The Pentecostal Message
Be Ye Transformed
Scarlet and Crimson
Christian Baptism
Joy and Patience That Conquer
Purity
Notice of Annual Meeting
Entered Into Rest
"Received ye the spirit?" - Galatians
3:2
WAIT
for the promise of the Father,
which ye heard from me, for John indeed baptized with water; but ye shall be
baptized in the holy spirit not many days hence.... Ye shall receive power when
the holy spirit is come upon you." It is Jesus who has been speaking to
the disciples, having "led them out until they were over against Bethany:
and he lifted up his hands, and blessed them. And it came to pass, while he
blessed them, he parted from them, and was carried up into heaven." (Luke
24:50-53. A. R. V.) A cloud received him out of their sight, and at the
bidding of an angel the little company wended its way over the three-quarters
of a mile back to Jerusalem, passing Gethsemane, where forty days before, the
One they had just now seen ascend into heaven had first been "lifted up from the earth."
There is no record left us of the many questions that were raised in that short
journey and in the days that
followed. But we do read that they "all with one accord continued steadfastly in
prayer, with the women, and Mary the mother of
Jesus, and with his brethren." "And when the day of Pentecost was now
come, they were all with
one
accord in one place. And suddenly there came from heaven a sound as of the rushing of a
mighty wind, and it filled all the house where they were sitting. And there
appeared unto them tongues parting asunder [Margin: parting among them, or
distributing themselves], like as of fire; and it sat upon each of them. And
they were all filled
with the holy spirit." - Acts 2:1-4.
FORETOLD IN TYPES
"In
the passover, we have the death of Christ," Brother Mackintosh writes, "in the sheaf of firstfruits, we
have the resurrection of Christ;
and in the feast of Pentecost, we have the descent of the holy spirit to form
the Church. All this is divinely perfect. The death and resurrection of Christ
had to be accomplished, ere the Church could be formed. The sheaf was offered
and then the loaves were baked. And, we observe, 'They shall be baken with leaven.' Why was this? Because they
were intended to foreshadow those who, though filled with the holy spirit, and
adorned with his gifts and graces, had, nevertheless, evil dwelling in them," and
soon that fact came to light in their association.
The
brethren who received the outpouring of the holy spirit at Pentecost were those
who had become followers of the Lord Jesus before his sacrifice, and therefore
before he had appeared in the presence of God for them, and thus before they
could be begotten to sonship. John testifies: "The spirit was not yet
given; because Jesus was not yet glorified." (John 3:39.) While they
walked with Jesus he could say to them, "The spirit of truth dwelleth with you"; but could promise
additionally, "and shall be in you," not merely "with" and "upon" you,
as was the case with the prophets of the previous Age. (Luke 2:25; John 14:17.)
What a misfortune for them and for all of us if he had heeded their desire and
stayed with them
for the establishment of a merely fleshly government. "It is expedient for
you that I go away," are his words; "for if I go not away, the
comforter will not come unto you; but if I go, I will send him unto you."
- John 16:7.
EVIDENCES OF POSSESSING THE SPIRIT
The
miracle of Pentecost was intended in part to attract the attention of the
people in Jerusalem, and to convince those who were in heart condition to
believe, as well as to give confidence to those who were already disciples.
Evidently the need for such miracles passed with the passing of the Apostles
and those upon whom they bestowed the gifts of the spirit, but the need for
"full assurance of faith has never ceased. It is therefore of great
importance for us to be able to find a convincing statement as to how we may
know whether we have been called, have been begotten (have, received the
spirit), and are being developed, all by "the self same spirit" that
operated both on and in the early disciples. Is it still true that "the
manifestation of the spirit is given to every man to profit withal"? (1 Cor. 12:7,
11.)
The
Apostle John writes: "We are of God: he that knoweth God heareth us; he
who is not of God heareth us riot. By this we know the spirit of truth, and the
spirit of error." (1 John 4:6.) Attention to the Word of Truth as it came
through the Apostles is then a fundamental test as to whether one is being
guided of the holy spirit, "the spirit of truth, which the world cannot
receive." We can let our light shine upon them, but we cannot give them
our oil.
Long
ago it was promised that the spirit would have the effect of obedience to the
Lord's commands: "I will put my spirit within you [when the stony hearts
are removed], and cause you to walk in my statutes, and ye shall keep mine ordinances,
and do them." (Ezek. 36:27.) Not the ways or the thinking of our own flesh
or of any other natural man will be our guide, for "as for you, the
anointing which ye received of him abideth in you, and ye need not that any one
teach you [any human intellect, such as the philosophers to whom he refers];
but as his anointing teacheth you concerning all things, and is true, and is no
lie, and even as it taught you, ye abide in him." (1 John 2:27.) Since the
spirit cannot contradict itself, the "any one" not needed as a
teacher must be outside the Body of Christ, for the spirit had revealed that
God had set teachers within the Body for its edification. They only can speak according to the
spirit, and should
speak only
according to the spirit, as Paul intimates in 1 Corinthians 2:12 and 13: "We received not the spirit of the
world, but the spirit which is from God; that we might know the things that
were freely given to us of God. Which things also we speak, not in words which
man's wisdom teacheth, but which the spirit teacheth; comparing spiritual
things with spiritual." "Ye are not in the flesh [or dependent on the
flesh] but in the spirit, if so be that the spirit of God dwelleth in
you." - Rom. 8:9.
A
primary step toward the receipt of the holy spirit is repentance, a regret for
our former association with things of the world and the flesh and a turning
from them with a positive determination they shall no more be permitted to
control our lives. The story Brother Blackburn used to tell illustrating this
is a very apt one. It was the definition a small child gave: "Repentance
is being so sorry, you will never do it again." The message of the early
Church was: "Repent ye, and be baptized every one of you in the name of Jesus Christ
unto the remission of your sins; and ye shall receive the gift of the holy
spirit," (Acts 2:38) "the spirit of adoption whereby we cry, Abba,
Father." Doubtless thousands who had no right, to do so sent up that cry, but in the context the
Apostle indicates what are the credentials of those who can legitimately so
address him: "The spirit itself beareth witness with our spirit, that we
are children of God." "For as many as are led by the spirit of God,
these are sons of God." (Rom. 8:14-16.) The direction of its leading is
"into all the truth." (John 16:13.) That leading should be a
continuous process until that which "is perfect is come" beyond the
veil. Then we shall
know fully even as we are now fully known by the Father. (1 Cor. 13:9-12.)
However, conformity to the spirit's leading can this side the veil have the
sealing of the spirit, the stamp of its approval. Paul calls this being
"sealed with the spirit of the promise, the holy spirit which is an
earnest of our inheritance unto the redemption of the acquisition; unto his
glorious praise." (Eph. 1:13, 14, Rotherham.) It is easy to know
this precious promise and to talk fluently about it to every willing ear, and
many an unwilling one, too-for this is that promise that takes in "all the
families of the earth." But to acquire its spirit is quite a different
thing from just talking about it. Having its spirit means to have a love broad
enough to take in all the world, our enemies, and all the brethren.
BEGINNING A NEW LIFE
The
story of man's creation is simply told: "The Lord God formed man of the
dust of the ground, and breathed into his nostrils the breath [wind, spirit] of
life; and man became a living soul." (Gen. 2:7.) Did the spirit inspire
this record so that it would fitly represent how lifeless humans, dead in
trespasses and sins, are given life by putting his spirit within them? "Of
his own will begat he us with the Word of truth." The result is a
spiritual new creature, for "Thy words are spirit and they are life."
Such creatures need have no fear of the second death, if they are entirely
dependent on that Word as their source of strength, for they have been begotten
again, not of corruptible seed, but of incorruptible, through the word of God,
which liveth and abideth." (1 Peter 1:23.) Having been begotten
"through the Gospel" (1 Cor. 4:15), "the Gospel preached
beforehand unto Abraham," if its work is permitted to continue in us, we will daily have more of its
spirit until, marked with its sealing power, the image of our heavenly Father
will be indelibly impressed upon this new creation of his. Our Pentecost then
will have "fully come" and passed.
PERSONAL KNOWLEDGE OF GOD NECESSARY
As
God created a son "in his own likeness, after his image, so the new
creation "which after God hath been created in righteousness and holiness
of the truth," "is being renewed unto knowledge after the image of
him that created him." (Eph. 4:24; Col. 3:10.) Knowledge that does not
work to that end will be detrimental, puffing up instead of building up.
This
all makes it very clear why the Bible lays its great stress on knowing God, and
how irreparable the loss to those who are content just to know about him and
his Plan. Also it is clear that the distinction between the two classes will be
that the one will be sealed with his spirit, while the other company are those
who are marked with Babylon's method of thinking, following the guidance of the
intellect instead of the spirit, and contented to rely upon works instead of
growth into his likeness.
Jesus
finished his course at the cross. We begin ours there. Before the cross our
condition was "dead in sin since the cross, "dead unto sin, but alive
unto God in Christ Jesus." (Rom. 6:11.) Babylon and its, spirit hopes for
life because of penances, book selling, and other substitutes for the cross on
which Christ died for our sins and on which the world is crucified unto us and
we unto the world. But this is not accomplished without the guidance and
assistance of the spirit. "If ye through the spirit do mortify the deeds
of the body, ye shall live." (Rom. 8:13.) "Walk in the spirit and ye
shall not fulfill the desires of the flesh." That is the "law of the
spirit of life in Christ Jesus that hath made us free from the law of sin and
death." - Rom. 8:2.
"The
God of peace himself sanctify you wholly; and may your spirit and soul and body
be preserved entire without blame at the coming [Literally: in the presence]
of our Lord. Jesus Christ," 'to "present you faultless before the
presence of his glory with exceeding joy." - 1 Thess. 5:23; Jude 24.
-
P. E. Thomson
"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 12:2.
THE
Greek word here translated "transformed" is metamorphoo. In
the English dictionary there is a very similar word "metamorphosis,"
and the following definition is given in Nuttall's edition:
"Transformation, as the chrysalis into a winged insect." A very
familiar winged insect to us is the butterfly.
The
change from caterpillar to butterfly, is not direct. There is that intermediate
state, the chrysalis, and the seeming deathlike condition is the remarkable
phenomena wherein the caterpillar existence is put to death, incapacitating the
creature for a continuance of its previous existence, while at the same time
preparing for a future life.
How
well this illustrates the experience of a true Christian. Each consecrated
child of God has been selected from a fallen sinful race, but the "old
creature," is being put to death, and a new nature -- begotten by the
holy spirit -- is being developed. We are to be transformed, day by day; rising
up and up until -- our resurrection completed, the work of transformation
fully accomplished-we are exalted in the First Resurrection to heights
unimaginable, even to the Divine nature, privileged then to reign with our Lord
Jesus, during the complete establishment of God's glorious Kingdom in the
earth.
A NEW CREATION
Our
present privileged position is being "in Christ," and if any man be
in Christ, he is-not the same old creature, but, "a new creature." We
are being transformed by the renewing of our mind. A new mind is being formed-a
new mind, begotten not of the will of man, but of God. "Of his own will
begat he us with the word of truth." (James 1:18.) There is a special
spiritual treasure being developed in an earthen vessel; and the earth bound,
grub-like tendencies are to be put to death. "Put off, according to the
former course of life, that old man, corrupted by deceitful desires ... be you
clothed with that new man, who, according to God, has been formed in
righteousness and holiness of the truth." - Eph. 4:22, 24, Diaglott.
During
the chrysalis state, the caterpillar existence is put to death, and at the same
time there is a preparation for a new, and quite different future existence.
How forceful are the words, "If ye through the Spirit do mortify the deeds
of the body, ye shall live" (Rom. 8:13). Repression, mortification, death,
must be going on all the time respecting the fleshly mind, the human will, the
earthbound tendencies, so that the spiritual life, the new nature, the new
creature, may be made manifest. "If ye then be risen with Christ, seek
those things which are above, where Christ sitteth on the right hand of God.
Set your affection on things above, not on things on the earth. For ye are
dead, and your life is hid with Christ in God" (Col. 3:1-3). Our Father in
heaven asks of us a full surrender; full consecration, non-conformity to this
world, and a transforming to the Kingdom requirements; because then, God, who
commanded the light to shine out of darkness, can shine in our hearts, to give
the light of the knowledge of the glory of God in the face of Jesus
Christ. This knowledge is completely beyond the comprehension of the spirit of
man or the spirit of the world. "The natural man receiveth not the things
of the spirit of God, for they are foolishness unto him; neither can he know
them, because they are spiritually discerned" (1 Cor. 2:14). The veil of
human mindedness in the natural man hangs between him and the most sacred
things, and the only way to set it aside is to consecrate and sacrifice wholly,
the human will and nature. "They that are Christ's have crucified the flesh
with the affections and lusts." - Gal. 5:24.
OUR PRIVILEGED CONDITION TYPIFIED IN TABERNACLE
In
1 Corinthians 2:12 the Apostle states, "Now we have received, not the
spirit of the world, but the spirit which is of God; that we might know the
things that are freely given to us of God." It is in the glorious and
privileged condition-typified by the Holy Place of the Tabernacle of old --
that the consecrated children of God, although still in the flesh, have their
real, inner, life and walk, with God; quite beyond the intellectual sight of
the world. And this is where we are taught of God, "not in words taught by
human wisdom, but by the teachings of the Spirit; unfolding spiritual things to
spiritual persons" (1 Cor. 2:13, Diaglott). We are experiencing
literal metamorphosis, in the "Holy Place," and during this process
we are learning the things of God; also proving the Will of God. "Be ye
transformed by the renewing of your mind, that ye may prove what is that good,
and acceptable, and perfect, will of God" (Rom. 12:2). The Greek word here
translated "prove" (dokimazo) has been much used in olden
times in connection with the testing of metals, and means to investigate,
discern, ascertain, explore, examine, try, and test. By careful and exacting
tests, under close examination and observation the metal is proved. Something
is done with the metal; and in our proving the will of God, we have to do
something with the will of God.
This
sounds like a big experience, and it is interesting to note Weymouth's translation
of Romans 12:2: " . . . be transformed by the entire renewal of your
minds, so that you may learn by experience what God's will is ... "
Jesus learned something by experience; and by experience we learn. By
experience, we prove, investigate, discern, ascertain, explore, examine, try,
and test the will of God. Our Father wills to be a God of love, and surely we
are daily proving this to be true. "The Father himself loveth you"
(John 16:27). In our experiences day by day have we not also proved this to be
true? -- "Thou wilt keep him in perfect peace, whose mind is stayed on
thee: because he trusteth in thee" (Isa. 26:3). And again, "In all
thy ways acknowledge him, and he shall direct thy paths" (Prov. 3:6) -- in
all thy ways (not merely some of them) acknowledge -discern, consider,
know-him, and he shall direct thy paths. All such Scriptures are very precious,
and are proved by the Lord's people. We are to "walk as children of light,
proving what is acceptable unto the Lord" (Eph. 5:8, 10); Weymouth translates
this: "Live and act as sons of light, and learn in your own experiences
what is fully pleasing to the Lord."
GOING ON UNTO COMPLETENESS
"Put
off the old man with his deeds; ... put on the new man which is renewed in
knowledge after the image of him that created him" (Col. 3:9, 10). Here is
the transformation process again. And this metamorphosis must not slacken, it
is a wonderful process. Regarding the chrysalis, there is the complete
surrender of the caterpillar existence. This is essential, in order that the
mysterious transformation may take place. Consider our complete surrender,
"My son, give me thine heart, and let thine eyes observe my ways"
(Prov. 23:26). The heart, the will, thus given over to God, seeks to know the Divine
will, and to obey it in a word and deed. Respecting the chrysalis
metamorphosis, it is a complete mystery to the world. So is our metamorphosis
or transforming process, and the Apostle in Colossians 1:27 speaks of the
riches of the glory of this mystery which is "Christ in you, the
hope of glory." Christ is being formed in us (Gal. 4:19). We of ourselves
are nothing, but Christ is expressing himself through us. According to Romans
8:29 we are being conformed to the image of God's Son. We are being
"changed into the same image from glory to glory" (2 Cor. 3:18). We
cannot effect this change by ourselves, "for it is God which worketh in
you both to will and to do of his good pleasure" (Phil. 2:13). And if we
are "workers together with him" (2 Cor. 6:1), he will produce in us,
"that which is well-pleasing in his sight" (Heb. 13:21). The writer
to the Hebrews further exhorts us to "go on unto perfection" (Heb.
6:1). The Greek word teleiotes, here translated "perfection"
actually means completeness, and during this experience we discern what
elevates and purifies, what draws us closer and closer to the heart of our
Father, and to the Lord Jesus Christ. We also learn what qualities hinder us in
our Christian walk. Yes, as children of God, it has been our experience to have
failings and shortcomings of our own revealed to us. And so surely as the Lord
is making us see our faults and failings, in the light of his glorious
countenance, so surely has he gracious purposes of mercy towards us (Ps. 90:8).
"If we confess our sins, he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness" (1 John 1:9). The
"transforming" life means this, and the Lord Jesus sits as a refiner
to remove the dross of self-will, until he can see his own glorious image
reflected in us. This refining, this cleansing, this transformation must
continue. We are to go on unto completeness. "Walk worthily of the calling
with which you were called, with all humility, and gentleness; with patience,
sustaining each other in love; using diligence to preserve the unity of the
spirit by the uniting bond of peace" (Eph. 4:1-3, Diaglott).
FULL SURRENDER
The
true spiritual life, the metamorphosis or transforming process, is one long
series of surrenderings to the will of God. During this process of pressing on
to completeness, to the finish, to the end, we are having a great and wonderful
experience. For not only are we putting into practice during metamorphosis, our
Father's will in this respect, but we are also proving, investigating,
discerning, ascertaining, exploring, examining, trying and testing, in a more
and more intimate sense, the progressive developing revelation of the Divine
will. It is our joy and privilege to personally put what our Father has said,
to the test, and he desires us to do this prove me now herewith, saith the Lord
of hosts, if I will not open you the windows of heaven, and pour you out a
blessing, that there shall not be room enough to receive it" (Mal: 3:10).
We are to prove him and his will, and as a counter measure the Lord will prove
us, "for the Lord your God proveth you, to know whether ye love the Lord
your God with all your heart and with all your soul" (Deut. 13:3). "For thou, O God, hart proved us:
thou hart tried us, as silver is tried" (Ps. 66:10). And we prove ourselves
". .. let a man examine [prove] himself ... " (1 Cor.
11:28). What a great experience! God proving us, and we proving ourselves, and
him; also what his will is. In all this, the holy spirit guides, directs, and
instructs, always in accordance with the Scriptures, and never contrary to
them. And, as in the volume of the Book it is written concerning the true
Church, what the Church is to do, and what not to do, so we examine,
investigate and prove our part in the gracious Divine Purpose, and act
accordingly, exclaiming whole-heartedly "I delight to do thy will, O my
God." - Ps. 40:8.
Therefore
let our steps be guided by such truth as we have attained (Phil. 3:16, Moffatt),
and press on by the Lord's help to completeness; fruitful in every good
work and increasing in the knowledge of God; doing the will of God from the
heart and in prayer persevering that the transforming work continues. "Be
ye transformed."
-
J. H. Murray, Eng.
"Come now, and let us
reason together,
saith the Lord:
though your
sins be as scarlet, they shall be as white as snow;
though they be red
like crimson, they shall be as wool" - Isa. 1:18.
OUR
text suggests two questions: what is the difference between scarlet and
crimson? and, does this have reference to the sacrifice of Christ?
Israel,
as a nation, was in unique relationship with the Eternal. Only with Israel, as
his chosen, had he covenanted to be their God, and they his peculiar people
(Exod. 19:5). They were God's treasure, a favored nation; but presuming on this
they considered themselves God's favorites -- a wholly different thing.
Because
of their unbelief at Kadesh-Barnea, Israel failed to possess the land which God
had unconditionally promised Abraham that his seed should have as an inheritance
(Gen. 13:14, 15; Num. 13-14). Consequently they stayed forty years in the
desert before they finally entered Canaan. However, God never gave Israel this
land, even though they dwelt there for many centuries: "The land shall not
be sold forever: for the land is mine; for ye are strangers and sojourners with
me." - Lev. 25:23.
Before
their eventual entrance into Canaan, while Moses was still with them, God made
clear to Israel that their continuance in the land was contingent on their
hearkening "diligently unto the voice of the Lord" (Deut. 28:3).
Obedience would bring blessings; disobedience cursings. All of Deuteronomy
27-30 should be read in connection with this, for they are the whole of a
special covenant arrangement by which Israel inhabited Canaan. "These are
the words of the covenant, which the Lord commanded Moses to make with the
children of Israel in the land of Moab, beside the covenant which he
made with them in Horeb" (Deut. 29:1). This is sometimes referred to as
the Palestinian or Moabic covenant
Reading
Isaiah 1:2-8, it is apparent that the Lord through Isaiah was bringing to the
attention of the people that they were experiencing the curses of the covenant
(Deut. 28:45-52), and setting before them the possibility of finding their way
back to the condition of blessedness by a full wholehearted repentance and
turning again to obedience: "If ye be willing and obedient, ye shall eat
the good of the land: but if ye refuse and rebel, ye shall be devoured with the
sword: for the mouth of the Lord hath spoken it" (Isa. 1:19, 20). Do we
ask, Where had the Lord spoken it? In Deuteronomy 28-30.
Coming
now to Isaiah 1:18, when it is said, "Come, let us reason together, saith
the Lord," this is more than an invitation; it is an appeal. God does not
even suggest that he might be influenced by their reasoning. Certainly not!
What He does mean is that they should hearken to his voice: "Wash you,
make you clean; put away the evil of your doings from before mine eyes; cease
to do evil; learn to do well; seek judgment, relieve the oppressed, judge the
fatherless, plead for the widow" (Isa. 1:16, 17). If they do thus with
willing obedience, Jehovah, their covenant God, will turn away the curses and
restore to them the blessings: "Ye shall eat the good of the land"
(Isa. 1:19). The Lord will do this even though their sins, as a nation, be as
scarlet, though they be red like crimson. That is, if they will thoroughly
repent, he will treat them as though their sins had not been.
According
to Strong's Exhaustive Concordance the word "crimson" (# SH8438) is "towla
... a maggot; spec. (often with ellips. of
# SH8144) the crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith." The word rendered "scarlet"
(# SH8144) is "shaniy" "of uncertain derivation; crimson:
prop. the insect or its color, also stuff dyed with it." Young's
Analytical Concordance says that the words are interchangable, sometimes
crimson, sometimes scarlet. The Portable Commentary (Jamieson, Fausset and
Brown) reads: "Hebrew for 'scarlet' radically means double-dyed; so
the deepfixed permanency of sin in the heart, which no mere tears can
wash away." Repentance is presupposed before sins can be made 'white as
snow'; 'as wool' -- restored to its original undyed whiteness."
We
might paraphrase Isaiah 1:18 somewhat, to make it read, "Though your sins
be double-dyed, they shall be as white as fresh fallen snow; though they be red
like the crimson grub, they shall be as the undyed wool."
The
messages of the prophets were, for the most part, directed to the nation as a
whole. "Ah sinful nation, a people laden with iniquity, a seed of
evildoers, children that are corrupters: they have forsaken the Lord, they have
provoked the Holy One of Israel unto anger, they are gone away backward"
(Isa. 1:4). As the nation was but people in the aggregate, the national conscience
could be expected to respond to the appeal of Isa. 1:16-19 only to the degree
that individuals heeded it.
Isaiah
had no hope of a true national repentance and conversion, for at the time of
his call to the prophetic office, as recorded in the sixth chapter, his
commission was "go and tell this people, Hear ye indeed, but understand
not; and see ye indeed, but perceive not. Make the heart of this people fat,
and make their ears heavy, and shut their eyes; lest they see with their eyes,
and hear with their ears, and understand with their heart, and convert and be
healed." When Isaiah inquired as to how long this condition was to last,
the answer was, "Until the cities be wasted without inhabitant, and the
houses without man, and the land be utterly desolate, and the Lord have removed
men far away, and there be a great forsaking in the midst of the land"
(Isa. 6:9-12). They had gone too far into evil to be touched by the gracious
and generous appeal of Isaiah 1:16-19.
The
law made provision for the judicial covering of Israel's sins by sacrifices and
offerings. These they had not forsaken. On the contrary, it seems from Isaiah
1:11-14 that they were profuse in offering sacrifices and oblations. But these
were "vain oblations," as the keeping of ordinances was put in the
place of "doing justly, loving mercy, and walking humbly with God."
- Micah 6:6-8; Hosea 6:6.
If
Isaiah 1:18 does look forward to the great sin-offering sacrifice of Jesus, it
has no direct reference to it. Nor is it quoted by any New Testament writer.
A
few thoughts in extension seem to be called for. Reading all of Isaiah chapter
one in connection with Deuteronomy chapters 27-30, it is apparent that the
appeal and promise of Isaiah 1:16-18 was given to Israel as a nation; and has
to do with God's governmental dealings with them. Israel was delivered from
Egypt and set apart as a special people for particular purposes in the
outworking of the divine program, and as such was a holy nation (Exod. 19:6).
But, as individuals within that nation, they were "children of wrath, even
as others." Sin reigned in their mortal bodies the same as in the noncovenant
people-the Gentiles.
In
a sense, the promise of Isaiah 1:16-18 still holds true; it was based on the
previous covenant of Deuteronomy 30:1-10: "And it shall come to pass, when
all these things are come upon thee, the blessing [for obedience] and the curse
[for disobedience] which I have set before thee" [as foretold in
Deuteronomy chapters 27, 28], "and thou shalt call them to mind among all
the nations, whither the Lord thy God hath driven thee, and shalt return unto
the Lord thy God ... that then the Lord thy God will turn thy captivity, and
have compassion upon thee, and will return and gather thee from all the
nations whither the Lord thy God bath scattered thee ... and the Lord thy God
will circumcise thine heart, and the heart of thy seed, to love the Lord thy
God with all thine heart, and with all thy soul, that thou mayest live."
The
first part of this covenant promise, the regathering, we have seen in process
of fulfillment; the latter part, the "circumcising of their hearts,"
awaits the national mourning for their sin in rejecting their long-promised
Messiah (Zech. 12:10), and the consequent opening for them the fountain for sin
and for uncleanness (Zech. 13:1). Then will be fulfilled for Israel what was
spoken by Peter, as recorded in Acts 3:19. Peter had accused them of having
denied the Holy One and the just, and of having killed the Prince of life:
"Repent ye, therefore, and be converted that your sins may be blotted out;
so that seasons of refreshment [Diaglott] may come from the presence of the
Lord."
Although
the "fountain for sin and uncleanness" has been open to individuals
of faith ever since Pentecost, its being available to Israel as a nation awaits
the completion of the high-calling of this age; "until the fulness of the
Gentiles be come in. And so all Israel shall be saved [from their blindness
and ungodliness]; as it is written. There shall come out of Sion the Deliverer,
and shall turn away ungodliness from Jacob: for this is my covenant unto them,
when I shall take away their sins" (Rom. 11:25-27; see also Isa. 59:20,
21). "I will forgive their iniquity, and I will remember their sin no
more" (Jer. 31:34). "Oh that the salvation of Israel were come out of
Zion!" - Psalm 14:7.
So,
although the promises of Isaiah 1:18, 19 have no direct reference to the blood
of Christ, yet, as another has said, "All the promises to Israel are to
become effective by virtue of the atoning death of Christ."
-F.
A. Essler
"Can ye .
. . be baptized with the baptism that I am baptized with? "
- Mark 10:38.
The
searching question of our text, which Jesus put to two of his disciples,
reveals much concerning the privilege and cost of discipleship. So also his
words on another occasion: "I have a baptism to be baptized with; and how
am I straitened till it be accomplished!" (Luke 12:50). To better
understand the significance of our Lord's baptism, however, and of our own
privilege of sharing therein, it will be helpful if we first consider the
baptism of John.
THE BAPTISM OF JOHN
John
was the last of the prophets. ("The law and the prophets were until John.
" - Luke 16:16). His mission and baptism concerned only Israel. They were
a people in covenant relationship with God, but a most decadent and corrupt
condition had set in, affecting all classes of the people. John's work was to
induce a state of repentance in Israel, so that their covenant relationship
with God might be retained and maintained, and they be prepared for the
greatest event in their history, the advent of the long promised Messiah. John
introduced the rite of baptism to illustrate this repentance, figuratively
washing away their sins, as we read: "Then went out to him Jerusalem, and
all Judea, and all the region round about Jordan, and were baptized of him in
Jordan, confessing their sins." (Matt. 3:5, 6.) And again, John's own
words "I indeed baptize you with water unto repentance. " - Matt.
3:11.
Prior
to his imprisonment the Baptist spoke also of a baptism of fire. Continuing the
quotation given above: "I indeed baptize you with water unto repentance;
but he that cometh after me . . . shall baptize you with holy spirit, and with
fire. Whose fan is in his hand, and he will thoroughly purge his floor, and
gather his wheat into the garner; but he will burn up the chaff with
unquenchable fire." - Matt. 3:11, 12.
In
these words the Baptist speaks of the Jewish nation of his day as being
composed of two classes, wheat and chaff, the one to be gathered into the
garner, the other to be burnt with fire. Fire is usually symbolic of
destruction, and the context shows it has that significance here. For the chaff
to be burnt up with fire would mean that its destruction would be complete, no
one would be able to extinguish the fire until it had done its work. The
fulfillment of this part of the prophecy occurred in A.D. 70, when the fire of
trouble destroyed the Jewish polity.
From
this we may see how mistaken are those Christians who pray for baptisms of
fire. The immersion of the nation in the fire of destruction was a punishment,
not a blessing, the result of their unfaithfulness. The wheat element, however,
the faithful remnant who accepted Christ, received the other baptism, the
baptism of the holy spirit, which came upon them at Pentecost, as we will note
in a subsequent paragraph.
SIGNIFICANCE OF THE BAPTISM PRACTICED
BY OUR LORD'S DISCIPLES PRIOR TO
PENTECOST
That
repentance was also the significance of the baptism practiced by our Lord's
disciples prior to Pentecost may be seen by reference to Matt. 4:17: "From
that time Jesus began to preach, and to say, Repent, for the kingdom of heaven
is at hand." When, therefore, we read (as we do in John 4:1, 2) that the
Lord employed, in his ministry, the symbol of baptism, we must understand such
baptism had the same significance as John's baptism. Jesus was continuing the
work begun by John, who was now in prison. (Matt. 4:12). The baptism enjoined
on his disciples after his resurrection (Matt. 28:19) had a very different
significance, as we shall see.
CHRISTIAN BAPTISM
In
what does Christian baptism consist? To this question we would reply:
"Complete surrender of our own will, and entire consecration of our lives
-- all that we are and have; all that we hope to be or possess; -- to the will
of God, even unto death."
Was
not this the case with Jesus, our great Forerunner? His complete submission to
the Father's will was foretold in the Law, the Psalms and the Prophets. The
Psalmist had foretold his ready acquiescence: "Then said I, Lo, I come: in
the volume of the book it is written of me, I delight to do thy will, O my
God." (Psa. 40:7, 8). The writer to the Hebrews quotes these words, and
applies them to our Lord, when, at his first advent, he came to offer himself
as the efficacious antitypical sacrifice. "For it is not possible that the
blood of bulls and goats should take away sins. Wherefore when he cometh into
the world, he saith, Sacrifice and offering thou wouldest not, but a body hast
thou prepared me: in burnt offerings and sacrifices for sin thou hast had no
pleasure. Then said I, Lo, I come (in the volume of the book it is written of
me), to do thy will, O God." (Heb. 10:4-7).
We
who are following in the footsteps of Jesus realize that this same truth has a
secondary application to us. The volume of the book reveals that the seed of
Abraham is composite, "a secret hidden from ages and generations but now
made manifest to the saints." (Col. 1:26.) The course marked out for Jesus
is the one his footstep followers must also traverse for, as a class, they were
chosen in him before the foundation of the world. Each one whose eyes have been
opened to see this great and high calling may say, indeed must say, with due reverence and humility, but nevertheless in
fullness of faith, "in the volume of the book it is written of me." Gladly I respond to thy
gracious invitation "Lo, I come, to do thy will, O God." Indeed, to
the question in the text quoted at the head of this article, did not our Lord
himself say to his disciples, and through them to us "Ye shall indeed
drink of my cup, and be baptized with the baptism that I am baptized
with." - Matt. 20:23.
THREE ASPECTS OF CHRISTIAN BAPTISM
While there is but the one true baptism for Christians, ("One Lord, one faith,
one baptism, " - Eph. 4 5), this baptism may be regarded from three aspects
1)
Baptism into the body of Christ
2)
Baptism into Christ's death
3)
Baptism into holy spirit
The
first of these aspects is mentioned by Paul in 1 Cor. 12:12, 13, 27, where he
writes: "For as the body is one, and hath many members, and all the
members of that one body, being many, are one body so also is Christ. For by
one spirit are we all baptized into one body ... Now ye are the body of Christ,
and members in particular."
The
second aspect is brought to our attention in Rom. 6:3, 4, where the apostle
asks: "Know ye not that so many of us as were baptized into Jesus Christ
were baptized into his death? " Moreover, he goes on to say:
"Therefore we are buried with him by baptism into death: that like as
Christ was raised up from the dead by the glory of the Father, even so we also
should walk in newness of life."
A
much misunderstood passage may be appropriately noted here. It appears in 1
Cor. 15:29, which reads: "Else what shall they do which are baptized for the
dead, if the dead rise not at all?
During
the Dark Ages there arose the idea of substitutionary baptism. Christians whose
friends had died without being baptized were baptized for them
representatively. Authority for this practice was claimed to be based on this
verse. This, however, is a misunderstanding of the passage.
The
theme of the fifteenth chapter of the first letter to the Corinthians is the
resurrection of the dead. This fundamental doctrine was being denied by many,
and the Apostle is arguing in its defense. Verse 29 is merely one more argument
in support of the doctrine. Of what use would be their consecration to death,
to be dead with Christ, to participate with him in the great atonement
sacrifice on behalf of the dead world, --
what value would this be if
so be that the dead rise not? That is his
question -- and the implied answer, of course, is that it would be of no use at
all. Participation in such a baptism would benefit no one, if the dead rise
not. In verse 30 he presses his point still further: If the dead rise not,
"why stand we in jeopardy every hour?"
In
the Diaglott, Benjamin Wilson, in a footnote to verse 29, furnishes an
illuminating exposition from the pen of the noted Bible commentator, Adam
Clarke. We quote:
"If
there be no resurrection of the dead, those who, in becoming Christians, expose
themselves to all manner of privations, crosses, severe sufferings, and a
violent death, can have no reward, nor any motive sufficient to induce them to
expose themselves to such miseries. But as they receive baptism as an emblem of
death, in voluntarily going under the
water, so they receive it as an emblem of the resurrection unto eternal life,
in coming up out of the water. Thus they are baptized for the dead, in perfect faith of the resurrection. The
three following verses seem to confirm this sense."
The
Master himself draws our attention to the third aspect from which the one true
baptism for Christians may be regarded, in Acts 1:5: "John, indeed,
immersed in water, but you will be immersed in holy spirit, after a few days.
" - Diaglott.
The
"few days" soon passed and then, "when the day of Pentecost had
fully come," the promise of the Father, to endue them with power from on
high, was fulfilled. - Luke 24:49; Acts 1:8; 2:1-4, 37-41.
It
will be remembered that, at Pentecost, there were only Jewish believers.
However, three and a half years later, the Apostle Peter, to whom had been given
the keys of the kingdom, (Matt. 16:19) and who had used one of those keys at
Pentecost, to open the door of the Gospel Dispensation to the Jews, used the
other (there were only two) to open the door to the Gentiles. Readers will
recall the account of the experience which Peter had in connection with
Cornelius and other consecrated Gentile believers. (Acts 10.) It was on this
occasion that Peter "remembered" the Lord's word, recorded in Acts 1:5, quoted
above. - See Acts 11:15, 16
TWO PHASES OF CHRISTIAN BAPTISM
It
is apparent that Christian baptism has two phases:
1)
Instantaneous, or initial
2)
Gradual
In
the case of our Lord, as soon as he became a man (which, under Jewish law was
when he became thirty) he presented himself to John at Jordan; -- not, indeed,
confessing his sins, for he was "holy, harmless, undefiled, separate from
sinners," but to symbolize, in water, that which had already taken place
in his heart, namely, his complete consecration to do the Father's will, in
harmony with Psa 40:7, 8, and Heb. 10:7 previously noted.
This
might be said to represent the instantaneous or initial phase in his case. But
this was not the end -- it was only the beginning. His words "I have a
baptism to be baptized with; and how am I straitened till it be
accomplished!" (Luke 12:50) were spoken three and a half years later, as
he was nearing the cross. Between Jordan and Calvary he was experiencing the
gradual phase of his baptism; -- dying daily, pouring out his life, doing the
Father's will until, on the cross his baptism into death was complete.
Thus
it is with Christ's footstep followers. The instantaneous or initial phase has
reference to the early experiences of our life of consecration, when we vowed
to be dead with Christ, and received in place of the human life forfeited, the
commencement of a new spiritual life, the begetting of the spirit.
The
gradual phase consists in the outworking and completion of our covenant of
sacrifice in the daily life, our little all being kept on the altar until it is
finally consumed.
CHRISTIAN BAPTISM DISTINGUISHED FROM JOHN'S BAPTISM
Foregoing
we have seen that, whereas John's baptism was for Jews only, and symbolized
repentance from sins, Christian baptism is for both Jews and Gentiles (as many
as the Lord our God shall call. - Acts 2:39). In the case of our Lord Jesus it
signified the immersion into the will of God of a sinless one, and, in the case
of his followers, the immersion of men and women reckoned sinless -- their
faith being counted to them for righteousness. - Rom. 4:3, 23-25.
This
distinction between John's baptism and Christian baptism is shown in Acts
19:1-7: "And it came to pass, that, while Apollos was at Corinth, Paul
having passed through the upper coasts came to Ephesus and finding certain
disciples, he said unto them; Have ye received the holy spirit since ye
believed? And they said unto him: We have not so much as heard whether there be
any holy spirit. And he said unto them Unto what then were ye baptized? And
they said: Unto John's baptism. Then said Paul, John verily baptized with the
baptism of repentance, saying unto the people that they should believe on him which
should come after him, that is, on Christ Jesus. When they heard this they were
baptized in the name of the Lord Jesus. And when Paul had laid his hands upon
them, the holy spirit came on them."
WATER BAPTISM
In
our discussion thus far, we have said nothing about baptism (or immersion) in
water. Our remarks have been confined to an explanation of the real baptism
which we have considered from various points of view. However, water baptism
does have a place in the consecrated believer's experience. Properly
understood, it is seen to be a divinely appointed symbol of the real baptism.
Unless
the real baptism into Christ has taken place, water baptism has no more
significance than a bath. We do not enter the church by means of water baptism,
but by immersion into Christ, of which immersion water baptism is but a figure.
However, if the true baptism has taken place in our lives, it should be easy to
understand how aptly water baptism illustrates it. As the candidate is lowered
backward into the water, it is a beautiful picture of surrender -- he is
entirely in the hands of the immerser. As the water closes over him, the
picture is one of death and burial; dead with Christ, and buried with him. As
he is raised out of the water, so is represented his resurrection from the
dead, in due time, and resurrection power granted him now, to walk in newness
of life.
REASONS FOR OBSERVING SYMBOLIC BAPTISM
In
the case of our Lord Jesus, the real baptism having taken place in his heart,
he hastened to symbolize it in the waters of Jordan. To the Baptist's
remonstrance: "I have need to be baptized of thee and comest thou to
me?" Jesus replied "Suffer it to be so now, for thus it becometh us
to fulfill all righteousness." (Matt. 3:14, 15). If it was becoming in our
Lord, it could hardly be considered unbecoming in his footstep followers.
To
this most important reason for symbolizing, in water, the real baptism which
has previously taken place in the consecrated believer's heart, there must be
added another, namely, that of witnessing. By undergoing water immersion, he
witnesses, both to the other members of the church, and to any of the general
public who may be present, the fact that he has given his heart to God. That
which has taken place in the secret chamber, between himself and God, is here
expressed, in a divinely appointed symbol, in the presence of God's people and
of the world.
In
order to make this witness as effective as possible, it is customary to ask the
candidates a few simple questions, in the presence of their brethren. This
enables them to confess with their lips, as well as by this symbolic act, the
faith and consecration which is in their hearts.
THE RIGHT HAND OF FELLOWSHIP
On
the basis of this confession, and before the water immersion takes place, the
right hand of fellowship is extended by the immerser, or by other
representative brethren.
It
is always a source of encouragement to the Lord's people when they behold
others thus publicly declaring their consecration unto God. We truly rejoice
with those who have come to know Jesus not only as their Savior, but also as
their Head, who have responded to the solemn invitation, "Are ye able to
be baptized with the baptism that I am baptized with?" by saying in
simple, trustful faith, "Yea Lord, we are able, not in our own strength
but in thine." This strength he will supply. He will never leave or
forsake us. Nothing will ever be able to separate us from his undying love, nor
pluck us from his protecting hand. Moreover Jesus said, "My Father is
greater than all, and no man is able to pluck them out of my Father's
hand." (John 10:29.) Thus in this twofold clasp of the Son and the Father,
this twofold embrace of love divine, we are absolutely safe, no power in
heaven or earth, except the reassertion of our own self-will, can separate us
from "the love of God which is in Christ Jesus." Therefore let us
"keep ourselves in the love of God." - Jude 21.
- Thomas W. Watson -- Eng.
"My brethren, count it
all joy when ye fall into divers temptations [trials]; 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.
THE
Greek word for "fall" means to fall into something that is all
around, that is, to "light among" or "upon"; to be surrounded
with. In this scripture, then, James is saying: Consider it a joy when you are
surrounded with trials.
Perhaps
James was thinking of our Lord's words: "Blessed are they which are persecuted
for righteousness sake: for theirs is the kingdom of heaven. Blessed are ye,
when men shall revile you, and persecute you, and shall say all manner of evil
against you falsely, for my sake. Rejoice, and be exceeding glad: for great is
your reward in heaven: for so persecuted they the prophets which were before
you." - Matthew 5:10-12.
The
Apostle Paul was a prime example of such an attitude and disposition. His
feelings were expressed by the following: "Most gladly will I rather
glory in my infirmities, that the power of Christ may rest upon me. Therefore
I take pleasure in infirmities, in reproaches, in necessities, in persecutions,
in distresses for Christ s sake: for when I am weak, then am I strong" (2 Cor. 12:9, 10.). The literal translation of 2 Cor. 12:10 is more forceful:
"Therefore I take pleasure in being without strength, in insults, in
arrests, in being chased about, in being cooped up in a corner for Christ's
sake; for when I am without strength, then am I dynamite."
Here
is the secret of Divine all sufficiency. To "come to the end of our
rope," and when we reach this place, to seek no sympathy because of our
hard situation. For we should recognize these things as the very
conditions of our blessing, and turn from them to God and find in them a
claim upon him
Peter
adds: "Beloved, think it not strange concerning the fiery trial which is
to try you, as though some strange thing happened unto you: but rejoice,
inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall
be revealed, ye may be glad also with exceeding joy." - 1 Peter 4:12.
Two
points should be noted in these citations. First, that we are to be joyful in
our troubles and difficulties. Take pleasure in them as necessary to our
development. It is not unusual that we experience these things since our Master
and Lord partook of the same. Indeed, we should be concerned if this were not
the case. Jesus said: "Remember the word that I said unto you. The
servant is not greater than his lord. If they have persecuted me, they will
also persecute you; if they have kept my saying, they will keep yours
also." John 15:20.
The
second point tells us that we should rejoice when we experience these things for
Christ's sake. We do not rejoice because of our own foolishness or man-made
ordeals. True, these may serve as valuable lessons and we should profit from
them for experience is often the best teacher. But only persecutions and
difficulties for righteousness sake should be counted as joy. Though
they be not pleasant we are to consider them as such. "Out of the bitter
can come forth sweetness."
If
we apply these exhortations we will be optimists in the true sense of the word.
We will always look for the bright side of things. Winston Churchill once said
that an optimist sees an opportunity in every calamity, but a pessimist sees a
calamity in every opportunity. Someone has defined a pessimist as a person who
takes life with a grain of sulk. There is also the story about two pessimists
who met at the grocery store. Instead of shaking hands, they just shook their
heads.
Brethren,
what is our outlook on life? Do we look for opportunities in our reversals and
distresses? Can we say with Paul: "None of these things move me." Can
we offer this response to trials and difficulties we encounter at our work, in
our home, in our ecclesia, or elsewhere? In the life of Paul we find a
wonderful paradox; bonds, afflictions, tribulations, imprisonment --
sufferings of all kinds -- and even death. Yet he looked forward to it all
with joy. How irrational this seems when judged by ordinary standards! Having
suffering and pain and finding joy in it!
Returning
to the words of James, we find that the trying of our faith is for a good
reason. It is necessary because, when rightly exercised, our faith produces
patience. According to the Greek, the word patience signifies cheerful
endurance, constancy or patient continuance. Rotherham translates James 1:3, 4
as follows: "Taking note that the proving of your faith worketh out endurance.
But let your endurance have mature work, that ye may be mature and complete. In
nothing coming short."
"If
our faith stand the trial, it will work this character of patient endurance. On
the other hand, if we do not attain this development, it will mean that our
faith has not stood the test satisfactorily, and that we are not fit for the
Kingdom." Therefore Christian maturity cannot be reached suddenly. The
step of repentance from sin to justification is only the beginning and not the
end of the Christian way. The next step is consecration of ourselves and our
all to God. But this is also far from the end. Not only must we go on to the
attainment of faith, self-control, meekness and love, but having attained all
these, we must patiently endure. We must run with patience the race set
before us.
The
Christian's race may be likened to the famous Marathon. This is a strenuous and
grueling 26-mile run. It is a painful test of physical conditioning, endurance
and patience. The origin of this race dates back to 490 B.C. At that time, the
city-state of Athens saw its warriors, some 9,000 strong, march to meet the
invading Persians. it was a bleak march. The Athenians and their allies were
outnumbered by the Persians ten to one. But on the plain of Marathon, where the
armies collided, the Greeks launched a furious phalanx attack which broke the
foe and won the day. As the Persians ran for their ships, the Greek military
leader called for the famed Athenian runner, Pheidippides, to carry the news
to the agora in Athens, where a distraught populace waited word on the battle.
Athens lay 25 miles southwest of Marathon. Pheidippides, who had taken part in
the battle that day, shed his armor. Stripping to loin cloth, he set his face
toward the westerly sun and began to run.
What
happened to his body on that torturous run we can only conjecture. No camera
recorded the event. No pathologist's report exists. But it is almost certain
that Pheidippides ran himself to death. Pacing along the rocky land, up hill
and down, he began to draw deeply upon his body's energy reserves. His heart,
normally pumping five quarts of blood per minute, raced to 30 per minute. His
respiratory rate soared as his lungs fought to expel the enormous quantities of
carbon dioxide carried to them by the blood. His muscles, exhausting every
available molecule of oxygen, drew upon anaerobic sources and began to pour
acid wastes into the bloodstream. Muscle aches gave way to raw pain. It grew in
intensity, searing through him like molten iron. Every cell cried for
surcease, yet he forced himself to run on, spurred by the message of the
incredible Athenian victory. He had been running almost three hours. Ahead lay
the Acropolis. A great throng waited in fear and expectation as the word was
passed that a runner approached. Pheidippides, his mouth parched, his lungs
heaving, his feet bleeding, staggered toward the Athenian elders and blurted
out his message, "Rejoice, we conquer!" A thousand arms reached
toward him as he fell, exhausted. But his heart, deprived of oxygen, began to
beat wildly, and Pheidippides died.
Once
the Christian starts his "running," he too must strip himself of
every weight and sin which cling so closely and run with
perseverance the race that is set before him (Heb. 12:1, R. S. V.). In a
literal sense, "weight" can refer to excess flesh produced by
eating rich foods, which the trained runner will not allow. Figuratively
speaking, it can mean the extra things that we carry which can slow us down. "Sin"
is likened to a flowing garment which tangles the runner's legs or that
which distracts or diverts us from the course.
What
are some weights and sins? Generally speaking, we would suggest the following:
too much attention to earthly things, a lack of enthusiasm for things of the
spirit, a love of ease, the refusal of the flesh to sacrifice or endure
hardness, pride, self-indulgence, hatred, bitterness, envy, jealousy, and the
mixing of truth and error.
As
long as the runner is standing still, the weights will be scarcely noticeable.
But let him begin to run in earnest and the excess baggage and the clinging
garments will make their presence known. It is then that the Christian realizes
how much of a deterrent these weights are; and the necessity for casting them
off becomes ever more obvious.
Looking
at Hebrews 12:1 a bit closer, we find some other significant and helpful
points. This verse tells us to "lay" aside the weights and sin.
Rotherham's translation puts it this way: "stripping off every encumbrance
and the easily entangling sin." This adds more force to the illustration
and seems to be closer to the thought intended. Strong's Concordance
translates the word "lay" as a "casting off," or
"putting away." It says that the word usually denotes separation,
departure, cessation, completion or reversal. Thus we see that there must be a
complete separation from the encumbrances that entangle us.
Jesus said: take heed to yourselves lest your hearts
be weighed down with dissipation and drunkenness and cares of this life
(Luke 21:34, R. S. V.) The word "dissipation" gives us the thought of
wasteful expenditure and idle or harmful diversion.
If
we are to lay aside or separate ourselves from encumbrances, what is it that we
should seize or take hold of? Paul tells us: "Fight [or as the margin
reads: struggle, agonize in] the good fight of faith, lay hold on eternal life"
(1 Tim. 6:12). In verse nine, he declares: "they that will be rich fall
into temptation and a snare, and into many foolish and hurtful lusts, which
drown men in destruction and perdition. For the love of money is a root of all
evil [margin: all the evils]: which while some coveted after, they have erred
from the faith, and pierced themselves through with many sorrows. But thou, O
man of God, flee these things; and follow after righteousness, godliness,
faith, love, patience, meekness." It has been said that some people wreck
their health to get riches; then they spend their wealth trying to recover
their health.
The
Christian must cast off the things that have only temporary satisfaction and
seize upon those things that will enable him to inherit lasting life. Our
Master's life was the supreme example of this. That He requires us to do the
same is evident by his teachings. We remember His instruction: "Lay not up
for yourselves treasures upon earth, where moth and rust doth corrupt, and
where thieves break through and steal. But lay up for yourselves treasures in
heaven, where neither moth nor rust doth corrupt, and where thieves do not
break through nor steal. For where your treasure is, there will your heart be
also." - Matthew 6:19-21.
All runners in this Christian
race begin in joyous
devotion. But for some the early vision
fades. The race is long. Obstacles block the way. They notice the diversions at
the side; the race slows to a walk. It may even end before the finish line has
been crossed. Hence, without patient endurance, the Christian would be ill
equipped to sustain the pain and overcome the obstacles of the race course. His
hope and confidence must remain strong. Paul says that one should rejoice in
hope. Also: "We are saved by hope: but hope that is seen is not hope: for
what a man seeth, why doth he yet hope for? But if we hope for that we see not,
then do we with patience wait for it." - Romans 8:24, 25.
Jesus taught the necessity of
having patience: "In your patience possess ye your souls" (Luke
21:19). The Diaglott translates this: "By your patient endurance preserve
your lives." Our faith and our trust in the Lord and his promises should
be so strong and unwavering that they will far more than counterbalance the
opposition of the world, of Satan's blinded servants, and of our own sinful
nature. So strong should be our faith in our Father's love and care that all
these opposing forces will be recognized and rejoiced in as God's travel
agencies in assisting us to successfully complete our journey.
Viewing our trials from this
standpoint, we can indeed rejoice and possess our souls, our lives, as new
creatures, even amidst tribulation, with cheerful endurance. How important
this grace is seen to be in light of God's Word! But remember that the
endurance must be cheerful. We cannot suppose that our Heavenly Father would be
pleased with his children, if they endured affliction but did so in an impatient,
dissatisfied, or unhappy frame of mind.
Those who have kept the
Lord's word of patient endurance, who have sought from him the wisdom from on
high, which, says James, is first pure, then peaceable, gentle, easy of
entreatment, full of mercy and of good fruits, have learned that he has a due time in
which his purposes shall be accomplished and they are willing to abide his time
patiently, knowing that it is best. They have learned that "God's plans,
like lilies white, unfold. We must not tear the close-shut leaves apart. Time will reveal the hidden heart of gold."
How often have we, amidst
pain, struggles and distress, desired or even attempted to cut short the
discipline and be delivered. Yet how short-sighted is this action. How do we
know that even one of these pains could be spared? The far-sighted, perfect
love that seeks perfection, does not weakly hide from present passing
suffering. Our Heavenly Father's love is too true to be weak. Because He loves
his children, he chastises them that they may be partakers of his holiness.
With this glorious end in view, He spares not for their crying. Made perfect
through sufferings, as their Master and forerunner was, the sons of God are
instructed in obedience and brought to glory through much tribulation.
James tells us that
"blessed is the man that endureth temptation: for when he is tried, he
shall receive the crown of life, which the Lord hath promised to them that love
him" (James 1:12). To this, add the words of the Revelator: "Be thou
faithful unto death [that is, to the end of the race], and I will give thee a
crown of life" (Rev. 2:10). Yes, our Marathon ends in death, too. But a
crown of life awaits us if we are faithful.
May these words be our
portion when we get to the end of the way: "Well done, good and faithful
servant. You have been faithful over a little, I will set you over much. Enter
into the joy of your Master."
Rejoice, brethren! With the
Lord's help, we shall overcome. We shall conquer!
-T. Thomassen
"Blessed are the pure
in heart, for they shall see God:" - Matt. 5:8.
ONE
OF the great things in life is purity. We look for this quality as we go along
life's way. We may tolerate a muddy stream, but we do not love it. We may even
resent it. Somehow we feel that it has no right to be muddy. When one beholds
a clear stream, where he can look down many feet and see the bottom, he never
forgets it. John Burroughs, the naturalist, says: "When one looks upon
such a stream, he feels that he would like to turn it into his mind and heart
and let it run through him. If he reads it aright, he will in a sense receive
it and experience its salutary ministrations."
Purity
is suggested by many things in nature, as for instance, the blueness of the
sky, the greenness of the grass and trees. Nature itself preaches a sermon of
purity. There is no impure element in the birdsongs, nor even in the chorus of
the frogs. There is a poem in the eternal hills, and every true poem is pure.
One
day as we set down some' fancies of the mind, our dog lay watching us. What
wonderful brown eyes he had; what purity in their depths. We felt sure that lie
didn't have a single unkind or impure thought. Did he see God? Probably he did,
but his god was man.
Out
on the bank of a stream there stands a huge willow. It is nearly dead, for
impurity got into its heart. Its branches are withered and it is fast fading
away. The tree will soon be gone, for when impurity gets into the heart of a
thing, that thing is doomed.
Man
loves purity in the diamond, in gold, in food products. At a time when nearly
everything is adulterated, he especially appreciates purity. He is willing to
pay a good price for it. The upright mind seeks for it in art, in music, in
society, in all things. It becomes a desideratum of the highest value, while
its opposite is to be shunned and abhorred.
The
world is full of impurity. Who would say that any governmental system is quite
pure? Politics is terribly corrupt. Prostitution of public officials is much
in evidence. The worship of money and of material effects is an impurity. There
is a kind of art that reeks of impurity. He who looks for purity has a big
quest on his hands. The world fairly shrieks in the clutch of a thousand forms
of corruption and vice.
GOD REQUIRES PURITY
Impurity
has been the cause of the disintegration of great dynasties in the past. When
Jesus came to earth Rome festered with impurity. All the wealth was in the
hands of a few thousand Patricians. The Plebians were a useless lot. There were
millions of slaves who did the work. While the Romans had many gods, money was
their real god, just as it is the world's real god today.
Purity
has eternally existed in the divine mind. God wants this quality to exist in
full measure in the hearts of all His intelligent creatures throughout the
confines of His vast universe. His dealings with, men have been calculated to
develop purity. Because of impurity in men and in angels He destroyed the first
world. Because the systems of today are impure, God will overthrow them. His own
government will be altogether pure, for it is alluded to as "a great white
throne" -- that is a pure righteous rule. The corrupt systems of the earth
(the symbolic heavens and the earth) are said to flee away, because they cannot
stand before such righteous purity. - Rev. 20.
Jesus
was pure in heart. That is to say, all his intentions and motives were pure. He
was exactly what He claimed to be, nothing more and nothing .less. He did not
claim to be His Father, for He said, "My Father is greater than I." So
pure and intense was His desire to please God that "He made Himself -of no
reputation, and being found in fashion as a man, He humbled Himself and became
obedient unto death, even the death of the cross." Wherefore some day
the world will acknowledge the purity of His' motives and His actions; for
"every knee shall bow and every tongue confess that Jesus Christ is Lord
to the glory of God the Father."
The
story that pervades the Bible is pure. It is pure because it deals with simple
facts in a true and simple way. It does not hide the shame of vice. It shows up
both good and evil in their true light. Therefore this story appeals to the
pure in heart and has no appeal to the impure. Just as surely as the magnet
attracts particles of steel, even so does the Bible message attract those for
whom it is designed during the present Age.
There
is a quality in real Scriptural liberty that spells purity. Unless one has a
free and unrestricted flow of thought, how can his thoughts run pure? Dam up a
stream and it will flow over the land and draw sediment into itself. Thought
must he like a running brook, not like a frog pond with frogs croaking in its
muddy waters. Jesus spoke of the water of truth as that which springs up unto
everlasting life. If truth springs up in the believer's mind and heart, that
means that his thoughts also spring up. They also spring forth. Tennyson said,
"The minds of men are broadened with the process of the suns."
Actually, however, this is not true. But it might well be true. In the mind of
the Christian it ought to be true. Truth with all its amplitude must surely
broaden the mind, a thing which error cannot do. And truth, being pure, must
daily exercise a purifying influence upon those who have come under its power.
Purity
is the first great quality that attracts to the higher life. "The wisdom
that is from above is first pure." God's counsel has been pure from the beginning.
The Christian must keep his heart pure. "Keep thy heart with all
diligence, for out of it are the issues of life." If a -ship's compass
should deflect from the magnetic north, there would be danger to all on board.
One time a large steamer went down in the Gulf of St. Lawrence. It was claimed
that magnetic iron ore on a certain island which the steamer had to pass
deflected the ship's needle, and in the dark night she ran ashore. The heart of
the Christian must point to the true north-right up to God.
The
pure in heart see God in His Word. From the Scriptures they extract those
elements of nutriment that build up and strengthen their quality of purity.
The purity of the life of Jesus uplifts them with tremendous power. To them the
cross of Christ is essentially pure. So also is the resurrection of our Lord.
So is the call of the Church. So is dispensational truth. The entire Plan of
the Ages appeals to them as being pure in the highest degree, and it manifests
the purity of God's purpose from the beginning. Ah yes, they see God in His
Word.
The
hope of the Christian is a pure hope. "He that hath this hope in him
purifieth himself, even as He is pure," wrote the Apostle. While people of
this world are for the most part hoping to increase in wealth and enjoyment
here below, the man of God has a hope which is as "an anchor to the soul,
both sure and steadfast, and which entereth into that within the veil."
His hope is that he may be found faithful even unto death and worthy of a place
in the "first resurrection," so that he may reign with Christ for a
thousand years, to lift the world out of sin and sorrow and death.
The
pure in heart see God in their hours of meditation. That is, they see what He
stands for. They see the way that He has led them. They behold the power of His
guiding hand. They realize that as He delivered His servants of old, so He can
deliver them. They see the rainbow tints of His divine covenant of promise.
They see just what He is doing for them; and thus, through the medium of truth,
they see God.
And
then the pure-minded ones will see God in the future life. This will be a
literal seeing of Him, whom, having not (literally) seen here, they have
loved.' That future literal seeing of Him, and the great Head of the Church,
will be contingent on their prefigurative seeing of God in the present life just
what the future seeing of the Eternal One will mean we do not know, for it will
be far beyond anything that we can conceive of at the present time.
- Walter Sargeant.
As
announced in our March-April issue, the Annual Meeting of the Pastoral Bible
Institute, Inc., is scheduled to be held (D.V.) Saturday, June 4, at 11:00
a.m., in Agawam, Mass., 218 Shoemaker Lane.
While
only members of the Institute may vote (in person or by proxy), all those who
love our Lord Jesus and his appearing are welcome to attend.
The
agenda will include a report by the chairman, reviewing the activities of the
Institute for the preceding period. Following his report, the election of directors
for the coming year will take place. Opportunity will also be given for the
consideration of such other matters as may properly come before the meeting.
The
seven brethren now serving as directors are candidates for reelection. Brothers
Julius L Buss, Loyal Petran and Edward Zielinski have also been nominated.
William
V. Anderson, Cranston, R.I.
John
Bacher, Kansas City, Mo.
Stella
Chapman, Downers Grove, Ill.
Doris
Gayton, Sheepy, Eng.
Roy
D. Goodrich, Ft. Lauderdale, Fla.
Helen
Johnston, Chicago, Ill.
Anna
Koterba, Los Gatos, Cal.
John
M. Landells, Rugby, Eng.
Kathryn
Marshall, Chagrin Falls, Ohio
Norma
M. McGarry, S. Burnaby, B.C.
Horace
B. Norris, Pontypool, Wales
Lewis
I. Pierson, Estill, S.C.
Frank
B. Quennell, Cheshire, Eng.
Agnes
Sadlack, Germany
Mary
Schutte, Mpls., Minn.
Nellie
Watson, Ilford, Eng.
Travis
W. Watson, Lamesa, Tex.
Bazil
Wend, Chicago, Ill.
J.
Frank Whitaker, Sunset, Tex.
