Christ commanded baptism, and we cannot understand any person who really desires to serve him neglecting to obey him in so simple a matter. Still, it lowers the reverence we have for God to believe that he would exclude any really repentant, believing person from heaven simply because he had not been baptized. The person might have been converted on his death-bed, or if he was among Baptists he might die between the time of his conversion and the time set for administering the rite. God is not unjust, and would not hold a man responsible in such circumstances. Do you suppose the thief who repented on the Cross was baptized? Yet Jesus promised him an entrance into Paradise. Baptism generally followed conversion in the time of the Apostles, as it does now generally in heathen lands.
As the word is usually understood, the baptism of the Holy Spirit was to confer special gifts for Christ's service. We have no reason to suppose that any man becomes a Christian without the influence of the Holy Spirit. The question is profitless, inasmuch as God gives the Holy Spirit freely. It would be impossible to state positively in what way the first impression comes in any individual case, but we may be sure that in some way the Holy Spirit's power has operated. This does not relieve any one from responsibility, because God is more willing to impart than men are to receive; but he does not force his gifts upon men.
A personal self-examination of the heart. If a man is conscious of hatred toward any one, of malice, of sinful purposes, of sinful connections which he ought to sever, but has not severed, or of cherishing any feeling inconsistent with his relation to Christ, he should not partake of the communion. This does not imply that only perfect persons should do so. If a man is honestly and earnestly striving after holiness and doing all that lies in him to live consistently; and sincerely deplores every failure and means to strive to avoid them in the future; if he loves Christ and is trusting in him for salvation, he is right in partaking of the communion although he may be conscious of having fallen into sin. (I Cor. 11:26,28.)
Yes. There are very many good Christian people who never realize the true joy that belongs to the followers of Jesus, because they do not live in the sunlight. Some are so exceedingly sensitive about personal religion that they shrink to talk of it, even to their intimate friends. Even though they believe, they yet stand "afar off"; they have not been sufficiently drawn by love for the Master, or by zeal for his service, to come near enough to the Cross to feel the glow that stimulates the ardent believer. When once these timid souls can shake off their reticence and come boldly forward and confess Christ before the world, a transformation takes place. There is a very real blessing which follows the confession of our faith before men. Jesus himself said "Every one who shall confess me before men, him will I also confess before my Father, which is in heaven." (Matt. 10:32.) The knowledge of such recognition, following our open acknowledgment of Jesus as a Saviour, gives courage to the Christian and, like a loyal soldier who sees the flag of his country waving above him and who salutes it, his whole being thrills with zeal for service for the Great Captain of Salvation. Thus, at every fitting opportunity the believer should run up the flag, and let the world see whom he is serving.
Believing in Christ does not mean merely believing that he is the Son of God. "The devils believe and tremble" (James 2:19). It means true repentance, contrition and an earnest desire for forgiveness, which leads us to look to Christ as the only way by which such forgiveness may be attained. To believe in him means that we are not only to believe in his divine mission and in the efficacy of his atonement for our sins, but to follow in his footsteps and emulate his example in all things wherever possible and to pray for the guidance of the Holy Spirit in our daily lives. Forgiveness is granted to all those who repent and be lieve and ask in faith. True repentance leads not merely to conviction of sin and to sorrow for our past offenses, but to a complete change in our life, i. e., a turning away from sin to holiness, and gradual growth in grace through living near to Christ
See II Cor. 6:14; Heb. 3:12; Acts 14:2; II Peter 2:1,2; also Ch. 3:3,17. It is not intended, however, that the believer should hold no communication with those who are still in the darkness of unbelief, otherwise he would not be fulfilling the divine command to spread the Gospel, and, "show forth Christ," at all seasons. He should, however, avoid all such associations and relationships--business, social and otherwise--as would bring a discordant element into his own home or business life, and thus antagonize spiritual growth. To put such people on the level of home acquaintances and intimate friends, would be very likely to prove spiritually disastrous to some member of your household.
They are whom God chooses and calls (Ps. 65:4; Isa. 51:2; Rev. 19:9); they know Christ and his Gospel, believe and are not offended at Christ (Matt 16:16,17; Ps. 89:15; Matt 11:6; Luke 1:45). Their sins are forgiven and God imputes to them righteousness without works (Ps. 32:1,2; Rom. 4:6-9). But at times they are chastened, and suffer for Christ, but they are not hurt thereby as they trust in God, fear him, yes have their strength in him (Job 5:17; Luke 6:22; Ps. 2:12; Jer. 17:7; Ps. 112:1; Ps. 84:5). Therefore they delight in his commandments and keep them, they hunger and thirst after righteousness, frequent the house of the Lord waiting for him (Ps. 112:1; Rev. 22:14; Matt. 5:6; Ps. 65:4; Is. 30:18). When in contact with the world they avoid the wicked, endure temptation, watch against sin: are undented, pure in heart, just, righteous, faithful, poor in spirit, meek, merciful, bountiful and are peacemakers (Ps. 1:1; Jas. 1:12; Rev. 16:15; Ps. 119:1; Matt. 5:8; Ps. 106:3; Ps. 5:12; Prov. 28:20; Matt. 5:3; Matt. 5:31; Matt 5:5; Matt. 5 7; Luke 14:13,14; Matt. 5:9). Watching for the Lord, they die in him, have part in the first resurrection and shall eat bread in the kingdom of God (Luke 12:37; Rev. 14:13; Rev. 20:6; Luke 14:15; Rev. 19:9).
Believing, fearing, loving, following, obeying and rejoicing in God (Mar. 11:22; Ecc. 12:13; I Pet 2:17; Deu. 6:5; Eph. 5:1; Luke 1:6; Ps. 33:1). Believing in, loving, obeying, rejoicing in, and following the example of Christ (John 6:29; John 21:15; John 14:21; Phil. 3:1; Phil. 4:4). Walking and living soberly, righteously and godly, honestly, worthy of the Lord God, in the Spirit, in newness of life, worthy of our vocation as children of light (Tit. 2:12; I Thess. 4:12; I Thess. 2:12; Col. 1:10; Gal. 5:25; Rom. 6:4; Eph. 4:1; Eph. 5:8). Then, when we are striving for the faith, putting away all sin, abstaining from all appearance of evil, perfecting holiness, hating defilement, following after that which is good, overcoming the world, adorning the Gospel (Phil. 1:27; 1 Cor. 5:7; I Thess. 5:22; Matt 5:48; Jude 1:23; Phil. 4:8; I John 5:4,5; Matt. 5:16; Tit. 2:10), we will show a good example, by abounding in the work of the Lord, shunning the wicked, controlling the body, subduing the temper and living peaceably with all men (I Cor. 15:58; Ps. 1:1; I Cor. 9:27; Eph. 4:26; Rom. 12:18; Heb. 12:14). Then, too, we will attain the Christ-like ability to submit to injuries and forgive them (Matt. 5:39-41; I Cor. 6:7; Matt. 6:14; Rom. 12:20) and by visiting the afflicted, sympathizing with others, submitting to authorities, being liberal to and honoring others, being contented and by doing as we would be done by (Matt. 25:36; Gal. 6:2; Rom. 12:10; Acts 20:35; Rom. 13:17; Phil. 4:11; Heb. 13:5); attain blessedness (Ps. 1:1-3; Matt. 5:3-12; John 15:10).
Christ demands that his followers confess him before men (see Luke 12:8,9), and joining the church is the recognized method of doing so. We are ordered not to forsake "the assembling" of ourselves together in the Lord's House. It places us on record. Beside this, it is a means of grace. One who turns his back on God's Church and his people would be a very singular Christian, indeed. In associating with God's people there is mutual help and reinforced service. Then, too, the Christian would naturally wish to obey Christ's request, that his friends would remember him by partaking together of the bread and wine. There may be obstacles in the way of a Christian joining a church, and we would not judge any man for holding aloof, but be should have very weighty reasons to justify him in doing so. Leading a good moral life and believing in God are not, however, sufficient of themselves for salvation. God is not pleased when men ignore the way of salvation he has provided. Jesus saith, "No man cometh unto the Father but by me" (John 14:6).
Yes. In both the Old and New Testaments there are numerous passages enjoining attendance in God's house as a duty, a delightful pleasure and a great spiritual privilege. See Lev. 8:3; Deu. 4:10; Psalms 23:6; 26:8; 274; 84:1,4,10; 122:1; Neh. 13:11; Micah 4:2; Matt. 18:19, 20; Acts 4:31; 15:25; Heb. 10:25. Take your reference Bible and look up, through the marginal notes, still other references. Church-going is both a duty and a privilege, and he who neglects it misses a great blessing and much of the enjoyment of spiritual life and growth. The Psalmist tells us that a day in God's courts is "better than a thousand." We are frequently reminded in the Scriptures that it is a duty. See Heb. 10:25; Psalms 111:1; Matt. 18:20, and other passages. True there are other forms of public confession besides that of joining a church, but that is the ordinary and recognized mode. It is the duty of every Christian to identify himself with a Christian church, that he may make it known where he stands, that he may help in advancing Christ's kingdom and that his own soul may be nourished by the association with other Christians.
History indicates that it is not a healthy sign. The periods of the church's worldly prosperity have usually been periods of moral decadence. There has been a tendency in such times to say, as did the church of Laodicea (Rev. 3:17), "I am rich and increased with goods, and have need of nothing." At the same time, the possession of riches is not incompatible with spirituality. There are, as we in this country have good reason to acknowledge, wealthy men who consecrate their wealth to God. A sincere Christian in business may prosper through the principles of Christianity, which conduce to industry, integrity and clean living. We can imagine a church composed of wealthy men being a church of great power, contributing liberally to the advance of Christ's Kingdom, and doing an immense amount of good in alleviating the burdens of the poor. There is nothing in wealth itself to render a man unfit for the Kingdom of God. It is hard for him to enter, as Christ said, because human nature is apt to love its wealth and to trust in it; but when a wealthy man really gives himself to the Lord, he has opportunities for service which do not lie within reach of the poor man; and if he uses them faithfully, he is more useful, and accomplishes more good. There have been such men, and there still are such men. The church, like the individual, may trust in its riches; and if it does, it is in an unhealthy condition; but it may consecrate its riches, and then it is capable of better service. We must look to other signs to learn if the possession of wealth has eaten into its soul, is making it proud, arrogant and sordid, or helpful, beneficent and compassionate, before we can say whether it is the better or the worse for its wealth.
"Confess your faults one to another" James 5:16. It makes the whole problem of confession simple to remember that the duty is to confess to those whom we have wronged. If we have done any wrong to any person, we must confess it to him, and ask him to forgive us. A wrong that affects no one but God and ourselves needs to be confessed only to God. Often, however, a public confession is helpful. Under the awakening of conscience a Christian may be led to feel that he has been living under false pretenses, and will find a relief in saying so, and in making a new start. After all, we ought not to dread confession so much as we do. The Christian has no righteousness of his own to uphold; his righteousness consists in trusting Christ Paul liked to declare that he was, to all intents and purposes, so far as the law was concerned, a dead man; he had been crucified with Christ, and Christ lived in him. He had no reputation to sustain. He liked to speak of himself as having been the chief of sinners. Then, too, people are apt to be kinder than we think; our friends will not want to condemn us, but help us. But, on the other hand, this is often a fruitful source of cruel temptation to sensitive souls. They imagine they ought to speak of things which no one but God needs to know about. Remember that God is never unreasonable, nor harsh. Tell him all about it, and then he will tell you plainly and kindly whether any other confessions are necessary.
The Apostle Paul is represented as confirming the souls of the disciples (Acts 14:22), and again as confirming the churches (Acts 15:41); Judas and Silas did the same thing (Acts 15:32). It does not in these cases appear to have been a rite or ceremony. But there appears to have been some rite of the kind in the early church. The writer of Hebrews speaks (6:2) of "the doctrine of baptisms and of laying on of hands." He may have had reference to the laying on of hands, implying the gift of the Holy Spirit, as in Acts 8:17, and as Paul did (Acts 19:6). It seems to have been a Jewish idea of ancient date, as Jacob thus blessed Joseph's children (Gen. 48:14). The custom continued in Christ's time (see Matt. 19:13), when "there were brought unto him little children that he should put his hands on them, and pray."
Nothing could be more foreign to Christ's spirit and teaching than the character which certain churches give to this simple meal. There is nothing occult or mysterious about it. Christ was founding a kingdom or society, and wished his followers to have some way of showing their membership in it. He would not have them forget that they were Christians. He bade them join together in a simple meal, which was a common way of acknowledging equality and brotherhood. They were to come as Christians and eat and drink together in token of their being united in a common bond of love for him. It was not to be an elaborate feast, but to consist of the common constituents of the ordinary meal of that time. As they ate the broken bread they were to think of his body which was broken for them, and as they drank the wine they were to remember how his blood was shed for them. To make a mass of it and invest the details with a significance never intended is to miss the majestic simplicity of Christ's conception and his purpose in instituting the ordinance.
It is the moral sense in man, by which he judges between right and wrong, and which approves or condemns his conduct A man is bound to obey it in all his actions. He must, therefore, be careful to see that it is guided by right principles, that it is educated, and is not biased or warped by sophistry, or prejudice, or by impure motives. It has a standard in the Bible which should keep it true and firm. It is, however, quite possible for a man to do wrong conscientiously; in other words, his unenlightened conscience may mislead him. Paul gives an illustration (Acts 26:9) "I thought with myself that I ought to do many things contrary to the name of Jesus." The revelation on the way to Damascus changed that judgment of conscience and gave him a new principle on which he acted. Peter was conscientious in his idea of food and of associating with Gentiles. It took a miracle to open his eyes (Acts 10:28). The inquisitors were probably conscientious in persecuting protestants; Calvin was conscientious in burning Servetus, and the Puritans were conscientious in executing witches. But we see now, in our more enlightened age, that they erred. When a man is uncertain as to the right course to take, he should pray for guidance and direction, should see what principles the Bible lays down in similar matters, and then let his conscience decide. He will be held responsible for obeying his conscience.
Certainly, conscience may, and often does, approve things that are wrong. A conspicuous instance (as already noted), is that of the Apostle Paul, who verily thought that in persecuting the Christians he was doing God service. Many since his time have erred in the same way, while sincerely believing at the time that they were doing right. Conscience is the faculty of the mind which discerns the moral quality of a course of conduct, and passes judgment upon it, according to the standard of right and wrong which it has. If the standard be wrong, the decisions of conscience will be wrong. "There is a way," says Solomon, "that seemeth right unto a man; but the end thereof are the ways of death." Conscience needs to be educated; it must rely on knowledge and reason for its data; it has to avoid being warped by self-interest and being blunted by its environment. Paul speaks (I Cor. 8:7) of a weak conscience, that is one that sees wrong where there is no wrong. As a judge, it represents God in the soul, but it never exercises infallible judgment. It needs divine enlightenment and the development which comes from Bible-reading and prayer. It is, however, the "voice of God" within us in this respect, that it bids us do the right, so far as we can discern it, at any cost; and as we obey or disobey, it rewards or punishes with sweet approval or stern condemnation.
The facts of experience do not bear out the conclusion that conscience and the Holy Spirit are the same. Conscience is a faculty of the soul which approves or Condemns according as one has or has not done what he believes to be right. By study of the Bible, prayer and the counsel of Christian friends one often finds that what seemed formerly to be right was in reality wrong. Paul believed he was doing right while persecuting the Christians. The Hindu mother throwing her babe in the Ganges believes she is doing right, and her conscience approves; but when she becomes a Christian she knows that such a sacrifice is wicked. In all nations and times certain souls have been alert and humble enough to hear the direct messages of the Holy Spirit, but it is through the written Word, the message of the Gospel and the knowledge of Jesus that the Holy Spirit comes to be a positive and constant fact of experience. The Christian tests the messages that seem to come from him by the Bible, by the personality of Christ, by the advice of Christian friends (see I John 4). The messages of the Holy Spirit are clear and positive, not hesitating and confusing. In the enlightened Christian, the voice of conscience and the voice of the Spirit will always agree.
This question of consecration is one that frequently arises, yet when we stop to analyze it, it seems strange that there should be any difficulty about it If you possess anything which you wish to give to another, you simply give it to him; it is just as simple as that to give your whole heart and life to God. We already belong to him absolutely; in consecration we are only returning what is his. This is the "one thing" lacking in countless lives to give them full spiritual meaning and direction. (See Rom. 12:1). The question how we can take ourselves out of God's hands should really be more difficult than the question how we may submit ourselves to him. Remember that God is always reasonable, always kind. Many of the things sometimes suggested to our minds when the subject of consecration is brought up are not the suggestion of the Holy Spirit, but of our own minds, or of disturbing spirits. There is no uncertainty about the voice of God. He only asks us to obey him when he makes duty clear, and has promised to give us grace and power always for the duties he lays upon us. There surely should be no unwillingness to submit our lives to him; he can care for them and direct them much better than we. Consecration becomes simple when we approach the cross of Christ. We realize there that he gave himself for us because we were sinners--because of this very unwillingness in our hearts to surrender ourselves to him. Knowing this it is not hard to commit ourselves absolutely to his love, trusting him to forgive our sins, to cleanse our hearts, to guide and to keep us.
Conversion, when the term is used theologically, is the turning away from sin to God. It is the reversal of a man's course of life. After his conversion his desires and aims and principles of life cease to be toward enjoyment or self-gratification or worldly ambition and tend toward God and holiness. Regeneration is the new birth wrought by the Spirit of God upon the man. Thus conversion supposes some activity on the man's part, while in regeneration he is passive. As the Spirit operates on the spirit of man "making it willing in the day of his power," the difference between the two terms is not of moment.
By prayer, by repentance of our sins, by sincerely accepting Christ as Saviour, by surrendering ourselves to him in all things as our guide, and by proclaiming our new allegiance and striving, with his help and in his strength, to regulate our lives according to his teachings. Conversion is a turning from sin to righteousness, producing thus a change in our thoughts, desires, dispositions and daily lives, which is the work of the Holy Spirit upon the heart as the result of saving faith. Conversion, however, in the sense of turning from sin and accepting Christ as Saviour, is distinct from regeneration, which is the work of the Spirit only.
Every man has some avenue by which temptation most easily besets him. His duty is to exercise special vigilance at that avenue. He should study himself and find out how best to deal with the temptation. It is well to ascertain by recalling our periods of trial, what were the exciting causes, and avoid them in future. Plenty of hard work, physical and mental, the pursuit of some absorbing subject of study, constant occupation, the avoidance of reverie, and of suggestive books, a careful attention to diet, and, above all, earnest prayer, especially whenever the evil thoughts arise, are the means we should use. But we must be continually on our guard against sudden temptation. We have to fight our battle, and it will be a hard one, but we may count on divine help, and if we are really in earnest, we will win the victory. We must act intelligently, as we would if we were afflicted with some physical disease and were seeking a cure. Thousands have fought the same battle and have won it. We should not doubt the reality of our conversion. That would undermine our strength.
Not specifically, but it condemns frivolity, folly and wickedness in every form. There are various points of Christian behavior applicable to modern life for which no specific rule or authority can be found in the Bible, as social conditions have greatly changed. Modern vices and indulgences have sprung up and these must be dealt with by the Christian as his conscience and judgment dictate. Dancing, though not in itself necessarily sinful, is exceedingly apt to degenerate into sin. Had promiscuous dancing, as it exists in society today, been prevalent in Bible times (instead of the comparatively innocent amusement then known, and the ceremonial or religious dances), it would unquestionably have been a subject of denunciation as sweeping as that applied to any of the vices of the time. The purpose of the Scriptures is to give general principles for the new life and so leave us the great benefit of deciding for ourselves how to apply them. In modern dancing, the evil so far overbalances the good that it is indefensible and should not be sustained by Christians.
God governs the world by the natural laws which he has established, and it would be impossible to define the extent to which he uses those laws to work out his providential purposes. It is probable that, in some cases, where he sees that a child of his needs discipline, or to be laid aside from worldly work and association so as to be drawn nearer to him, he may permit sickness to come upon him. In some passages sickness is threatened as a punishment. (See Deu. 28:27,59,60 and 61.) An instance is mentioned in Acts 12:23. On the other hand, it is certain that many diseases which afflict humanity are the result of disregard of sanitary laws, and although they may be used for the spiritual benefit of the sufferer, should not be attributed to God.
The only way out of any form of spiritual darkness is a firm faith in Christ. Spiritual darkness always means that in some way or other we are doubting him. We are often tempted to think that something else is necessary to be done before we begin to trust him, some sacrifice to make, some duty to perform, some problem to be solved. But these things come after faith, not before it. Of course if some positive wrong has been committed this wrong must be righted before we can believe that Christ fully saves us. But where no such positive wrong has been done and no clear duty neglected, the first, and indeed the only requirement is to trust in Christ. Any other advice would be false. "Christ died for the ungodly." There is our only place of peace and light. When you believe that he died for you, that he died to make possible the forgiveness of your sins and the cleansing of your heart; when you believe that because he died your sins are forgiven and your heart is cleansed, you will have peace, and you will find the Saviour near you, with his light and comfort and power. After all, it is no wonder that we feel sad while we are doubting him. You would feel sad if you were doubting your friend, your brother, your parent And remember that he, too, is saddened by our doubt. Read some of the rich promises of God's Word, and refuse any longer to doubt that they were written to you as well as to any other of his children: Isa. 55; Ezek. 36:25-27; Matt. 5:8,10; Matt. 7:7-11; John 7:38,39; John 8:36; Acts 2:14,16-21,39; Rom. 6; Rom. 8:11; II Cor. 7:1; Gal. 3; Eph. 3:14-21; Col. 3; I Thess. 5:23; Heb. 4:9-11, 7:25, 9:11-14; Heb. 10:1-22,35; Heb. 11; I John 3:1-9,22; I John 5:4; Jude 1:24,25.
Thoughts of evil may enter the minds of even the most saintly. So long as we are in the body we are subject to temptation, and there can be no temptation without a thought of the evil that is suggested. Every time we hear or see or read of an evil word or act we have the thought of evil. These thoughts are stored in the brain, become items in the great storehouse of memory, and are apt to recur to us at any time. There can be no sin in a thought itself; it is only our feeling about the thought and our decision what to do with it that has any moral quality. When our hearts have been filled with love for God and love for people we find this love making us repel the evil thought and turn toward the good. It is helpful to remember that what makes a thing evil is that it will harm somebody. When we love people, we shall not want to harm them in body, mind or soul, and the thought of love will conquer and expel the thought of evil. It is in this sense that "love is the fulfilling of the law," and that "perfect love casteth out fear," as well as other sinful emotions. We may thus bring into captivity every thought to the obedience of Christ.
We are not quite sure that we are justified in holding our ancestors altogether responsible for our evil tendencies. Some people like to hold Satan responsible for a share. It is, however, always advisable to inquire how far a man himself is deserving of blame. Probably, if it can be proved that he had nothing to do with the origin of them, still he may have assisted in their development. There is no doubt that he can, at least, be delivered from indulging his evil tendencies, even if they are not entirely extirpated. That is what Christ came to do. He offers us the power we need to bring our natures under subjection. The Holy Spirit in the heart so reinforces the better part of our nature that it gains power enough to hold the evil tendencies in subjection. They then so lose their power that they cease to be a danger, and, like any other part of our being that is not used, become weak. We must help in working out our own salvation. We must avoid temptation, and must be vigilant in preventing outbreaks. God will help us if we are sincere, and with Almighty help, what is there that is not possible?
"Faith is the substance of things hoped for, the evidence of things not seen" (Heb. 11:1). We are commanded to have faith in God and in Christ (John 14:1; John 6:29) and yet it, of itself, is the gift and work of God in us, through the Holy Ghost by the Scriptures and preaching and other means (Rom. 12:3; Eph. 2:8; Acts 11:21; I Cor. 2:5; Heb. 12:2; I Cor. 12:9; John 20:31; John 17:20), causing by these means of grace, repentance and thereafter conversion (Mark 1:15; Acts 11:21). Through faith we obtain remission of sins, justification, salvation, sanctification, adoption of and access to God, the gift of the Holy Ghost, spiritual light and life, edification, preservation, eternal life and rest in heaven (Acts 10:43; Rom. 3:25; Acts 13:39; Mark 16:16; Acts 15:9; John 1:12; Gal. 3:26; Rom. 5:2; Eph. 3:12; Acts 11:15-17; John 12:36,46; John 20:31; Gal. 2:20; John 3:15-16; Heb. 4:3). Faith is essential to the profitable reception of the Gospel; it makes the Gospel effectual in those who have faith; it is necessary in the Christian warfare, and without it it is impossible to please God (Heb. 4:2; I Thess. 2:13; I Tim. 1:18,19; Heb. 11:6). The effect of faith in us is to produce hope, peace, confidence, boldness in preaching and testifying and, as Christ is precious to those having faith and dwells in their heart, they live, stand, walk, obtain a "good report," work in love, overcome the world, resist the devil (Rom. 5:2; Acts 16:34; Rom. 15:13; Is. 28:16; I Pet. 2:6; I Pet. 2:7; Eph. 3:17; Gal. 2:20; Rom. 4:12; Heb. 11:2; I John 5:4,5; I Pet. 5:9; Ps. 27:13; I Tim. 4:10). Therefore we should be sincere, strong and steadfast; holding our faith with a good conscience and not only praying for the increase, but having full assurance of it (I Tim. 1:5; II Cor. 8:7; Acts 14:22; Rom. 4:20-24; I Cor. 16:13; Col. 1:23; I Tim. 1:19; Luke 17:5; II Tim. 1:12). Then will we be known by our fruits, as without fruits our faith is dead (Jas. 2:21-25; Jas. 2:17,20,26), and as all difficulties are overcome by faith, so all things should be done by it, never fearing as we are fully protected by our shield and breastplate (Matt. 17:20, 21:21; Rom. 14:22; Eph. 6:16; I Thess 5:8).
Faith is trust. It is the gift of God, wrought in the heart by the Holy Spirit, which quickens and directs all our faculties toward the one object. We must pray to have faith, and to have our faith increased. It will be strengthened, too, by the frequent remembrance of Christ's repeated promises that our prayers to the Father, in his name, would assuredly be heard and answered, if we asked in faith, and believed while we asked. See Matt. 7:7; Luke 11:9; John 14:13,15,16; James 4:2; I John 3:22, 5:14; Luke 11:10, Faith has been defined as "the substance of things hoped for, the evidence of things not seen" (Heb. 11:1); it is that operation of the soul in which we are convinced of the existence and truth of something that is not before us, or perceptible to the human senses. Every one entertains faith of some kind, which he would find it difficult if not impossible to demonstrate by visible means. It is the practice of faith--the voluntary exercise of it--which enables us to rise to the belief in those great truths which God has been pleased to reveal. Paul says that "we walk by faith, not by sight" (II Cor. 5:7). Jesus himself said (John 20:29), "Blessed are they that have not seen and yet have believed." Thus, while believing what we see and comprehend may have its merits, believing what is not seen and but dimly comprehended is a greater merit. There are many things in nature which we believe, yet without being able to fully grasp them with our minds; we believe because we have the evidence of others, though not of our own senses. The faith which simply believes what it can see, understand, define and demonstrate is not real faith at all. "No man hath seen God at any time," yet all men believe in a God. The things of the spiritual world cannot be demonstrated by mere material agencies, but only through spiritual agencies. The exercise of faith increases our spirituality, enables us to comprehend things which without such exercise would be incomprehensible. Paul said that to the learned Greek skeptics the Gospel was "foolishness." Pride of intellect is one of the greatest barriers to spiritual growth.
One who makes faith in God and obedience to his will the supreme rule of his life, will never find excuse or justification for a lie. Man's extremity is God's opportunity and it is in such crises, when our faith is put to the ultimate test, that the Almighty reaches out and succors our weak nature with his Divine strength and help. We are distinctly told not to do evil that good may come and that all liars "shall have their place in hell fire, which is the second death." God can deliver those who trust in him in every conflict and those who are so situated are safe according to the measure of their faith. See Is. 26:4; Psalm 3:5 and 118:8; also Psalm 15. Lying in all its forms is expressly forbidden by the Lord. (Lev. 19:11; Col. 3:9.) It is hateful to him. (Prov. 6:16-19.) It shuts out the liar from heaven (Rev. 21:27), and those who are guilty of it find their ultimate abode in hell. (Rev. 21:8.) A full faith, such as that of the glorious men and women who have illumined the world with their lives, will not hesitate to tell the truth and leave the result in God's hands, trusting to the Omnipotent arm for safety.
Some may ask: "Has God forgotten all about my sins now that they are forgiven, and if so why do we not forget?" God says in Is. 43:25 and Jer. 31:34 that he will not remember our transgressions. The sense of "remember" in these passages is clearly that God does not remember the sin against the sinner. The account is canceled; the sins are no longer imputed to him. Since the revelation of God's plan of the atonement, we see that the debt is paid. When a debt is paid it is forgotten, though the record of the transaction may remain in the memory of the people (concerned. In this sense God forgets our sins, but there is no reason for supposing that he undoes or limits his omniscience by literally not knowing that certain past events have occurred. We know of them, and God cannot observe our own minds without seeing there the record of our sin. There are various passages in Scripture in which God recalls his forgiveness of the iniquities of his people, but the remembrance is not an accusation but rather a testimony of forgiveness. We cannot, by the exercise of the will, make ourselves forget anything. It would be a subtle and almost inconceivable miracle for God to disentangle from our brains the memory of our sins and yet leave there the memory of other acts and events of the same days and hours. While we know that, in every sense of debt or blame, God forgets our sins when he forgives us, it should help to restrain people from sin to recognize the fact that a sin once committed will probably never be erased from our memory, at least in this life, and that it can never be lost from the simple, truthful record of the world's events. This is good for us as a reminder and as a stimulant. Seeing the dangers we have escaped helps us against having serious lapses. Not that we are become sinless, but, thanks to the promises in I John 3:9, we are rid of the dominion of sin, and the lapses we do have are not imputed. Therefore, let none despair in the thought that anything in the past, great or small, can prevent them from having God's peace in their souls just now. Salvation is a present matter. So far as our present standing in Christ is concerned it does not make any difference whether we were converted at the time we were baptized or not. The only question is: "Will we trust Christ just now to forgive all the sins of the past and to make us truly his?" There are promises in the Bible, by the score, of forgiveness for any sinner who will ask for it. Murderers, thieves, drunkards, all sorts of sinners, have found these promises true and received God's peace in their souls. God will forgive and forget, and let you start all over again now? Cease doubting him. Begin to trust him and your trouble will disappear. Read Gal. 5:6; II Cor. 7:2; Is. 55:7; Is. 1:18; Is. 43:25.
The word "fear," as used in the Bible, has two distinct meanings--fear in the sense of dread or fright, and fear in the sense of reverence and sincere obedience. It is not easy to determine which meaning is intended for the two Hebrew words most used have both meanings. In the New Testament the Greek word used has more generally the sense of fright or dread. The whole message of the Bible is that what God most earnestly desires from mankind is their love. But sin keeps them from loving him, so he reveals to them, through conscience, and through the law, the fearful results of sin. This awakens a fear which drives them to him for pardon and safety. A man who is living in sin, when his conscience is aroused, is afraid of the power and the justice of God. After he is pardoned he feels a reverence for God and the beginnings of love for him. As he progresses in the Christian life all fear of God, in the sense of terror, is removed. John speaks of the "perfect love which casteth out fear." (I John 4:18.) Throughout the Christian life reverence abides, but love grows more and more dominant. The won derful word is "friendship." God wants us to be friends of his, as Abraham and Moses were, to serve him because we love him, to be glad in the gifts his love bestows. Christ would like to lead us all to the place where he can say to us as he said to his disciples: "Henceforth, I call you not servants, but I have called you friend." (John 15:15.)
Foot-washing in the early centuries and in Oriental lands stood for kindly service and for comfort and hospitality. A guest would wash the dust from his visitor's feet, after removing his sandals, just as we take a friend's coat and hat and hang them up for him. Of course, the specific acts change with changing customs and even with climatic conditions, but the spirit is the same. We want to show our friends that we are willing to serve them. Christ emphasized this by his performing this service (a universal one in the East) for the disciples, though he was recognized as their Teacher, Master and Leader. It was a concrete sign of his whole message that his followers must be humble, and quick to serve others. He did not limit this spirit and motive to one act of life, but insisted that it become the principle of action for our whole lives. The courtesies and kindnesses that hosts show to guests Christians must show to one another at all times and in all ways, and to all whom they meet.
Christ inculcates the forgiving spirit, the spirit which loves even an enemy. It is the spirit he displayed on the cross when he prayed to his Father for the soldiers who nailed him to the cross, though they did not pray for themselves nor express contrition. Resentment is forbidden, but on the other hand, we have a right to expect regret on the part of the wrongdoer. He has no right to assume that we shall pass over his wrong as if he had never done it. If he wants our forgiveness he should ask for it; but even before he asks we must be ready to grant it. In our hearts we may already have forgiven him, but the outward and formal reconciliation waits his contrition. In Matt 18:15 there is an intimation that the one who has suffered the wrong should seek to bring about the contrition of the wrongdoer by going to him and telling him his fault If after all he withholds it, we are not required to treat him as a brother, but even then we are not to cherish resentment and especially not retaliation, but rather to return good for evil. In Matt 5:23,24 it would seem to have been quarrels that our Lord had in mind, rather than injuries. The brother who has aught against you appears to indicate a grudge, or a debt, as the following verses suggest In any case, there is to be no quarrel. There must be reconciliation first
Since God's Word declares that godliness is profitable for the life that now is, it must affect favorably a man's temporal affairs. The necessities of life are promised to those who seek first the kingdom of God. He who contemplates being godly for the sake of gain does not know what true godliness is (see I Tim. 6:5; also Acts 8:19). Under the old covenant, godliness in the nation assured national prosperity. Better blessings are promised under the New Testament dispensation. Temporal prosperity is, however, still a rational sequence of godliness. The higher the tone of the mental and moral qualities the better the business qualifications. Godliness demands industry, economy, honesty, courtesy, patience, hope--all most useful in temporal affairs. "The supplication of a righteous man availeth much in its working" (James 5:16), and he is permitted to pray for prosperity in temporal affairs. We are encouraged to bring everything, by prayer, unto God (Phil. 4:6).
A fair equivalent of the word "grace" is "blessing." Grace means, in the first place, the disposition which God has toward us; that is, his willingness to bless us; his love and favor. It means, also, the blessing received, the state or experience into which we are brought by God's blessing. There is always in the word "grace" the idea of something bestowed entirely without merit or payment on the part of the one who receives it. God's blessings are bestowed freely; we do not earn them; he blesses us because he loves us, because he is gracious. All he asks is that we shall be willing to receive his grace. This promise to Paul means that God will give him the necessary strength to bear the affliction, and also, as Paul implies in the remainder of the verse, that the happiness of the blessing will balance the distress of the thorn. To grow in grace means to advance and develop in spiritual experience and power. The Christian grows in grace in the first place by growing in faith. The more we believe, the more complete we entrust our souls and all the details of our lives to God, the more we are blessed. We grow in grace by our work for God. Religious work develops spiritual muscle just as physical work develops physical muscle. The more we do the more we can do. Prayer, study of the Bible, fellowship with spiritually-minded people, attendance at divine worship and prayer services, taking part in these services, will help us to grow in grace. We should remember, however, that all grace is bestowed by God himself; as we meet the conditions and enlarge our capacity he gives us more grace, just as he gives us more physical and mental strength when we meet the conditions for physical and mental growth.
The generous heart is commended in many passages in the Scripture, and especially where that generosity has the poor for its object We are told to remember the poor (see Lev. 25:35; Deu. 15:7), to be a helper to the fatherless (see Ps. 68:5; Ps. 10:14), and" the widow (Is. 1:17), to visit those in affliction (James 1:27), and let them share our abundance (Deu. 14:29); and many blessings are promised to those who do these things. The bountiful are especially blessed wherever they give to any worthy cause or person (Deu. 15:10). Remember also that remarkable promise, "He that hath pity on the poor lendeth to the Lord" (see Prov. 19:17). It is a fine thing to lay up treasure in heaven, and we can do this only by doing God's work with the means at our disposal here. If we use his gifts for our own indulgence and pleasure, it will profit us nothing in the end; but if we apply them to his glory and the benefit of our fellow beings who need help more than we do, we shall then be doing his work, and shall receive his approval. In II Cor. 8:12 the apostle speaks of the cheerfulness and willingness with which believers should give to the Lord's work. He does not limit the giving to a tenth, but urges them to give freely and to spare not, that their abundance may make up for the lack in others. The widow's mite (Luke 21:3,4) was the largest offering, in a sense, for she gave all she had, and her faith and generosity were commended above those that gave far richer gifts. There are many worthy people who practice tithing and we would not dissuade them, and there are others who do not limit their gifts to a tenth, but exceed it, and they, too, are worthy of commendation. God looks at the spirit of the gift more than at the gift itself. There are cases in which a tenth might work hardship and, on the other hand, there are many where a tenth would be a small offering.
The duty and privilege of loving God become clear and simple when we think of Christ. Aside from him, the human conceptions of God are such that it is difficult to realize just what it would mean to love him. But friendship for Christ can be very real and precious. This is a definite part of God's whole wonderful plan. He came to earth in the person of Jesus and won just a few friends. These men and women loved him ardently. They loved him as a companion and friend. When he had gone away they loved him with the same definiteness and intensity and felt that he was still with them. Paul, who had never seen him in the flesh, loved him with just the same passion and fervor as did Peter and John, who had seen him. And all these early-Christians knew that in loving Jesus they were loving God. As Professor Herrmann of Marburg says: "In their minds all difference between Christ and God himself vanished." He was God; they knew it. And as they loved him and labored for him and went toward death for him, they knew that they were fulfilling the old command, that had been so strange and difficult before, to love the Lord their God with all their heart and with all their soul and with all their mind and with all their strength. This same experience is possible today for every believer. Christ can be to every one of us that ever present Friend in whose companionship we delight and for whom we live and should be willing to die.
The marginal reading in the Revised Version (II Cor. 3:18) gives "reflecting" instead of beholding. This makes the meaning much clearer. Christians should be mirrors, reflecting the glory of God. Visitors to the Sistine Chapel in the Vatican procure small mirrors which enable them to enjoy the great paintings of Michael Angelo on the ceiling without discomfort. Worldly people will not look at God, but they do look at us, and they should see God reflected in us, as the great master's paintings are reflected in the mirror. As we thus behold and reflect God we become constantly more like him ("are transformed into the same image") going from one glorious stage of experience to another ("from glory to glory"). "Even as from the Lord the Spirit" (R. V.) means in a manner that befits the character and manner of the Holy Spirit He works this transformation in us in the same perfect, adequate, godlike manner in which he always works. Compare Ex. 34:29-35; Ps. 34:5; Acts 4:13. Read the whole of this chapter and the next, II Cor. 3 and II Cor. 4.
If we ask, in the name of his dear Son, for a daily infusion of strength and grace sufficient for our needs, he will grant our petition. Perhaps nowhere is the Christian life better expressed than in these lines from Professor David Smith. He is speaking of Christian duty: "The man who bravely goes his hard way by and by discovers God by his side. But there is a richer discovery--the love of God in Christ Jesus our Lord; and it is revealed through love of one's fellow creatures. Keep your heart sweet and gentle; refrain from contention; look with kindly and sympathetic eyes on your fellow creatures, men and beasts and birds; consider their griefs and sufferings, and lend them your best comfort and succor. It is only as we love like him that we know the wonder and glory of his love. There lies the twofold secret of reconciliation, of the linking of our little lives with the eternal order. Obey, and you will know; love, and the love of Christ will be shed abroad in your heart. And once the love of Christ takes possession of you, life will be more precious and wonderful in your eyes, and you will understand what St. Peter means by 'joy unspeakable and full of glory'-- that deep, strong gladness which comes of the persuasion that the ultimate fact in the universe is the Love of God in Christ Jesus our Lord, the love which died on the cross for pity of the world's woe."
"And I will be a Father unto you and ye shall be my sons and daughters, saith the Lord Almighty" (II Cor. 6:18). Such adoption is according to promise, by God's grace, through Christ, and we take it by faith (Gal. 3:7, 26; Rom. 9:8; Eze. 16:3-6; Rom. 4:16,17; John 1:12). Saints are predestinated unto adoption and are gathered together in one by Christ (Rom. 8:29; John 11:52), whereupon they become his brethren (John 20:17). Our new birth is connected with our adoption, the Holy Spirit is a witness of it, and by leading us gives us evidence of it (John 1:12,13; Rom. 8:15,16; Rom. 8:14). This adoption should lead to holiness and should work in us likeness to God and childlike confidence in God (Matt. 5:44,45,48; Matt. 6:25-34); a desire for God's glory, love of peace, spirit of prayer, forgiveness and mercy (Matt. 5:16, 7:7-11, 5:9, 6:14; Luke 6:35,36).
Love to God is commanded (Deu. 11:1) and is, indeed, the one great commandment (Matt. 22:38). It should be with all the heart, and is better than sacrifice (Deu. 6:5; Mark 12:33). It's produced by the Holy Ghost and engendered by God's love to us and by answers to prayer (Gal. 5:22; I John 4:19; Ps. 116:1). Christ gave us an example of it, and it is a characteristic of saints (John 14:31; Ps. 5:11). Those who have this love are known to God, and are preserved and delivered by him; they partake of his mercy and all things work together for their good (I Cor. 8:3; Ps. 145:20; Ps. 91:14; Ex. 20:6; Rom. 8:28). When persevering (Jude 1:21), and exhorting one another (Ps. 31:23), saints will have joy, they will have a hatred of sin. In their hearts will be obedience to God, and he, besides being faithful to those who love him, will fulfill in them his promises (Ps. 5:11; I John 5:1; Ps. 97:10; Deu. 30:20; Deu. 7:9; Deu. 13:3; Deu. 11:13; Ps. 69:36; Jas. 1:12). This love to God naturally leads to love to Christ. Here again we have a good example set by God himself and by the saints (Matt. 17:5; John 5:20; I Pet. 1:8). Such love to him should be manifested in seeking, obeying, ministering, preferring him to all others, and in taking up his cross (John 14:15; Matt. 27:55; Matt. 10:37; Matt. 10:38). It is characteristic of saints and an evidence of adoption. Those who have it are loved by both God and Christ, and enjoy communion with them (Song of Sol. 1:4; John 8:42; John 14:21,23; John 16:27; John 14:23). Such love should be sincere, ardent, supreme, unquenchable and "unto death" (Eph. 6:24; Song of Sol. 1:7; Matt 10:37; Song of Sol. 2:5, 8:7; Acts 21:13; Rev. 12:11).
We should praise God because he is worthy of and glorified by our praise (II Sam. 22:4; Ps. 22:23). We should praise him because it is due to his majesty, glory, excellency, greatness, holiness, wisdom, power, goodness, mercy, loving-kindness, truth and his wonderful works (Ps. 96:1,6; Ps. 138:5; Ex. 15:7; I Chron. 16:25; Ex. 15:11; Dan. 2:20; Ps. 21:18; Ps. 107:8; II Chron. 20:21; Ps. 138:2; Is. 25:1; Ps. 89:5). Also on account of his gifts to us as are consolations, judgment, counsel, fulfilling of his promises, pardon of sin, spiritual health, constant preservation, deliverance, protection, answering prayer, the hope of glory, and all temporal and spiritual blessings (Ps. 42:5; Ps. 101:1; Ps. 16:7; I Kin. 8:56; Ps. 103:1-3; Ps. 103:3; Ps. 71:6-8; Ps. 40:11-3 Ps. 28:7; Ps. 28:6; Ps. 118:21; I Pet 1:3,4; Ps. 103:2; Eph. 1:3; Ps. 104:1,14; Ps. 136:25). Such praise of God is obligatory on angels, saints, gentiles, children, high and low, young and old, small and great, all men and all creation (Ps. 103:20; Ps. 30:4, 117:1, 8:2, 148:1,12; Rev. 19:5; Ps. 107:8, 148:1-10). This praise is good and comely (Ps. 33:1; Ps. 147:1), and should be offered with the understanding, soul, heart, with uprightness, joy, gladness, thankfulness (Ps. 47:7, 103:1, 9:1, 119:7, 63:5; II Chron. 29:30; I Chron. 16:4). It should be offered continually, more and more, day and night, forever and forever (Ps. 35:28, 104:33, 71:14; Rev. 4:8; II Chron. 30:26; Ps. 145:1,2). And may be expressed in psalms and hymns, accompanied with musical instruments (Ps. 105:2; I Chron. 16:41,42) and as a part of public worship (Ps. 9:14, 100:4, 118:19,20). In this worship we should glory, triumph, express our joy by it, declare, invite others to it, pray for ability to offer it, be imbued with the spirit of praise under all circumstances, even under afflictions (I Chron. 16:35; Ps. 106:47; Jas. 5:13; Is. 42:12; Ps. 34:3, 51:15; la 61:3). This praise has ever been highly thought of. Thus it has been called the fruit of the lips, voice of triumph, voice of melody, voice of psalm, sacrifice of praise and of joy (Heb. 13:15; Ps. 66:8, 47:1; Is. 51:3; Ps. 98:5; Heb. 13:15; Ps. 27:6).
Pardon for our sins was promised to us (Is. 1:18; Jer. 31:34; Heb. 8:12). There can be none without the shedding of blood and legal sacrifices and outward purifications are ineffectual as only through the blood of Christ is it efficacious (Lev. 17:11; Heb. 9:22; Heb. 10:4.; Jer. 2:22; Zec 13:1; I John 1:7). God alone can grant this pardon and does so by and through Christ and his blood (Dan. 9:9; Mark 2:7; Luke 7:48; Luke 1:69,77; Matt. 26:28). He grants it for Christ's sake, freely, abundantly, readily to those who confess their sins, repent and believe (I John 2:12; Is. 43:25; Neh. 9:17; Is. 55:7; I John 1:9; Acts 2:38; Acts 10:43). By so doing God shows his compassion, grace, mercy, forbearance, loving kindness, justice and faithfulness (Mic. 7:18,19; Rom. 5:15; Ex. 34:7; II Chron. 30:18; Rom. 3:35; Ps. 51:1; I John 1:9). The result of such pardon is the forgiving, removing and blotting out of transgression, the covering of, and blotting out of sin and not mentioning or remembering transgressions any more (Ps. 32:1, 103:12; Is. 44:22; Ps. 32:1; Acts 3:19; Eze. 18:22; Heb. 10:17). This great and free gift should lead us to return to God, love him, fear and praise him (Is. 44:22; Luke 7:47; Ps. 130:4; Ps. 103:2,3). It should also induce us to pray for it for ourselves and for others and to strive to become worthy of it as the unforgiving, unbelieving and impenitent cannot share in it (Ps. 25:11; Jas. 5:15; Mark 11:26; John 8:21,24; Luke 13:25).
We should be devoted to God because of his mercies (Rom. 12:1), of his goodness (I Sam. 12:24) and because of the call with which he invites us to him. The death of Christ and our redemption should be compelling forces. Our devotedness should be unreserved (Mart 6:24), abounding (I Thess. 4:1), persevering (Luke 1:74,75; Luke 9:62), and in life and death (Rom. 14:8). It should be with our whole being, thus, with our spirit (I Cor. 6:20), with our bodies (Rom. 12:1; I Cor. 6:20), with our members (Rom. 6:12,13), and with our substance (Ex. 22:29; Prov. 3:9). This devotedness we should show by loving God (Deu. 6:5), serving him (I Sam. 12:24; Rom. 12:11), walking worthy of him (I Thess. 2:12), doing all to his glory (I Cor. 10:31); bearing the cross (Mark 8:34), by self-denial (Mark 8:34), and by giving up all for Christ (Matt. 19:21,28,29).
We believe that there are special cases of extreme difficulty in which, when guidance is sought, God does reveal to his children the way in which he wishes them to walk. This he does by interpositions of his providence. If we ask him for guidance in our troubles, in the name of his dear Son, he will not deny it. There are some who think they receive direction in dreams, or by casting lots, or by opening a Bible at random and noticing the first passage that catches the eye. It is unwise to give heed to intimations supposed to reach us in such ways. They are utterly untrustworthy and should be disregarded.
In theology, the word "grace" has been the hinge of three great historical controversies, and it is still a subject of varied interpretation. In the spiritual sense, it is divine favor or condescension to mankind individually or collectively. In the concrete Gospel sense, it is the unmerited love and favor of God in Christ, as shown in the salvation freely provided for mankind (see Eph. 2:9). It may also be described as the divine influence acting within the heart, regenerating, sanctifying and keeping it. Grace brings the peace and joy of assurance. It is "the life of the soul, as the soul is the life of the body."
There are several religious bodies which teach faith-healing by prayer and the laying on of hands. It is not general, however, among the denominations. But while the divine power is as great today as in the time of the early Church, and while many remarkable instances of healing through faith and prayer are adduced, the usual teaching in the regular denominations is that, in cases of sickness, we should employ the remedies at hand through medical skill or otherwise, and ask God's blessing on these means to effect a cure. There is no passage in the Scriptures, however, which indicates that Christ intended the gift of faith-healing to cease with the apostles. On the contrary, the inference is quite clear, throughout the whole New Testament, that this gift was to remain in the Chorea. We have so largely lost the gift because of our lack of faith, but there are numerous incidents being reported every day of miraculous healing in answer to prayer in the name of Christ. That there are not more cases is not proof that God's power is shortened, but results are proportioned to our faith. There are many instances in the Church today of wonderful answers to the prayer of faith. It is well to remember, however, that God has placed certain means within our reach and we should employ these means and ask his blessing upon them. Jesus himself never said anything in disparagement of the profession of Luke the "beloved physician." In James 5:15 it should be noted that the writer does not say that the oil will save; it is merely a symbol. The healing here mentioned in the first clause of the verse is of the body; the second clause implies that the prayer of faith for one who has sinned will bring forgiveness. The same connection of sin and sickness is employed in Is. 33:24; Matt. 9:2-5, and John 5:14. See also Ps. 103:3. The application is found in the next verse, which speaks of repentant confession. The oldest versions of this passage read, "Therefore, confess your faults one to another," showing that it must be a precedent condition. This does not justify what is known as the confessional, however, in the sense in which it is employed in the Church of Rome. There, all confessions must be made to the priests. Confession, in the apostolic sense, may be made to any one who is godly and who can pray. It is to be an open confession and not one whispered into the ear of a priest.
The sole resource is prayer and a constant striving against indulgence in sin. God is able to give a new heart, and when a man is sincerely desirous of obtaining that blessing there is no doubt of its being granted to him. God is more ready to bless us than we are to seek his blessing. But he does not confer his gifts unless they are sincerely sought. And there must be proof of sincerity by co-operation. If a man prayed that he might reach the top of a mountain, God would not take him bodily there, but he would give him the strength to climb. If you read the description of the condition of a man struggling against sin in Romans 7, you will see that victory is obtained through the power that Christ gives. This power is freely granted to all who seek it, and through it any one may overcome evil.
We are warned against the danger of resisting the Holy Spirit, and Paul (Eph. 4:30) admonishes the believer not to grieve the Holy Spirit. It is possible for one to refuse to obey the call of the Spirit, yet without placing himself outside of the pale of redemption. The Bible itself furnishes several instances of this character. We should advise any one who feels that he may have refused the call at one time to take a hopeful attitude, and to seek God's mercy and forgiveness with a contrite heart, remembering that the promise of forgiveness extends to "whosoever" may come. Jesus saves to the uttermost, and has assured us that he will not reject any one who comes to him in this spirit. We can not set limits to God's mercy, and he is at all times more ready to forgive than we are to seek his forgiveness.
The Holy Spirit is certainly promised in answer to believing prayer. (See Luke 11:13.) See an account of his work in John 16:7-15. But the fact should not lead any one to be intolerant, or unreasonable. It is conceivable that a man might be so convinced that he is led of the Spirit to believe or do certain things, as to make grievous errors. He might believe himself infallible. The best and wisest men have in the past made that mistake. The humble, childlike believer seeks enlightenment and it may come to him through a preacher, or through private study, but he should keep his mind open to new light and should never assume, because he has reached a certain conclusion after prayer, that he is necessarily right. He may have been misled by ignorance or prejudice. In his talk with Nicodemus (John 3:8), Christ compared the operations of the Spirit to the movement of the wind, which could not be controlled or directed. We see this sometimes in revivals where we cannot account for one person being converted while another remains unmoved. But we may be quite sure that whenever any one sincerely desires the Holy Spirit's influence, God is more ready to bestow it than we can be to receive it.
God gives joy and Christ was appointed to give it, since the Gospels, which treat of him, are the "good tidings" (Ecc. 2:26; Is. 61:3; Luke 2:10,11) and God's Word affords joy (Neh. 8:12; Jer. 15:16). Joy is promised to saints, prepared for them and enjoined on them (Ps. 132:16; Is. 35:10; Ps. 97:11; Ps. 32:11; Phil. 3:1). It is experienced by believers, peacemakers, the just, the wise, and discreet (Luke 24:52; Prov. 12:20; Prov. 21:15; Prov. 15:23). The joy of the saints is in God, Christ and the Holy Ghost; for their election, salvation, deliverance from bondage, manifestations of goodness, temporal blessings, supplies of grace, divine protection and support and the hope of glory (Ps. 89:16; Rom. 5:11; Luke 1:47; Rom. 14:17; Luke 10:20; Ps. 21:1; Ps. 105:43; II Chron. 7:10; Joel 2:23; Is. 12:13; Ps. 5:12; Ps. 28:7; Rom. 5:2). These being grand blessings and advantages, their joy should be great, abundant, exceeding, animated, unspeakable, full, constant (Zec. 9:9; II Cor. 8:2; Ps. 21:6; Ps. 32:11; I Pet. 1:8; II Cor. 6:10; I Thess. 5:16) and it should be manifest in every condition of life, such as in hope, sorrow, under trials and persecutions, in calamities and afflictions (Rom. 12:12; II Cor. 6:10; Jas. 1:2; I Pet. 1:6; Matt. 5:11,12; Hab. 3:17,18). Such joy is made complete by the favor of God, by faith in Christ, the abiding in him and his Word, and by answer to prayer (Acts 2:28; Rom. 15:13; John 15:10,11; John 17:13; John 16:24). When so conceived and practiced, the saints will serve God with gladness (Ps. 100:2). It will strengthen them (Neh. 8:10); they will use it in all their religious services, have h in all their undertakings, and it shall finally be their reward at the judgment day (Eze. 6:22; Deu. 12:18; Matt 25:21).
It is a common failing in humanity to pass judgment upon others and it is frequently attended by unfortunate results. We are expressly told in Scripture that judgment belongs to God. (See Matt 7:1-5.) No matter what the occasion, it becomes the Christian to withhold his judgment, and particularly the open expression of it, lest he should be doing an injustice. There are cases, of course, where an act is so palpably wrong and so obviously done with wicked purpose, that we feel naturally disposed to condemn; but even here we may make a mistake, unless we are thoroughly familiar with all the antecedent circumstances. This reservation of judgment does not relate to the operation of the statute law, but to the individual. Paul tells us, in Romans 14:4, that we ought not to assume the right to condemn. Therefore, to tell a person that he is not a Christian, if he has a ring on his finger, is to assume a position to which we have no right There may be a reason for his wearing it that we do not know; it may be the gift of some relative or friend, or a memorial. To men impressed with the urgent need there is in the world for money to use for charity and religion, it would appear a duty to give all the money available to these causes and not to spend any of it on personal adornment. Arriving at such a conclusion, let him act upon it himself, and not hastily denounce others who may have different ideas of their duty. Above all, we should refrain from censorious gossip, which is a fruitful cause of ill-founded and wicked judgment of others.
It is pleasing to God. He never forgets it. Christ set an example of it. And it is characteristic of Saints (II Cor. 9:7; Heb. 6:10; II Cor. 8:9; Ps. 112:9). This good quality should be exercised in the service of God towards all men, such as saints, servants, the poor, strangers, and towards enemies (Ex. 35:21-29; Gal 6:10; Rom. 12:13; Deu. 15:12-14; Lev. 25:35; Prov. 25:21). It should be demonstrated by lending to those in want, in giving alms, relieving the destitute, and in rendering personal services (Matt. 5:42; Luke 12:33; Is. 58:7; Phil. 2:30). In practice, however, we should be guided by these restrictions. We should be liberal without ostentation, with simplicity, should be willing and give abundantly (Matt. 6:1-3; Rom. 8:8; Deu. 16:10; Mat. 6:1-8; II Cor. 8:12; II Cor. 8:7). Its exercise provokes others to like goodness whereas the want of, while bringing to many a curse, is proof of not loving God, and of not having faith (II Cor. 9:2; Prov. 28:27; I John 3:17; Jas. 2:14-16). Liberality is highly commended, blessings are connected with it and promises are given to those who practice it (Luke 3:11, 11:41; I Cor. 16:1; Ps. 41:1; Ps. 112:9; Prov. 11:25). God's people were always noted for having this virtue, as see Prince of Israel, Num. 7:2; Boaz, Ruth 2:16; David, II Sam. 9:7-10; Zacchaus, Luke 19:8; First Christians, Acts 2:45; Barnabas, Acts 4:35-37; Cornelius, Acts 10:1,2; Lydia, Acts 16:14,15; Paul, Acts 20:34.
It is one of the most definitely and positively attested facts of history and of present-day life that mul titudes of people have an experience of peace, power, purity and joy which grows out of their belief that God as manifested in the flesh of Jesus of Nazareth died for their sins. This experience is real, is tangible, is witnessed to; it makes the lives of those who possess it altogether different from what they were before. When we ask if such an experience was possible before Christ died, the answer is very clear--No. Many Old Testament saints had a very beautiful and exalted spiritual experience, but they could not have the experience of knowing that God in the flesh had died for their sins. The question of the relation of these facts to sin and the deliverance from it presents some philosophical difficulties, but no really practical difficulties. We can be sure that if any persons found deliverance from sin before Christ came they were comparatively few; but now the deliverance is offered to all. A few saints may have looked forward and grasped the glories of the atonement by faith; we look back upon it as a historic fact and so appropriate its benefits. Again, it is undeniably true that since the incarnation men have been able to get a totally new and infinitely clearer idea of God than if he had not manifested himself in the flesh. He has been interpreted to them in terms of human life, so it is now easy for them to comprehend how God thinks and acts and speaks. It is a higher revelation than that which came through the prophets: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken to us by his Son" (Heb. 1:1,2). It must certainly be true that the experience of loving Christ as a divine-human friend is different from the experience of loving God as he was revealed in Old Testament times. And when, as has already been suggested, there is added the knowledge that he died to save us, there is a power and depth to the love that would otherwise have been impossible. The one who fully believes in Christ receives fully the benefits of his life, death and resurrection. The one who doubts must continue to miss them.
Fasting was voluntary in the early Christian Church. It was charged by his enemies that Christ's disciples "fasted not," while those of John did fast (Matt. 11:18,19). Our Lord did not positively enjoin religious fasting, and indeed he alluded in terms of censure to the frequent fasts of the Pharisees. His reference to the time which would come when, being deprived of the personal presence of the bridegroom, his disciples would fast, implied rather a season of general mourning than of self-denial. In the Sermon on the Mount (Matt 6:17) he recognizes the practice, but leaves the frequency and extent to the individual judgment. Fasts were undoubtedly observed by the early Christians (see Acts 13:2, 14:23; II Cor. 6:5), but these were probably a recognition of old established usage, handed down through generations. When it is remembered that a very large portion of the Christian Church was originally Jewish, it is not surprising that fasting, which was so marked a feature under the old dispensation, should have been handed down from age to age and that it should be occasionally found to some extent in the church even at the present day. That it has merits, both spiritual and physical, may not be gain said. A sincere fast, which while mortifying the flesh, aided in concentrating the mind upon the things of the Spirit, is especially adapted to certain great emergencies. Our Saviour himself set us the example.
Paul gives direct teaching on the subject. He says (II Cor. 6:14), "Be ye not unequally yoked together with unbelievers," etc. In the case of the Corinthians, such a union must have been exceedingly uncongenial, as the unbeliever was usually an idolater. The disparity is not so marked in our day, but it is sufficient still to produce a lack of real harmony. Religion should be to the Christian the first and fundamental element of life. To have a partner who has no sympathy with it is to raise a barrier between the two which keeps them separate in the highest and holiest spheres of life. Generally it leads to the Christian forsaking his faith.
This probably was never designed for general application. It was meant to meet very special conditions. Paul, in I Cor. 7:14, was writing to Christians newly won from a corrupt and debasing form of heathenism. The converts were disposed to separate from their pagan partners and they wrote for Paul's approval. He told them not to do so. If the pagan husband or wife chose to leave, there was to be no restraint. The Christian must not be the one to seek separation. Rather he should remain in conjugal relations in the hope of saving his pagan wife (see verse 16). His example and tender affection and Christian kindness might win her to Christianity--might be the means of sanctifying her. So the believing wife might influence the pagan husband. Besides, there was the consideration of the children, who, if the believer remained, would be brought up under holy influences.
We believe that Christ's statement, "Ye must be born again," applies to every human being. The most carefully trained child needs it. It is true that there are many so good by nature and training, that they pass through the process almost unconsciously. They do not go through the sorrow and anxiety and distress that precede conversion in the case of people who have led openly wicked lives. They come to God as to a Father, and having learned to love him from their earliest years, they are changed imperceptibly into his image. But, none the less, the change takes place, and the child yields itself by a definite act to Christ as a Saviour. These are beautiful characters, and they have reason to thank God for giving them parents so good and wise. They are, however, very rare. The best trained child is often conscious of having lied, or committed other sins which need to be forgiven, and of having a nature that is prone to sin, which needs to be changed by the Holy Spirit.
The practical question, "How shall I carry out the commandment to love one's neighbor as one's self is constantly facing the Christian. In the parable of the Good Samaritan, Jesus taught that our neighbor is any one to whom we can be of service. There are no limits as to social standing, or creed, or race, or habitation. Any one whom we can reach has a claim upon our help, which is sanctioned by God himself. The teachings of both Jesus and Paul are plain that a man should care, with special earnestness and affection, for the members of his own household. To be sweet and kind, patient and helpful at home is the first neighborly duty of the Christian. Then the people to whom one is nearest in his daily life have the next claim upon his service. He should be on the lookout for persons and families who are in need and whom he can help. The Christian should make his influence felt for the benefit of his neighborhood, his town, and his state. Mails and express routes have knit the whole world into so compact a neighborhood that every one must feel that the needy in any corner of the world have a claim upon his charitable consideration. Needless to say the joy of such service always far outweighs whatever sacrifice may be involved. Matt. 19:19, 22:39; Luke 10:36,37; Rom. 13:10.
God and Christ commanded us to love man. The Saviour gave us an example in doing it (I John 4:7,21; John 13:34; John 15:12; I John 3:23). It is taught by God and is a fruit of the Spirit (I Thes. 4:9; Gal. 5:22; Col. 1:8). Without it, gifts and sacrifices are as nothing. Love is the great commandment (I Cor. 13:1,2,3; Matt. 22:37-39; I Tim. 1:5). This love we should put on, follow after, abound and continue in, and, while provoking each other to it, we should be sincere, disinterested and fervent in it (Col. 3:14; I Cor. 14:1; Phil. 1:9; I Thes. 3:12; I Tim. 2:15; II Cor. 8:7; Rom. 12:9; I Cor. 10:24; I Pet 1:22). This virtue should be connected with brotherly kindness and should be practiced with a pure heart. We should show it toward saints, ministers, our families, our fellow countrymen, strangers, enemies; yes, to all men! (I Pet 2:17; I Thess. 5:13; Eph. 5:25; Ex. 32:32; Lev. 19:34; Ex. 23:4-5; Matt. 5:44; Rom. 12:14,20; Gal. 6:10), and demonstrate it by ministering to the wants of others, relieving strangers, visiting the sick, clothing the needy, sympathizing with and supporting the weak, covering the faults of others, forgiving, forbearing (Matt 25:35; Gal. 5:13; Lev. 25:35; Is. 58:7; Job 31:16; Jas. 1:27; Rom. 12:15; Gal. 6:2; Prov. 10:12; Eph. 4:32, 4:2). This love to man is evidence of our being in the light of our discipleship with Christ and of spiritual life (I John 2:10; John 13:35; I John 3:14). It is the fulfillment of the Law, is good and pleasant, is a bond of union and perfectness and necessary to true happiness (Rom. 13:8-10; Ps. 133:1-2; Col. 2:2; Col. 3:14; Prov. 15:17).
There is more in the statement in Rev. 3:2l than a comparison of our victories with those of Christ It is rather a statement of similarity in the whole sequence of struggle, victory, and reward in the case of the Christian and of Christ. He struggled, triumphed, and was enthroned; we, too, shall struggle, triumph, and be enthroned. This does not mean that at every step, or necessarily at any step, our experiences shall be identical with his or equal to his. His struggles, his victories, and his rewards are greater than ours can be. Nevertheless, we find it to be true, comparing this passage with others, that, whatever struggles we may meet, our victories may be as complete as his. (See I John 2:6, 4:17; II Cor. 2:14, etc.) And this is true because it is his very strength that is available for us in our times of need.
Many Christians, especially among the young, are interested in knowing what pleasures are inconsistent with a Christian's life. What sacrifices in this respect does God ask us to make? God does not ask us to make sacrifices for its own sake. When he asks us to give anything up, it is because he knows it would be harmful to us to keep it. In all our thoughts about God we must hold with a firm grip the great fundamental truth that he loves us. We cannot think rightly or feel comfortable without starting here. Because he loves us he wants us to be happy. He does not want to take away our happiness but to give us more. And he knows that we can be happy only as we love and serve him. He really asks us to give up nothing, except to give ourselves to him. When we realize that we belong to him we also realize that certain things harm us, and that certain other things may have a harmful influence upon others. We are living for him, and for the people for whom his Son died. All these questions settle themselves quite easily then. There are many unobjectionable pleasures, but we should shun those that waste precious time; that lead to evil companionships; that involve acts and associations which interfere with our spiritual progress; that are inimical to health or reputation, and also those that, by setting a bad example, may operate as a stumbling-block to others. In this way we will find more happiness in the consciousness that we are pleasing and helping him than we could ever have found in any form of self-indulgence.
This is a question asked by many earnest people. This is the natural state of one in whom spiritual life has not yet been fully awakened. Prayer, like belief, is not an act that can easily be made clear to the unenlightened. If you go to God as a child to its father, when you are in trouble, and ask him in simple faith to help you for Jesus' sake, you will be better able to understand why others believe in prayer and find it one of the principal mainstays of their lives. Seek the side of some aged Christian and put the question as to his belief in prayer, and you will immediately receive the answer that a large part of his life rests upon daily communion with God, and that very many of his petitions, presented in the name of Jesus, have been answered. There are tens of thousands of good Christian people throughout this land who can testify to the efficacy of prayer. Very many of these believers make it a rule to honor God by acknowledging before the world the answers to their prayers. We would advise any one who doubts and who sincerely wishes to be helped, to drop all argument and apply the test to his own case, and then give God the glory before the brethren. We would not, however, advise any one to pray for mere material blessings, or worldly honors, or wealth or luxuries, but to pray in the right spirit and to study that he does not pray amiss. Every petition should be presented in Jesus' name.
"Ye are bought with a price," says Paul (I Cor. 6:20, 7:23). This price is the blood of Christ and he was sent to effect our redemption with it (Acts 20:28; Gal. 4:4,5). And what were we redeemed from? From the bondage and curse of the law, the power of sin and of the grave, from all troubles, iniquity, evil, enemies, death and destruction (Gal. 4:5, 3:13; Rom. 6:18; Ps. 49:15, 25:22; Tit. 2:14; Gen. 48:16; Ps. 106:10,11; Hos. 13:14; Ps. 103:4). This redemption procures for us justification, forgiveness, purification and adoption through the precious, plenteous and eternal power and grace of God (Rom. 3:24; Eph. 1:7; Gal. 4:4,5; Tit. 2:14). To those who partake of it there is opened up a new life and existence, for they are the property of God, a peculiar people, are*first-fruits of God and are sealed unto the day of redemption. They are zealous of good works, walk safely in holiness and shall return to Zion with joy (Is. 43:1; Rev. 14:4; II Sam. 7:23; Eph. 4:30; Eph. 2:10; Is. 35:8,9; Is. 35:10). This redemption man cannot effect, nor can corruptible things purchase it, but it is the free gift of God by Christ.
Regeneration is being born again, and is the work of the Holy Spirit, by which we experience a change of heart It is perhaps better expressed as being "born anew from above" (John 3:7), being "awakened" (Eph. 2:1), Christ coming into the heart (Gal. 4:19), "renewing of the mind" (Rom. 12:2), the "purifying" (Titus 3:5). Man is not the author of his own regeneration. The change consists in the recovery of the moral image of God upon the heart, leading us to love him supremely and serve him as our highest end. It is wholly the work of the Holy Spirit The change is in the heart and the will--in our moral and spiritual faculties; and the natural faculties, being dominated by the will, while they may resist for a time, ultimately follow the change. The evidences of regeneration are conviction of sin, sorrow and repentance, faith, love and devotion to God. In regeneration we receive from God, whereas in conversion we turn to God.
They are part of one process--the work of the Holy Spirit. Regeneration is the new birth by which we experience a change of heart, and it is the work of the Holy Spirit Titus 3:5 speaks of "the washing of regeneration." We are made members of the visible Church of Christ by baptism and renewed in the Spirit by the Holy Ghost. The "higher baptism," or the bestowment of the Spirit upon faithful believers, often differs greatly in degree, but it is identical in character and is the universal privilege of all Christians.
We should bear remorse until by God's-grace a happier state of mind is produced. You remember that significant record (Mark 14:72) about Peter's denial of Christ: "When he thought thereon he wept" When you rejoice over sin forgiven, and are overcome with wonder and gratitude at God's magnanimity in forgiving you, it is quite natural and proper that you should grieve that you had ever offended a Being so good and kind. The forgiveness should lead you to love God more than others do, and to rejoice in his marvelous goodness and mercy. It should also lead you to be very watchful against relapsing into sin, and to make great exertions to render service to Otoe who has forgiven you. You should also be very tender and charitable toward others. Do not let remorse incapacitate you for labor, but rather operate as an incentive to service.
See Matt 5:26; Luke 16:10-12; Luke 19:8,9; Rom. 13:8; Philemon 1:18. The Roman law (in Christ's day) directed a fourfold restitution, which explains Zaccheus' statement in Luke 19:8. His generous addition of "the half of his goods," though not demanded by the law, was evidently heard with approval of the spirit which prompted it. Moralists hold that we are bound to restore the thing owed, in kind, if possible, with the natural increase added. This seems to have been the view adopted by the early Christian Church.
A Christian should never retaliate; nor should he suffer himself to be imposed upon, when possible to avoid it Between retaliation and the suffering of imposition, he should, however, accept the latter, if retaliation implies his committing any act of vindictive ness unbecoming a Christian. Our Lord's words upon the subject are plain. Read the fifth and eighteenth chapters of Matthew. St Paul says repeatedly, "Love is the fulfilling of the law." Retaliation is contrary to the spirit and letter of this. But while we are told to love our neighbor as our self, we are not told to love him better; and self-protection, in a wise and proper spirit, is a duty.
The New Testament makes it very clear that the motive of our work should be love for Christ, love that springs from gratitude for his salvation. But the Christian is also reminded of the great rewards that shall come to him in the future life if he is faithful and if his work is of a high order. Study particularly I Cor. 3:1-15. The thought of these rewards helps us to be faithful, constant, and careful. The conception of what the rewards will be varies with different stages of civilization. The best idea of these rewards seems to be that every good deed done is in itself the reward. Somebody was helped, was saved, was made glad, was given power and inspiration for helping others; these facts are eternal, and will bless forever those who are responsible for them. Then, too, the reward implies power to do still greater things. If there is joy in accomplishing things for the Master now there will be greater joy when we find ourselves furnished with the new, heavenly powers for doing still greater service. But more and more the Christian should train himself to keep his eyes and his heart fixed on Christ, eager to please him. He has called us into his friend ship, into his fellowship, into co-operation with aim in his great tasks. We must not disappoint him.
Many good men of whose salvation there can be no question, have at times had doubts, and have suffered acute distress. In some cases the doubts have a physical origin resulting from a gloomy disposition. In others, they arise from too much introspection. In others again, because their conscience reminds them of sins not yet overcome. You must remember that you are not saved because of your feelings, but because Christ died for you. If you have sincerely repented, and are trusting entirely in Christ to save you, and are living in his strength a godly life, you have the right to thank God for saving you, in spite of your doubts. If you cannot take his word that those who come to him through Christ have eternal life, you should ask him to forgive you for doubting him. You may be quite sure that he will keep his promise, whether you have the joy of assurance or not.
Paul gave this advice to people who were troubled by legalists in his day: "Let no man judge you in meat or in drink or in respect of . . . the Sabbath days" (Col. 2:16). In every generation since Christ and before his time, there were people who laid more stress on days and forms and ceremonies than on essentials. The Pharisees found it much easier to give tithes of their kitchen-gardens than to do justly and refrain from robbing widows and orphans. You as a Christian are not under the law at all. When Gentiles were first admitted to the Church it was expressly declared that they were not required to observe the Jewish code of laws. The question came up at a solemn council at which the Apostles were present and was decided once for all. You will find the result of the discussion in Acts 15. In the name of the Holy Spirit the decision was given as stated in verses 28 and 29, and it was expressly stated that no other burden was laid upon them. They naturally and properly celebrated the day on which Christ rose from die dead, not the Jewish Sabbath, with which they had nothing to do, and we follow their example.
The Sabbath was divinely ordained as a day of cessation from labor. In the Jewish Church, the restrictions were most rigid and profanation of the day was severely punished. It was a day. of rest, reconciliation, worship and religious festivity. (See Is. 58:13,14.) Christian Sabbath observance recognizes the same general obligation to abstain from regular vocations and to devote the day largely to rest and worship. Jesus himself rebuked the slavish Sabbatic restrictions of the Scribes and Pharisees, and showed them that the Sabbath was made for man, meaning that it was designed and instituted for our common humanity, and to conduce to our highest good. He pointed out that there were various acts which in themselves were not sinful, but meritorious, and such as might be done on the Sabbath. These were the works of necessity or of mercy. This is the attitude of the Christian Church of today on Sabbath observance (Col. 2:16). It may be briefly said that no labor should be performed on that day which can be done on secular days, and that works of charity and mercy are justified on that day. We have the divine example for abstention in Gen. 2:2,3.
There is none who can go beyond the reach of the Divine mercy. Jesus saves "to the uttermost" (Heb. 7:25). God will always hear and answer the prayer of the earnest, penitent heart. Christ's offering of himself was once for all who accept him; and his intercession, which is continuous, assures us that we cannot be separated from his love if we take him into our hearts and lives.
It would probably disappoint if we answered in the Scriptural way: "Believe on the Lord Jesus Christ and thou shalt be saved." Yet that is the only true answer. Stripped of theological phraseology, the way of salvation may be described as committing your case to Christ, much as you would commit your case to a physician if you were sick, or your trouble to a lawyer if you were in danger of imprisonment. "Believing on him" is the complete trust you place in him and the profound conviction that he can and will save you. This is the decisive thing, the turning point. That done, several results flow from it One is sorrow for sin previously committed and a renunciation of it for the future. A second is the endeavor, in the strength that Christ imparts, to follow his example, to cultivate his spirit, and to live his life of purity, holiness and helpfulness. This involves prayer and submission to his will in all things. Then you should join a church to confess him openly. There are other matters that will call for your attention as you go on, but these we have mentioned are the plain, simple duties that you have to do in order to become a Christian.
There is no contradiction in the passage Phil. 2:12,19. It is very true that we must work out our own salvation; and it is equally true that it is God who worketh in us. A certain part is ours to do, which God cannot do for us; another part is God's to do which we cannot do for him. In the first place we must do the believing. Mr. Moody used to tell how he prayed for faith until he noticed the passage: "Faith cometh by hearing, and hearing by the Word of God." Rom. 10:17. God has given the Word; we must do the believing. Again, God gives us the power, but we must use it. God may give his Spirit to enable a Christian to testify or to preach, but the Christian must use his lips and tongue and voice. God dwells in us and works in us and we have his power; but by using his power and accepting his help we increase our capacity for more, we gain mental, spiritual and physical strength and skill for our work. Our bodily life bears a perfect analogy to the spiritual life in this respect; God starts our hearts beating and keeps bestowing the gift of life. In this sense he dwells and works in us. But we must work and exercise that we may grow stronger and more efficient and accomplish the work we find to do.
Though salvation by faith is such a simple thing, many souls stumble at it. It seems too simple to be true, so they go about trying to find a harder way to be saved, and of course they do not find it because there is no other way. This is what we should say to every seeking soul: The first step toward Christ is to realize what it is that keeps you away from him, that is, your sin. Christ is very near you, nearer than your closest friend; but your sin separates your soul from him. You must confess your sin, acknowledge that you have sinned; you must repent of your sin, making restitution if you have wronged any one; you must determine to forsake your sin. But these things are not faith; they are only the necessary steps to faith. Faith is the definite belief that Christ died for your sins and that he actually forgives them now. "He tasted death for every man." If that is so, then he really, literally died for you. It is very easy to believe Jesus if you will just let yourself do it Faith is an extremely simple thing; doubt is difficult In your brain you know that he died "for every man." How can you doubt, then, that he died for you? You know that he died for the sins of the whole world; this must include you. Nothing in the history of the world is a surer, steadier fact than that Christ was crucified to save you from sin. The moment any one will stop doubting that fact and begin to believe it he will find peace, and find Christ "Be not afraid--only believe." "Believe in the Lord Jesus Christ, and thou shalt be saved." Have you not proved that the way of doubt is hard and sad? Will you not try now the way of trust, and find how sweet and light and glad it is?
The test that Christ gave (Matt 24:24) whereby we may know the false prophets, and the true as well, is practical for every age. "By their fruits ye shall know them." The Scriptures specify the characteristics of the "false shepherd" in part as follows: They serve only themselves, mind earthly things, feign piety and sanctity, fear persecution, respecters of persons, deceitful workers, prophesy false peace, wrest the Scriptures, deny the Lord that bought them, preferring questions of vain philosophy to truths of Scripture, etc The "true shepherd" preaches the Word that is able to save and build up; he watches for souls, seeks the wandering, reclaims in love those repelled by uncharitable-ness, is willing to make personal sacrifice, sympathetic, faithful in warning and reproving, tender in treatment of young and burdened Christians, persevering if by any means he may save souls. Thus it is grace, producing character, and not talents, that distinguishes the true from the false.
Do not make the mistake that Job's friends made, of assuming that sickness, trouble, or bereavement may necessarily be punishment. You will find a different theory, not in John only, but in Hebrews. The writer of that epistle says (12:5-11) that chastisement is sometimes to be regarded as a proof of God's love. He evidently regarded it as being inflicted by God, but to be in the nature of discipline and education rather than punishment On the other hand, Paul said his "thorn in the flesh" was the messenger of Satan (II Cor. 12:7). It does not make much difference to the sufferer whether God inflicts or permits Satan or men to inflict In either case the affliction must be endured, and if it is borne with patience and equanimity, God is pleased, because then the world sees how his children love and honor him. The statement often made that all sickness and affliction are sent as a punishment is not true, but on the contrary, is a hideous libel on God and a cruel outrage on the suf-iferers. Sickness is sometimes a punishment for disregarding the laws of nature, but it is not God's punishment for sin. The book of Job was written to show how false and cowardly was the theory that those worst afflicted were the worst sinners. Job insisted and God confirmed him, that we have no right to infer that the afflicted man has been a heinous sinner. Christ also indignantly repudiated the idea (see Luke 13:2-4, and again John 9:1-3). Sickness often comes as a discipline to develop spirituality, to lead to greater faith and patience and sometimes to give an example of Christ's sustaining power. People have often wondered at the patience and endurance of the afflicted Christian and have gained from the spectacle a deep impression of the power of religion.
That is not a reliable test. Unhappily, even converted men fall into sin at times. There is, however, this difference, that before conversion, sin occasions little if any sorrow, whereas after conversion it is sincerely mourned and deplored and God's help is sought not only for pardon, but for strength to avoid it in die future. There are many signs of conversion. One is that just stated in the soul's attitude toward sin. Another is love for Christ, through whom all blessings come. There is, too, an intense desire to know him and be like him and a complete dependence on him, and a resolve that if his will is recognized it shall be obeyed at any cost. There is also a change of feeling toward others, especially toward all who also love Christ. The soul that has been born again is full of love to men and women and there is a desire to render them service. These are among the most conspicuous signs of conversion, but they are not always all present at the beginning of the Christian life, but develop later.
No, it is sometimes an evidence of lack of faith. But generally it arises from a very proper sense of the heinous nature of our sin. Though God forgives, and we rejoice in the fact and adore him for his marvelous magnanimity, we cannot forgive ourselves. There is a very touching expression in Mark 14:72 which intimates that Peter's memory of his denial of Christ was life-long: "When he thought thereon, he wept." The other Evangelists speak of his weeping at the time, but Mark, who probably knew him well in his later years, phrases it differently. Yet, though Peter may have continued to weep at the thought, he could never have had any doubt as to his being forgiven.
It might be difficult to prove that there is direct punishment, but experience proves that the results of sin are often very bitter and painful. Sometimes they are felt in the body, when the sins of youth bring on disease which lasts all through life. They are often seen in the cases of Christians who set a bad example before their conversion, and they grieve when they see young people, whom they led into evil, grow worse and worse. The results of the sin of neglecting the training of children are frequently very sorrowful. The child grows up and falls into sin, and then the parent suffers remorse, as he feels that if he had only done his duty before it was too late, the child might have been saved. In many other ways, by natural law, sin works its own punishment.
No; we firmly believe that there is no passage that excludes him from pardon. The writer of the Epistle to the Hebrews (who, by the way, was probably not Paul), simply taught that there was no further sacrifice for sin than that which had been offered in the person of Christ. (See Heb. 10:26.) He was writing to Hebrews, who, under the old dispensation, could bring another sin-offering when they sinned again. The Christian must revert to the cross, for there remained no other atonement, and if he put that away from him, he was without resource. The backslider who sincerely repents is encouraged to return and is sure of welcome. It is the one imperative duty he is bound to perform. Peter, who denied his Lord, was tenderly welcomed. The wicked member mentioned in I Corinthians, you will see if you look to the second epistle (II Cor. 2:7), was to be forgiven and comforted. As a father receives a beloved child, who goes to him with confession and repentance, so God will receive the Christian who has fallen, but has renounced his sin and humbly pleads for forgiveness through Christ.
There is first the direct power which God promises to give through Christ to those who sincerely and earnestly seek it Then, there is the subjective power that comes from a soul turning decisively to God. This Chalmers called "The expulsive power of a new affection." It is an over-mastering impulse which leaves no room in the mind for the old enemy. When a man falls again under the power of the sin, he need not conclude that God has not given him the aid. He has more reason to think that the aid was given, but not used. Man must work with God in such a case and must not expect to be delivered without striving, but to be delivered through striving in the new strength that God gives him. But above all there must be firm belief in Christ and his redeeming love. A mere intellectual belief is not sufficient. As James remarks, "The devils believe." Belief in the sense of trusting, confiding, is required. It is the kind of belief that a patient has in his physician when, in a critical illness, he trusts his life to a physician and calls in no other. Or, as when a man charged with murder puts all his reliance on his lawyer and believes in his power to secure his acquittal. Or it is the belief of an outlaw who trusts to a ruler who has issued a proclamation of amnesty. The man who puts himself in Christ's hands for salvation will try to resist all evil and will obey Christ's commands and will seek from Christ the help he stands ready to give to enable him to lead a holy life.
In the regenerate, the higher nature, as begotten of God, does not commit sin (I John 3:9). This principle within him is at absolute variance with sin and makes him hate all sin and desire to resist it. Luther, referring to this condition, wrote: "The child of God receives wounds daily and never throws away his arms, or makes peace with his deadly foe." His life is a continual warfare against sin, but he is kept by divine power from falling, although if he even momentarily permit his spiritual weapons to lie idle, he will feel the sharp attacks of sin. The ruling principle of his life is God's law, but the old nature may sometimes rebel. The passage from Hebrews 27XXXX does not conflict with this. The passage in Hebrews 6 was written to urge advancement in the spiritual life and to warn them that the decline of spiritual energies would inevitably lead to a "falling away" and perhaps to ultimate apostasy. The warning was addressed not to the elect but to the lukewarm, who had shown a temporary faith, only to be followed by indifference.
There is in the minds of many a misunderstanding of Scripture on this point. (Ex. 20:5.) Good authorities hold mat it does not mean that God punishes a man for the wrongdoing of his parents, but that he is punished by the acts of the parents themselves. It is inevitable that we should be affected by what our parents have done. We enjoy the privileges of our free country because these privileges were won by our forefathers; we have freedom of worship because they fought and suffered and died to secure it. Having received good, do not we inherit evil the same way? The children of a spendthrift must lack the good start in life that they might have had; the son of a father who has disgraced his name is under a reproach. That the character, habits and wickedness of an evil parent must influence his progeny is generally admitted. Natural laws cannot be escaped, and the characteristics of a progenitor may be traced sometimes through several generations. The children who were born in Babylon, suffered in exile because their fathers had deserted God. It is a law of the natural life that the results that flow from a parent's wrongdoing are entailed on his children; but the children are not held morally accountable for the sins of their parents.
It frequently happens that confusion arises concerning the apparent conflict of statements in the passages in I John 1:8 and 3:9. In the first of these, every one is represented as sinning, and in the latter it is clearly stated that "Whoso is born of God cannot sin." To suppose that none who sin are begotten of God would exclude every one, as John himself admits in the first passage we quote. One explanation is that the writer is speaking of the divine nature implanted in the believer. It never commits or condones sin, but always protests against it. A second explanation is that the man who is begotten of God does not continue in sin. If betrayed by his fleshly nature into sin, he repents, seeks pardon, and watches against a repetition of it. However high the Christian may set his ideal as a follower of Christ, he realizes, after all, that his efforts are sadly short of the Great Exemplar and that his imperfections are beyond dispute. At the same time, he can be said truly to be no longer under the bondage of sin, since, having laid his burden on the Great Burden-Bearer, sin is no longer imputed to him.
The subject is discussed in Heb. 6:4,5,6, and Heb. 10:26,27. In one sense every sin is willful, because the sinner would not do it without the consent of his will ,* but the word has another meaning. It implies a deliberate and intentional act, which is different from an act to which a man is lured or deceived, or an act which he commits under some sudden and strong temptation. There was, for example, a marked difference between the sin of Judas and of Peter. The Apostle Paul, too, bade the church at Corinth restore the wrongdoer who had been expelled (II Cor. 2:6-8). Be sure of this, that any backslider repenting and turning to God for pardon, resolutely putting his sin away, will be welcomed and forgiven (See Ezek. 33:14-16, and many other passages).
Divine mercy extends to the uttermost. The invitation is that "whosoever will may come." The "un pardonable sin," which was frequently spoken of in the early days of the Church, is believed to have been attributing the works of the Holy Spirit to the powers of darkness. With this exception, there is nothing in the category of human offenses that is beyond the reach of divine forgiveness. "Although your sins be like scarlet, they shall be white as snow," is the ancient promise given by God to men; "though they be like crimson, they shall be as wool." This is not to be interpreted, however, as an encouragement to sin, but rather as an inducement to repentance. If the sinner truly repents, imploring God's forgiveness for Jesus' sake; if he accepts him as Saviour and endeavors, with divine help, to live thereafter a Christian life, he will not only be forgiven, but will be kept from falling back into sin. This is the teaching of the Gospel, and it is exemplified in innumerable cases today. We have many instances everywhere of great sinners who have forsaken their evil ways and who are now living the new life, sustained by divine power. "There's a wideness in God's mercy Like the wideness of the sea." We have the Saviour's distinct assurance, "Him that cometh unto me, I will in no wise cast out." There is no punishment for sins that are forgiven. "Jesus paid it all"
In ancient times, it was generally held that the unpardonable sin (Matt 12:32) was attributing the works of the Holy Spirit to Satanic agency. If there be a modern counterpart of the unpardonable sin, we should think it is to be found in the case of the person who uses the livery of God to serve the devil in; who enacts the role of the shepherd of the sheep, while he is nothing but a ravening wolf in disguise; who assumes the attitude, language and demeanor of a saint while his exterior covers a heart black with sin and foul with guilt; who brings to the altar of God's house hands that are stained with crime, and who keeps up this show of religion and utters the language of Christian invitation while he himself is not a Christian. It is a terrible picture and one which is almost unimaginable in the case of any sane and responsible person,
That is Paul's teaching, as he particularly outlines and emphasizes it in Rom. 14; I Cor. 8 and I Cor. 10:23-33. He said himself that he did not consider it wrong to eat meat which might have been offered to idols (I Cor. 8:4,8; I Cor. 10:25,27)> but that if he knew of any one who might be offended by his doing so he would eat no meat at all (I Cor. 8:13). In Rom. 14:20 he says: "All things indeed are pure, but it is evil for that man who eateth with offense"--that is, for the man who eats, even though it troubles his conscience. The same thought is in Rom. 14:23, "Whatsoever is not of faith is sin." But our reason bears out this New Testament teaching; we know that it is wrong for a man to do something which he believes to be wrong. The whole spirit of the New Testament is away from legalism and toward a spontaneous, affectionate eagerness to please God and serve our neighbor. Where no command or prohibition is specified, each Christian is left free to follow his own enlightened conscience. To violate this is sin.
Judging by the prevalence of sin and the early age at which children usually begin, we should say it was natural. David seemed to have that opinion (see Ps. 51:1-5). It was not much better before the fall. Adam and Eve do not appear, according to the account in Genesis, to have made much resistance to temptation. The fact of its being natural accounts for a new nature being necessary, as Christ explained to Nicodemus (John 3:1-21).
"How can I win souls" is a frequent question from beginners in Christian life. They remember the injunction: "He that winneth souls is wise." (Prov. 11:30.) The first impulse which comes to the newborn soul in Christ is to tell some one else of the glad experience and to bring some one else to the Saviour. The first requisite for the work of soul-winning is to have a definite experience which makes its possessor long to have others share it The most important element of soul-winning is simple testimony to the grace of God. There must be consistent and careful living, for it is difficult or impossible to win others to Christ when one's own life does not exemplify the teachings of the Master. The Bible must be mastered by one who would be a successful soul-winner. He must have in his mind, or be able to reach quickly, passages which will meet the difficulties of those whom he tries to win. There must be also a sympathetic study of human nature. The soul-winner must understand the workings and problems of the hearts and minds he tries to reach. Then, there must be continued activity. Mr. Moody made it a rule to speak definitely to at least one person about his soul's welfare every day. Above all, the power of the Holy Spirit must be sought and found to give wisdom and power, by which alone real success in soul-winning is to be found.
It depends upon circumstances. If his debtor is able but refuses to pay, there is nothing in Christ's meaning to prevent the Christian from appealing to law to recover what is justly his, after all peaceable means have failed. The Revised Version of Luke 6:35 reads, "Lend, never despairing" (margin, "despairing of no man"). We are to be kind to those of whom we can expect no return in sort. God will repay us, though man does not. "It is meant of the rich lending to the poor a little money for their necessity to buy daily bread or to keep them out of prison; in such a case we must lend with the resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal or to trade with; but that is not all, we must lend though we have reason to suspect that what we lend we lose; lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deu. 15:7-10) which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand." - This is an old commentator's explanation, but it is good and true.
Human nature is weak and temptations to wrongdoing are abundant Occasionally we hear, at a church meeting, or elsewhere, some dissatisfied soul complaining that he has been tempted and he is disposed to lay the blame for his condition on the Heavenly Father. Now, God does not tempt any one. He permits us to be placed in positions where, if left to our own resources, we would fail; but he does not tempt us to evil, and if we call for his aid, we will assuredly receive it. It is the evil spirit within us and the evil influences about us that bring us into temptation. In I Cor. 10:13 and James 1:13 it is explicitly stated that while God may permit us to be tested, he is not the tempter, and that he "tempts no man." The withdrawal of the Holy Spirit exposes us to temptations by leaving the heart open to the attack of the tempter; but nothing is more erroneous than to assume that temptation, or the placing of any agent in man's spiritual path which may cause him to fall, comes from God.
We are not responsible for our temptations, but for yielding to and encouraging them. The sin consists in asquiescence. Christ himself was tempted. God tempts no man, but the evil spirit in our own hearts tempts us. If you will ask God, in Christ's name, to free you from these temptations and to purify your mind and heart, the temptations will have no power over you. They will come again and again, but will retire baffled and defeated. It is the only way. Christ's prayer (taught to his disciples), is better interpreted: "Abandon us not in temptation" (the power of the tempter), and not "remove us from temptation." It is a part of our earthly discipline.
The question of tithing has been frequently discussed and is ever a fruitful one. A tithe is a tenth of the increase over and above all administrative expenses and not a tenth of the principal. In early days, when agriculture was the almost universal calling, it was generally a tenth part of the produce of the land or me flocks. Later it became a tenth of the profits of personal industry of any character. (See Deu. 14:22,28, 16:12; II Chron. 31:5, etc.) There is evidence, however, that at certain times it may have meant a tenth of one's entire possessions. The modern interpretation would limit it to a tenth of the increase. There are many good people who still hold that a tenth of one's income should be set aside for the Lord's work. Under the ancient Jewish economy, tithing was regulated by a code of laws which were amplified and made still more complex by the rabbins; but under Christianity, the supreme law of love has been substituted and is applicable to the tithing problem quite as well as to others. We are to give according as God has "prospered us," and from a generous and loving heart One who wishes to tithe his estate should reckon on the increase in value, or number, or whatever form his available assets may assume, excluding of Course the necessary expenses of conducting his business. As to household expenses, these are elastic, and one's domestic and personal expenditures are liable to increase with every augmentation of income, such increase frequency being one of extravagance rather than of necessity. It is quite conceivable that the whole income might be thus swallowed up. But if we act conscientiously, we will not "rob God" by multiplying our expenditures until nothing is left for his work. "The liberal soul shall be made fat," and this especially applies to the character of our gifts to God's work. While we are not to devote to that work money which we may rightfully owe to our creditors, we can exercise self-denial in many things, so that our titha-ble "increase" (or, if no increase, then our surplus over and above all proper expenses) may be such as to assure a liberal gift to the cause of religion. God is a creditor, too. A very large per cent, of the people of the United States are in debt. Surely, it would not be right for them to stop all payments to the church and to charity till they are out of debt. While they and their families are getting the benefits of the church they ought to pay their church dues just as they pay their taxes and their rent. Your creditors would not expect you to neglect to pay for the food which your body needs; they should not expect you to neglect to pay for your soul food. Remember, however, that a tithe is required not on the gross earnings or income, but on the "increase." Certain fixed charges may be deducted before the earnings are tithed. What items are to be included in this deduction, as well as all tithing, must be left to the enlightened conscience. When Jesus stood by the treasury, he called attention to the fact that while the rich had cast in gifts of their superfluity, the poor widow had done better than they, for she had cast in "all her living" as a love offering, and it was an acceptable one. If we are to lavish all our prosperity on ourselves and our families, leaving nothing for the Lord's work, may we not be "robbing God"? Practically all of the difficulties involved in the problem would be solved if we followed the method of many Christians, who have been rich both in prosperity and good works. They gave freely from the increase of their wealth which remained after absolutely necessary business expenses were covered, making the Lord a partner in all that remained. They did not ask themselves how much they need give to meet the requirements, but rather how fully and generously and gratefully they could show their love in making their gift for Jesus' sake. An offering we do not feel, and which is simply of our surplus, is a gift of comparatively little worth, no matter how large the sum, while one that involves self-denial and even sacrifice, given with a cheerful heart, is rewarded with blessing. Still, the spirit in which we give is what counts. We should not plan so that our gifts to God return to ourselves or inure to our material benefit. Whatever is given to the Lord's work, whether administered personally with our own hands or through the church or its subsidiary organizations, or through any other channel, should be put wholly away from us so that we cannot derive any material benefit from the outlay. It is not giving to the Lord at all, if we attach a string to the gift Kindness and humanity, the voluntary outpourings of a generous heart, are always pleasing in God's sight Zaccheus was commended by Jesus no less for his liberality in giving half his goods to the poor than for his justice and integrity. His abounding charity cov ered many shortcomings, and his obedience to law and his firm hold on Abraham's faith as evidenced by works were both appreciated; but it was his faith in Christ as Lord that led to his salvation (see Luke 19:9,10). Even with the utmost liberality, we cannot buy heaven; yet no kind act, no generous gift, is unrewarded. We should give as freely as our hearts prompt and our circumstances permit. All wealth is a trust to be used for the highest purposes, and our use of our means and influence here will unquestionably have its effect in determining our reward hereafter.
In II Tim. 3:16 the statement is clear that the Scripture is given by divine inspiration--that the perceptions and work of the writers were divinely influenced. The Holy Spirit filled the hearts of those men with a message and led them to write that message for the world. This is what inspiration means. The inspired writers were holy men, prophets, evangelists and spiritual leaders who lived close to God and were in constant communication with him through prayer and meditation, and who, by their hearts and lives thus consecrated, were endowed with the power to convey to men his Word, sometimes in one form, sometimes in another. They were the chosen channels of divine communication, interpreting God's purposes in authoritative language, which could be understood by those for whom it was intended.
Whether our Lord personally baptized has been doubted. The only passage which may bear on the question is John 4:1,2, the explanation of which is presumed to be that John, being a servant, baptized with his own hand, while Christ as Lord and Master "baptized with the Holy Ghost," demonstrating the outward symbols through his disciples. Whether he baptized personally or not, the fact remains that, during his earthly ministry, baptism was the accepted mode of entering his service.
God forbids it (Ecc. 7:9; Matt. 5:22; Rom. 12:19); it is a characteristic of fools and a work of the flesh (Gal. 5:20; Prov. 12:16; Prov. 14:29; Prov. 27:3; Ecc. 7:9). Anger is connected with pride, cruelty, clamorous and evil speaking, malice and blasphemy, strife and contention (Prov. 21:24; Gen. 49:7; Eph. 4:31; Col. 3:8; Prov. 21 :1g; Prov. 29:22), and brings its own punishment (Job 5:2; Prov. 19:19). Scripture teaches us that grievous words stir up anger, that it may be averted by wisdom and that meekness pacifies (Judg. 12*4; Prov. 29:8, 15:1). We are enjoined to be slow to anger, to avoid those given to it, to be free from it in prayer and not to provoke children to it (Prov. 15:18, 16:32; Tit. 1:7; Jas. 1:19; I Tim. 2:8; Eph. 6:4).
The most radical reference to money lending is that of Christ himself (Luke 6:35), "Do good and lend, hoping for nothing again." But it must be remembered that the words were spoken to a people very differently situated from ourselves. In our society the convenience of loans at interest is a benefit to lender and borrower alike. If the practice of taking interest were absolutely forbidden, both borrower and lender would suffer, as the capitalist would be little likely to lend money if he had no compensation, and the borrower would be unable to get the capital he needs for carrying on his business. The general tenor of Bible teaching seems to be that the lender has no right to take advantage of the borrower's necessities to exact more than a fair rate of interest. Many loans are in the nature of a limited partnership, and the borrower is simply paying the lender a share of the profit he makes out of the capital supplied by the lender, which is a legitimate transaction. References to usury in the Old Testament are found in Ps. 15:5; Nehem. 5:11; Prov. 28:8, and Leviticus 25:35-37.
How do you think Joshua, Gideon, David and other Old Testament saints felt about it? Do you suppose they did not know of the commandment "Thou shalt not kill"? They do not appear to have found any difficulty in reconciling their duty with it. Samuel could scarcely have been ignorant of it, yet he did not hesitate to hew a man to pieces in cold blood (I Sam. 15:33); Saul was blamed for sparing him, as Ahab afterwards was blamed (I Kings 20:42) for similar lenity. Elijah appears to have been a good man, yet he butchered 450 men (I Kings 18:40) in spite of the Commandment, "Thou shalt not kill." If you insist on literal obedience to the Commandment, we do not see how you can justify the butcher in his trade, since the Commandment (Exodus 20:13) does not limit the prohibition to human life. The ablest authorities agree that the Commandment is to be understood in its spirit It prohibits murder, in the sense in which the word is commonly used. It does not prohibit wars of defense or war in a righteous cause. Men like Washington, Havelock and Chinese Gordon, and Stonewall Jackson, were conscientious men and eminent Christians, yet they went to war without compunction when their duty required it On the other hand war is universally acknowledged as an evil and the logical outcome of evil conditions. It is the duty of the Christian to make war on war and to hasten to bring about peace with all men. The ideal condition is that which is pictured in Is. 2:4.
In I Corinthians 14:34 Paul was dealing specifically with the case of a church which he himself had founded. He had received intelligence from the household of Chloe, a pious member (see I Cor. 1:11), that serious schisms had arisen and that advice was sorely needed. From other sources he had learned that the church had sunk into corruption and error. Apparently four distinct factions had sprung up, all quarreling over their respective teachers. There was much bitterness in the situation, and, besides, he had learned that immorality and disorderly practices had crept in; also that their meetings were brought into disrepute by the women appearing in them unveiled (in defiance of the common usage among decent women of that time) and that the feasts of the church were often scenes of gluttony and excess. His epistle was written to correct these disgraceful conditions, to set matters right, to rebuke the offenders and to set before them all anew the essentials of the Gospel. We can only infer, from the general contents of the entire epistle, that certain women who had been active in fomenting the trouble had merited a share of his chastening message, which doubtless produced the desired effect. Elsewhere in the Epistles we find full recognition of the character and abilities of Christian women, although it is unquestioned that they did not in those days take as prominent a part in religious affairs as they did later. Thus, for instance, there is no mention of women in Acts 2:16-18, but this does not necessarily imply their exclusion. There are many passages in the New Testament which show that godly women had a good share in the activities of the early church, but it .was not customary for them to teach or preach (see Acts 16:40, 17:12, 17:34, etc.). Paul's injunction was not intended as a message to all the churches, but to the one particular church at Corinth, and it is a mistake and a grievous injustice to apply it to women in general. They have borne too noble and useful a part in the progress of the Christian religion to be subjected to any needless criticism that could only be based on a misunderstanding as to the actual conditions in the Corinthian church which rendered such a message necessary. There are many instances of godly women in both the Old Testament and the New Testament. The ministry of Jesus was to both men and women equally. Many of his most devoted followers were women. They were the last to comfort him on the way to Golgotha, the first to visit his tomb and the first to whom he appeared at his resurrection. So why should good women today be excluded from taking part in any Christian activity?
Christianity is a religion less of the head than of the heart, and it is not surprising that the joy of the heart should find expression in songs and even at times in shouting. These are the natural, unrestrained outlets of a soul filled with deep religious fervor and spiritual gladness. Scripture literally teems with invitations to God's people to such expressions of feeling. Ezra 3:13 tells of the "noise of the shout of joy" at the laying of the foundations of the Temple. In Psalm 33:3, the congregation is urged to sing new songs and make a "load noise," and in Is. 42:10, we read "let them shout and declare his praise"; Job 38:7 relates that the "sons of God shouted for joy," while Psalm 65:13, describing the condition of the righteous who had been blessed with prosperity, says, "they shout "for joy. . they also sing." "Let them that put their trust in thee rejoice," says the Psalmist (Ps. 5:11), "let them shout for joy." In marked contrast is the picture in Is. 16:10, of the unrighteous from whom the Lord has turned his face, "There is no singing, neither shall there be any shouting." Surely the Christian who feels his heart overflowing with joy and gratitude to God, has the best of all warrants for publishing his gladness to the world, if he be so minded. We quite understand, however, that there are many natures so quiet and reserved that they do not relish any exuberance and prefer to be moderate in their manifestations. In a majority of cases, religious enthusiasm is a matter of temperament, each kind proper in its own place.
In I Cor. 14:26, Paul, referring to the forms of worship of the Corinthian church, wrote: "When ye come together, every one of you hath a psalm, etc" This verse, especially when read in connection with verse 15, "I will sing with the spirit and I will sing with the understanding also," implies that certain members sang alone. Tertullian and Augustine refer to this custom: "Every one," says Tertullian, "was invited in their public worship to sing unto God according to his ability, either from the Scriptures or one indited by himself." These songs were often extemporaneous. From the time of the Song of Miriam, who either sang alone in response to the other women, or led off their singing (Ex. 15:20,21) there have been special singers and groups of singers to lead the music in the worship of God. The organization of the ancient Hebrew choirs was very elaborate. (See II Sam. 6:5; chapters I Chron. 15, I Chron. 16, I Chron. 23, I Chron. 25, etc.) The congregation of Israel was so enormous that it was difficult if not impossible for all the people to sing at once; and the songs were learned first by the great choirs and must have been sung first by them before the people learned them; but there is no reason for believing that all the congregation joined in all the songs. Many consecrated Gospel singers are rendering acceptable worship and service to God in solos, duets, quartets and choruses. One is undoubtedly right in holding that such music should be really spiritual, should be sung without show, simply, clearly, earnestly to the glory of God. The body of church singing should be by the congregation as a whole, but the special solos and choir numbers also have their place.
