VOL. XXVII MARCH 1944 NO.
3 "Do This in Remembrance of Me" "The Love of Christ Constraineth Us" "Do This in Remembrance of Me""I am the bread of life ...
Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in
you." IT IS
apparent from St. John's account of the discourse of Jesus in the synagogue at Capernaum,
from which the foregoing words are quoted, that His hearers were mystified if not
horrified. "How can this man give us His flesh,to eat?" they asked one
another. "This is a hard saying; who can hear it?" And it is recorded that, as
a consequence, "Many of His disciples went back, and walked no more with Him." -
Ver. 66. The dogma of
the Mass, to which we as Protestants believe Daniel and Jesus referred prophetically as
"the abomination that maketh desolate" (Dan. 12:11: Matt. 24:18), is based on a
literal interpretation and amplification of these words, which completely disregards
Jesus' own explanation of His meaning. It was enunciated at the zenith of papal power and
glory in A.D. 1215 by Pope Innocent III, who, according to Mosheim, invented the word
"transubstantiation" in reference to this canon. It is thus defined by Webster: "Transubstantiation: The change
by and at the consecration of the elements in the Eucharist, of the whole substance of the
bread and the whole substance of the wine into the body and blood of Christ, only the
appearance of the bread and wine remaining, a form of doctrine of the real presence, held
by the Roman Catholic Church and, the Eastern Church." This
doctrine involves the belief that the officiating priest, because of his ordination, has
the power to perform a miracle, by pronouncing certain Latin words which transform the
bread and wine into the very flesh and blood of Christ. It is
difficult for most Protestant Christians to conceive that this monstrous superstition is
actually believed by any one. But millions do believe and practise this error; and its
effect is to divert their attention from the reality and efficacy of the one sacrifice
consummated forever on Calvary, to a ritualistic observance that soothes without
satisfying the conscience. In practice as in theory, the "sacrifice of the Mass"
must be constantly renewed to maintain its efficacy toward God in theory, toward its
communicant in practice. God must be continually propitiated for continued sin; the sinner
periodically purged from the consciousness of guilt. WHAT JESUS MEANTJesus
Himself answered His questioners and explained the mystery. He said: "The flesh profiteth nothing." (Ver. 63.)
This is not a reference to the flesh in general. The only "flesh" spoken of by
Jesus in this discussion was His own. "My [literal] flesh is of no benefit."
What profit would it be for His hearers or for us to eat His body? "It is the Spirit that giveth life." The
Greek word pneuma, translated
"spirit," primarily means the unseen currents of air, as explained by Jesus to
Nicodemus. (John 3:8.) It has a very wide application in New Testament usage, both
personal and impersonal. References to "the' spirit of adoption," of bondage, of
slumber, of the law, of the mouth (words), of -fear, of glory, of the prophecy, etc., are
examples of its impersonal use, signifying the force
or effect or power of these things. Here
Jesus speaks of the "spirit" -- the force or effect or power-of His flesh as He
is using 'the term symbolically, to nourish and sustain life:' "It is the spirit that
giveth life; the flesh [itself] profiteth nothing." And then He gave the definition
of "the spirit" of His (symbolic) flesh, which is the "bread" of
eternal life; a definition that leaves superstition and error no refuge or support: "The words that I speak unto you are spirit and
are life." The
antitypical and real, then, is not flesh or bread, but words. "Thy words were found and I did eat
them; and Thy words were unto me a joy and the rejoicing of my heart: for I am called by
Thy name, 0 Jehovah, God of Hosts." (Jer. 15:16.) Jesus' words were the expression of
Himself, His flesh; the best possible human representation of God, the Father, as He
explained to Philip: "He that hath seen Me hath seen the Father." This is the
reason that the importance of the words of Jesus is so magnified, so exalted. He Himself
said: "The words that I speak unto you I speak not of Myself: but the Father that
dwelleth in Me, He doeth the works." (John 14:10.) And the writer to the Hebrews
declares: "God in these last days hath spoken unto us by His Son.." (Heb. 1:2.)
They are the words of God, the Creator and Preserver of all life. The
importance of every word that Jesus uttered therefore cannot be over-estimated, for in
them are set forth with final authority the terms upon which life may be attained by
fallen man. "It is written, Man shall not live by bread alone, but by every word that
proceedeth-out of the mouth of God." (Matt.
4:4; Deut. 8:3.) This maxim was quoted by Jesus from the Mosaic Law; and Jesus Himself was
the embodiment of the Logos, the Word of God. Hence the
force of the symbol of bread, which represents all the natural food of mankind. It must
be continually eaten, digested, assimilated, to sustain our human life, even so the words
of God through Jesus must be received, meditated upon and assimilated to our individual
needs, or we will "have no life" in ourselves. "EAT, AND BE SATISFIED"The words of
Jesus are found exclusively in the four Gospels. This fact places these four short books
in our estimation at the very summit of the world's literature; on -a higher plane even
-than the remainder of the Bible. The Law and the Prophets foreshadowed, the Apostles
were commissioned to interpret, but the words of Jesus in themselves are the supreme
authority. We echo the answer of Simon Peter: "Lord,
to whom [else] shall we go? Thou hast words of eternal life." - Ver. 68, Literal. Unquestionably
these words of Jesus, recorded in the sixth chapter of the Gospel of John, are intended to
explain the fundamental significance of the emblems used in the celebration of the
Lord's Supper -- the Memorial -- the Remembrancer. After His "flesh," His
human life and words for three and a half years, had supplied the "bread," Jesus
sacrificed His life "once" on Calvary. Through that one all-sufficient sacrifice
He "obtained eternal redemption for us," for "without the shedding of blood
there is no remission of sins." (Heb. 7:27; 9:26, 12, 22.) Figuratively we drink His
blood when we by faith accept that sacrifice as for ourselves individually. The connection
between the life, the blood, and the symbol of wine, is indicated in the two passages
from the Law: "The life of the flesh is in the blood . . the blood thereof is all one
with the life thereof"; of the blood of the grape thou drinkest wine." -(Lev.
17:11, 14; Deut. 32:14, A.R.V.) But neither the flesh nor the blood are sufficient to
give life apart from each: other; both must be received to be efficacious. "REMEMBER"It is
therefore not merely the fact of the Lord's life and death that the partaker of the
Memorial is to remember; not alone His work for us, and our relationship to Him. His
words are the extension of the life of Jesus, the Man; the paradox, the mystery of the
spiritual continuance of His flesh. On. them, if we would have life, we must continually
feed. This, as well as other things, we symbolize in partaking of the emblems of the
Memorial. So when He said, "Do this in remembrance of Me," He meant in
remembrance of His words, His deeds, His personality, His character-likeness of the
Father, as well as His sacrificial death. We are to mentally feed upon these, assimilate
them, make them our own, until we become like Him; as it is written: "God . . . did
predestinate [the called] to be conformed to the image of His Son." - Rom. 8:28,
29. In
consideration of the paramount-the vital-importance
of the words of Jesus, should we not make
ourselves very familiar with them? Should we not constantly feed upon them? We find time
daily to eat the food necessary to maintain our failing bodies for a little while; should
we not make time daily to read and meditate
upon a portion of the words of Jesus, the food essential to eternal life? Three chapters
from the Gospels daily would enable us to read over all His words once each month. Is that
an unreasonable task, since our life depends on our familiarity with them? As a matter
of fact, do we average reading them over once a year? Are we trying to exist on a
starvation, diet, when- we might "feast with Jesus' priests and kings"? How else
can we become like Him? "He that eateth Me,
even he shall live by Me." -Ver. 67. Let us think
of these things as we partake of the annual Memorial Supper, of our Lord. The types of the
Supper mean much more than this, of course. But the rest has no value to us if we fail to
fulfill the type of assimilating His words, the bread of life; for "Except ye eat the
flesh of the Son of Man, and drink His blood, ye have no life in you." - H. E. Hollister. "The Love of Christ Constraineth Us"
Our High CallingHOW fitting
is the term, "the high calling of God in Christ Jesus," as pertains to the
calling or special favor of this, present Age of Grace-the invitation to footstep
followers of Christ to joint heirship with Him. Not to angels was such a call given, nor
to holy men of old whose faithfulness was indeed highly meritorious did such great favor
come a call to glory, honor, and immortality. How high a calling it is! Chosen in Christ
before the foundation of the world to be sharers with Him in all the Father had designed
to give the Son of power, glory, majesty, and in the uplift of Adam and his race!
Partakers with Him of the divine nature -- a favor higher than Which God could not give
to any one! Who could aspire to such favor without the clearest assurance from God's
Word that so high a calling was indeed placed within the reach of redeemed men and women
now? Verily no man may take such honor to himself. Well may such favored ones say.
"Thou hast called us to a station we could ne'er by merit win." And who are
they to whom this great favor is shown? Hearken to the rating given them in the Word:
"Ye see your calling, brethren, how that not many wise men after the flesh, not many
mighty, not many noble, are called. But God hath chosen the foolish things of the world to
confound the wise; and God hath chosen the weak things of the world to confound the things
which are mighty; and base things of the world, and things which are despised, hath God
chosen, yea, and things which are not, to bring to nought things that are: that no flesh
should glory in His presence." - l Cor. 1:26-29. Consider,
then, the strata from which these called of God are taken, and the high standard set
before them, requiring of them attainment of a high degree of sanctification, even
cleansing "from all filthiness of flesh and spirit, perfecting holiness in the fear
of the Lord calling them to a growth in love akin to the knowledge -- surpassing love of
Christ. It is indeed a call of a very high character, to a very exalted dignity and
station. Consistently, therefore, the transformation of character required must be very
high. Nevertheless, a completed and glorified Church will yet be a witness to the
practical possibility of every high ideal set before those who would win the prize of this
high calling of God in Christ Jesus. How could we think otherwise of those requirements if
God is to be recognized as consistent and practical? If He is able to work in us to will
according to this, His good pleasure, and He does so work in receptive, minds, shall we
not believe Him able to work in us to do that will, high though it be? If this be not so,
how meaningless and impractical are the confident' statements of Paul in his prayer for
the Ephesian brethren, assuring them that beyond all those large blessings asked for in
that prayer, that God "is able to do exceeding abundantly above all we ask or think,
according to the power that worketh in us." - Eph. 3:20. What is Paul
showing in such great petitions as we find in this prayer, closing it with this final
burst of largeness, if he is not showing that the highest of aims, of thinking, of hoped
for attainments, should characterize every sincere heart among God's people: Surely we
should gather from this prayer an inspiration toward greater and greater things in
Christian life, a drawing of our hearts upward and onward toward the ultimate goal, even
that of being "filled with all the fulness of God." Can we say as in the
presence of God, "I shall be satisfied with Thy likeness," unless so high an
attainment has really gripped our spirit, and given an assured reality to our faith? Out
of the heart are the issues of life, therefore if the Spirit of God has filled the heart
with such desires as these, then that heart will assuredly be occupied with high
principles, high aspirations, and- Christlike love. The thoughts will be centered in these
things. Then as such an one thinketh in his heart, such he will become in character.
Such will love deeply, live in the heavenlies, be heaven-minded, find a special delight
in- the great and rich spiritual verities of Christian life. In that gem
of literature, the thirteenth of First Corinthians, how fundamental and supremely
important Paul makes the quality of love. Faith is -assuredly important, hope also, but
of faith, hope, and love, lie says, "the greatest of these is love." Is he not
thinking in much the same trend when he writes, "Finally, brethren, whatsoever things
are true, whatsoever things are honest, whatsoever things are just, whatsoever things
are pure, whatsoever things are lovely, whatsoever things are of good report; if there he
any virtue, and if there be any praise, think on these things." (Phil. 4:8.) Well did
the Apostle know, that the habit of thought determines the development of character, and
that when the gmind is exercised in the cultivation of such high, constructive thoughts,
the mind of Christ soon becomes manifest. HEART PURITY THE GREAT ESSENTIALWe must live
in love if we would grow into the loveliness of Christ's character. No one can make any
progress in real spiritual knowledge unless he lives in the love of Christ. The great
verities of Christian life are never seen by those who miss this life of love; for there
are great verities of divine revelation which no measure of mere intellectual knowledge
can impart. It is not by mere mental acuteness that true spirituality is determined but by
the manifest evidence of a rich possession of
the Holy Spirit, which can be as remarkably manifest in the unlettered in earthly wisdom,
as in the more able-minded students of the Word. Heart purity is the best evidence of being spiritually minded and
spiritually developed, for it is written, "The pure in heart will see God." "The impure in heart," one
has said, "see everything but God." Yes, heart-likeness to God and devotion to
Him unquestionably determine the degree of spiritual understanding, for the reason that
God has made it the imperative requirement antecedent to heart illumination. Our conduct,
therefore, much more effectively than our preaching, will bear testimony to the degree
of spiritual light and life possessed. Let us note
a few of the fundamental principles all must recognize and fervently desire to follow.
"By this shall all men know that ye are My disciples because ye have love one for
another." "If any man have not the Spirit of Christ he is none of His."
These are unchanging principles of divine judgment. "If any man be in Christ he is a
new creature," is also a principle of relationship to Christ as true in the case of
the less alert intellectually as of those more analytically endowed; for: while various
ramifications of Bible teaching may be but dimly comprehended by some, fundamentals may be
grasped with clearness by the most illiterate of the truly spiritual children of God.
These things being true, surely it is an outstanding evidence of the Lord's loving care
over His Church through all the long centuries of this Gospel .Age, that so universally,
and through so many voices; the spirit of the truth, if not its perfect letter, has been
placed highest among the things required of the Christian. What love is revealed in this,
that the practical understanding and application of these are within the reach of the
"not many wise" whom God in grace has called into this high fellowship with His
Son; and how truly "His Plan His wisdom shows" in. making love the principal
thing, and the daily life the best evidence of the Holy Spirit's operations. That there
are dispensational unfoldings peculiar, to the progressive stages of Church history, who
can doubt? The light that shines in the dark place until the Kingdom Day has fully dawned,
is indeed a lamp in the pathway of the saints, and unto the sure word of prophecy we do
well to take heed lest we live unaware of the special visitations of light and privilege
that belong to our own day. But regardless of the particular day in which God's people
have their tests of faith and character, love ever remains the principal thing, and
associated with that love there are fixed and vital facts which are always "present
truth." To be established in these facts of
truth is therefore the supreme objective before all who desire to attain the prize of our
high, wonderful, calling in Christ Jesus. So important has this been in the view of the
Lord and Head of the Church, that throughout the Age, while He has seen fit to allow many
of His faithful servants to be measurably confused doctrinally, He has never left Himself
without the witness of, His all inclusive redeeming love, nor permitted true brotherly
love to depart from the Church which is His Body, and in which no schism can exist. How
truly, then, has it been said in bygone days by one who knew God's love, though not all
His Plan as it may be seen today: "The heart is the depository and source of all that
affect;; life. Here are the finest organs of spiritual vision. There are seals covering
the deeper truths of God that no light or fire of intellectual genius can
dissolve-hidden riches that no labor of learned research can find. But those seals melt
like snow beneath the warm breathings of the heart; and the wine and honey of heaven drop
into the bosom of the humble and contrite spirit." A HOPE ANCHORED FAST TO ETERNAL VERITIESRecognizing,
then, that it is only in a rich possession of Christ's love that divine favor can be
continued to the individual, and that the life is conformed to the greatness of our high
calling standards, this writer continues: "We
will need to widen the practical boundaries of our love till it touches the same expansive
limits of God's love and purpose for all. He who mined the golden ore of His Father's
love, and minted it into common coin and threw it in lavish handfuls among men, bids us
perpetuate that beneficence in unstinted measure. He came to teach that God is near and
tender, and that the things He loves to see in exercise are mercy and justice -- humility
and love -- to have a heart that never hardens, a temper that never tires, and a touch
that never hurts." "Thou
Son of God! fill up the blurred and blotted sketch which our clumsy hands have drawn of a
divine life, with the fullness of Thy perfect picture. We feel the beauty which we have
not realized; robe us in Thine own unutterable height of beauty." Our high
calling! Higher than the utmost reaches of earth's greatness: more stupendous than the
limitless amazing splendor of a star-studded heaven-the uttermost bounds of God's
willingness and power to bestow favor upon the subjects of His deepest affection! To
this we are called of God, and to this He is abundantly able to bring us. So great a favor requires a high degree of faith, a
strong gripping trust in the immutable promises of God, likewise a high-reaching hope, a
blessed hope anchoring us fast to the eternal realities beyond the veil, and above
all-love, a divine love received through saving faith, filling the life with untiring
devotion to God, and shedding its beams of loving kindness where'er it touches other
lives. And now abideth high persistent faith, a high and purifying hope; then best, and
highest of all, the love by which is fulfilled the perfect standard and ideal of life:
"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with
all thy mind, and with all thy strength, and . .
. Thou shalt love thy neighbor as thyself." - Mark 12:30, 31. - J. J. Blackburn. Three Ways of Disobedience."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 the Father abideth for ever." - 1
John 2:15-17. MAN IS a
moral being. This is it which distinguishes him, the crown of the terrestrial creation,
from the lesser creatures about him. He alone possesses the marvelous God-given faculty of
discerning between good and evil, right and wrong, holiness and sin. However of his own
self man cannot set up a code of absolute ethics; therefore God has given to him the
Bible, the divine standard of morality. The Bible gives us no metaphysical definition of
sin, but describes it by its ruinous effects, by what it does. In simple definition, "sin is the
transgression of God's law." (1 John 3:4.) Violation of this law immediately
reveals sin. "For by the law is the knowledge of sin." (Rom. 3:20.) The Hebrew
word for sin, Chata, is defined as "erring
or going astray." The Greek word, Hamartano, similarly
means "erring or missing the mark." Violation of God's law, or disobedience,
is responsible for the present evil condition of the world. "By one man's
disobedience," St. Paul says-a disobedience fathered and ever since fostered in all
men by the "god of this world," the "spirit that now worketh in the
children of disobedience." - Rom. 5:19; 2 Cor. 4:4; Eph. 2:2. In this
disobedience, the Apostle declares, Christians once shared and were by nature the children
of wrath even as others. But the great mercy of God has reached out to us, and He has set
our feet upon a Rock and given us a new song, even the loving praises of our God. From a
condition of. blindness and deadness wherein we fulfilled the desires of the flesh and
of the mind, there has been an inward moral awakening to discern certain permissions and
restrictions. The inward voice, illuminated by God's Word, says, "Thou mayest"
and "Thou shalt not. Coupled with the "Thou mayest" there is life. Coupled
with the "Thou shalt not" there is death. These are the most important facts and
laws of the universe. They are what God holds to with more firmness than to anything else.
From all His creation, animate and inanimate, He exacts obedience, absolute and unequivocal. The one
exception and that for a comparative brief period only, is the permission of evil upon
this earth; and this for the salutary purpose of revealing by actual experience, to men
and angels, the "exceeding sinfulness of sin"; that is, disobedience to the
divine law and its dreadful consequence. Every pain, every tear, every sorrow and woe
can be traced back to its root of disobedience, and thus witnesses that "God is not
mocked, for whatsoever a man soweth, that shall he also reap." - Gal. 6:7. God's
consecrated saints, who have made a covenant with Him by sacrifice to do not their own
wills but His, are thereby pledged to full obedience. He who spared not His own Son, is
testing our worthiness for joint-heirship with our Forerunner, who "though He were
a Son, yet learned obedience by the things
which He suffered." Ours is the task, by the grace of God, of "casting down
imaginations and every high thing that exalteth itself against the knowledge of God, and
bringing into captivity, every thought to the obedience
of Christ." (2 Cor. 10:5.) The real
test upon the Christian, then, is the test of obedience to God's will. Let nothing
obscure this foundation truth. For though knowledge and works and faith and zeal are
meritorious and require evidences of faithfulness, yet all these, strange as it may
seem, may exist even in a large measure without the real heart obedience required by the
Lord. This is a hard saying, but it is nevertheless true that other motives rather than
complete submission to God's will, can bring forth outward qualities which temporarily may
mislead the individual and those about him as being divine indications of approval. Not
until the Refiner's fire reaches within to purge out all self-will, are the real
motivating factors manifested. Fruitage to
ostensibly glorify God, apart from obedience, is unacceptable. This lesson was lost on
Saul and it cost him the kingdom. "Hath the Lord as great delight in burnt offerings
and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than
sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft,
and stubbornness is as iniquity and idolatry." (1 Sam. 15:22, 23.) Such also is the
lesson of Matthew 7:21-23. Sometime, somewhere, lack of obedience to God's will
manifests itself, and no citation of commendable works will then prove availing. Complete
rejection results. Constant vigilance is necessary to recognize the subtle "sin
which ever lieth at the door" and which would draw us from the prize. "THE SIN WHICH DOTH SO EASILY BESET US"The
life-work of a Christian consists in keeping his sacrifice on the altar; that is, keeping
his own will constantly subordinated to God's will. This was the "cup" of
Christ and this is the "cup" of His disciple. Faithfulness in "drinking
this cup," submitting "under the mighty hand of 'God," will result in a
transformation into Godlikeness and a consequent resurrection upon the divine plane of
existence. To prevent the saint of God from attaining his goal, "ten thousand foes
arise," and from the Scriptures we learn that these utilize three lines of approach,
all of which, however, have the same objective, namely, to cause self-will again to assert
itself, and thus disobedience to God's will results. These are brought to our attention by
St. John in our heading text, where in words of remarkable comprehensiveness he has summed
up the three ways by which sin (disobedience to God's will) seeks to penetrate the
Christian's armor. These three means of entry are: 1. Lust of
the flesh-gratification of the lower senses. 2. Lust of
the eye-desire for the appealing things of sight. 3. Pride of
life -- lust of the mind -- pride of knowledge -- exaltation of self. These three
means of sin, including their ramifications, express the motivating cause of all sin. On
one or another of these points every intelligent being can be tested completely. They
embrace all the possibilities of temptation, all the ways by which the creature can be
separated from the Creator; for "every man is tempted when he is drawn away of his
own lust and enticed. Then when lust hath conceived, it bringeth forth sin; and sin when
it is finished, bringeth forth death." (James 1:14, 15.) The word "lust" is
here used in the sense of strong desire o craving, and does not necessarily refer to
desire for evil or immoral things. In fact it is well to note -at this point that the
senses and the eye and the mind are all of God's creation and reside as -components of
man's faculties by reason of God's willing it so. Of themselves they are good and to be
used properly, but the Apostle John's words call attention to the fact that it is through
these good things that evil does always approach, "and no marvel for Satan himself is
transformed into an angel of light" and "we are not ignorant of his
devices." (2 Cor. 11:14; 2:11.) Thus that which is good can become a source of evil
to us, and it is the recognition of this truth that has caused men and women of limited
religious persuasion to mortify themselves in all manner of ascetic pursuits, as regards
clothing, diet, abstinence, etc., in their' endeavor to lead godly lives. This has led to
undue emphasis on trivial things and has resulted in a "form of godliness,"
merely outward, dependent upon one's personal decision as to what is good and what is
evil. In its extreme form this develops into Pharisaism, that self-styled righteousness
so abominable to the Lord. The question is always not, what is good and what is evil, but,
is it the Lord's will? We are not called to go through our Christian life constantly,
classifying all things into these two categories, 'as this' were beyond our wisdom; for
"the heart is deceitful above all things" and "there is a way that seemeth
right unto a man, but the end thereof is death." Evil, of course, is to be instantly
rejected, but evil, as such is not always recognizable. On the other hand, that which is
good can also become a snare unto us. The ultimate touchstone to determine our proper
choice is an affirmative answer to the question, Is it in obedience to God's will? The
attitude 'of the Psalmist alone will guide us safely through: "I delight to do 'Thy
will, O my God: Yea, Thy law is within my heart." (Psa. 40:8.) Let us consider some
Scriptural illustrations in conformity to the above thoughts. THE ORIGINAL TEMPTATIONThe truth of
the Apostle John's words is markedly verified in the account of the fall of man recorded
in Genesis 3. Obedience to God was the condition under which Adam and Eve could continue
in His favor and blessing. Abundant provision had been arranged for their welfare. No good
thing was withheld to make' their life replete with joy except one, and that for a time
only. Access to the "tree of knowledge of good and evil" was denied them under
penalty of death. In the words of, the sixth verse: "When the woman saw that the tree
was good for food, and that it was pleasant to the eyes, and a tree to be, desired to make
one wise, she took of-,the; fruit thereof and did eat, and gave also unto her husband
with her; and he did eat." Here we
recognize the triumvirate of evil; 1. Lust of
the flesh -- "the tree was good, for food." 2. Lust of
the eye -- "'the tree was pleasant to, the, eyes." 3. Lust of the mind-"a
tree to be desired to make one wise." Thus does
that which is good in itself become a snare and the occasion for disobedience to God. How
often since has man failed to recognize the Tempter and followed the appeal of his own
heart into evil, for the approach is ever by one or the other of the three ways of
disobedience. Note the
method of the Adversary. It' is always- the same. There is first a questioning of God's
love; the subtle suggestion that the commandment was arbitrarily imposed: "Hath God
said, Ye shall not eat?" Surely He cannot love you if He denies you this fruit. No
mention is made of all God's many gifts and proofs of love. These are carefully kept out
of sight. The thing denied is alone fixed upon and made the occasion for questioning God's
love. This is the fundamental lie; the indirect suggestion that the Creator's command is
due to His limitation in love toward His creature-God is not love. Every other lie is
possible after this. With what subtleness is the temptation opened-by a simple question as
to God! Yet doubt arises and how awful are the results. Another has well said: "If we question what God does, we judge God;
we get out of our place, and put Him out of His. A really humble soul never judges God. It
may not have peace or joy, but at least it will not judge God; submitting, rather, to
His sovereign will; tempted to question, yet not questioning. Such a soul has broken
through the snare. It is safe, for it will not entertain questions as to God's ways." God's way
being questioned, His love doubted, the next. step is the denial of God's truth. "Ye
shall not surely die. Truth is rejected; God is made out a liar; His place; in man's trust
is assailed and what follows is inevitable. For God's love and truth being denied, the
next step is to take God's place openly. "Ye shall be as gods." How subtilly has the poison of the
first suggestion spread! God has lost His character in the heart of men. Self may now
therefore seek to be "as God"; so entirely is spiritual perception gone when we
begin to doubt Him. Disobedience follows as a matter of course. "'Take heed,
brethren, lest there be in 'any of you an evil heart of unbelief, in departing from the living God." - Heb. 3:12. CHRIST'S TEMPTATIONSLet us now consider- the temptations
of our Master as recorded in Matt. 4:1-11, remembering that He was "tempted in all
points like as we are, yet without sin." (Heb. 4:15.) Again does the Tempter seek
access through the evil trio: 1. Lust of
the flesh -- Command these stones be made bread (cater to thy necessities). 2. Lust of
the eye -- Cast thyself from the temple pinnacle (an ostentatious display will accomplish
your purpose speedily). 3. Lust of
the mind -- World kingdom shall be your, (exaltation of self). Manifestly
the objective in all three temptations was one and the same, namely, to bring about
Christ's violation of His covenant by sacrifice with God at Jordan, "Not My will
but Thine, O God, be done" in one word, disobedience. Satan's appeal is not through
the grosser forms of evil, for such would have proved unavailing, but is clothed in a
subtler form. There is the suggestion to use divine power for 'the necessities of the
flesh, a seemingly justifiable course in view of our Master's forty day fast. Then the
suggestion to utilize a spectacular method of calling attention to Himself and so to His
message, with even a Scripture wrested in seeming confirmation. Thirdly, the appeal to the mind through-the gift of world dominion with
its immediate possibility of a reign of good on behalf of all mankind. These were indeed
powerful suggestions with a direct appeal to the perfect flesh and eye and mind of the
Master; but here was One who unlike Adam, could see beyond the creature (the visible form
of temptation) and discern the Tempter. Note how in
our Master's case, the Adversary reversed his procedure in Eden. There he questioned God's
love; next, His truth; and finally exalted man to equality with God. Now he says in
substance: "God's love for you is unquestionable; therefore it is appropriate that
you exercise the power given you for your obvious necessity." Again, "It is
proper for you to utilize this spectacular method to call attention to your mission, for
does not the unassailable Word declare: "He shall give His angels charge concerning
thee: and in their hands they shall "bear thee up, lest at any time thou dash thy
foot against a stone." Again, "I am willing to submit to the divine purpose of
setting up a world kingdom under your jurisdiction; and to expedite matters am willing to
turn over all the kingdoms to you now, with one qualification -- you must recognize me as
your superior." With what
firmness did our' Lord reject all these overtures, discerning instantly that His
obedience to God's will was on trial. "Hallelujah! what a Savior!" But the
record of history reveals how these same temptations proved efficacious in bringing
about the great Apostasy; and even in smaller spheres have the Adversary's delusions been
successful. Under the guise of seeming righteous methods, all for the furtherance of
God's Kingdom, men have succumbed to their own wills, and sad is the record of
disobedience. CAIN--BALAAM--KORAHAs further
illustrative of the Apostle John's words we consider next Jude 11: "Woe unto them!
for they have gone in the way of Cain, and ran greedily after the error of Balaam for
reward, and perished in the gainsaying . of Core." Here in
reference to a class in his day, Jude cites the record of several Old Testament characters
whose evil course can be similarly placed in juxtaposition with the words of our article
text: 1. Lust of
the eye - the "way of Cain" (Jealousy - envy). 2. Lust of
the flesh - "Error of Balaam for reward." 3. Lust of
the mind - Rebellion of Korah (exaltation of self). Their evil
course is thus witnessed to us as Scriptural examples of forms of disobedience which can
be a snare to others, including ourselves also. The record
of Cain, found in Genesis 4, reveals an attitude which bears out St. John's words:
"His works were evil and his brother's righteous." (1 John 3:12.) The sight of
his eyes did but enrage him; he craved the position of acceptance which was Abel's, and
instead of determining the reasons for Abel's favor and conforming himself thereto, he
opposed his own will to the will of God and thus despised His dominion. This was the
firs;; step in his downward "way." Soon, abandoning all self control, he gave
free reign to his evil passions until they led him, under the guidance of "the wicked
one," to imbrue his hands with his brother's blood. Afterwards he boldly set at
nought the authority of his Maker, and called in question His right to sit in judgment,
upon his conduct. Such is the way of Cain; a
brother-murderer. The record
of Balaam is found in the Book of Numbers, Chapters 22, 23, 24, and 31. The story is
familiar to all and reveals that attitude of mind which for purposes of gain will
endeavor to circumvent the divine will. The Prophet Balaam showed a certain outward and
official respect for the commands of God, while in his heart he utterly rejected His
dominion. In obedience to the positive divine command, he at first refused to go with
the messengers of Balak. Afterwards tempted by the promise of more glittering rewards,
he sought to change the divine purpose, notwithstanding the clearest manifestation of
the divine displeasure. To cure the "madness of the Prophet" the dumb ass spake
(2 Pet. 2:15, 16), but, to no avail, for we read the astonishing answer to the angel:
"If it displease thee, I will get me back
again:" (Num. 22:34.) For the second time he is permitted to go on, and ultimately
meets his end by the sword. This is the "error of Balaam," and teaches us that
once having been instructed in the Lord's will, we must implicitly remain obedient
thereto. If for purposes of gain we should in any way seek permission to do our own wills,
we shall but emulate the "madness" of Balaam; for while God will not change His
will, neither will He circumvent ours, and we shall find the circumstances to permit us to
go our own way, the way of self-delusion; but "the end thereof is the way of
death." - Prov. 14:12. Something of
this lesson of strict submission to God's will is discernible also in Moses' unfortunate
experience in the second smiting of the rock for water. The account is found in Numbers
20:143, and Moses' mistake is generally explained as being the seeming self-exaltation
implied in his words in the 10th verse: "Must we
fetch you water out of this rock." It is possible that a greater sin was here
committed, in that since the Lord had abundantly demonstrated His ability to. provide for
the necessities of Israel by the first supply of miraculous water, this lack of faith on
the people's part should have been withstood most positively by Moses and Aaron, and under
no circumstances should they have approached the Lord at the behest of the people, even
though it may have meant their stoning. For while God gave them the authority to bring
forth the water (just as He permitted Balaam to follow a course- opposed to God's will),
yet, is went ill with them both. We. would emphasize in this particular for deep
contemplation, the words of the Lord in verse 12 to Moses and Aaron: "because ye believed Me not." (See also
Deut. 1:37 and Psa. 106:32, 33.) Just as the people should have submitted in faith to the
experiences divine providence permitted, so also should have these two servants of God,
instead of hastening to alter these experiences by the expression of their own or the
people's" will. The deeper lesson for us is that neither the Elders nor the Ecclesia
-should attempt to alter God's will to suit their own ideas, especially, when past
experience has shown His ability to provide for all the necessities of His Own. But alas,
how often, like Moses and Aaron and the people, has this same mistake been made during the
Gospel Age wherein discontent and lack of faith have resulted in the exercise of
self-will, when men have "after their own lusts heaped to themselves teachers, having
itching ears," and resulted in the rising of the old proverb "like people,
like priest." No self-arranged religious pretensions are acceptable with the Lord,
for "to obey, is better than sacrifice, and to hearken than the fat of rams." The
gainsaying or rebellion of Korah does likewise have its lessons for us. The account is
found in Numbers 16 and reveals the consequence of exaltation of self, namely,
destruction. Korah and his followers were truly princes in Israel, and God acknowledged
the holiness of their offerings (verse 38); nevertheless, disobedience to the divine
arrangement crept in through the "lust of the mind or self-exaltation. It is possibly
this same type of delusion which will ensnare the disobedient at the close of the
Millennial reign, for we read in Revelation 20:9 that this class compassed the camp of the
saints (the Ancient Worthies -- then Princes in the earth) about, as if in rebellion
against their long jurisdiction. It is quite possible that the Adversary, then loosed for
a season, will deceive this class by intimating that they are quite capable of continuing
on their own without the further necessity of submission to these Judges of the earth. But
like Korah and his company, these shall also meet divine judgment, and again the penalty
for self-exaltation will be death. For "pride goeth before destruction, and a haughty
spirit before a fall." "MY SOUL, BE ON THY GUARD"With these
examples before us and many others which could be cited, how doth it behoove us to
"put on the Lord Jesus Christ and make not provision for the flesh, to fulfill the
lusts thereof." (Rom. 13:14.) To withstand the darts of the Adversary will require
all the fortitude and faith we' possess. Seeking to bring about disobedience to God's
will through these three lines of approach are the Christian's three great enemies: the
world, the Adversary, and the flesh. To offset the world and its love we have God and His
love. To offset the Adversary, the "liar from the beginning," "who abode
not in the truth," we have the Son, God's Truth, who was manifested that He might
destroy the works of the Devil. To offset the flesh or self-will, that greatest of
enemies, the one within the fortress, we have the Holy Spirit; and if we "walk in the
Spirit, we shall not fulfill the lusts of the flesh." (Gal. 5:16.) Brethren, let us
take heed to our ways, for "the heart is deceitful above all things" and the way
to self-will is easy to enter upon. An intellectual grasp of. religious truth is no bar to
the exaltation of self, but alas, can sometimes actually stimulate self-glorification.
This may not be obvious to us, but will be quite discernible to those about us. For it is
true that self can reveal itself in our works, in our service, in our, choice of hymns, in
our conduct in study meetings, in our testimonies, in our discourses, in our articles,
yea, even in our prayers! What a subtle Adversary is this, for while "neither death,
nor life, nor angels, nor principalities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature, shall be able to separate us from the
love of God, which is in Christ Jesus, our Lord," self-will, which begets
disobedience, may conquer when all else fails. Let us diligently examine ourselves,
prove ourselves, whether our every course of action is motivated by full obedience to His
will; that none of self has crept in any where to mar our fellowship with Him, but that in
all things we emulate the blessed example of our Master, who delighted in the Father's
will and was obedient in all things, even unto the death of the cross. "For the world
passeth away, and the lust thereof; but he that doeth the will of the Father abideth
forever." Therefore, dearly beloved, "keep yourselves in the love of God"
by faithful obedience even unto death.
The Letter to the Colossians"Seeing that ye have put off the old man with his doings, and have put on the new
man, that is being renewed unto knowledge after the image of Him that created him: where
there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian,
bondman, freeman but Christ is all, and in all." - Col. 3:9-11- Amps R. V THE
TRANSLATORS are generally agreed that the first phrase of our quotation is used by the
Apostle as a reason for the "putting off," of "anger, wrath, malice,
railing, shameful speaking," "lying," previously mentioned. At first it may
appear illogical to put off these vices because we have put off the old nature with its
vices. All students of the Word, however, have learned too well the Apostle's
carefulness of reasoning to suppose there is not very accurate thinking, back of this
recommendation. On examination of the passage we find that it looks not only backward to
the "stripping off" of the eighth verse but forward to the "putting
on" of the twelfth. The logician's "therefore" joins the two thoughts. The first
thing of note in the passage is that the Apostle takes for granted that the Christian ,has
stripped off "the old man with his
doings." There is no place in the Apostle's scheme of Christian living for a mere
pretense of consecration. Christianity is an intensely practical thing that entirely
revolutionizes the life. No more is anything done because of submission to habits formed
in youth. Those are "his doings," and must be "stripped off"
ruthlessly" that our application of this new figure may conform with the figure
previously used, of death and burial. (Col. 2:12, 13.) In considering dress as a symbol of
character, it is interesting to note that in our language the word "habit"
does duty for both costume and custom. Change of
clothing as a figure of a change of condition is frequently used in the Scriptures:
"Let thy priests be clothed with righteousness." Jehovah is represented as
saying regarding Joshua the high priest: "Take the filthy garments from off him. And
unto him He said, Behold, I have caused thine iniquity to pass from thee, and I will
clothe thee with rich apparel." Jesus
also used this figure in His parable of the man without the wedding garment, also in that
of the prodigal son. (Psalm 132:9, 16; Job 29:14; Isa. 52:1; 61:10; Zech. 3:3-5; Luke
15:22.) But in the passage being considered, the use Paul makes of the figure is a strange
paradox: a man who has put off an old man, and is now putting on the new man. Paul thus makes it very clear that there is a
personality, an identity that is never lost in this changing about. Though death has taken
the old man, the same individual, though .now a new creature, is the one resurrected
to walk in newness of life with Christ. The old man is of Adamic stock, and the new a
regeneration through the Word. For such
Christians as these to whom the Apostle is writing the visible outward change is greater
than for those who live in communities where all are more or less affected by the refining
influence of Christianity. The lives of even those who reject Christianity are usually to
some degree influenced by the power' of the cross. Indeed many true saints can point to,
no sudden and meteoric rise to holiness, because of having from infancy been under the
influence of Christian associates. "BEGOTTEN UNTO NEWNESS OF LIFE"True
religion is a personal matter, not something to be inherited from our parents, but a
personal gift from our Heavenly Father. However noble the life before the moment in which
that gift was received, it was a life of selfishness, lived for one's self and his loved
ones. The newness of the new creature is in that it is not of this world but of heavenly
origin, "begotten again," "begotten of the. Spirit,", "in
Christ Jesus." Therefore, however exemplary the life may have been before, however
unnoticed the change in the eyes of his companions, there is a complete inward transfer of
allegiance clearly distinguishable by the individual if he has placed his all in the hands
of the Savior. For one thing, he will, perhaps for the
first time, discover how deeply entrenched is selfishness in his being; though up to
that time he may have thought he was living only for others. Here begins the struggle
that he must have the courage and endurance to continue until the old creature's
"house" that he must of necessity use in lieu of a body,, has been laid aside
that he may be finally "clothed upon with our house which is from heaven." (2
Cor. 5:2.) He may suffer many humiliating revealings of the habits of the old creature
that cause him to do the things that he hates, but there should never be a moment of
relaxing the new creature's opposition to the ways of the old, never a moment when his
will is not for righteousness, and so supremely so that even the thought of evil will find no welcome in his mind. - Rom.
7:15; Psa. 101:3; 119:104, 113; Prov. 8:13. Since his
begetting was through the Word, then to that Word, and to that Word and its Giver only, he
must look for a continuation of life.. (Matt.
4:4; James 1:18; 1 Cor. 4:15; 1 Pet. 1:23; John 6:63; Phil. 2:16.) He has been
"begotten to a hope of life" (1. Pet. 1:3, literal - Diaglott), and if life is
to be perfected in him, it can be only through the words of life, 'the living, the
life-giving Word of God. (Acts 5:20; Phil. 2:16.) So powerful is the influence of this
begetting that "whosoever is begotten of God sinneth not; but he that is begotten of
God keepeth himself, and-that wicked one toucheth him not," the sin that others would
charge against him being not the work of the, new will but of the flesh. (1 John 5:18;
James 4:7; 1 Pet, 5:8, 9; Luke 4:8; Rom. 6:13;
Eph. 6:13; 2 Pet. 3:17.) Daily the keeping. power of the Word will be safeguarding his
life, a shield and a buckler, his defense even against the wiles of the Arch-enemy of his
being "Thou wilt keep him in perfect peace,
whose mind is stayed on Thee, because he trusteth in Thee. Trust ye in the Lord for ever:
for in the Lord Jehovah is everlasting strength"; margin, "the rock of
ages." (Isa. 26:3, 4.) With our feet established on that Rock, God's strength gives a
true manifestation -of itself in our weakness. - 2 Cor. 12:9, 10; 13:4; Heb. 11:34; 1 Cor.
1:27; Psa. 8:2. Changes
somewhat comparable to the transformation in one who comes from self to Christ are often
noted in people of the world, and these changes, too, are usually the result of some
thought having newly laid hold upon the life. Why then should it seem impossible or even
strange that a flash of Spirit given truth revealing the love of Christ should open
blinded eyes to see a transfiguring vision of the altogether lovely One? Believing
truths merely with the head does not make one a Christian: "With -the heart man
believeth unto righteousness." (Rom. 10:10; Matt. 6:21; Prov. 23:7; 4:23.) This heart
belief cannot mean less than a complete revolution of the entire being. All such old
things as the new creature cannot use to advantage will have passed away; but "all things will have become new-even the old
things that the new creature has'' found it advisable to retain will have been renewed
in such an actual way that he can truly say, "Behold all things have become new." He now does only
those things that are in harmony with his understanding of the will of God; but even
such common and human things as eating and drinking, he does "to the glory of
God," or he is not a new creature according to the Apostle's definition of one. (2
Cor. 5:17; 1 Cor. 10:31; Matt. 5:16; John 15:8; Rom. 15:6; 1 Cor. 6:20.) "If there
has been any reality in' the act by which we have laid hold of Christ as our Savior, our
whole being will be revolutionized; old things will have passed away-tastes, desires, ways
of looking at the world, memories, habits [standards, pricks of conscience, and all cords
that bound us to our God -- forgetting past and all things -- will have become new,
because we ourselves move in the midst of the old things as new creatures with new love
burning in our hearts and new motives changing all our lives," a new goal shining
before us, a new hope illuminating the blackness of past days and the dingy ness of the
path ahead, a new song on our lips, a new power in our hands, a new Friend by our sides. To attempt
reforming an individual into the likeness of Christ before the revolt against the rule
of the flesh, the world, and the Adversary, and before the acceptance of our new Ruler
have taken place, is like attempting to build the second story of a house before the
first. The failure can be no less complete. Only first-hand faith is a foundation solid
enough so that on it may be reared the glorious structure of "gold, silver, and
precious stones" which the Lord has planned for each of His children of this Age. PUTTING OFF, A DAILY PROCESSAs already
noted in the Revised Versions the passage under consideration is introduced by
"Seeing that." Though this reading is disputed by some, we have retained it
since it is a logical connection with the preceding and a natural translation of Paul'.;
words. And in it there is a reason for the preceding exhortation to "Put off all
these," and also for the following, "Put on therefore" the beauteous garb
of love and compassion. When a heart
is given to the Lord, the work of putting off and putting on, in a sense, takes place at
once, but time must be allowed for this change to be wrought into the character, and for
it to consistently show in the conduct. There are daily manifestations of at least traces
of the old life, and there must be a daily putting on of the new. It, is not illogical,
then, to put off what we have put off in our
consecration contract; nor to put on actually what we have by faith put on. This merely means, live
consistently in accord with your expressed resolve; carry out item by item what in that
one moment you agreed upon as a whole; the enemy has been cast out of the central
citadel, but keep up the fight until he has been driven beyond the utmost bounds of your
realm. To stop short of' that is to demonstrate that our avowed hatred of his rule is mere
sham. To be content to have any shreds of the
old filthy garment clinging to us -is to deny our love of purity. THE NEW GROWTH, AIM, AND PATTERN OF THE NEW MANFor a moment
the figure of the garment passes from the mind of the Apostle and he gives us a passing
glimpse of the glory of the new creature, his spirit kindling to new fervor at the thought
of the transformation under way for the "up-newing" of Jew and Gentile. As the
rendering of the Revised Versions indicates by the phrase "being renewed," the transformation is
not the work of a moment, but continuous. How very slow or difficult it may be, it must be
persisted in until perfection is reached, or the "old man" will "wax corrupt according to the deceitful
lusts." (Eph. 4:22 See A. R. V.; Rom. 6:6; 1 Pet. 4:3, 4.) The result will be,
"according to the power that worketh in us" (Eph. 3:20); persistently downward
if the will of the old is allowed sway, but upward into the very presence of Jehovah
Himself if our all is surrendered t. - , His will. If one would attain to -that, let him
"put on the new man, which after God (Greek: in accord with God) is created (Greek:
made habitable, completely changed) in righteousness and true holiness." Young has
it: "in righteousness and kindness of the truth." (Eph. 4:24.) "The New
Testament in Basic English" gives this interesting rendering: "Put. on the new
man, to which God has given life, in righteousness and a true and holy way of
living." The parallel passages of Colossians and Ephesians link the thought of truth
with the new creature. The Diaglott literal rendering of the phrase in Colossians makes
the parallelism more complete. It reads: "by exact
knowledge." Light was the first thing in the old creation, it is the first thing in
the new. And it must to the end "shine in our hearts, to give the light of the
knowledge of the glory of God," if the up-newing is to attain to "the perfect
will of God, His likeness. - 2 Cor. 4:6; Rom. 12:2. One wonders
at times as he reads various translations of a passage, each stressing precious truths,
if it may not be that this is one of the means by which the Holy Spirit guides into all
truth, having chosen (or shall we say, having prepared) a language capable of conveying
such a wealth of thought that no one word or phrase of other languages can convey it all.
The Revised Versions' rendering of the phrase we are considering: "that is being
renewed unto knowledge," like the Diaglott
rendering, expresses a vital truth, for we can never safely forget that we "know
nothing yet, as we ought." (1 Cor. 8:2.) While knowledge is a means by which the
likeness of God is worked out in us, yet in order that exact knowledge may he attained,
it is also necessary to have the image completed. As we grow in knowledge we grow in
resemblance; as we grow in resemblance we grow in knowledge. When the full radiance of
His glory shines undimmed in our face, we shall "awake in His likeness" to
"know even as we are known." (Psa.
17:15; 1 Cor. 13:12.) We must be like Him in nature to see Him as He is; but if we are
ever -to be like Him in nature, we must be made like Him in character by seeing Him with
the eye of faith, not as imaginations would paint Him or creeds misrepresent Him, but,
under the guidance of His Word and Spirit, know Him "as He is." (1 John 3:2.)
"Blessed are the pure in heart for they shall see God" now and for eternity. -
Matt. 5:8; Isa. 33:17; John 17:24. Because the
image of God in us for the present is rudimentary, we are exhorted to be "imitators
of God as beloved children, and walk in love as He hath loved us," yea, even to
"walk in the light as [in the same manner as] He is in the light." (1 John 1:7;
2:6; Rom. 6:4; Gal. 5:16; Eph. 5:2.) But the goal always before the consecrated is:
"As [accordingly as] He which hash called you is holy, so be ye holy in all your
conduct." (1 Pet. 1:15, see Diaglott.) This is the purpose of all our putting off the
old and putting on the new. To this end Christ died. Thus the blackest limp. dug from the
deepest mine, can be changed by His alchemy into the brightest of jewels to shine
eternally in His diadem. UNITY IN THE NEW CREATIONAll
artificial methods of attaining unity have always and must always fail. There is one
that succeeds: looking beyond national, social, creedal, and educational boundaries to
Him who is our all, and in all. All who are in Christ and in whom Christ dwells are one in
Christ Jesus, brethren to be loved and fellowshipped. If any be Christ's, then are they,
regardless of race or creed, Abraham's seed and heirs with Christ. (Gal. 3:29.) The false
teachers of Colossae did not have the breadth of vision to grasp this fact, but were
teaching that there was a privileged class in the Church, favored above others because
they had been born Jews or had received higher education. At the foot of the cross there
is no time nor thought for the distinctions the flesh would make and selfishly cling to in
rebellion against the Apostolic in junction. Paul was
writing to people in a world where class distinctions cut deeper clefts in their social
geography than our modern imaginations can fathom. Deeper and wider than any other, was
the Jewish concept of the rift between circumcision and uncircumcision. Nevertheless in
Christ Jesus, even for a Jew, that distinction was obliterated. And for the cultured
Greek, even the Scythians, the lowest of the barbarians, had become their brethren in full
fellowship. The
arrogance born of education, while probably the most virulent of prides, found a close
counterpart in the superiority of master over slave. The untold miseries caused by
slavery in that far-off era can be but dimly known. It is estimated that its horrors
crushed all the joy out of the lives of more than half the world. In the lovely letter of
Paul to Philemon, apparently delivered at the same time with this letter, there is given a
little hint of the new joy of those "bondmen and freemen" made "free with
-the liberty wherewith Christ makes free." There can be no freedom for the bondman,
in the ancient or the modern types of bondage, until he has learned that the so called
freeman is in as much need of being made free as he himself-that every member of Adam's
race until Christ has made him free, in his bondage to sin, bound in chains more binding,
more galling, more vile by far than those worn by the most pitiable of galley slaves. Christianity
entered upon no campaign of social reform, no direct war against the evils of slavery; but
instead of merely touching the surface, as reform movements do, it reached the heart of
the matter to "make free indeed." It sowed new seed in the weed-infested ground
and thoroughly choked out the obnoxious growths in the ground thus sown. But the work is
not complete, for only a heart here and there has been blessed with this liberty. Only
when that great tidal wave of the "knowledge of God" has overflowed all the
earth, will the last ridge disappear that now separates it into the many little
miasma-infested pools that spread misery and destruction throughout the land. The
life-time galley slaves of Satan, who have faithfully kept stroke for him, will every
one have deliverance provided. (Eph. 2:2; John 8:44; 1 John 3:10.) Only by drawing their
first breath of freedom in that Kingdom of righteousness and peace which Jesus even now is
preparing to establish, will -they learn the real horrors of slavery and the joys of
freedom. Then, finally, will all bondage end, except -that of love and faith; but, praise
God, "of His Kingdom and peace there shall be no end." - Rom. 14:17; Isa. 9:7;
Dan 7:14; Luke 1:33; 2 Pet. 1:11; Rev. 11:15. - P. E. Thomson. The Father of the Faithful.Genesis 20, 21. "Cast out the bondwoman and her
son: for the son of the bondwoman AS WE come
again to review some of the incidents in the life of Abraham, we find him "journeying
toward the south country," and sojourning in Gerar, "the capital of a race of
men who had dispossessed the original inhabitants of the land, and were gradually
passing from the condition of wandering shepherd life into that of a settled and warlike
nation; afterwards to be known by the Hebrews by the dreaded name, Philistines: a title
which, in fact, gave to the whole land its name of Palestine. Their chieftain bore the
official title of Abimelech, 'My Father the King."' There are two distinct points
worthy of note in connection with Abraham's experiences in this place. First, the moral
degradation to which he subjected himself in the eyes of the world; and secondly, the
moral dignity which belonged to him in the sight of God. Abraham feared the men of Gerar.
He judged that the fear of God was not in that place, and knowing that Sarah was a
beautiful woman, he feared they would kill him (verse 11), seemingly forgetting that God
was always with hint. He was evidently more
occupied with the men of Gerar than with the One who was the great God over all.
Forgetting God's power to protect him, he resorted to the same stratagem which he
adopted years before in Egypt. By taking his eyes off God he lost his center in Him for
the time being, and gave way to worldly methods. The record
tells us that "Abraham said of Sarah his wife, She is my sister." In the
experiences of God's faithful prophets of old there is a lesson we may well ponder with
respect to their strength of character, their uprightness, their moral integrity under
certain tests, and their utter weakness and failure under others. Abraham had given
evidence of living on a very elevated plane in his experiences with Lot; but now "in
his contact with people on the outside, the "sin of unbelief" crept in, and he
stooped to the practice of deception. While it is true that Sarah was his sister in a
certain sense-she was the daughter of his father, but not of his mother-yet Abraham said
this to convey a false impression. Sarah was much more his wife than his sister. He had
made a secret agreement with Sarah in their early years that at every place whither they
came, she would say, He is my brother. This evidenced a lack of faith which should have
been overcome during the years of their witnessing the hand of God in their experiences.
We are strong only as we cling to God. So long as Abraham was in the path of God's
appointment nothing could harm him. If lie .had simply trusted God, the men of Gerar would
not have interfered. Who can harm those who are the subjects of His "unslumbering
guardianship"? Abraham would then have reaped the rewards of faith, and also
maintained his own dignity as a man of faith. God graciously passes over our lack of faith
in our g early days, when faith is yet a germ; but it is unbecoming in maturer years,
and especially in the one who was to be the "father of the faithful." DISHONORING GOD BY OUR CONDUCTThe
experience that came to Abraham and Sarah as a result of this deception must have been
most distressing to both of them, and a lesson to them as well, for the king sent and took
Sarah. Abimelech commends himself to us as a man of noble character. Having been warned of
God in a dream, he "rose early in the morning," desiring to undo any wrong and
to restore Sarah to her husband. Note also how gentle his "reproof" to Sarah.
(Verse 16.) Doubtless among those tribes Abraham was known as a servant of Jehovah, and
they would judge the character, of God, whom they could not see, by the ways and conduct
of His servant. Alas that Abimelech was able to rebuke him: "What hast thou done unto
us? and what have I offended thee, that thou hast brought on me and on my kingdom a great
sin? Thou hast done deeds unto me that ought not to be done." How often do
the children of God thus dishonor Him by lack of faith, unbelief, and as a consequence
lower themselves in the eyes of the world, failing to manifest that living faith that
elevates one above the world and above their thoughts! We find Abraham here exposing
himself to the rebuke and reproach of the men of the world because of what he had done
under the power of unbelief. The king of Gerar knew Abraham had done wrong and reproved
him for it. While Abraham was an upright and honorable man by nature, yet nature's
uprightness and honor cannot be trusted; they are liable to give at any moment. "It
is faith only which can impart a truly elevated moral tone, because it connects the soul
in living power with God, the only source of true morality." But there is
another point of much interest and value to us. Abraham stood condemned before the men of
the world, but how did he appear before God? Let us note the amazing difference: God
appears to Abimelech and tells him that Abraham is a prophet, that He had protected Sarah,
and that Abraham would pray for him, and as a result of his prayers. Abimelech would be
spared. Surely there is a touching lesson here for us in our weakness. God sees His
people only in Christ; hence they are
"without spot or wrinkle, or any such thing." The world sees not the "robe
of righteousness," but God sees nought else. When Balak sought to curse the seed of
Abraham, God said, "I have not beheld iniquity in Jacob, neither have I seen
perverseness in Israel." Thus in Abraham's case -- he lowered himself in the eyes of
Abimlech, who rebuked him, but when God dealt with the matter He said to Abimelech,
"Behold thou art but a dead man"; but of Abraham He said, "He is t prophet
and he shall pray for thee." Yes, with all "the integrity of his heart and the
innocency of his hands," Abimelech was but a dead man; and more than that, he was a
debtor to the prayers of the erring and inconsistent child of God for the restoration of
the health of his household. God may often discipline and chastise His child, but when the
enemy brings suit against him, God pleads his cause: "Touch not Mine anointed, and do
My prophets no harm." "He that toucheth you, toucheth the apple of Mine
eye." "It is God that justifieth, who is he that condemneth?" "Blessed
is the man to whom the Lord will not impute sin." He hides His children in His
pavilion, protects and shields them; and in His patience and forgiveness, and in His
love, as consuming fire, He cleanses t hem of concealed and hidden sin. THE PROMISE FULFILLEDDoubtless
the Lord was preparing Abraham and Sarah for the blessing He was about to bring to them in
the birth of Isaac. "The Lord visited Sarah as lie had said, and the Lord did unto
Sarah as He had spoken." (22:1.) It is impossible to trust God too implicitly. Not
one word of His promises fail. "The counsel of the Lord standeth forever; the
thoughts of His heart to all generations." (Psa. 33:11.) But we must be prepared to
wait God's time. "At the set time" Isaac was born. Thirty years before, God had
promised Abraham a seed-that He would "make of him a great nation." Had Abraham
known then that he was to wait thirty years, his heart would have failed. God in His
gracious love did not make known to him the time until -those years were nearly spent.
"And Sarah bare Abraham a son in his old age." Sarah's laughter of incredulity
at the first intimation that she was to have a child, was now exchanged for the laughter
of fulfilled hope. The peace of
Abraham's home was for a time apparently unbroken; but the dislike which Sarah had
manifested for Hagar some years before had never been wholly extinguished. Nor was it
possible for Hagar to forget the hard treatment she had received from Sarah that had
driven her forth to fare as best she might in the desert. We are told
that "The child grew, and was weaned: and Abraham made a great feast the day that
Isaac was weaned." But amid all the joy of that happy occasion one shadow fell over
the scene, for "Sarah saw the son of Hagar the Egyptian, which she had born unto
Abraham, mocking." Then Sarah's slumbering jealousy was awakened. Ishmael was
fourteen years old at the time of Isaac's birth, and it is hardly to be wondered at that
he should be severely disappointed that, whereas he had been the undisputed heir, he was
now being superseded by this child. And so he "mocked" him, or as stated by the
Apostle (Gal. 4:29) he "persecuted" him. Perhaps this was not the first time
Sarah had seen this disposition of Ishmael toward her son, and she saw no reason for
standing it longer. She said to Abraham, "Cast out the bond woman and her son: for
the son of this bondwoman shall not be heir with my son, even with Isaac. We recall
St. Paul's explanation of this matter, wherein he says: "Which things are, an
allegory: for these are two covenants." (Gal. 4:22-31.) The Jews in the Apostle's day
prided themselves on being the descendants of Abraham and considered it impossible that
any but themselves could be children of God and heirs of the promise. And when large
numbers of the Gentiles accepted Christ under the early preaching of the Gospel, the Jews
who like Ishmael were born after the flesh, persecuted those who,, like Isaac, were
children of the promise, of the spirit. Hagar, the slave, was a fit one to represent the
spirit of legalism and bondage -- a seeking to obtain life by the observance of the Law.
Hagar, as the Apostle explains, "is Mount Sinai," or the Law Covenant,
"which gendereth to bondage," while Sarah, the free woman,-represents the
Covenant of Grace. Her children are the children of faith, the children of the promise,
and are free. There was not room in Abraham's tent for the two women and their children;
so legalism, which insists on the performance of the outward rite of circumcision, etc.,
cannot exist with faith, which accepts the finished work of Christ. The Apostle exhorts
the Galatian brethren, "Cast out the bondwoman and her son: for the son of the
bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not
children of the bondwoman, but of the free." * --------------------------------------- * For a more
complete explanation of the Apostle's words here regarding the two covenants, etc., we
refer the reader to "Studies in the Scriptures," Vol. VI, Chapter VII, "The
Law of the New Creation." Ishmael was
of no use whatever, so far as God's promise was concerned. He did afford something for
nature's affections to twine around, thus making a more difficult task for Abraham to
perform afterwards. Nature can never do anything for God. "The Lord must 'visit,'
and the Lord must 'do,' and faith must wait, and nature must be still-yea must be
entirely set aside as a dead, worthless thing; and then the divine glory can shine out,
and faith find in that outshining all its rich and sweet reward. This wondrous faith! It
brings into our present all the power of God's future, and feeds upon God's promise as a
present reality. By its power, the soul is kept banging upon God when every outward thing
seems to be against it." REGENERATION, THE INTRODUCTION OF A NEW NATUREIsaac proved
to be in the household of Abraham what the begetting of the spirit is in the believer. It
was not Ishmael changed, but it was a new child.
The son of the bondwoman could never be anything else but that. On the contrary, Isaac's
position and character, his standing and prospects, were all from the. Lord.
Regeneration is not a change of the old nature, but the introduction of a new. "That
which is born. of the flesh is flesh; and that which is born of the spirit is
spirit." It is the beginning of a new creature by the operation of the Holy Spirit,
founded upon the accomplished redemption of Christ. Nor does the
introduction of this new nature alter the true, essential
character of the old. There is the full display of its evil character in opposition
to- the new element. "The flesh lusteth against the spirit, and the spirit against
the flesh; and these are contrary the one to the other. There they are in all their
distinctness, and the one is only thrown into relief by' the other. "The carnal
mind is enmity against God." The Apostle goes on to say, "It is not subject to
the law of God, neither indeed can be." Again,
"Ye have put off the old man." He does not say ye have improved or are seeking
to improve the old man, but ye have put it off. There is a very. great difference between
seeking to mend an old garment, and casting it aside altogether and putting on a new one. Passages
might easily be multiplied to prove the un soundness of the theory that the new nature is
merely a gradual improvement of the old; and to prove that the new life, which we have
in union with our risen Lord, can be attained only if the old is kept under our feet in
the power of that new life. The birth of Isaac did not improve -Ishmael, but only brought
out his real opposition to the child of promise. He might have gone on very quietly and
orderly till Isaac made his appearance; but then he showed what he was, by persecuting
and mocking at the child of resurrection. What then was the remedy? To make Ishmael
better? By no means; but to "Cast out the bondwoman and her son." Here was the
only remedy. "Now
the error into which the Galatian churches fell, was the introduction of that which
addressed itself to nature. 'Except ye be circumcised after the manner of Moses, ye cannot
be saved.' Here salvation was made to depend upon something that man could be, or man
could do, or man could keep. This was upsetting the whole glorious fabric of redemption,
which, as the believer knows, rests exclusively upon what Christ is, and what He has done.
To make salvation dependent, in the most remote manner, upon anything in, or done by,
man, is to set it entirely aside. In other words, Ishmael must be entirely cast out, and
all Abraham's hopes be made to depend upon what God had done and given in the person of
Isaac. This, it is needless to say, leaves man nothing to glory in. If present or future
blessedness were made to depend upon even a divine' change wrought in nature, flesh
might glory. Though my nature were improved, it would be something of one, and thus God would not have all the glory. But
when I am introduced into a new creation, I find it is all of God designed, matured,
developed by Himself alone. God is the actor, and I am a worshiper; He is the blesser, and
I am the blessed; He is 'the better,' and I am 'the less' (Heb. 7:7); He is the giver, and
I am the receiver." SUFFERING--THE PRICE OF SUPREME FAITHAbraham had
many tests during his life. He was first called to leave his own country and kindred, and
his father's house. Later his father was taken from him.. His experiences with his nephew,
Lot, were most grievous. And now he is called to give up his son, whom he loved, for we
read that when Sarah asked him to cast out the bondwoman and her son that "the thing
was very grievous in Abraham's sight, because of his son." The discipline through
which the Patriarch was called to pass was but the trial of faith. Faith is the expression
of our inner life; and it cannot be exercised in its highest form so long as there is any
hidden sin or iniquity,, no matter how small, in our heart. We must be rid of every
clinging inconsistency, for it is this that paralyzes the action: of faith. It is
impossible to exercise faith except as our heart is pure, and our walk one of holiness
before God. Many have
longed for a faith like that which Abraham had-a faith that staggered 'not through
unbelief; a faith to which God could not give a denial; a faith that could open and shut
heaven, and to which all things are possible. But there is a price to be paid for such
faith. Are we willing to pay the price-the price of suffering? -- the cost of rending from
our hearts all that would hinder the operation of this faith; "the cost of seeing one
cherished idol after another cast out; the cost of being stripped even to nakedness of all
the dear delights in which the flesh may have found. pleasure." We hardly realize all
that this means, but it is revealed step by step -- measured out according to our strength
by Him who knows our frame and remembers that we are dust. We need not dread the
pruning-knife, for it is in the hand of One who loves us infinitely, and who is seeking
results that will fill our hearts with gratitude and praise. The final
separation from Abraham of all that would hinder from the exercise of a supreme faith was
brought about by the birth of the long-promised seed, and led up to the crisis with which
we are now dealing. "The thing was very grievous in Abraham's sight." But the
Lord said unto Abraham, "Let it not be grievous in thy sight, because of the lad, and
because of the bondwoman; in all that Sarah hath said. unto thee, hearken unto her voice;
for in Isaac shall thy seed be called." In obedience to the Lord's command,
"Abraham rose early in the morning," and sent Hagar and her child from his home,
bidding them a last farewell. He must have suffered keenly in this experience, but one
more weight was laid aside, and one more step taken in his preparation for the supreme
victory of his faith, which was to follow, for which his entire life had been a
preparation.
- Contributed. |
