit-bearing branches are to be purged. Of course, this is not exactly true to nature, but natural things and spiritual things are not always analagous in every particular.
The promise of a second work was given to the apostles in a threefold form.
1. The purging already mentioned.
2. “I will pray the Father, and he shall give you an other Comforter, that he may abide with you forever; even the Spirit of truth; whom the world can not receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you” (John 14: 16, 17).
3. “I will pray the Father,” said Christ in the text last mentioned, “and he shall give you another Comforter”; but in his prayer he did not say a word about the Father’s giving the Holy Ghost to the apostles, but he did say, “Sanctify them through thy truth: thy word is truth” (John 17: 17).
Now, this threefold promise is identified in one experience to be received by them, the Holy Spirit being cause, and purging or sanctification being the result. Proof: “Being sanctified by the Holy Ghost” (Romans 15: 16). So Christ’s asking the Father to sanctify the apostles was virtually asking him to give them the Holy Ghost; for when the Holy Ghost was received as their Comforter, they were sanctified—“sanctified by the Holy Ghost.” How clear!
So also the purging promised is the same, being the work of the Holy Ghost when received. “And God which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith” (Acts 15: 8, 9). This text refers to the time when the household of Cornelius were baptized with the Holy Ghost (Acts 10), and Peter affirms that at that time God gave them the Holy Ghost, “purifying their hearts,” and that it was “even as he did unto us”—the apostles themselves. There is no way under heaven to evade this Scriptural fact that there is a purging of the heart, or sanctification, to be received subsequently to regeneration, and that it is obtained when the Holy Ghost is received as the abiding Comforter. Sin is twofold, and salvation also is two fold; yea, “He saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly” (Titus 3: 5, 6).
TWO WORKS SYMBOLIZED
This truth was typified by the tabernacle of the Mosaic dispensation. This ancient structure, the dwelling-place of God on earth, consisted of two apartments, surrounded by a court. The first apartment, which was entered from the court, was termed the “holy place”; and it contained a table of show-bread, candlestick, and the golden altar, which stood just before the entrance into the second apartment. This second, or inner, apartment was called the “holy of holies,” or “holiest of all”; and it contained the ark of the covenant, wherein were deposited the stone tables of the law. In the court, directly in front of the entrance to the first apartment, stood the brazen altar, or altar of burnt offerings; also a laver containing water. A description of the tabernacle and its furnishings is given in Hebrews 9: 1-8; while the sacrifices are more particularly described in the next chapter verses, 1-4, 11. The priests ministered daily in the first apartment, “but into the second went the high priest alone once every year.” This inner room was the dwelling-place of God.
This tabernacle of the old dispensation was, we are informed in Hebrews 9: 9, “a figure for the time then pres ent”; that is it was intended to symbolize something that was to come later. And according to verse 11, Christ has “come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands.” This old house was a perfect type of “the house of God, which is the church of the living God” (1st Timothy 3: 15), in the New Testament dispensation; for “ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1st Peter 2: 5). The writer of the Hebrews also asserts that Christ has “his own house; whose house are we” (Chapter 3: 6). And Paul affirms that the multitudes redeemed by the blood of Christ are “a building fitly framed together, [which] groweth unto an holy temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2: 16-22). Christ is the great sacrifice, the anti type of all the sin-offerings of the law, and by his blood we have redemption and thus become a part of his church or spiritual house.
But the two apartments in the type must have their counterpart in the antitype, and this we will set forth. In the tabernacle there were two altars, as already observed, and the blood of sin-offerings was placed on both altars (Leviticus 4: 7), thus clearly typifying twofold cleansing. So when we come to Christ confessing our sins, he freely forgives them all, and we are justified, receiving the first work of divine grace, which makes us “priests” in the house of God. We minister as it were in the “holy place” of God’s church, as symbolized by the holy place of the old tabernacle. We do not offer sin offerings, for Christ himself “offered one sacrifice for sins forever” (Hebrews 10: 12), but we do offer sacrifices, typified by the “thank-offerings” and “peace-offerings” of the law. “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Hebrews 18: 15). We “offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1st Peter 2: 5). The show-bread on the table typifies our spiritual food, and the candlestick, ever burning, our spiritual light.
Those who ministered in the first room of the ancient tabernacle were always before the entrance into the “holiest” place, the second room, but they did not have free access; for in that dispensation “the way into the holiest of all was not yet made manifest” (Hebrews 9: 8). But when Christ expired on the cross of Calvary as a perfect sacrifice for sin, “the vail of the temple was rent in twain from the top to the bottom” (Matthew 27: 51); and thus a change was miraculously wrought in the typical house of God, in order to appropriately represent a new order of truth—the introduction of a new or spiritual house, with perfect access, even into its second, or innermost, room. “Having therefore, brethren, boldness to enter into the HOLIEST by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart, in full assurance of faith” (Hebrews 10: 19-22). Thus, by a twofold cleansing we receive a two fold experience, as symbolized by the double altars, two fold cleansing, and two apartments of the old house of God.
The law of God was deposited in the second room of the sanctuary; and so this second work of grace is the perfecting grace, wherein God’s laws are placed in our hearts, and we are ourselves the dwelling-place of the Most High! Hallelujah! “For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them” (Hebrews 10:14-16). These texts, in connection with verses 19-22 just quoted, show positively that sanctification admits us into the “holiest,” where the laws of God are inscribed in our hearts, this being accomplished by the perfect renovation of our nature by the baptism of the Holy Ghost as a second work of grace. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ [the first work of grace]: by whom also we have access by faith into this [second] grace wherein we stand, and rejoice in hope of the glory of God . . . . because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Romans 5:1, 2, 5).
APOSTOLIC EXAMPLES OF TWO WORKS.
We have now shown by many texts and considerations that there are two distinct works of grace, the first called new birth, regeneration, justification, or conversion; the second termed either the Holy Ghost reception or baptism, as cause, or else, sanctification, perfection, etc., as effect. The crowning proof of this twofoldness, how ever, is the recorded fact that the apostolic churches were saved according to this plan. We will notice several ex amples.
1. The apostles themselves. This point has already been considered. They were saved men; Jesus promised them the Holy Ghost, with his resultant work—purging or sanctification; on the day of Pentecost they received this baptism of the Holy Ghost (Acts 2).
2. The Jerusalem church. The penitent Jews on the day of Pentecost were commanded by Peter to “repent and be baptized,” with the promise that they also should “receive the gift of the Holy Ghost.” They repented and were baptized (Acts 2: 38, 41). Others also were saved later (verse 47; 4: 4). Still later we find the company of saved people— “the multitude of them that be lieved”—met together in earnest prayer. “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost” (Acts 4: 29-31).
3. The Samaritan church. “Philip went down to the city of Samaria and preached Christ unto them,” with the result that many believed and were baptized (Acts 8: 5-8). “Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who when they were come down, prayed for them that they might receive the Holy Ghost . . . . Then laid they their hands upon them, and they received the Holy Ghost” (verse 14-17). Now, these are two separate occurrences, in two meetings, held by different ministers. There is no possibility of uniting them in one work.
4. The household of Cornelius. Cornelius was “a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always” (Acts 10: 2). His prayers were effectual, for an angel was sent to him, who said, “Thy prayers and thine alms are come up for a memorial before God” (verse 4). He was accepted of God, for he knew the preach ing of the gospel of Jesus Christ, which began in Galilee, and he was a righteous man (verses 34-37). We are not informed just how or by whom Cornelius had heard this preaching of Jesus; but we do know this, that Philip, who had such a stirring revival at Samaria, had also been at Caesarea, where Cornelius resided (Acts 8:40). In fact, Philip’s home was there at a later date, and it may have been there at that time, and in that city the Spirit of God was poured out even upon his daughters (Acts 21: 8,9).
By divine direction Peter went to visit this man, and preached to him. “While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word”; and the Jews were astonished “because that on the Gen tiles also was poured out the gift of the Holy Ghost” (Acts 10: 44, 45).
5. The disciples at Ephesus. In Acts 18: 24-28 we read of the preaching of Apollos at Ephesus, and of there being brethren there. Afterwards Paul “came to Ephesus: and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? They said unto him, We have not so much as heard whether there be any Holy Ghost” (Acts 19: 1, 2).
A number of things are implied in this question of the apostle: 1. That there is a Holy Ghost; 2. That it is possible for men to receive him; 3. That he is given to believers; 4. That he is given at a time subsequent to their becoming disciples or believers. “And when Paul had laid his hands upon them, the Holy Ghost came on them” (verse 6). Later, writing to this church at Ephesus, Paul says, “AFTER that ye believed, ye were sealed with that Holy Spirit of promise” (Ephesians 1: 13).
6. The Thessalonian church. In Acts 17 we read that Paul went to Thessalonica and there preached for about three weeks, during which time a great multitude believed. But when certain Jews stirred up the people into a violent tumult, the brethren sent Paul and Silas to Berea. This was in the year A. D. 53. After remaining at Berea for a while, Paul went on down to Athens. Some time later the apostle, solicitous for the welfare of the brethren at Thessalonica, sent Timothy to inquire con cerning them; while he himself remained at Athens (1st Thessalonians 3: 1, 2). Timothy returned with an excellent report of their spiritual condition and activity (verse 6); whereupon Paul wrote the First Epistle to the Thessa lonians, in which he commended them very highly be cause of their faith and obedience to the Word. This was in A. D. 54, one year after the meeting which he held there. He exhorted them to carefully obey the things which they had received of him, in order that they might please God and abound more and more. Then he said, “Ye know what commandments we gave you by the Lord Jesus,” and proceeded to enumerate some of these commandments, asserting that they were the will of God: 1. “Your sanctification”; 2. “That ye should abstain from fornication”; 3. “That every one of you should know how to possess his vessel in sanctification and honor”; 4. “That no man should go beyond and defraud his brother in any matter” (1st Thessalonians 4: 1-6). One of these commandments was that they should be sanctified. Again, he says, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it” (Chapter 5: 23, 24).
CONDITIONS FOR SANCTIFICATION.
This blessed state of perfect holiness can not be entered by sinners. The Holy Ghost is given, not to the world, but to those who are chosen out of the world—to those who are God’s believing and obedient children. Therefore the first essential is that the candidate for sanctification possess a clear, definite experience of Bible justification. But this is not all. Justification brings us into a holy relation with God; therefore in our converted experience the outward life must be brought into harmony with the truth, so that we are living sinless lives; otherwise we do not remain in a justified state at all, hence are not candidates for sanctification, the second work of grace.
It is our special effort to live a holy life that we are made painfully conscious of the presence of that evil nature within. Realizing that while fighting the devil on the outside there is also “a foe in the temple not subject to God,” the soul cries out for an experience of heart-purity. The first disciples were earnestly pray ing when they received this experience (Acts 1: 14; 2: 1-4). So was Cornelius when the way was opened for him to receive the Holy Ghost (Acts 10); also, the congregation of believers in Jerusalem, after the day of Pente cost (Acts 4: 24-31). Without strong desire and earnest prayer one will never obtain this definite work of grace.
The seeker must make a complete surrender to the whole will of God, a perfect consecration of time, talents, and all to His service, and himself be sacredly the Lord’s for time and for eternity. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12: 1, 2). When this perfect consecration is made, God will be pleased to send his Holy Spirit in sanctifying power, purging the heart from the very nature of sin, and will himself take up his abode in the pure and devoted soul. Halleluiah!
‘‘If thy all is on the altar laid, Guard it from each vain desire; ‘When thy soul the perfect price hath paid, God will send the holy fire.”
THE HOLY GHOST BAPTISM.
The baptism of the Holy Ghost taught in the New Testament is a special endowment of the Spirit of God in the heart of his believing and obedient children. Different expressions are used to convey this idea— baptism of the Holy Ghost (Matthew 3: 11); the Holy Ghost given (John 7: 39); receiving “the Spirit of truth” (John 14: 17; 16: 13); “Comforter” (John 14: 16, 26; 15: 26); recieve the Holy Ghost (John 20: 22; Acts 8: 17; 10: 47); “filled with the Holy Ghost” (Acts 2: 4; 4: 31); “gift of the Holy Ghost” (Acts 2: 38); the Spirit poured out upon men (Acts 2: 17; 10: 45); etc. These expressions all refer to one and the same thing, as will be shown later. They simply rep resent different aspects of the one subject; just as the different expressions used for the first work of grace convey various shades of meaning, though meaning essentially the same thing. But it must be regarded as a definite experience in the believer, for in the apostolic church it was a reality, the Holy Ghost being re ceived some time subsequent to regeneration. The state ments of Christ to his apostles that the Holy Ghost “shall be in you,” that he shall be a Comforter that will “abide with you forever”—these and other expressions show that it is a personal reality, not simply ecstatic feelings on the part of the individual.
THE SPIRIT’S WORK.
The work of the Holy Ghost in the heart of the be liever who receives him is twofold—negative and positive. His negative work, as we have already shown, is to purify, or sanctify. We are “sanctified by the Holy Ghost” (Romans 15: 16). God gave them the Holy Ghost, “purifying their hearts by faith” (Acts 15: 8, 9). The reception of him is compared to fire— “Baptize you with the Holy Ghost and with fire” (Matthew 3: 11)— fire being a destructive and purifying element; and those who have thus been “sanctified by the Holy Ghost” are “pure in heart” (Matthew 5: 8), for he “hath perfec ted forever them that are sanctified: whereof the Holy Ghost also is a witness” (Hebrews 10: 14, 15). Not one element of impurity remains in the moral nature of one who has received the Holy Ghost: he is in this respect “perfected forever.” Praise God for heart-purity!
The positive work of the Holy Spirit is: 1. To give power (Acts 1:8); 2. To guide (John 16:13); 3. To comfort (John 14: 16, 17); 4. To teach (John 14: 26); 5. To increase spiritual fruits (John 15: 2 with Galatians 5: 22, 23); 6. To unify God’s people (John 17: 20-23 with Acts 4: 31, 32); 7. To fit for service (Luke 24: 49; 2nd Timothy 2: 21).
IMPORTANCE OF.
The baptism and work of the Holy Spirit is of great importance, both to the individual believer and to the work of God. As to the individual, it is the perfecting grace, “the grace wherein we stand” (Romans 5: 2), and therefore completes our moral preparation for heaven. “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12: 14). “Blessed are the pure in heart; for they shall see God” (Matthew 5: 8).
As to the work of God, this divine experience is necessary in order to properly fit us for the Lord’s service. Christ commanded his apostles to tarry in the city of Jerusalem until they were endued with power from on high (Luke 24: 49), and said to them, “Ye shall receive power after that the Holy Ghost is come upon you: and [then] ye shall be witnesses unto me both in Jerusa lem, and in all Judea, and in Samaria, and unto the ut termost part of the earth” (Acts 1: 8). So also the apostle Paul teaches that by being “sanctified” we are “meet for the Master’s use, and prepared unto every good work” (2nd Timothy 2: 21). Alas! how many ministers of today are destitute of this sanctifying grace, this baptism of the Holy Ghost! Considering this, it is not surprising that the world is filled with conflicting doctrines and beliefs. It is the function of the Holy Spirit to “teach” men and “guide them into all truth”; there fore when men who have never been taught by the Spirit themselves attempt to instruct others, they only speak a “vision or their own head,” as one of the prophets has said. Since the dispensation of the Holy Ghost began at Pentecost, God does not send out to preach men who are not “filled with the Holy Ghost” themselves. They may have a call of God to his work, but his “command” to them is to “tarry” until they are endued with power from on high. What the world needs today is a Holy Ghost ministry. However, all of the saved are “workers together with God” (2nd Corinthians 6: 1), and all need this infilling of the Holy Spirit, that they may indeed be “vessels unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work” (2nd Timothy 2: 21).
EVIDENCE OF.
People have preached and written much about the evidence of the baptism of the Holy Ghost. But to ask for our evidence that we have the Holy Ghost is like asking for an evidence of the existence of the sun over head. The sun does not need a witness to testify for it: it stands for itself; and the work which it performs—illuminating the earth, and kissing the face of nature with its genial rays of light and warmth, causing vegetation to spring forth, bringing life and joy, happiness and health, to the sons of men—these works proclaim unmistakably, without further witness, the sun and his glory. Likewise the Holy Ghost stands for himself as the witness. “The Spirit itself beareth witness with our spirit” (Romans 8: 16; Hebrews 10: 14, 15); while the works which he performs—purifying the heart, teaching, comforting, guiding, unifying—show forth his power and glory.
SPECIAL WORKS OF THE SPIRIT.
Now, the foregoing contains the New Testament teach ing relative to the Holy Ghost—what he is to every individual that receives him. The Holy Spirit himself, being bestowed by the Father upon the individual be liever, is “the gift of the Holy Ghost.” This is shown clearly in the case of the household of Cornelius, when they received their wonderful baptism of the Spirit. “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word”; while the Jews were astonished “because that on the Gentiles also was poured out the gift of the Holy Ghost” (Acts 10: 44, 45).
But in addition to the regular office-work of the Holy Spirit when received, he sometimes performs special works; or rather, he confers upon certain people who receive him the ability to perform special works; hence these special endowments are termed “gifts of the Holy Ghost,” We read of these particularly in 1st Corinthians 12.
“Now concerning spiritual gifts, brethren, I would not have you ignorant” (verse 1). “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal” (verses 4-7). Here we find that these spiritual gifts are simply manifestations of the Spirit, and that they are not given to all alike, even though all be in possession of “the same Spirit.” Notice the next verses: “For to one is given by the same Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the inter pretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally AS HE WILL” (verses 8-11).
Now, if we will study the apostolic church as revealed in the New Testament, we shall be able to see all these special gifts manifested, some in one person, and some in another; for all were necessary to the completeness of the church. But viewed as individuals, not every one who received the baptism of the Holy Ghost received the special gift of prophecy or the gift of miracle-work ing or the gift of tongues. It is only by grossly per verting the Word of God that people can build up such a claim that any one of these things was manifested in all who received the baptism of the Spirit. The Word of God in the hands of a Holy Ghost man will easily des troy the false structure.
“To one is given” one (or more) of these special gifts; “to another,” another or (others); etc.,—the “Spirit dividing to every man severally as he will.” “Are all apostles? [No] Are all prophets? [No] Are all teachers? [No] Are all workers of miracles? [No] Have all the gifts of healing? [No] Do all speak with tongues? [No] Do all interpret? [No] But covet earn estly the best gifts” (verses 29-31). Individuals who have the Holy Spirit may or may not have these special gifts, but they can “covet the best gifts,” and perhaps obtain them—if it is in accordance with the will of the Spirit to grant their request (verse 11).
SOME FALSE OPINIONS.
As there has been in some quarters a great deal of misunderstanding and false doctrine concerning this subject, by which Satan has designed to bring the pure Word of God into disrepute, I feel constrained to mention some of these false opinions.
1. That all who receive the baptism of the Holy Ghost speak in tongues as THE evidence. Now, the scripture just quoted from 1st Corinthians 12 plainly contradicts this position, for it shows that the gift of tongues is no more general among those who have received the Holy Ghost than is the gift of prophecy or the gift of healing or the gift of miracles or any other of the special gifts mentioned. Nor is there any difference between the gift of tongues and speaking with tongues; for these expressions are used interchangeably in this chapter, referring to exactly the same thing; just as the gift of prophecy and “are all prophets?” or the gift of miracles and “workers of miracles” are equivalent expressions. Compare verses 4-11 with verses 29-31.
The Word does not say that the gift of tongues, or speaking in tongues, is the evidence of the Spirit’s re ception; but it is here given simply as a “manifestation of the Spirit,” in common with other special manifestations which may or may not belong to a particular individual. If you should receive as a present a fine looking horse, what would be to you the evidence of your reception of it? Would it be the horses’ ability to draw a certain load up a hill or to perform some other particular task? No. You would not for a moment think of confounding the animal himself with some par ticular feat which he might or might not be able to per form. Possession of the horse himself would be to you a sufficient evidence; while his works belong to an en tirely different category.
Now, the Holy Spirit must not be confounded with one of his works, so that he himself is denied unless he chooses to manifest himself in some particular manner. The Holy Ghost himself is the satisfactory evidence. “Whereof the Holy Ghost also is a witness” (Hebrews 10: 15). “The Spirit itself beareth witness with our spirit” (Romans 8:16).
We have in the New Testament records of three occasions on which people spoke with tongues when they received the baptism of the Holy Ghost: on the day of Pentecost (Acts 2)—one hundred and twenty believers (Acts 1: 15) ; certain disciples at Ephesus—twelve in number (Acts 19: 1-7); and the household of Cornelius—number unknown (Acts 10). The total number on these three occasions was probably less than two hundred. Now, we have in the Acts the record of thousands who received the baptism of the Holy Ghost (as already shown in this chapter), in which no mention whatever is made concerning tongues. Some say that that part was omitted. Well, if people desire to build up a doctrine they should establish it on what the Word of God says, and not on what was left out.
On the day of Pentecost, when the first disciples spoke in tongues, Peter appealed for objective proof of the Holy Ghost baptism to the fulfilment of Joel’s prophecy that the sons and daughters should prophesy. Prophecy, as well as tongues, is one of the special gifts of the Spirit. So also when the twelve disciples at Ephesus received the Spirit and spoke with tongues, they prophesied (Acts 19). Now, if either of these special gifts were to be accepted as the evidence of the reception of the Holy Ghost, then prophecy would have the advantage in the position of importance granted it, for “greater is he that prophesieth than he that speaketh with tongues” (1st Corinthians 14: 5). “Desire spiritual gifts, but rather that ye may prophesy” (verse 1); for “he that prophesieth speaketh unto men to edification, and exhortation, and comfort” (verse 3), with the result that unbelievers become deeply convicted, fall down, and get salvation (verses 23-25).
2. That people are first converted, afterwards “re ceive the Holy Ghost.” Then still later are baptized with the holy Ghost—thus dividing God’s work into three parts. This is entirely false, as will be shown by many scriptures. The only apparent proof of that position seems to be John 20: 22, where it is recorded that Christ, after his resurrection, appeared to his disciples and “breathed on them, and said unto them, Receive ye the Holy Ghost.” It was several days later before they were baptized with the Holy Ghost on Pentecost.
But a particular examination of the circumstances connected with John 20: 22 shows that the disciples did not at that time receive the Holy Ghost, but that the verse is an allusion to Pentecost; for this was the same occasion described in Luke 24: 33, where the reference to the Spirit is given in other language, as follows: “But tarry ye in the city of Jerusalem, until ye be en dued with power from on high.” (verse 49). We know that this refers to Pentecost (Acts 1: 8).
Another thing, if the disciples really received the Holy Ghost at the time when Jesus breathed on them, one of their number was neglected; for “Thomas, one of the twelve . . . . was not with them” (John 20: 24). But Thomas was ready for the Holy Ghost on the day of Pentecost (Acts 1: 13).
But the crowning proof that there is no difference between receiving the Holy Ghost and being baptized with the Holy Ghost is the fact that in the labors of the apostles themselves the two are identified—one and the same thing. Paul asked these disciples at Ephesus, “Have ye received the Holy Ghost since ye believed?“ (Acts 19: 1, 2), and they replied that they had not even heard of the Holy Ghost; therefore they did not have him in this sense. “And when Paul had laid his hands upon them, the Holy Ghost came upon them; and they spake with tongues, and prophesied” (verse 6). Now, this baptism of the Holy Ghost, accompanied by tongues and prophecy, was identical with receiving the Holy Ghost; and there were only two works with these disciples.
So also at Samaria. After Philip had the meeting which resulted in the conversion of many (Acts 8: 5), Peter and John came down and prayed for these dis ciples “that they might receive the Holy Ghost: for as yet he was fallen upon none of them.... Then laid they their hands upon them, and they received the Holy Ghost. And when Simon saw that through the laying on of the apostles’ hands the Holy Ghost was given he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money” (verses 15-20). There is no possible way of evading the fact that in this case the “gift of God,” the “gift of the Holy Ghost,” “receiv ing the Holy Ghost,” and the Holy Ghost “falling” upon disciples, are all one and the same thing, in a second work upon believers.
So also with the household of Cornelius (Acts 10: 44-47). “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues and glorify God. Then answered Peter, can any man forbid water, that these should not be baptized which have received the Holy Ghost as well as we?” Here again “the Holy Ghost,” “the gift of the Holy Ghost,” and “receiving the Holy Ghost” are all the same thing in a second work of grace.
Notice, also, Peter’s account of this matter when he rehearsed it to the disciples at Jerusalem (Chapter 11: 15-17): “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning [Pentecost]. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be bap tized with the Holy Ghost. For as much then as God gave them the like gift as he did unto us . . . . what was I, that I could withstand God?” On another occasion Peter, relating this same matter concerning Cornelius, affirms that God gave “them the Holy Ghost. . . . puri fying their hearts by faith” (Acts 15: 8, 9).
The apostles made no distinction between these different expressions concerning the Holy Ghost, but used them all with reference to the same thing—the time when converted believers are purified or “sanctified by the Holy Ghost.” These “distinctions without a difference” have all been manufactured in recent years in order to prop up a false, deceptive doctrine. God help honest men and women to see the truth and to avoid error! There were just two works of grace in the apostolic church: the first, justification, or conversion; the second, sanctification, or baptism of the Holy Ghost. This is God’s plan of saving men; and he always works according to his own plan, if he works at all. He “saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly” (Titus 3: 5, 6). People who claim an experience contrary to this truth are deceived.
THE SANCTIFIED LIFE.
This experience of entire sanctification, is indeed a blessed one. While the justified life must be kept free from outward acts of sin, the sanctified life is the complete harmony of the individual, both internal and ex ternal, with the perfect will of God. All evil affections, our spiritual enemies, are gone; the soul is pure. The Lord grants unto us “that we being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life” (Luke 1: 74, 75). Yea, it is his will that “we should live soberly, righteously, and godly, in this pres ent world; looking for that blessed hope and the glorious appearing of the great God, and of our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works” (Titus 2: 12-14). Some people think that such a high standard is almost too good to be true. One man affirmed in the presence of the writer that sanctified people could not live in this old sinful world; that if people should obtain this experience they would be immediately taken home to glory. How ever, when Jesus prayed for his disciples, “sanctify them through thy truth,” he also said, “I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil” (John 17: 17, 15). This poor man did not understand that instead of sanctification taking us bodily out of this world, it takes every element of the world out of us.
In this happy condition we are able to “bring forth more fruit”; therefore the fruits of the Spirit are de veloped in us abundantly. The first thing mentioned in Paul’s catalogue of the fruits of the Spirit is love. Now, love is felt by the justified soul; but when we enter the second, or standing, grace (Romans 5: 1, 2), “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (verse 5). Thus, there is a marked increase in all the fruits of the Spirit.
TEMPTATIONS.
But I would not have the reader think that the sanctified life places the individual beyond the reach of temp tation. In sanctification we are not deprived of that which is essentially human, but we are purged from the sinful, carnal element received through the fall, and our human natures are brought into line with the divine, so that our desires are wholly to please God. But we are capable of temptation along natural human lines. Christ himself “was in all points tempted like as we are,” but he overcame them all as our example, and we should take courage and move forwards. One of Christ’s special temptations had a perfectly legitimate basis in the natural desire for food (Matthew 4: 1-4); while another involved that which was not right—a temptation to desire great possessions for the purpose of worldly honor (verse 8).
God has a definite purpose in allowing us to be tempted. It is for our good. Be encouraged; for “there hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1st Corinthians 10: 13).
One purpose God has in these things is shown by James in the words, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1: 2-4).
Now, we can not be tempted and tried without feeling tempted and tried. Peter says that “for a season if need be, ye are in heaviness through manifold temptations” (1st Peter 1: 6). There is no mistake about this matter: the sanctified person who is deeply tempted or tried does not feel just the same then as at other times. On certain occasions Christ himself felt “grieved,” and his soul was stirred within him; but the records of these occurrences fail to show any carnal stirring or actions proceeding from an impure heart. So, reader, it must be with you. In seasons of trial and trouble, remember that the Lord “giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. RESIST THE DEVIL, and he will flee from you” (James 4: 6, 7). Pride and self-exaltation belong to carnality; humility, on the other hand, is one of the sweet graces of the Spirit, the natural fruit of the sanctified heart. A life of humility is blessed with the abundant grace of God, so that the soul can overcome. “Blessed is the man that endureth temptation: for when he is tried, he shall re ceive the crown of life, which the Lord hath promised to them that love him” (James 1: 12).
What a blessing is this life of entire sanctification! “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12: 14). “Blessed are the pure in heart; for they shall see God” (Matthew 5:8).
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Two works symbolized
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CHAPTER 10
DIVINE HEALING.
In Chapter 4 we showed that the plan of redemption provides for the entire man, soul and body, but that while our souls are now delivered from the power of all sin, restored to the “image of God”, the immortalization of our bodies will not take place until the end of time, when “this corruptible must put on incorruption, and this mortal must put on immortality” (1st Corinthians 15: 53). Paul says, “Ye are bought with a price: therefore glorify God in your body and in your spirit, which are God’s” (1st Corinthians 6: 20). This text shows clearly that God has a direct interest in the body as well as in the soul; in fact, our body is the “purchased possession” which will be redeemed in the future, as before stated (Ephesians 1: 13, 14).
But while this greatest of physical blessings is re served for some future time, the Lord has been pleased to grant us divine healing as a sort of forerunner of im mortality. The will of God in this respect is well ex pressed in the desire of the beloved apostle: “Beloved, I wish above all things that thou mayest prosper and be in health, EVEN AS THY SOUL PROSPERETH” (3rd John 2).
This blessed truth is established in the Word of God, and I trust that the reader, if afflicted, will by faith avail himself of the precious privilege of being divinely healed. I am aware that this doctrine has been ignored by many; but “what if some did not believe? Shall their unbelief make the Word of God without effect?” It is not what men believe or do not believe, that is to settle the great facts of truth, but it is what the Word of God says. As Christ said to a certain lawyer, “What is written? How readest thou?” (Luke 10: 26).
IN THE PROPHECIES.
The prophets of old predicted a special manifestation of healing power when Christ should appear. Thus Isaiah, speaking of the coming of God’s “servant,” for whose law men should wait, says that he was to be “a light of the Gentiles” and that he should “open the blind eyes . . . . bring out the prisoners from the prison, and them that sit in darkness out of the prison-house” (Isaiah 42: 7). Again, he refers to it in these words: “The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to pro claim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord” (Isaiah 61: 1, 2).
Christ claimed the fulfilment of these prophecies in himself. While preaching in the synagogue at Nazareth, he said: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, the recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord . . . . And he began to say unto them, This day is this scripture fulfilled in your ears” (Luke 4: 18-21).
Again Isaiah makes mention of these things: “Say to them that are of a fearful heart, Be strong, fear not: behold your God will come with vengeance, even God with a recompense; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing” (Isaiah 35:4-6).
This prediction of healing manifestation by Christ was perfectly fulfilled, as we read, “When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: that it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sicknesses” (Matthew 8:16, 17).
When John sent two of his disciples to Jesus to in quire whether he was really the Christ or not, “Jesus answered and said unto them, Go and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Matthew 11: 4, 5).
This healing-work was also predicted by Malachi, who said, “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings: and ye shall go forth, and grow up as calves of the stall” (Malachi 4: 2).
MANIFESTED BY CHRIST.
The scriptures just cited show that Christ manifested himself marvelously as a healer. This work of physical ministration went hand in hand with the message of sal vation. “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy: and he healed them” (Matthew 4: 23, 24).
“And behold, they brought to him a man sick of the palsy, lying on a bed; and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. And, behold, certain of the scribes, said within themselves, This man blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, thy sins be forgiven thee; or to say Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins (then saith he to the sick of the palsy), Arise, take up thy bed, and go unto thine house. And he arose and departed to his house” (Matthew 9:2-6).
“And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them; insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel” (Matthew 15:30, 31).
But why multiply texts to show this accompaniment of the gospel of Christ? The Gospels abound with such instances.
“The blessed Christ of God I see, In that fair land of Galilee; He speaks in loving words to me, I am the Great Physician.”
It is asserted by many that Jesus performed these works of healing for the purpose of establishing his claim as the Messiah. There is no doubt that this was one purpose, and a most important one; for Peter says that Jesus of Nazareth was “approved of God among you by miracles and wonders and signs” (Acts 2:22). Such manifestations of superhuman power were necessary in order to convince men that he was no ordinary man.
The record shows, however, that another motive also figured in the case. “And Jesus went about all the cities and villages, teaching in their synagogues, and preach ing the gospel of the kingdom, and healing every sick ness and every disease among the people. And when he saw the multitudes, he was moved with compassion on them” (Matthew 9: 35, 36). “And Jesus went forth and saw a great multitude, and was moved with compassion toward them, and he healed their sick” (Matthew 14: 14).
Of course, these last-named instances would also serve to prove his mission; but we have clear proof in other texts that Christ sometimes used his healing power when the manifestation of it was not a demonstration intended to convince the multitudes, but was simply an outflow of his love and compassion. And this clearly shows his real attitude toward sickness and disease, on behalf of suffering humanity, during his earthly ministry. “And there came a leper to him, beseeching him, and kneel ing down to him, and saying unto him, If thou wilt, thou canst make me clean. And Jesus moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean . . . . And saith unto him, See thou say nothing to any man” (Mark 1: 40-44).
“With great compassion Christ was stirred While he the plea of suffering heard; He spoke the great life-giving word, I am the Great Physician.
“He saved the soul from sin and shame; He healed the sick, the blind, the lame. I know his power is just the same; Christ is the Great Physician.”
MANIFESTED BY THE APOSTLES.
The same mighty power accompanied the preaching of the apostles. “And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of diseases” (Matthew 10: 1). He then sent them out, saying, “As ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give” (verse 7, 8). “And they went out and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them” (Mark 6: 12, 13).
“And by the hands of the apostles were many signs and wonders wrought among the people . . . . Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one” (Acts 5: 12-16).
It is unnecessary to multiply texts on this point; for it is well-known that these signs accompanied the min istry of the first preachers of the church. We will now proceed to show that divine healing is really
A PART OF THE GOSPEL.
But the fact that salvation and healing went along together in the early church strongly suggests the idea that these divine manifestations for the benefit of men were intended to be a real part of the gospel itself. In the last commission, Jesus said to his disciples: “Go ye into all the world and preach the gospel to every creature. He that believeth [the gospel] and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe [the gospel]; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mark 16: 15-18).
Healing is a constituent part of the gospel; therefore believing the gospel will produce the effects mentioned. “And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following” (verse 20). “And there they preached the gospel. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet. And he leaped and walked” (Acts 14: 7-10). Now, the preaching of Paul inspired this man with faith for his healing. But what was the apostle preaching? The account says that he “preached the gospel.” Healing, then, is a constituent part of the gospel. If ministers really preach the gospel as did the apostles, these signs will “follow them that believe.” If men do not preach divine healing, so as to inspire faith for healing in their hearers, they are not preaching the full gospel of Jesus Christ. Nothing can be clearer than this.
Again, we read: “All them which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handker chiefs and aprons, and the diseases departed from them, and the evil spirits went out of them. Then certain vagabond Jews, exoreists, took upon them to call over them which had evil spirits the name of the Lord Jesus saying, We adjure you by Jesus whom Paul preacheth” (Acts 19: 10-13). These vagabond Jews knew that the preaching of Jesus by the apostle produced these results; therefore they undertook to do the same work by making use of the same name; but of course they failed, because they were not true men of God.
So also we read that “Philip went down to the city of Samaria and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame were healed. And there was great joy in that city” (Acts 8: 5-8). We are not told that Philip preached anything to them except Christ; nevertheless they heard about miracles and mighty works; for to “preach Christ” in the Bible sense means to preach him as he really is to men—Savior, Sanctifier, and Healer.
PERMANENT IN THE CHURCH.
It is constantly asserted by the skeptical sectarian clergy of today that divine healing ceased with the apostles; but it is a historical fact, easily verified, that it did not cease with the first apostles, but was perpetuated in the early church. Of course, these divine works will quickly cease with unbelievers, but they “shall follow them that believe.” That they were intended to be permanent in the church is clearly shown by the Scrip tures. The commission of world-wide evangelism given to the apostles, in which these works were promised, was to continue “even unto the end of the world” (Matthew 28: 19, 20 with Mark 16: 15-18). Therefore in 1st Corinthians 12 we find all the special gifts of the Spirit placed in the normal church, the Spirit “dividing to every man severally as he will.” “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues” (verse 28). Now, If God has placed these functions in his church who dares to deny the fact or to attempt to take them out?
This is not the place to discuss the subject of the gifts on other lines, but I will refer to the special nature of this gift of healing. It is not simply praying for sick people in the ordinary way, but signifies a special power of healing by the Spirit of God possessed by certain members of the church. Its extraordinary feature may be illustrated by the gift of tongues. In the last-named gift it is understood that the possessor himself has the power, through the Spirit, of speaking in other languages. “And they spake with tongues, and prophesied” (Acts 19: 6). “They heard them speak with tongues” (Acts 10: 46). Also, on the day of Pentecost “they . . . . began to speak with other tongues”(Acts 2), and their speech consisted of the real languages of earth, languages understood by the hearers. Likewise when Christ sent his apostles forth to preach, “he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease” (Matthew 10: 1). And the apostles realized that they had this power within themselves; therefore when Peter and John met the lame man at the gate Beautiful, Peter could say to him boldly, “Silver and gold have I none; but such as I have give I thee: in the name of Jesus Christ of Nazareth rise up and walk” (Acts 3: 1-11).
But this is not all. The ministry of healing belongs to all of God’s ministers and is a part of their regular work. James knew this; therefore he could without hesitation instruct suffering men and women what to do in case of sickness. Here are his words: “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (James 5: 14-16).
This is the truth of God. There is no use in trying to ignore it or to laugh it out of the Bible. Divine heal ing belongs to the Church of God and is to be administered by all of its elders. This doctrine was clear in the apostolic church and did not become neglected until the beginning of the apostasy and the dark ages, when men lost their spiritual hold on God.
The Christian pulpits of the world are filled with a graceless, hireling ministry, a ministry who have a greater desire to make a fine showing of intellectuality and learning than they have of preaching Christ in the good old Bible way. They are faithless and unbelieving themselves, and naturally those who hear them are like to them— “having a form of godliness, but denying the power thereof: FROM SUCH TURN AWAY” (2nd Timothy 3: 5). But I am happy to be able to say that in these last days the pure Word of God is brushing aside the mists and darkness of the night of apostasy; for men and women filled with the power of the Spirit are now carry ing the full gospel of salvation and healing to men, as in the apostolic times.
The following circumstance, related in substance only, conveys very well the general lack of faith and trust in God as regards divine healing. A sister in a certain city, the member of a prominent sectarian church, was suffering from a sudden affliction and was confined to her bed. She began to read the Word of God diligently, and received thereby light on the subject of divine heal ing. She decided to do her part in fulfilling the Word, and accordingly she sent for her minister to come. When he entered the room, he expressed great surprise at finding her in such a suffering condition and at once asked her if she had sent for a doctor. “No,” she replied; “I was just reading in the Bible where it says, ‘Is any sick among you let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up’; therefore I sent for you.” The minister seemed excited and replied; “Sister, I am sorry, but I am in a great hurry just now; I will have to go. But take my advice, and get a physician here as quickly as possible. Good-by.”
The sister, however was not entirely discouraged, so she sent for the minister of another sectarian church in the town. When he came, he desired to know what he could do for her, and she replied: “I was just reading in the Bible this morning where it says, ‘Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up’; therefore I sent for you.” But the minister quickly answered, “Why, then, did you not send for your own preacher?” She replied, “I did; but when he came, he would not obey the Word of God and pray for me, but left immediately.” But this preacher also was in a great hurry, and he excused himself, saying, “Sister, you are in a very bad condition, and must get a physician here at once. Good-by.”
“Having a form of godliness, but denying the power thereof; FROM SUCH TURN AWAY.” This is the teaching of God’s Word concerning our attitude toward these “blind leaders of the blind” who stand in the pul pits and in many cases preach more skepticism and infidelity into the people than true faith in God. “Have faith in God” (Mark 11:22). “And what if some did not believe? shall their unbelief make the faith of God without effect? God forbid; yea, let God be true, but every man a liar” (Romans 3: 3, 4).
Divine healing is not mind-healing or Christian Science (?) healing. It is healing wrought by the direct power of God. Most of the healings performed by these counterfeit healing-movements are easily accounted for on psychological grounds, being subjective—the natural result of the power of mind over matter. Therefore they may succeed to a certain extent in treating functional dis orders, but they are not successful in dealing with organic diseases. But this principle is not new. Physicians in all ages have known how important it is to secure the favorable action of the mind of the patient, encouraging him in the belief that he will be restored to health; for when the patient despairs of life, it is difficult to do anything for him along natural lines.
Now, Christian Science could perform just as great healing without the word “Christian” and without any claims whatever to being a church, if the minds of the patients could be held in the same believing way. The deception of the thing lies in its claims to being Christian. Its healings are not in any sense divine; most of them, if not all of them, are nothing more than psychological phenomena. However, the devil also manifests his power to deceive through the thing, and thus it becomes in his hand a powerful instrument for evil. And there is such a thing as direct devil-healing, as we shall see later— “The spirits of devils, working miracles” (Revelation 16: 14).
But divine healing is objective—it is from without. It is the power of God bestowed directly upon the individual. Organic diseases yield to the mighty power of our Christ as readily as mere functional disorders. “Jesus Christ the same yesterday, and today, and forever” (Hebrews 13: 8). He has lost none of his power; he has not for saken his people; and he is therefore able and ready to fulfill his Word.
But is it certain that it is his will to heal? First of all, let me say that the will of God is revealed in his Word, for his Word is his will. “And behold, there came a leper and worshiped him, saying, Lord, if thou wilt thou canst make me clean.” This man was sure of Christ’s ability to do the work, but was not certain of his will in the matter. “And Jesus put forth his hand, and touched him, saying, I WILL; be thou clean. And immediately his leprosy was cleansed” (Matthew 8: 2, 3). Yes, dear reader, it is his will to heal. “We have not an high priest which can not be touched with the feeling of our infirmities . . . . let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4: 15, 16). It can still be said of him, “He was moved with compassion toward them, and he healed their sick” (Matthew 14: 14). The words of the apostle John exactly express the desire of Christ concerning this matter: “Beloved, I wish above all things that thou mayest prosper, and be in health, even as thy soul prospereth” (3rd John 2).
The subject of divine healing appears to be somewhat complicated by the revelation of God’s will in a twofold manner, contrary to each other. Thus, he has revealed his willingness to heal, saying that “the prayer of faith shall save the sick, and the Lord shall raise him up” (James 5: 15); but he has also declared that “it is appointed unto men once to die” (Hebrews 9: 27), showing thereby that a time will come in every life when the person will not be “raised up.” This of course does not mean that in the last earthly hours the individual can not re ceive physical help in the way of alleviation of pain and suffering; but he will not be “raised up.”
The question for the person who believes in divine heal ing, then, is, “Is it God’s will at this time to heal me?” Can we find out God’s will in this matter? Yes. “Be not unwise, but understanding what the will of the Lord is” (Ephesians 5: 17). It is by the “prayer of faith” that the person is raised up to health again; and faith for healing requires the special inspiration of the Holy Spirit. In fact, in many cases “we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which can not be uttered” (Romans 8: 26). We may be sure that the real “prayer of faith” for perfect healing and restoration can not be offered when it is to the glory of God to take the person home to himself. But in other cases (which the Spirit of God will make clear to those who are spiritual, believing, and obedient) it is God’s will to heal; and we should “come boldly to the throne of grace” for this blessing.
CONDITIONS FOR HEALING.
The plan of healing set forth in the New Testament is not arbitrary, but is conditional. We must understand and conform to the standard of the Word if we hope to receive its benefits. Faith is always required, either the faith of the individual himself, when he is capable of exercising it, or the faith of some one else. For con firmation of this statement consult Matthew 9: 29; Mark 5: 34, 36; Matthew 8:5, 13; John 4: 50; Matthew 9:2; Mark 9: 23, etc.
But there are other conditions of a more particular nature, and these are dependent upon the source from which the disease came. Of course, sin in the beginning was the first cause of this calamity; but the Scriptures plainly teach that sickness and disease are now brought upon us by causes proceeding from three different sources: (1) Nature, (2) Satan, (3) God himself.
These we will consider separately.
1. Natural causes. “His bones are full of the sins of his youth, which shall lie down with him in the dust” (Job 20: 11). Overwork and mental strain, as in the cases of Daniel and Epaphroditus. “And I Daniel fainted and was sick certain days” (Daniel 8: 27). “He [Epaphroditus] was sick nigh unto death: but God had mercy on him . . . . because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me” (Philippians 2: 27-30). “In the day of our king the princes have made him sick with bottles of wine” (Hosea 7: 5). A large part of the afflictions of men are directly traceable to these natural causes.
2. Satan afflicts. “And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond?” (Luke 13: 16). “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10: 38). “So went Satan forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown” (Job 2: 7).
3. God sometimes afflicts directly. The afflictions which God administers are not always permissive, as in the case of Job, but are frequently direct. God is not the author of moral evil, but he is the direct author, in many cases, of physical evil; either in the entire destruction of wrong-doers, as in the threatened overthrow of the Ninevites (see Jonah 3: 10), or in the destruction or affliction of individuals, as a direct punishment for sin. God has always dealt with men thus. “Behold, therefore, the goodness and severity of God; on them which fell severity” (Romans 11: 22).
The cases of this kind are numerous. “Oh full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord! And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell upon him a mist and a darkness; and he went about seek ing some one to lead him by the hand” (Acts 13: 10, 11). “Because of the wickedness of thy doings, whereby thou hast forsaken me, the Lord shall make the pestilence cleave unto thee” (Deuteronomy 28: 20, 21). “But if ye will not hearken unto me, and will not do all these . . . . but that ye break my covenant: I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes and cause sorrow of heart” (Leviticus 26: 14-16). “For now I will stretch out my hand, that I may smite thee and thy people with pestilence” (Exodus 9: 15). “I will put none of these diseases upon them which I have brought upon the Egyptians” (Exodus 15: 26). “And the anger of the Lord was kindled against them . . . . and behold, Miriam became leprous, white as snow” (Numbers 12: 9, 10). “The Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sickness . . . . also every sickness and every plague . . . . will the Lord bring upon thee” (Deuteronomy 28: 59-61). “And the Lord struck the child that Uriah’s wife bare unto David, and it was very sick” (2nd Samuel 12: 15). “And after all this the Lord smote him in his bowels with an incurable disease” (2nd Chronicles 21: 18). Other texts could be given on this point, but it is un necessary.
In view of these three causes of sickness and disease, how precious are these words of the Psalmist! “Bless the Lord, O my soul; and all that is within me bless his holy name. Bless the Lord, O my soul and forget not all his benefits: who forgiveth all thine iniquities: who healeth ALL thy diseases” (Psalms 103: 1-3).
It is evident that God is the only one who can heal all diseases. If an affliction or sickness originates in natural causes, it may possibly be cured by natural means. Such diseases constitute the special province wherein earthly physicians are able to operate. If a disease is a direct imposition of Satan, he may remove his hand of affliction, thus effecting a cure of the individual. It is also possible that Satan may remove afflictions originating in natural causes. But when God himself punishes men by affliction, because of their sins, he alone can reach such a case and effect a cure.
This makes clear the special conditions that the applicant must meet in order to obtain divine healing. If by intemperance or carelessness we are ourselves responsible for our afflictions, then when we call for the elders of the church we are instructed to “confess our faults one to another, and pray one for another, that we may be healed” (James 5: 16). If we are living to please God, and Satan imposes sickness upon us, we can rebuke the devil in the name of the Lord, and God will grant heal ing. But when God has himself laid the hand of affliction upon us, because of our own sins, then conditions are entirely different. Neither man nor Satan can reach such cases. The conditions for divine healing in such cases are well set forth in the circumstance concerning Miriam already cited. Before healing can be obtained, sin must be confessed. “And the anger of the Lord was kindled against them . . . . and, behold, Miriam became leprous, white as snow. . . . And Aaron said unto Moses, Alas, my Lord I beseech thee, lay not the sin upon us, wherein we have done foolishly and wherein we have sinned. . . . And Moses cried unto the Lord, saying, Heal her NOW, O God, I beseech thee” (Numbers 12: 9-13).
So also the instruction given in James covers this point; “If he have committed sins, they shall be forgiven him” (James 5: 15). “Fools because of their transgression, and because of their iniquities, are afflicted . . . . and they draw near unto the gates of death”; but when “they cry unto the Lord in their trouble, he saveth them out of their distresses. He sent his Word AND HEALED THEM, and delivered them from their destructions. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men!“ (Psalms 107: 17-21).
“Bless the Lord, O my soul, and forget not all his benefits: Who forgiveth all thine iniquities; WHO HEALETH ALL THY DISEASES; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things; so that thy youth is renewed like the eagles’ (Psalms 103: 2-5).
I can not close this chapter without saying that at the present time these signs are following “them that be lieve.” The pure light of the primitive gospel of salvation and healing is now proclaimed by a Holy Ghost ministry with the results set forth in the Scriptures. To testify personally, the writer has witnessed the healing of many thousands of people, and of almost all the dis eases that have a name. From childhood I have known this truth, and I have frequently been healed myself; in fact, until the present hour I do not even know the taste of medicine. I will also refer to some others who have been divinely healed, giving names, also addresses when these are known. These cases are for the most part selected from the book “200 Genuine Instances of Divine Healing,” where the original testimonies themselves are given in detail. Every one of these people referred to is known personally by the writer, though of course I was not present in every case to witness the healing mentioned. Many of these are indeed marvelous.
1. instantaneous healing of total blindness. Mrs. Emma Miller Elwood, Burlington, Michigan
2. Cancer, and healing of broken bones. Mrs. Della Fry, Fennville, Michigan
3. Chronic diarrhea, acute indigestion, dyspepsia, and general debility. James Bamford, 3906 Woodland Park Avenue, Seattle, Washington
4. Catarrhal Consumption. J. Grant Anderson, Frank lin, Pennsylvania
5. Muscular rheumatism. W. N. Meyers, 2700 W. Main St., Louisville, Kentucky
6. Instantaneous healing of consumption. Louie M. Bennett, Anderson, Indiana
7. Catarrh. D. F. Oden, 2500 Ninth Avenue, Bessemer, Alabama
8. Pneumonia. Merton Merica, Huntington, Indiana
9. Poisoning. A. J. Byers, Newark, Ohio.
10. Pneumonia and many other afflictions. Mary Cole, Anderson, Indiana
11. Dropsy of heart and lungs. George Q. Coplin, Anderson, Indiana
12. A large cystic growth. C. B. Sheldon, Charle voix, Michigan
13. Quick consumption. Mattie B. Wilson, Woods boro, Texas
14. Dog bite and hydrophobia. Annie H. Martin, Battle Creek, Michigan
15. Blindness, deafness, and rheumatism. Child of Mabel C. Porter, Forbes, Missouri
16. Healed after intense suffering. Orval E. Line, Pierceton, Indiana
17. Sore eyes, female trouble and nervousness; also child of diphtheria and bad abscess. Mrs. S. S. Moyer, Berlin, Ontario, Canada
18. Consumption and appendicitis. J. N. Howard, Anderson, Indiana
19. Chronic Catarrh and typhoid fever. G. T. Neal, 361 Failing St., Portland, Oregon
20. Deafness and cancer. M. J. Howard, Anderson, Indiana
21. Black diphtheria. Child of I. P. Hamerick, Cowen, W. Virginia
22. Serious internal injuries caused by a fall. John H. Merica, Topeka, Indiana
23. Complication of diseases. Mrs. Addie P. King, Union City, Pennsylvania
24. A most remarkable healing. L. H. Morgan, M. D., Herrin, Illinois
25. Complication of diseases and mad-dog bite. Lena Nelson, Jamestown, Ohio.
26. Eczema, Tuberculosis of bone, and nervous break down. E. Faith Stewart, Cuttack, India.
27. An invalid restored to health. Jessie M. Osborne, Decatur, Michigan
28. Cancer dropped off. T. J. Brundage, Farmersville, California
29. Brain-fever. David Gerig, Auburn, Indiana
30. Bright’s disease, indigestion, female troubles, spasms, catarrh and a bad liver. Sarah B. Hallman, 5758 South Park Avenue, Chicago, Illinois
31. Spinal disease. Ethel J. M. Williams, Corbetton, Ontario, Canada
32. Ovarian trouble. Emma J. Rothman, 2010 Broad way, Pittsburg, Pennsylvania
33. Rheumatism. David Koroch, St. Joseph, Michigan
34. Cerebrospinal meningitis. A. G. Pontious, Mt. Pleasant, Michigan
35. Typhoid fever. D. T. Koach, 208 Frank St., Akron, Ohio.
36. Curvature of the spine and tuberculosis. Ethel J. Pearl, Eastport, Michigan
37. Copperhead bite. Mrs. Anna Cheatham, 77 En field Street, Belfast, Ireland.
38. Typhoid fever and other afflictions. J. W. Byers, Oakland, California
39. Serious intestinal trouble. M. Near, Pentwater, Michigan
40. Heart-failure. T. A. Phillips, Denver, Colorado
41. Broken bones. The writer’s father, Joseph F. Smith, Lacota, Michigan
42. Crushed arm restored, and instantaneous healing of fever. Lodema Kaser, La Paz, Indiana This case is at tested by Dr. S. G. Bryant, Neosho Falls, Kansas, who is also known to the writer.
But why continue to multiply instances? They could be related by the hundred. And in addition to those already mentioned, they run through the whole list of diseases—whooping-cough, insanity, erysipelas, neuralgia, cholera infantum, paralysis malaria, measles, nervous prostration, many injuries by accident, etc.
“Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men”; for he is the one “who forgiveth all thine iniquities, who healeth all thy diseases.” Amen.
RELATIONSHIP OF BELIEVERS
OR, THE CHURCH: ITS MEMBERSHIP AND ORGANIZATION,
ITS ORDINANCES AND ITS WORK.
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CHAPTER 11
UNITY OF BELIEVERS.
In the previous chapters we have considered the plan of redemption merely from the standpoint of the relationship of the individual with God. In this chapter we purpose to show by the Word of God that the same ex perience of salvation which brings the person into living touch with Christ also brings him into vital relationship, through the Spirit, with all others who have received a like experience.
As we have already shown, the definite and instantaneous experience that makes us living members of Christ is the new birth; and as we thus become members of the family of God, we also by the same act and experience become members of all those who are members of the divine family. “We are members one of another” (Ephesians 4: 25). “One is your Master, even Christ; and all ye are brethren” (Matthew 23: 8). “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalms 138: 1). “Endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3).
So complete and perfect is this Bible standard of divine relationship, of unity among all the saved, that they are declared to constitute one body in Christ. We are reconciled “unto God in one body by the cross” (Ephesians 2:16). “Ye are called in one body” (Colossians 3: 15). “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1st Corinthians 12: 13). Christ “is the head of the body” (Colossians 1:18); while “we are members of his body, of his flesh, and of his bones” (Ephesians 5: 30). This represents the closest possible union, both with Christ and with one another.
UNITY ILLUSTRATED.
In different scriptures the apostle Paul uses the natural body to illustrate the spiritual body, composed of all the truly saved. “For as we have many members in one body, and all members have not the same office: so we [Christians], being many, are one body in Christ, and every one members one of another” (Romans 12: 4, 5).
There is perfect harmony in a normal body, for its unity is not effected by external means, but is organic. Many and diverse though the members be, still they are all necessary for the completeness and harmony of the whole. So it is with the body of Christ. We are many members, differing in age, in sex, in intellectual attainments, in social advantages, in nationality; still it can truthfully be said, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one IN CHRIST JESUS” (Galatians 3:28).
The body of Christ is “subject unto Christ,” its head (Ephesians 5: 24); therefore we all have “one mind” (2nd Corinthians 13: 11), “the mind of Christ” (1st Corinthians 2: 16); hence are able “to be likeminded one to another,” and “with one mind and one mouth [to] glorify God, even the Father of our Lord Jesus Christ” (Romans 15: 6). We “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1: 27).
IN ONE BODY.
The person who contends for division or seeks to justify division among the people of God, is opposing every principle of truth on this subject revealed in the New Testament. Everywhere we find this same glorious standard of unity. One purpose of Christ’s death was that “he should gather together in One the children of God that were scattered abroad” (John 11: 52). Jesus him self said, “Other sheep I have [Gentiles] which are not of this [Jewish] fold: them also I must bring, and they shall hear my voice; AND THERE SHALL BE ONE FOLD [flock], AND ONE SHEPHERD” (John 10: 16).
In the second chapter of Ephesians we read how these two classes of people were made one. Although “in times past” the Gentiles were “strangers from the covenants of promise, having no hope, and without God in the world,” in Christ they were “made nigh by the blood.” “For he is our peace, who hath made both [Jews and Gentiles] ONE, and hath broken down the middle wall of partition between us . . . . that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.” Since this glorious reunion through Christ, the Gentiles “are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built [together with the Jews and all other believers] upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone”; and this “holy temple in the Lord” is the “habitation of God through the Spirit” (verses 11-22). This uni fication of peoples so diverse was not effected by Jews becoming Gentiles, or by the Gentiles becoming Jews, but was brought about by both accepting Christ as “the way, the truth and the life,” and by rejecting all that was antagonistic to Christ and his truth.
The prayer of Christ recorded in John 17 shows the sacredness of this doctrine of unity. In the most solemn hours that the Savior spent during his personal ministry his heart was burdened for the unification of his disciples. He acknowledged that they had believed on him, received his word, and been kept in his name; also that they were not of the world even as he was not of the world; still he prayed, “Sanctify them through thy truth: thy word is truth . . . . that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me . . . . I in them, and thou in me, that they may be made perfect in one” (verses 17-23).
While salvation itself brings us into a divine relation ship with each other, the indwelling carnal nature pre vents that perfect unity which Christ so much desired. The apostle Paul, writing to the church at Corinth, mentions the strife and division over preachers manifested among certain brethren there and attributes it to the fact that they were “yet carnal” (1st Corinthians 3: 1-5). But sanctification purifies the heart, destroying carnality, and there fore makes the people of God “perfect in one,” as Jesus prayed, “Both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren” (Hebrews 2: 11). And while Jesus prayed for the sanctification of his disciples, that they might be made perfect in one, in order that the world might believe, we find that this result was reached in the apostolic church. “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul . . . . and great grace was upon them all” (Acts 4: 31-33). “And believers were the more added to the Lord, multitudes both of men and women” (Chapter 5: 14).
In the early church, purity and unity went hand in hand; in fact, they can not be separated; for wherever perfect holiness is, there is unity of believers. In other words, there is no true and perfect unity without heart-purity, and there is no true heart-purity without Bible unity: there is no true Bible holiness without both.
Even the idea of division among Christians was foreign to the pure apostolic church. Paul says to the Roman brethren, “Mark them which cause divisions and of fenses contrary to the doctrine [of unity] which ye have learned, and avoid them” (Romans 16: 17). To the Cor inthians he says, “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be PERFECTLY JOINED TOGETHER in the same mind and in the same judgment” (1st Corinthians 1: 10). Can we entertain the idea of disunion and inharmony among the members of our natural body, when it is in a normal state? Impossible! So the body of Christ, represented by this figure, is a perfect organism, and in its normal state exhibits the most perfect unity among all its members—the truly saved in Christ Jesus.
UNITY THROUGH RELATIONSHIP.
But I must say something more concerning the basis of Christian unity. The underlying foundation of true unity is relationship, not development or attainments. This we might illustrate by a human family. There may be many children in the family, differing in sex, age, and intellectual development; still there exists a real standard of unity. The son in college never thinks of judging his relationship with his brother in the primary school or with his sister in the cradle by an intellectual standard. The tie that binds them together is invisible; it is in no sense proportioned by their respective degrees of development, but has its basis in blood-relationship. But while this is the primary basis of union still development is the law of normal humanity; therefore as all the members of the family develop in intellectual capacity and learn the great facts of truth surrounding them, they will also become one in this respect, so far as the ability of each one will allow.
So also in the spiritual relationship. We are “all one in Christ Jesus.” But what does it mean to be in Christ? First of all, it means to be “born again,” for without this experience we are not Christians at all and “can not see the kingdom of God” (John 3: 3). “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8: 1). Why? Because they have been “made free from the law of sin and death” (verse 2). To be in Christ, then, signifies to be born of God and to have our sins removed by his grace. “Therefore if any man be in Christ, HE IS A NEW CREATURE: old things are passed away; behold, all things are become new.” “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him neither known him” (1st John 3: 6). By this spiritual birth we enter the spiritual family, where we possess the divine life which flows in all its members, and are thus “all one in Christ Jesus” by virtue of a spiritual blood-relationship.
UNITY PERFECTED.
But we must also develop along spiritual lines in such a practical, visible manner “that the world may believe.” We must “dwell together in unity”; we must “all speak the same thing.” Now, how is this possible? How can those who are one in spirit, by virtue of spiritual birth, be made “perfect in one” before the world, so as to convince unbelievers of the truth of Christianity? The conditions for this perfect unity are:
1. We must be “in Christ,” which signifies salvation from sin: “not of the world.”
2. We must be kept in his name, which means to reject all other spiritual names.
3. We must receive the Word of God and keep it, which means to reject all the doctrines and command ments of men.
4. We must be sanctified wholly, which removes from the heart the cause of carnal divisions.
All these conditions are expressly stated in the seven teenth chapter of St. John, where Christ prayed for the unification of his people.
There is a false standard of so-called unity made prominent throughout Christendom, which is simply an attempt to bring together by external organization the professed followers of Christ. But such can never be more than a miserable counterfeit. True unity can be effected only by meeting the Bible conditions already mentioned. Mere external organization—bringing together multitudes of people the majority of whom know nothing about a saved experience and sinless life,who never have been born again—such, I assert, is not in any sense Bible unity. Reader, do not be deceived by such a com bination of diverse elements. Bible unity is based on spiritual life and is in perfect accordance with the Word of God. The truly saved have spiritual fellowship with each other, and know each other, and have no spiritual affinity with those who are not of God. They “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Ephesians 5: 11). They are instructed to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1: 27).
Not one text in the New Testament teaches that division among God’s people is right; but everywhere unity is enjoined and division denounced. We read of one Lord, one salvation, one God, one faith, one Spirit, one mind, one mouth, one body, one baptism, one new and living way, one Bible, and one heaven. And in order to serve this one God aright, follow this one Lord according to his one new and living way, obey his one revealed Word, and go home to this one heaven, we must “ALL BE ONE IN CHRIST JESUS.”
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CHAPTER 12
THE NEW TESTAMENT CHURCH.
The New Testament sets forth the truth respecting the church as clearly as it does any other subject. The introduction to this subject is found in the words of Jesus, “I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it” (Matthew 16: 18).
There has been much discussion relative to the mean ing of “rock” in this text, some affirming that the word means the revelation mentioned in verse 17; others that it means Peter himself; still others that it means Christ. But this point is immaterial: for we know that through divine revelation the church was established; that Peter, together with the other apostles, was a foundation-stone in that church; and that Christ himself is declared to be the “chief corner-stone.” So even admitting that the church was built on Peter, the Word shows that Peter was not special in this sense, for it was “built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone” (Ephesians 2:20). In John’s apocalyptic vision the foundations of the wall of the New Jerusalem contained “the names of the twelve apostles of the Lamb” (Revelation 21: 14).
But it is the fact of the church itself that I wish to consider. “I will build my church,” says Christ. Over and over again men have affirmed that Christ did not organize a church, but left this part of the work for men to arrange in accordance with their ideas and inclinations. But this text clearly represents Christ as a church-builder, and, furthermore, shows that it is an exclusive church— “I will build my church.” Laying aside all the biased opinions of men on the subject, let us appeal directly to the Word of God and see what it teaches concerning the church.
THE CHURCH IN TYPE.
The church of God is often referred to as the house of God, his spiritual dwelling-place on earth. In Old Testament times the house of God was an earthly structure: first the tabernacle, constructed in the wilderness (Exodus 25: 8); afterwards the temple at Jerusalem (1st Kings 8: 10). When the first house, or tabernacle, was completed, God manifested himself in it, on the occasion of its dedication, in such a glorious manner that “Moses was not able to enter into the tent of the congregation because . . . . the glory of the Lord filled the tabernacle” (Exodus 40: 35). So also at the dedication of Solomon’s temple, “the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord” (1st Kings 8: 11).
Now, while such were the houses of God in that dispensation, the prophets clearly predicted the coming of the Messiah, and said that he should build another house of God. Jeremiah refers to him as “a righteous Branch and a King. . . . and this is his name. . . . THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23: 5, 6). There is no mistaking the personage here referred to. And Zechariah says, “Behold the man whose name is The Branch; and he shall grow up out of his place, and he shall build the temple of the Lord: even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne” (Ephesians 6: 12, 13). In fulfillment of these prophecies, Christ says, “I will build my church.”
The writer of the Book of Hebrews affirms that the Old Testament house of God was “a figure for the time then present,” pointing forward to and meeting its anti-type in “a greater and more perfect tabernacle” introduced by Christ and dedicated by his own blood (Hebrews 9: 1-14). Paul distinctly states that the “house of God . . . . is the church of the living God, the pillar and ground of the truth” (1st Timothy 3: 15); while Peter just as distinctly affirms that it is a spiritual institution, composed of spiritual people: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1st Peter 2: 5). Yea, all of God’s redeemed saints are a “building fitly framed together, which groweth unto an holy temple in the Lord: in whom ye are also builded together for an habitation of God through the Spirit” (Ephesians 2:20-22).
The transfer of God’s sanction and approval from the Old Testament house to the New Testament house took place at the death of Christ, when all the rites, ceremonies, and appointments of the former ended. Just before this occurrence, Jesus, weeping over the sad condition of rebellious Jerusalem, said, “Behold, your house is left unto you desolate” (Matthew 23: 38). Having promised to build his own church and complete a new order of spiritual worship, he cried, as he hung on the cross of Calvary “It is finished.” Immediately “the veil of the temple was rent in twain from the top to the bottom” (Matthew 27: 51), and God forsook the old house, nevermore to dwell in temples made with hands. A few days later the infant church, his future earthly house or temple, being fully prepared and set in order, was dedicated by the marvelous Pentecostal baptism of the Holy Ghost and fire. How perfectly this fulfilled, in an antitypical sense, what occurred at the dedication of the former temple! And when this organization and dedication of the church took place, “the same day there were added unto them about three thousand souls . . . . and the Lord added to the church daily such as should be saved” (Acts 2: 41, 47). So the church was built and dedicated, and souls were added to it. Praise the Lord!
Now let us notice the Bible characteristics of this church.
IT IS THE BODY OP CHRIST.
“And hath put all things under his [Christ’s] feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all” (Ephesians 1: 22, 23). Christ is the head of this body. “And he is the head of the body, the church . . . . that in all things he might have the preeminence” (Colossians 1: 18). “For his body’s sake, which is the church” (verse 24). Christ is head of but one body. “There is one body” (Ephesians 4:4). In these texts the church and the body are used interchangeably, referring to one and the same thing. The body of which Christ is the head is the church that he built; yea, “the church of God which he hath purchased with his own blood” (Acts 20: 28).
This is the only church taught in the New Testament. We can find out exactly what constitutes this church by reading the Bible statements about what con stitutes the body of Christ, which only is the church. “For as we have many members in one body, and all members have not the same office: so we [true Bible Christians], being many, are one body in Christ, and every one members one of another” (Romans 12: 4, 5). The universal body of true believers constitutes the church for which Christ died. You can not have salvation, can not be a member of Christ, without being thereby a member of the body of Christ; for “now hath God set the members every one of them in the body, as it hath pleased him” (1st Corinthians 12: 18). Inversely, it is impossible to be a member of the body of Christ without being a member of Christ himself.
SALVATION ITS MODE OF MEMBERSHIP.
As we have just shown, we become members of the body of Christ, the church, by becoming members of Christ. “For by one Spirit are we all baptized [or inducted] into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1st Corinthians 12: 13). This text has no reference to the literal rite of water-baptism, but is the work of the “Spirit” by which we are in ducted into Christ and into his body the church. “God hath set the members every one of them, in the body” (verse 18). Now, since this induction into the body, or the church, is the work of the Spirit of God himself, it is evident that no one but the saved can possibly find admittance. Under a little different figure Christ conveys the same truth, “I am the door: by me if any man enter in, he shall be saved” (John 10: 9).
Who are the members of Christ? Manifestly, those who are members of God’s family. How do we become members of the divine family? Answer: “Except a man be born again he can not see the kingdom of God” (John 3: 2). “As many as received him, to them gave he power to become the sons of God . . . . which were born . . . . of God” (John 1: 12, 13). “Beloved, now are we the sons of God” (1st John 3: 2). Now, accord ing to Paul, in Ephesians 2, the “one body” (the church) mentioned in verse 16 is composed of “the household of God,” the same being likened to “an holy temple in the Lord . . . . builded together for an habitation of God through the Spirit”; while he distinctly affirms in another place that this spiritual temple or “house of God . . . . is the church of the living God” (1st Timothy 3:15).
What can be plainer? All the truly saved are members of the body of Christ, his church; for the Spirit inducts us into one; yea, “now hath God set the members every one of them in the body” (1st Corinthians 12: 13, 18). On the other hand, all who are still in their sins are outside of the body, hence no part of the church of God. “There is one body” (Ephesians 4:4); we are “called in one body” (Colossians 3: 15); we are reconciled unto God “in one body by the cross” (Ephesians 2: 16)—and this one body is the church (Ephesians 1: 20-22; Colossians 1: 18, 24). Hence there is but one divine church. It is both inclusive and exclusive; for it includes all the saved, and excludes all the unsaved; thus it is “a glorious church, not having spot, or wrinkle, or any such thing,” but is “holy and without blemish” (Ephesians 5: 27). Reader, this is the church of the New Testament. In this pure, holy state she shone forth in the days of her pristine glory.
The unity of believers in one body, set forth in the preceding chapter, shows the beautiful divine standard of unity and harmony in this church that Christ purchased with his own blood. But when men apostatized from the truth and lost sight of this simple divine standard, they began to organize human churches according to their own likes and dislikes; and the result is the Babel of sectarianism everywhere manifest. Oh, how changed from the apostolic order!
CONTRASTED WITH SECTS.
Let us contrast the primitive church with sects.
1. The church was fully organized and set in order on the day of Pentecost, about A. D. 33.
All sects have originated since that time; therefore not one of them is the church of God; and, furthermore, all of them combined do not constitute the church of God.
2. Salvation makes men members of the church of God.
Salvation does not make any person the member of any sect: people become members of sects by some other means. Some people get salvation first and for lack of better light join a sect afterward; some others join a sect first, and afterward become awakened to their sinful condition and get saved; while the vast majority of people either grow up from childhood in a sect, or else join a sect later, without Bible salvation, and never get salvation, but die in their sins and are lost.
3. The church of God contains in its membership all the saved of earth, as well as the ransomed in para dise— “the whole family in heaven and earth” (Ephesians 3: 15).
A sect at the very best contains but a small portion of the truly saved of earth, and that small remnant is not in its normal condition, for it is separated by sectarian walls from other truly saved people, while the church of God was originally one.
4. The church of God does not contain in its membership a single unsaved person; for Christ is the door, and if we enter through him we “shall be saved” (John 10: 9). If we sin again, we are expelled (Exodus 32: 33).
The door of entrance into every sect is human; there fore multitudes gain admittance without Bible salvation. And even those who are saved may lose their salvation through sin without losing their sect membership.
5. The church of God contains all the truth, yea, is “the pillar and ground of the truth” itself (1st Timothy 3: 15).
No sect contains all the truth, for the whole truth destroys sectarianism. One time a certain minister held a conversation with a person who was pleading for sects. The minister stated that no sect contained all the truth. At first the individual contended that some of them did. He was asked where he could find the Bible standard concerning baptism taught, and he quickly named a particular sect which holds the Bible standard in this respect, so far as the mode is concerned. He was then asked whether that sect also held the Bible standard concerning divine healing, and he was obliged to admit that it did not, that one would have to go some where else to find that. He was then asked concerning the Bible doctrine of sanctification as a second work of grace, accompanied by the baptism of the Holy Ghost; and he had to admit that one would have to go to another place in order to find it. He had to make the same admission regarding other Bible doctrines. Finally the minister asked, “How can you obtain all the truth in sects unless you join all the sects?” He acknowledged that this would be necessary. Then the preacher added: “But even then you would not have all the truth; for the Word of God condemns sects and divisions of every character, and says, ‘Come out from among them, and be ye separate’ (2nd Corinthians 6: 14-17).”
6. The church of God was free from error, and possessed the truth itself.
Every sect was conceived in error, born in wrong, nurtured in falsehood, and survives in heresy. We do not deny the elements of truth scattered about here and there in sects, and these portions of truth have in the past accomplished considerable good, in spite of the errors with which they were surrounded. But while some men lay the whole world of sects under tribute in an effort to exhibit the truth; other men, more inclined to doubt and unbelief, are gathering together the false doctrines and errors contained therein, and presenting to the world a horrible picture of darkness, superstition, and heresy. This, we must admit, is working incalculable harm to the precious cause of Christ.
7. Salvation, the mode of membership in the church of God, reconciled men together “in one body,” and in the Word of God we find that the church of God possessed every necessary provision for their complete and perfect unification in the one church. Sectarianism scatters and divides the true sheep of the Lord, mixes and mingles them with the filthy goats and ravenous wolves of false professors, in hundreds of separate folds, and leaves them a prey to every foul spirit sent forth by the destroyer to blind, mislead, and deceive honest souls.
ITS VISIBILITY.
Men who are blinded to the truth and can see nothing but human churches or sects, generally state that the church of God is invisible and that therefore it was necessary to have sectarian organizations in order to make it visible before the world. But the superficial character of this argument is easily seen by all of the spiritually-minded. Where was the church of God during the early centuries before the rise of human ecclesi asticism? Paul said, “I persecuted the church of God, and wasted it” (Galatians 1: 13). Was he chasing a ghost or a shadow, or was there a real, living, visible church of God that he was opposing? The answer is clear to all. He addressed his Corinthian Epistles “Unto the church of God which is at Corinth,” and he asked them, “Despise ye the church of God?” (1st Corinthians 1:2; 11: 22; 2nd Corinthians 1: 1). Many times this expression concerning the church is used in the New Testament, but it is never used of an invisible something up in the air, but is in every case applied to the visible body of worshipers on the earth. Still salvation itself is clearly shown to be the mode of induction into the body of Christ, the church; and salvation, we know, is in its nature invisible, though not invisible in its effects upon men.
Now, the harmony between these two apparently discordant facts is found in the one fact that in the apostolic church the spiritual body of true believers in Christ and the collective body of worshipers were identical. “And the same day there were added unto them about three thousand souls . . . . and the Lord added to the church daily such as should be saved” (Acts 2: 41-47). “And of the rest durst no [unsaved] man join himself to them . . . . And believers were the more added to the Lord, multitudes both of men and women” (Acts 5: 13, 14). There was no difference between being added to the Lord and being added to the apostles and disciples; for the same act of receiving salvation did both.
Now, when this identity between the body of Christ and the body of worshipers existed, the apostles did not need to write and preach about a spiritual, invisible something as the church of God, but could point to the congregation of worshipers as the church of God and call it the church of God. This they did, as we have shown.
This identity was manifested to the world in organic form as the normal church. It was obtained and main tained in those days by the following means: 1. All the truly saved were naturally members of the body of worshipers. 2. The spirit of holy power, discernment, and judgment which filled the church purged out all hypocrites, thus keeping the congregation clean and pure. When Ananias and Sapphira hypocritically sought to deceive, the Spirit of God revealed their condition, and even laid special judgment upon them, with the result that “of the rest durst no man join himself to them” (Acts 5: 1-13). At that time “sinners could not stand in the congregation of the righteous” as God’s people. Later, when the apostasy set in and men through unfaithfulness lost their spiritual discernment, judgment, and holy power, the congregation became mixtures of saints and sinners, as was the case with the seven congregations in Asia Minor, mentioned in the opening chapters of the Revelation. But God was highly displeased with this state of affairs, which shows that it was an abnormal condition; therefore he reproved them sharply, and to the church at Laodicea he said, “I will spue thee out of my mouth” (Revelation 3: 16).
From the foregoing facts we adduce these conclusions: 1. That a congregation of the church of God is one in which the Spirit of God has the ascendency; one in which sin is rebuked and exposed, so that a clear line of distinction is drawn “between the righteous and the wicked, between him that serveth God, and him that serveth him not” (Malachi 3: 18). 2. That whenever the Holy Spirit is no longer allowed the leadership, and good and bad mingle together undistinguished, such a congregation is rejected by Christ and therefore ceases to be a congregation of God, regardless of its name and profession.
Following the pure apostolic period of the church such wholesale apostasy took place that the church of God in its organic form no longer existed in any prominence on the earth, its few spiritual members being scattered among the human institutions called churches. This condition has led to the ridiculous assertion made by certain sectarian divines (?), that the visible church of Christ is filled with the precious and the vile. This may be very true of human sects, but they do not con stitute the visible church of Christ.
In Chapter 19 the reader will find information concerning how God is now restoring a pure church with the Bible characteristics, a church that stands clear and clean from the entire Babel of sectarianism.
ITS ORGANIZATION.
The church of God, as revealed in the New Testament, is a perfectly organized institution, and no human tinkering is necessary in order to make it right.
Organize is defined by Webster as follows: “1. To form with suitable organs; 2. To construct so that one part may cooperate with another; 3. To distribute into suitable parts, and appoint proper officers, that the whole may act as one body.” These conditions of organization are all fulfilled in the church of God, and the organizing is the work of the Spirit himself.
1. “To form with suitable organs.” Fulfilment: “But now hath God set the members, every one of them, in the body as it hath pleased him” (1st Corinthians 12: 18). Then, the parts of which the body of Christ is composed are “suitable.” The manner in which this is accomplished is described in verse 13: “For by one Spirit are we all baptized into one body . . . . and have been all made to drink into one Spirit.”
2. “To construct so that one part may cooperate with another.” This condition of organization is fulfilled in the perfect union of all true believers in one body, according to the text last quoted. “God hath tempered the body together . . . . that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it” (1st Corinthians 12: 24-26). While this was spoken with direct reference to the physical body, it was used by the apostle to set forth the spiritual body and its close association of members; for in the next verse he says, “Now ye are the body of Christ, and members in particular.”
3. “To distribute into suitable parts, and appoint proper officers, that the whole may act as one body.” This condition of organization is also perfectly fulfilled in the spiritual church of God. “God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues” (1st Corinthians 12: 28). “And he gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4: 11-13). Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20: 28).
Thus, all these conditions of organization were fulfilled perfectly, with the result that in the early church “the whole” was able to “act as one body.” What sectarians palm off on the world as church organization is in reality church disorganization; for instead of allow ing the entire church of God to “act as one body,” as in apostolic days, their so-called organization has torn it asunder and caused it to act in hundreds of opposing bodies. Such is sect organization, but not organization of the church of God, for the church of God was a perfectly organized institution before sects arose. Even its officers were called to their official positions by the Spirit of God— “the Holy Ghost hath made you over seers.” They did not enter the ministry as a profession, and seek training in theological seminaries in order to be fitted for the work; but they were saved men, filled with the Holy Ghost, and under the anointing and inspiration of the Spirit of God they governed the church and converted the multitudes. I do not wish to be understood as opposing education; for when education is used, not abused, it is indeed a great blessing. But no amount of mere human education can fit a man for the position of a New Testament minister. In addition to all natural endowments and acquirements such a position requires the reception of the Holy Ghost—the leadership and in struction of the Spirit himself.
No conference of men gave Paul his position in the church; but the Lord Jesus said unto him, “I have appeared unto thee for this purpose, to make thee a min ister” (Acts 26: 16). Therefore Paul asserted that he was “an apostle, not of men, neither by man, but by Jesus Christ” (Galatians 1: 1). However, he was not independent of the church of God; for he afterwards went up to Jerusalem to them which were apostles before him, and submitted himself “privately to them which were of reputation” (Galatians 2: 2). But it was the province of the Holy Spirit to appoint the apostolic ministers. The church and the older ministers had nothing to do but to recognize these appointments of God, which they did in an official manner by the laying on of hands by the elders; and this was called ordination.
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PARTICULAR FEATURES. (chapter 12 con.)
In order to show more clearly how perfect was the divine organization of the church, I will enumerate some particular features, some of which, however, have al ready been mentioned.
1. It was a spiritual organization, the entire body of believers being bound together by a divine relationship.
2. This spiritual body of believers was exhibited to the world in the form of various local congregations of worshipers, geographically distributed. This gave rise to the plural use of the term “church”; hence we read of the seven churches in Asia, etc. But these churches were not different kinds of churches, but were simply local congregations of the one universal church of God. Paul could travel about from place to place ordaining elders “in every church,” because these churches were all alike (Acts 14:23).
3. It had conditions of membership. “And the Lord added to the church daily such as should be saved,” or, as the Revised Version renders it, “such as were being saved” (Acts 2: 47). “By one Spirit are we all baptized into one body” (1st Corinthians 12: 13). “I am the door; by me if any man enter in, he shall be saved” (John 10: 9).
4. It had a class-book—not on earth in the hands of fallible men, however. “Whose names are in the book of life” (Philippians 4:3). “Rejoice because your names are written in heaven” (Luke 10: 20). “And of Zion it shall be said, This and that man was born in her . . . . And the Lord shall count when he writeth up the people, that this man was born there” (Psalms 87:5, 6). “Who soever hath sinned against me, him will I blot out of my book” (Exodus 32: 33).
5. It had a name. “Holy Father . . . . I kept them in thy name” (John 17: 11, 12). As individuals the followers of Jesus are called friends, disciples, brethren, saints, etc.; but we never read in the Bible of a Friends’ church, Disciple church, Brethren church, Saints’ church: but as a church the disciples took the name of the Father; therefore we read: “Unto the church of God” (1st Corinthians 1: 1; 2nd Corinthians 1: 1). “I persecuted the church of God” (Galatians 1: 13). “Despise ye the church of God?” (1st Corinthians 11: 22). “Give none offense . . . . to the church of God” (1st Corinthians 10: 32). “Take care of the church of God” (1st Timothy 3: 5). “Feed the church of God, which he hath purchased with his own blood” (Acts 20: 28).
6. It had a discipline. “I have given them thy word” (John 17: 14). “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2nd Timothy 3: 16, 17).
Doctrine, reproof, correction, and instruction, cover all the ground that any discipline can reach; therefore the Word of God is the only necessary rule of faith and practise. In fact, the disciplines of most of the Protestant sects state that the Bible is to be accepted as the supreme Word of God; so that whatever is not contained therein or can not be proved thereby is not to be required of any man. Then, why not throw away all the disciplines of men, which contain a multitude of unscriptural doctrines, rules, and regulations, and just accept the Bible as the all-sufficient rule of faith? How ever, the Word was intended as a discipline for the church of God and therefore is not suitable as a discipline for a sect. The members of the Church of God are instructed in case of sickness to send for the elders of the church and be anointed by them and healed through the prayer of faith. How will this rule work in a sect, whose ministers do not believe this part of the Word and who have no faith for healing? Now, “all Scripture” is profitable and constitutes a “perfect law of liberty”; therefore a discipline that does not contain all the Word of God is not large enough; and, on the other hand, one that contains more than the Word of God contains too much.
One of my brethren in the ministry once held a con versation with a sectarian minister who was opposing the truth concerning the Church of God. When asked if his church taught and practised all the Word of God, the sectarian said it did, and he exhibited his discipline as proof. The brother asked him why they had a discipline other than the Bible itself if it contained all of the Word; and he replied that it contained all of the Word in a condensed and more convenient form. The brother then asked him to read out of his discipline the thirteenth chapter of St. John in its condensed and more convenient form; and he was obliged to refer to the Bible itself in order to find out what the thirteenth chapter of St. John is about, thus proving that the Bible is the most convenient, after all. But he was obliged to admit that the injunction given in that part of the Bible was not in his discipline. When asked whether he would obey it if it was in his discipline, he replied, “Yes.” Now, this hireling minister of sect-Babylon was not ready to obey this commandment because it was in the Bible, but he would have been perfectly willing to obey it if man had only put it in his little sect discipline; thus showing that he, like thousands of others, was bound by the doctrines and commandments of men more than by the Word of God. The Word itself gives sufficient in struction along spiritual lines, and we need no legislation of a human character.
7. It had officers properly distributed. I have already referred to the ministers of God’s church and to the divine call and appointment to their official work. I will not attempt, in the limits of the present work, to set forth in completeness the primitive form of church government. The ministers of the Word, however, were of two classes, which I will denominate general and local. Those who were called of God to the general work were specially used in raising up new churches and in exercising a general oversight of their spiritual affairs after they were raised up; while the local ministers had the particular care of their own congregations. Thus, we find Paul and Barnabas, as general ministers, visiting the local congregations they had raised up, and ordain ing elders in every church (Acts 14: 22, 23). So also Paul writes to Titus: “For this cause left I thee in Crete, that thou shouldest set in order the things that are want ing, and ordain elders in every city, as I had appointed thee” (Titus 1: 5).
Now, these general ministers had a general burden, care, and responsibility of all the work of God. The apostles and elders at Jerusalem felt it to be their duty and responsibility to counteract the influence of certain law-teachers who were troubling the Gentile brethren; and this they did by repudiating the doctrines taught, saying, “to whom we gave no such commandment” (Acts 15: 24). Paul states that he was burdened daily with “the care of all the churches” (2nd Corinthians 11: 28).
The local elders, however, were chiefly limited in responsibility to their own congregations; and Peter exhorts them, saying, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage but being ensamples to the flock” (1st Peter 5: 2, 3). And Paul thus instructed the local elders of the church of Ephesus: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20: 28). The min isters whom God called and set in his church were such as possessed spiritual gifts and qualifications fitting them for the great work to be accomplished; their ministry was therefore under the direct authority and inspiration of the Holy Ghost.
There was also a special class of officers called deacons, whose specific work was the ministration of temporal affairs connected with the local church (1st Timothy 3: 8-13 with Acts 6: 1-6).
I have already shown that there was but one body, therefore only one divine church, and that its members were bound together by the closest tie of spiritual relationship and sympathy; but it is fitting that we also observe some particular points of the relation of members to each other. There was
EQUALITY OF MEMBERS.
Men have always been prone to divide the race into clans; classes; and castes. But the Word of God recognizes the essential unity of the human race; it teaches that all are in one sense on the same plane, because of universal sin, and that hence all stand in need of redemption; therefore it lifts up a standard of spiritual equality for all those who are redeemed. “Let the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low” (James 1: 9, 10). This places all on the same plane in Christ. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free” (1st Corinthians 12: 13). “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus” (Galatians 3: 28). The apostle James strongly reproves those who would respect a rich man more than a poor man (James 2: 1-4).
EQUALITY OF MINISTERS.
To the first ministers Christ said, “Be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren” (Matthew 23: 8). And when some of their number sought for a position of preeminence over the rest, Christ referred to conditions among the Gentiles, how the great men domineer over the others, and said, “It shall not be so among you: but whosoever will be great among you let him be your minister; and whoso ever will be chief among you let him be your servant: even as the Son of man come not to be ministered unto, but to minister” (Matthew 20: 20-28).
While the greater gifts and qualifications of some of the apostles made them more useful than others and placed greater responsibilities upon them, still this humble standard of equality was maintained until the apostasy began to develop. The apostle John was one of the chief men among the first apostles, and that he exercised general oversight and authority is shown by the attitude which he took toward the proud and bigoted Diotrephes, an unworthy and overbearing local elder. “I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church” (3rd John 9, 10). But notwith standing the general oversight and responsibility of this apostle, he humbly and affectionately writes to the churches of Asia Minor, “I John also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ” (Revelation 1: 9). No minister in the early church possessed such great gifts and spiritual qualifications as did the apostle Paul, and his responsibilities were doubtless greater than all; nevertheless he humbly acknowledges himself to be “less than the least of all saints” (Ephesians 3: 8).
EQUALITY OF MEN AND WOMEN IN THE CHURCH.
This is a feature which, of all the religions of the world, belongs to Christianity. In heathenism women are regarded as greatly inferior to men and generally have little or no place in religion, unless, indeed, it is in some dishonorable connection, as in some of the licentious orgies. But among the Jews even the laws of Moses made special provision for women, and they were honored and respected; some of them even rose to positions of prominence, as Deborah, who held an official position in Israel. “And Deborah, a prophetess . . . . she judged Israel at that time” (Judges 4:4). She also led the armies of Israel to victorious conflict (Judges 4). Christ delivered one of his greatest sermons to a single woman by a well-side in Samaria (John 4); and a woman was the first messenger sent to proclaim the great fact of the resurrection. The apostle Paul dis tinctly recognizes the equality of women with men, in the words, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3: 28).
WOMEN IN OFFICIAL POSITIONS.
This equality of women with men in the apostolic church extended even to official positions.
1. As deaconesses. The original Greek of Romans 16: 1 clearly shows that Phebe, a woman, was a deaconess of the church at Cenchrea. Now, “the office of a deacon” was a distinct, public official position in the church, and its candidates were publicly ordained by the laying on of the hands of the apostles (1st Timothy 3: 8-13 with Acts 6: 1-6).
2. As ministers. Nor was the ministry of women limited to temporal affairs. We read in different texts of Priscilla and her husband Acquilla (the name of the woman usually standing first), and find that on one occasion they jointly took Apollos, a powerful minister of the gospel, and “expounded unto him the way of God more perfectly” (Acts 18: 26). The first sermon concerning the Christ was preached in the temple to the people of Jerusalem by Anna the prophetess —a woman (Luke 2: 36-38). The Samaritan woman whom Jesus met at the well-side went into her city and proclaimed Christ to the people with the result that “many of the Samaritans of the city believed on him for the saying of the woman” (John 4: 39). On the day of Pentecost the Spirit of God was poured out publicly upon the women, and they prophesied in the presence of the wondering multitudes. Philip the evangelist “had four daughters, virgins, which did prophesy” (Acts 21: 8, 9).
Now, what does it mean to prophesy? The primary signification of the term is to speak forth, to tell out the message or the mysteries of God. Its secondary mean ing (in some respects the outgrowth of the first) is to foretell future events. Paul clearly shows that the “gift of prophecy” is to “understand all mysteries, and all knowledge” (1st Corinthians 13: 2). To prophesy, then, is to proclaim the mysteries and knowledge of God. The same apostle declares that redemption itself was a “mystery,” “the hidden wisdom . . . . which none of the princes of this world knew”; and yet it is revealed to us by the Spirit of God: “which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth”; for “the natural man receiveth not the things of the Spirit of God: for they are foolish ness unto him: neither can he know them, because they are spiritually discerned” (1st Corinthians 2: 7-14).
To preach the gospel of Christ, then, under the in spiration of the Holy Ghost is to proclaim the “mysteries,” the “hidden wisdom” of God—to prophesy. This is the application which the apostle himself makes of it; for he says, “He that prophesieth speaketh unto men to edification, and exhortation, and comfort” (1st Corinthians 14: 3). This prophecy is the public proclamation of the gospel; for he further says in the same chapter, “If therefore the whole church be come together in one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say ye are mad? But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report that God is in you of a truth” (verses 23-25). What is it that reveals the secrets of men’s hearts and brings conviction upon their souls? It is the preaching of the word of God. “For the word of God is quick and powerful, sharper than any two-edged sword . . . . and is a dis cerner of the thoughts and intents of the heart” (Hebrews 4: 12). No one can deny, without twisting the Scriptures, that the prophecy of which Paul speaks is nothing else than the Holy Ghost public preaching of the gospel itself when the church is “come together in one place.” (1st Corinthians 14: 23, 24).
Now, the prophet Joel declared, “On my servants and on my handmaidens I will pour out in those days of my Spirit, and they shall prophesy (Joel 2: 28, 29); and Peter declares that the Pentecostal experience, when the women spoke publicly “as the Spirit gave them ut terance,” was a fulfilment of this prediction (Acts 1: 14, 15; 2: 4, 14-18).
From many considerations it is evident that Paul recognized woman’s place in the gospel; for he wrote to the Philippians, “Help those women which labored with me in the gospel, with Clement also, with other my fellow laborers, whose names are in the book of life” (Philippians 4:3). Clement was a minister, and these women are ranked with him and others as Paul’s fellow laborers in the gospel of Christ. “Fellow laborers” means laborers together on the same plane and in the same work. This was only carrying out in a practical way the doctrine of the apostle himself, that in Christ Jesus there is “neither male nor female.”
The great Tertullian, after the apostolic age, recognizes this same equality of men and women, in the Word: “Together they pray, together prostrate themselves, together perform their fasts; mutually teaching, mutually exhorting, mutually sustaining. Equal are they both found in the church of God.”—Part 4, Book 2, Chapter 8.
NECESSARY EXCEPTIONS.
In this connection it is necessary to notice some ex ceptions to this general standard. In planting the gospel among different nations, varying in customs and social conditions, the apostle Paul on many occasions found it necessary as a matter of expediency to accommodate him self to their particular ways and social standards. This accommodation he expresses in these words: “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law (being not without law to God, but under the law of Christ) that I might gain them that are without law . . . . I am made all things to all men, that I might by all means save some. And this I do for the gospel’s sake” (1st Corinthians 9: 20-23).
In this same Epistle Paul admits that he wrote some things to the Corinthians that were, in his opinion, “good for the present distress” (Chapter 7: 26); hence these things were not a standard for all people and for all ages. One of the things to which he found it necessary, as a matter of expediency, to accommodate himself was their social standard concerning women. This church was in a heathen environment, to the social standards of which some deference had to be paid if the church hoped to win souls to Christ. In this heathen city women were regarded as vastly inferior to men and had no honorable place in the heathen religion; but, as Strabo informs us, one of their temples had one thousand consecrated prostitutes. Now, with such a social standard and such public sentiment concerning women’s place in religion, what course could the apostle take other than what he did take—command the Christian women there to “keep silence in the church” (1st Corinthians 14: 34)?
1st Timothy 2: 11-15 does not cover the subject of women’s official position in the church as set forth in the other Scriptures. It applies to the proper relationship of the woman with her own husband. This is shown by the example given—Adam and Eve—and by its connection with “childbearing,” etc. The design of this scripture is to maintain the proper domestic relationship, wherein the wife is to recognize the fact that her husband is by nature her “head” in this respect. “For the husband is the head of the wife, even as Christ is the head of the church” (Ephesians 5: 23). But in spiritual things the husband is not the head of the wife. “Christ is the head of the church,” and “the church is subject unto Christ” (Ephesians 5: 23, 24); therefore in spiritual things the woman’s subjection, first of all, is to Christ, and she “ought to obey God rather than men.” Thus Sapphira was accountable directly to God, and not to her husband, in a matter which concerned the church (Acts 5: 1-10).
THE WOMEN’S HEAD-COVERING.
When these heathen women at Corinth appeared in public, they were always heavily veiled, in accordance with a very ancient custom (Genesis 24: 65), and the same custom exists among many Oriental peoples until this day. By the people it was regarded as a shame for them to appear otherwise, and as a matter of disgrace particularly to the husband. Therefore the apostle said, “Every woman praying or prophesying with her head uncovered dishonoreth her head”—her husband, “for the head of the woman is the man” (1st Corinthians 11: 4, 5).
Under these conditions Paul instructed the Christian women at Corinth to retain their veils, in accordance with the common custom (not of the church, but of the country), even while in prayer. He did not instruct women who had never worn such a veil to put one on while praying, but taught that those who had the custom of veil-wearing already should not uncover when they prayed; in other words, they should wear it all the while, as the custom of the people demanded.
The words of the apostle himself show clearly that the head-covering mentioned was based on conditions existing before the establishment of the gospel and was there fore no part of the gospel itself. He says: “The man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power [Margin, a covering, in sign that she is under the power of her husband] on her head because of the angels” (1st Corinthians 11: 8-10). In other words, the veil-wearing was based on the idea of the inferiority of women and was a special sign that she was “under the power of her husband.”
Now, woman’s Edenic condition was not one of in feriority to her husband, but she was created as his “helpmeet” (Genesis 2:20). But on account of her prominent part in the fall, rushing forward into things which she ought not, and influencing her husband wrongly, she was afterwards placed in a dependent position. “In sorrow shalt thou bring forth children; and thy desire [submission] shalt be to thy husband, and he shall rule over thee” (Genesis 3:16).
But the gospel restores matrimony to its original state—the union of one man and one woman for life (Matthew 5:32; Romans 7: 2, 3; 1st Corinthians 7: 10, 11, 39). And more than this, under the gospel standard the wife becomes once more a true “helpmeet,” according to the original design, the husband even being specially instructed to dwell with her “according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life” (1st Peter 3: 7). Under this standard the husband is no longer to “rule over” his wife in a domineering way; they are “heirs together of the grace of life.” In the Christian family the law of love is the only law. “Husbands love your wives,” says the apostle Paul (Ephesians 5: 25), and in another place he says that the younger women are to be instructed “to love their husbands” (Titus 2: 4). The obedience of wives to their own husbands, which is frequently mentioned, is only such obedience as will harmonize with this greater law of love. The idea, then, that woman must wear a head-covering “in sign that she is under the power of her husband” is foreign to the gospel standard. Such might be consistent under the old order of things, but not under the gospel.
In the very next verses of 1st Corinthians 11, following the ones already quoted (in which woman’s inferiority to man, under the old order, is implied), the apostle shows the true standard of equality: “Nevertheless neither is the man without the woman, neither the woman without the man, IN THE LORD. For as the woman is of the man, so is the man also by the woman; but all things of God” (verses 11, 12). So all the arguments concern ing woman’s inferiority based on the fact of her being created last (which is the very argument for the head-covering made in verses 8-10) are in verses 11 and 12 contradicted by the apostle and shown to be without any weight “in the Lord”; for man is now by the woman just as truly as the woman is by the man—there is no difference. Furthermore, if this creation argument rested upon a solid basis in fact, it would prove woman’s superiority rather than her inferiority; for in the natural order the greatest things were created last. If this be not true, then, according to the nature argument, man must admit that he is inferior to the horse, because the horse was created first! “There is neither . . . . male nor female; for ye are all one in Christ Jesus” (Galatians 3: 28).
The idea that the wearing of the woman’s head-cover ing is an ordinance or observance of the New Testament church is contrary in its nature to the general tenor of the gospel itself. Such an ordinance, or requirement— that women must cover their heads, while men must not—could have no other object than to force a distinction between the sexes and place one inferior to the other. But all the other ordinances apply to men and women alike, and indicate unity and equality. We do not read: “Let your men be baptized, but your women not,” nor “Let your women partake of the communion, but your men not.” On the other hand, when Philip preached the gospel in Samaria the believers were “baptized both men and women” (Acts 8: 12). Even the ordinance of feet-washing is for both sexes. It was begun among the apostles, who were all men (John 13); but afterwards we read concerning the widow, “If she have washed the saints’ feet” (1st Timothy 5: 10). And even though custom and propriety suggest that the men wash the feet of the men, and the women the feet of the women, as we practise, the ordinance itself does not force a distinction between the sexes; for the command is the same to both sexes, and both sexes obey it alike.
But the great proof that the apostle Paul was not establishing among the Corinthians women’s head-cover ing as an ordinance of the New Testament church is the fact, easily shown, that neither Paul nor any other apostle could establish an ordinance of the church. In Hebrews 9: 15-18 the apostle treats the new covenant as a will which was made effective by the death of Christ. “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all” (verses 16, 17).
Now, Christ himself was the “mediator of a better covenant” (Chapter 8: 6). He delivered it during his ministry, and it was brought into effect by his death— “the death of the testator.” And the same apostle dis tinctly affirms that if a “covenant be confirmed, no man disannulleth or addeth thereto” (Galatians 3: 15). It was not in the power of Paul or any one else to add to the new covenant after its dedication by the death of Christ. The apostle and other God-chosen persons could execute the terms of the covenant and explain its relations with the covenant which preceded it, and this they did; but they could not add one new ordinance to that covenant: “no man disannuleth or addeth thereto.” It is evident that the apostle who wrote these facts would not himself attempt to establish woman’s head-covering as a New Testament rule or ordinance twenty-five years after the “death of the testator.”
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