======================================================================== SOUND DOCTRINE (5 VOL) by C.R. And Whiteside R.L. Nichol ======================================================================== Nichol and Whiteside's five-volume work on sound biblical doctrine, providing comprehensive classification and analysis of the Bible's structure and teaching. They cover the sixty-six books organized by law, history, poetry, prophecy, and New Testament categories. Chapters: 74 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 01.01. Sound Doctrine, Vol 1 2. 01.03. The Bible 3. 01.04. Creation 4. 01.05. Adam and Eve 5. 01.06. The Flood 6. 01.07. Abraham 7. 01.08. The Covenants 8. 01.09. The Apostles 9. 01.10. The Great Commission 10. 01.11. The First Sermon 11. 01.12. Obedience 12. 01.13. Disobedience 13. 01.14. Grace 14. 01.15. The Lord's Supper 15. 02.01. Sound Doctrine, Vol 2 16. 02.02. Table of Contents 17. 02.03. Isaac, Jacob, Esau 18. 02.04. Joseph 19. 02.05. Deliverance of Israel From Bondage 20. 02.06. Deliverance From Sin 21. 02.07. The Ten Commandments 22. 02.08. Prayer 23. 02.09. The First Chapter of Acts 24. 02.10. The Jerusalem Church 25. 02.11. Conversion Of The Samaritans 26. 02.12. Faith 27. 02.13. Justification By Faith 28. 02.14. Repentance 29. 02.15. Partakers Of The Divine Nature 30. 03.01. Sound Doctrine, Vol 3 31. 03.02. Table of Contents 32. 03.03. What Is The Church? 33. 03.04. Establishment of the Church 34. 03.05. How To Become a Member of the Church 35. 03.06. Mission of The Church 36. 03.07. Unity 37. 03.08. The Lord's Day Meeting 38. 03.09. Elders 39. 03.10. Discipline 40. 03.11. The Sabbath 41. 03.12. Sabbath or Lord's Day, Which? 42. 03.13. Church Finances 43. 03.14. Instrumental Music 44. 04.01. Sound Doctrine, Vol 4 45. 04.02. Table of Contents 46. 04.03. A Word To Teacher and Student 47. 04.04. The Divine Origin of Christianity 48. 04.05. The Divine Origin of Christianity (Concluded) 49. 04.06. Nature of Man 50. 04.07. Events of Sinai 51. 04.08. The Tabernacle 52. 04.09. John the Baptist 53. 04.10. Miraculous Manifestations of the Spirit 54. 04.11. The Work of the Holy Spirit In Conversion 55. 04.12. The Work of the Holy Spirit In Conversion (Concluded) 56. 04.13. The Heart 57. 04.14. Conversion of the Eunuch 58. 04.15. Action of Baptism 59. 04.16. Letter to the Church At Ephesus 60. 05.01. Sound Doctrine, Vol 5 61. 05.02. Table of Contents 62. 05.03. THE WILDERNESS JOURNEY 63. 05.04. NAMES AND TITLES OF CHRIST (No. 1) 64. 05.05. NAMES AND TITLES OF CHRIST (No. 2) 65. 05.06. THE GREAT SALVATION 66. 05.07. WHAT MUST I DO TO BE SAVED? 67. 05.08. INFANT BAPTISM 68. 05.09. THE CHURCH AT CORINTH 69. 05.10. CONVERSION OF SAUL OF TARSUS 70. 05.11. CONVERSION OF CORNELIUS 71. 05.12. SOLDIERS OF CHRIST 72. 05.13. THE SECOND COMING OF CHRIST (No. 1) 73. 05.14. THE SECOND COMING OF CHRIST (No. 2) 74. 05.15. ETERNAL LIFE ======================================================================== CHAPTER 1: 01.01. SOUND DOCTRINE, VOL 1 ======================================================================== Sound Doctrine —A— SERIES OF BIBLE STUDIES FOR SUNDAY SCHOOL CLASSES, PRAYER MEETINGS, PRIVATE STUDY, COLLEGE CLASSES, Etc. By C. R. NICHOL and R. L. WHITESIDE Vol. 1 of 5 Sixth Edition Order from the Publisher: NICHOL PUBLISHING COMPANY CLIFTON, TEXAS ======================================================================== CHAPTER 2: 01.03. THE BIBLE ======================================================================== THE BIBLE Scripture Lesson:Psalms 19:1-14. Memory Verses:2 Timothy 3:16-17. "Bible" is from the Greek word "biblos," meaning a book. Since the Bible is a revelation from Jehovah to man, it may well be called "The Book." NAMES FOUND IN THE BIBLE BY WHICHIT IS CALLED Word of God (Hebrews 4:11-12; Ephesians 6:17) The Book (Hebrews 10:7), The Scriptures (John 5:39; 2 Timothy 3:16), Oracles of God (Romans 3:2; Hebrews 5:12; 1 Peter 4:11) Living Oracles (Acts 7:38). SYMBOLIC NAMES APPLIED TO THE WORD OF GOD Lamp and Light (Psalms 119:105; Proverbs 6:23). Ignorance is darkness; sin is darkness. The sinner is represented a being under the "power of darkness" (Colossians 1:13), and the world could not create its own spiritual light. "We have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place" (2 Peter 1:19). Mirror (2 Corinthians 3:18; James 1:23-25). The Bible is a mirror, in that it reveals man to himself. By reading it thoughtfully and prayerfully you will see yourself just as you are with all your spiritual and moral imperfections and blemishes as plainly as you can see your natural face in a mirror. Fire (Jeremiah 23:29). Fire is the greatest purifying agency known. "Seeing ye have purified your souls in your obedience to the truth" (1 Peter 1:22). Fire is also an energizing agent. When one becomes full of the word of God it is like fire within him so that he cannot hold his peace; he must speak. David said: "The fire burned; then spake I with my tongue" (Psalms 39:3). Also Jeremiah said "And if I say, I will not make mention of him, or speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones, and I am weary with fore-bearing, and I cannot contain" (Jeremiah 20:9). When we all become filled with the word of God there will be no complaint about a scarcity of preachers. A man must speak what is in his heart. When the church at Jerusalem had been scattered by bitter persecution, they went everywhere preaching the word, because they had been filled with the word by the preaching of the apostles, and were unable to hold their peace (Acts 8:4). Hammer (Jeremiah 23:29). The heart is sometimes represented as hard and stony. Inasmuch as God’s word subdues the hard and rebellious heart, it is called "a hammer that breaketh the rock in pieces." Sword (Ephesians 6:17). Sword is a symbol of war. Christians are soldiers, and their weapon of warfare is the word of God. It is called the "sword of the spirit." This does not mean that the word is the sword which the spirit uses, any more than "armor of God" means the armor which God wears. "Armor of God" means the armor which God furnishes his soldiers to wear, and "sword of the Spirit" means the word which the Spirit furnishes. We are to take the sword as a part of our equipment. Certainly then we are to use it. It is sharper than any two- edged sword (Hebrews 4:12). Seed (Luke 8:11). The heart is the soil into which the word of God, as the seed of the kingdom, is sown. As there can be no life in the natural soil till seed is planted, so there can be no spiritual life in the heart till the word of God, the seed of the kingdom, is sown. DIVISIONS IN THE BIBLE The Bible contains sixty-six books, and is divided into two great sections, namely, the Old Testament and New Testament. The Old Testament contains thirty-nine books. The New Testament contains twenty-seven books. CLASSIFYING BOOKS OF THE OLD TESTAMENT The books of the Old Testament may be classed as follows: Law. The first five books of the Old Testament, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, are generally called law, because in them the law of Moses is found; yet much of the space is taken with a concise history of God’s dealing with man, from creation to the death of Moses. History. The next twelve books—Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, 1 Chronicles, II Chronicles, Ezra, Nehemiah, and Esther—are history. Poetry. There are six poetical books—Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, and the Lamentations of Jeremiah. Major Prophets. Isaiah, Jeremiah, Ezekiel, and Daniel are major prophets. Minor Prophets. The minor prophets are: Hosea, Joel, Amos, Obediah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Law 5 History 12 Poetry 6 Major Prophets 4 Minor Prophets12 CLASSIFYING BOOKS OF NEW TESTAMENT The books of the New Testament may be classed as follows: History. The first four books—Matthew, Mark, Luke and John. History. The fifth book—Acts of the Apostles—is history. This book contains the history of the first preaching under the Great Commission, as well as the history of the conversion of many thousands in the apostolic age. Special Letters. Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, Titus, Philemon, I John, II John, and III John. General Letters. Hebrews, James, I Peter, II Peter, I John, and Jude. Prophecy. The book of Revelation is very largely a book of prophecy. History4 History 1 Special Letters 15 General Letters 6 Prophecy 1 THE PENTATEUCH Moses wrote the first five books of the Old Testament. These books are called The Pentateuch, from Penie, five, and teuchos, a volume, and means the fivefold volume. These five books are referred to as the "Book of the Law of Moses" (Nehemiah 8:1), "The Book of the Law of Jehovah" (Nehemiah 9:3). THE DISPENSATIONS The Old Testament gives the history of the Patriarchal and Jewish dispensations, while the New Testament gives the history of the Christian dispensation. Patriarchal Dispensation. Patriarchal means the rule of the father. In this system of worship the father was the priest or ruler of the family or tribe. This seems to have been the only system of worship till the giving of the law of Moses. The Patriarchal dispensation covered about twenty-five hundred years. Among the Gentiles this dispensation, or system of worship, evidently continued till the inauguration of the Christian dispensation. The Jewish Dispensation covered about fifteen hundred years— from the giving of the law from Mount Sinai (Exodus 20) to the death of Christ. It was the national religion of the Jews, and with them superseded the Patriarchal system. The Christian Dispensation began on the first Pentecost after the resurrection of Christ (Acts), and will continue till the end of time. Its laws and regulations are found in the New Testament. COLLECTING THE BOOKS OF THE BIBLE The books of the Old Testament were collected by Ezra, nearly five hundred years before the birth of Christ, with the exception of Nehemiah and Malachi. These .two books were written after the death of Ezra. The books of the New Testament were collected and their names published in A. D. 397, if not before that date. ORIGINAL MANUSCRIPTS So far as we know there is not in existence any of the original manuscripts; that is, manuscripts written by the hands of inspired men. PRESENT MANUSCRIPTS The fact that we do not have the manuscripts written by the hands of the inspired men does not give ground for alarm, for there are in existence, many thousands of Hebrew and Greek manuscripts which were copied from earlier manuscripts. These are the documents now referred to as "original manuscripts." We have a Greek translation of the Old Testament, which was made from the Hebrew about one hundred years after the close of the Old Testament canon. It is known as the Septuagint. This version of the Old Testament was well known in the days of Josephus, and was used extensively in the days of the apostles. The New Testament began to be written about A. D. 50, and was completed about A. D. 96. We have a complete copy of the New Testament which was translated into the Syriac in A. D. 373. QUOTATIONS BY EARLY WRITERS The early church fathers, beginning immediately after the close of the New Testament canon, wrote extensively, and were so profuse in their quotations from the original manuscripts that it is claimed the entire New Testament can be compiled from their writings. Some of them in their early life were companions of the apostles. TRANSLATIONS Many translations of the Bible have been made, each with a desire to express the real thought of the inspired text. It is lamentable that so many have been unconsciously biased in their work of translating, by some theory. But none of the translations are necessarily misleading. The Authorized Version was published in 1611. This translation is the one most usually found in our homes. It is sometimes called the King James Version, because it was made under the authority and patronage of King James. In many copies of the King James Version you will find the title page reads, "The Holy Bible Containing the Old and New Testaments: Translated Out of the Original Tongues: and with the Former Translation Diligently Compared and Revised by His Majesty’s Special Command. Appointed to be Read in the Churches." When the work of translating was complete, the translation was dedicated "To the Most High and Mighty Prince, James, by the Grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, &c. The Translators of the Bible Wish Grace, Mercy, and Peace Through Jesus Christ Our Lord." The king, being head of the Church of England, authorized this translation to be read in the churches, hence it was called the "Authorized Version." Many of the members of the Primitive Baptist Churches refuse to accept any other than the King James Translation; some of them insisting that it is an inspired translation. The Revised Version was published in 1885. The American Standard Editionwas published in 1901. CHAPTERS AND VERSES The division of the Bible into chapters and verses was the work of uninspired men, and it was wholly for the convenience of the student. The division into chapters was made in 1250. It was divided into verses in 1560. THE BIBLE PRINTED IN ENGLISH The New Testament was printed in English in 1525. The entire Bible was printed in English in 1535. USE OF ITALIC LETTERS IN THE BIBLE It is almost impossible to translate one language into another without supplying words occasionally to give the correct thought. These supplied words in the Bible, for which there is no corresponding word in the Greek text, are printed in italics. MEN WHO WROTE THE BIBLE About forty men were engaged in writing the Bible, beginning with Moses about fifteen hundred years before Christ, and closing with the Apostle John about A. D. 96. Some of the men who were engaged in writing the Bible were not regarded as educated men. It should be remembered, however, that they were not compelled to rely on their own.. literary attainments, training, or mental ability in making known the will of the Lord, for they "spake from God, being moved by the Holy Spirit" (1 Peter 1:21). VERBAL INSPIRATION From the following considerations it will be seen that the Holy Spirit selected the very words which inspired men used: On no other ground can some statements in the Bible be explained. It is expressly stated that the apostles "began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). The Holy Spirit not only selected the idea, but gave utterance to the idea. "Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth" (1 Corinthians 2:13). This plainly declares that the inspired men did not rely on their own wisdom to select words, but used such words as the Holy Spirit taught them . Inspired men frequently spoke and wrote things which they themselves did not understand. "Therefore have I uttered that which I understood not, things too wonderful for me, which I knew not" (Job 42:3). When the Holy Spirit said through Peter, "For to you is the promise, and to your children, and to all that are afar off" (Acts 2:39), Peter did not fully understand what was meant. The prophets sometimes searched diligently trying to find out the meaning of their own words (1 Peter 1:10-11). It is a certain fact that one cannot select words and frame a sentence to express a thought which he does not understand. . Inspired men frequently spoke in languages which they did not understand. In such instances it was utterly impossible for them to select the words. WHENCE CAME THE BIBLE The Bible is here. If it did not come from Jehovah, whence did it come? It is unlike the product of any human being. It points out man’s defects, and pronounces maledictions on the wicked. It cannot be ascribed to Satan, for it constantly strikes at the very foundations of his kingdom. It is the world’s most wonderful library. It differs from all other books in that it gives true history. It does not fail to record the shortcomings of its heroes. It tells of Noah’s drunkenness (Genesis 9:1-29), as well as his faithfulness (Hebrews 11:1-40); of Abraham’s faith (Romans 4:1-25), then of his weakness and lack of courage when he represented his wife to be his sister (Genesis 20:1-18); of the meekness of Moses (Numbers 12:1-16), then his presumption (Numbers 20:7-12); of David’s wonderful power, then his criminality; of Solomon’s incomparable wisdom, then his foolishness; of Peter’s boldness, then his denial of Christ. Is not the indestructibility of the Bible proof of its inspiration? It began in a small country with a despised and persecuted people, but it has found its way into every corner of the earth. It is the most widely read book in existence. It is the forerunner of civilization, and the foundation of every enduring government. Through the ages many have made attacks on the Bible. These critics have passed and are almost forgotten. Voltaire, possessed with a most wonderful brain power, predicted that in one hundred years from his day there would not be a Bible. How short-sighted was this French infidel! The very press which was used to print his infidel criticism of the Bible was afterwards used to print the word of God; the very house in which he lived was used as a wareroom and filled with copies of the Bible. Let us encourage you to read this wonderful book. It contains counsel, condemnation or approval for man, regardless of his relationship or station in life. If you are a rebel against Jehovah, you will find warnings, admonitions, entreaties; forgiveness is within your reach. If you are a Christian, work is outlined by which you can enrich your life, bless humanity, and have fellowship with the Infinite. The Bible makes known to man his sins, reveals God’s love, and shows the way to life and happiness. You should form your life, shape your character and seal your destiny in keeping with the teaching of the Bible. Would you like to live in a country where they do not believe the Bible? If no, why? If yes, why? TOPICS FOR INVESTIGATION AND DISCUSSION Find out all you can about various translations. Who divided the Bible into chapters and verses? What is the meaning of "Testament?" What use should we make of the Bible? Do you think the Bible should be taught in the public schools? QUESTIONS Repeat the Memory Verses. From what does the word Bible come? What does the word Bible mean? Is the name "Bible" found in inspired writings? Give five names for the inspired writings? What does symbolic mean? Why is the Bible called a lamp? Light? Mirror? Fire? Hammer? Sword? Seed? How many books in the Bible? Give from memory the names of the books of the Bible. Give the classification of the books of the Old Testament. Give the classification of the books of the New Testament By what names are the first five books of the Old Testament called? What does this word mean? How many dispensations have there been? Give the characteristics and names of each dispensation. What does patriarchal mean? Give length of patriarchal dispensation. When did it begin and end? Give length of Jewish dispensation. When did it begin and end? When and where did the Christian dispensation begin? How did the Gentile approach Jehovah in the Jewish dispensation. By whom, and when were the books of the Old Testament collected? About when were the books of the New Testament collected? Before printing was invented, how were copies of the Bible made? What were these early copies called? What is the Septuagint? When was it made? About when was the first book of the New Testament written? About when was the last book of the New Testament written? When was the New Testament translated into the Syriac? When was the last book of the Old Testament written? What is said about the number of quotations made from the New Testament by the early fathers? When was the New Testament first printed in English? When was the entire Bible first printed in English? When was the Authorized Version published? What is meant by "Authorized Version?" When was the Revised Version published? When was the American Standard Version published? When was the Bible divided into chapters and verses? Why are some of the words in the Bible printed in italic letters? About how many men engaged in writing the Bible? About how many years between the first and the last writing? Did inspired men rely upon their own ability or attainments in writing or speaking? Give three arguments on the verbal inspiration of the Bible? Can you give additional arguments to support the verbal inspiration of the Bible? How do the Bible writers differ from other writers in recording the history of men? Give in detail some examples. Tell something about the enemies of the Bible. Tell something of the influence of the Bible? Personally, what do you think of the Bible? What is the Bible to you? What use do you make of the Bible? How many chapters of the Bible have you read in the past? How do the heavens declare the glory of God? How did David regard God’s word? (Psalms 19:7-11). Repeat his prayer. (Psalms 19:14). Read your favorite verse of the Bible. ======================================================================== CHAPTER 3: 01.04. CREATION ======================================================================== CREATION Lesson Text:Genesis 1:1-31andGenesis 2:1-25 Memory Verses:Genesis 1:1-3; John 1:1-3. Additional Reading Lesson:Psalms 19:1-6; John 1:1-5; John 1:10; Acts 14:15; Acts 17:24-26. "Genesis," the name of the first book in the Bible, means origin, beginning. It is pre-eminently the book of beginnings. In it we find the record of the beginning of the heavens and the earth, of all plant and animal life, of man and the family, of sin and death of reward and punishment, sacrifice, language, human government, and the Hebrew race. COMMENTS ON THE LESSON TEXT Genesis 1:1. "In the beginning * * * God"—. (John 1:1-3; Hebrews 1:10). Before the world was, ere the heavens were created, God, self-existent, eternal, reigned. Who knows the motives which impelled him to create the heaven and earth? It is enough to know that he did, and to remember that his ways are past tracing out. (Romans 11:13). How far back in the remote ages of the past the heavens and earth were created, no one knows. (Acts 14:15; Acts 17:24). The language of this verse is sublime in its simplicity. None but the divine could have expressed such an overwhelming fact in such simple language. Genesis 1:2. "And the earth was waste and void," The earth was at this time in a chaotic condition, a formless mass, perhaps continually changing, with no fixed or definite shape. This seems to have antedated the six days of creation mentioned in the following verses. How long this condition of things continued before the six days of creation began, no one knows. THE FIRST DAY Genesis 1:3-5. "And, God said." He spoke and it was done. Hitherto the earth had been enveloped in darkness. But God commanded, "and there was light." Light was divided from darkness; each had its own definite and distinct existence. Then, as now, when distinguished one from the other, the light was called day, and the darkness was called night. SECOND DAY Genesis 1:6-8. The water had no fixed or certain bounds. The earth must have been enveloped in a thick vapor. God made the firmament, the open air, vaulted by the skies above. In all this the divine writer used words pretty much as we use them today. The waters above were gathered together into clouds, and were thus divided from the waters on the earth. The intervening space was called the firmament. THIRD DAY Genesis 1:9-13. The waters on the earth were gathered into certain bodies, or fixed places, that the dry land might appear. Vegetation was then created; trees also were made to grow; and all vegetation by its own seed was to reproduce after its own kind. This was the spring time of God’s creation. FOURTH DAY Genesis 1:14-19. "The sun, moon, and stars had been created in the beginning, so that this statement cannot refer to their creation, but to their appointment, by becoming visible to their mission to the earth. It is implied that whatever life was upon the earth before this time, existed before the sun was visible through the thick clouds, the waters above the firmament."— Peloubet. FIFTH DAY Genesis 1:20-23. This day marks the creation of animal life. All water inhabitants and fowls were created on this day. The events of this day, as, in fact, the events of all preceding days, prepared the way for the next day’s creation. SIXTH DAY Genesis 1:24-17. On this day all land animals and creeping things were created. The last to be created was man, "God’s noblest work," "creation’s masterpiece," "the lord of all the rest of creation, but also dependent on all that went before." Under Jehovah man was given dominion over all the lower animals, earth, trees, plants, etc. God commanded man to multiply and replenish the earth. SEVENTH DAY Genesis 2:1-8. Jehovah rested. The thought that Jehovah was weary, rested because of fatigue, must not be entertained. He is never weary (Isaiah 40:28). Finite as we are, it is not possible for us to fully comprehend the infinite. Jehovah can be known to us only so far as we are able to conceive the infinite. We speak of him in terms very largely describing the finite— or in human imagery. He does not possess hands, eyes, etc., as human beings. We speak of him having breathed the breath of life into the nostrils of Adam (Genesis 2:7), but surely no one thinks this as describing a literal act. Because the work of creation was finished, to the human conception he appears to have rested, and the term is made use of. He rested in the sense that he ceased from the work of creation. THE SECOND ACCOUNT OF CREATION Genesis 2:4-25. In the first chapter of Genesis we have a general account of the creation of all things. In the second chapter attention is directed more specifically to the beginning of the history of man. To give a correct history of man, the writer must of necessity revert to the beginning of man’s existence. Hence we have the second account of the creation of man, in which naturally more of the details and circumstances of his creation are given, both of the male and female. THE GARDEN Jehovah made a garden eastward in Eden, and caused to grow therein "every tree that is pleasant to the sight and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil" (Genesis 2:9). In this garden Jehovah placed this newly formed couple "to dress it and to keep it," and to enjoy its beauty and fruits. Of one tree only they might not eat—the "tree of the knowledge of good and evil." The penalty for violating this regulation was death (Romans 6:23; 1 Corinthians 15:56). EVE It was the sixth day of the creative period, the dew of earth’s early morning was still sparkling. Sin had not entered the world. Adam with dominion over the earth was ill at ease. There was not amongst all created things a companion or help meet for him—a helper suited for his needs. Jehovah created woman to be his helper (Genesis 2:18-24). Adam called the name of the woman Eve (Genesis 3:20). Jehovah called the name of the woman Adam (Genesis 5:2). She was the wife of the man (Genesis 3:8). MONOGAMY Jehovah made for man but one wife. Monogamy is the divine order. Polygamy is of man and sinful (Matthew 19:3-5). SACREDNESS OF MARRIAGE Marriage is for the happiness of human beings, the good of society and the perpetuity of the race. From the beginning it has been sacred— it is of Jehovah. Man is to "leave his father and mother, and shall cleave to his wife and the two shall become one flesh" (Ephesians 5:31). WOMAN A HELP MEET FOR MAN As Adam needed a helper, and Jehovah made for him woman, so man today needs a helper. Woman should not think that she fills her mission when she spends her time in idleness. Work is the heritage of woman, as it is of man. The useful life is the honored life. If the wife is not a help meet for her husband, she falls short of her duty. The wife who meets the demands of Jehovah, "looketh well to the ways of her household, and eateth not the bread of idleness." (Proverbs 31:27). It is a mistake to think that a woman must be an idler to be a lady. Satan finds employment for idle hands—and it is as true of the woman as of the man. REPLENISH God’s command to "replenish the earth" has been a source of trouble to some Bible readers, because of the fact that we have been taught that "re" means "a-gain." This is generally true, but it has no such significance in "replenish" any more than it does in receive, rejoice, realize, rebuff, receipt, or repeal. "Replenish" simply means to fill. The command is, multiply and fill the earth. Disobedience to this command is one of the grievous sins of today. THE GODHEAD Godhead is a scriptural term (Acts 17:29), and is applied to the divine personages, the Father, the Son, and the Holy Spirit. These three existed before the world was, and each performed a definite work in the creation of all things, as they did in the redemption of man. Certain expressions in Genesis, the first chapter, sometimes considered hard to understand, become plain in the light of this fact, as will be seen as we proceed. THE FATHER God the Father is the great Architect, the Designer of all things. He it was who laid the plans. He spoke, or commanded, and it was done. "Let us," said he, "make man," and the order was carried out. This does not mean that he spoke things into existence, but, rather, that he commanded and the active agent in creation executed the orders. The active agent was the Son. THE SON The Son. He was the executor of the Father’s will. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him and without him was not anything made that hath been made" (John 1:1-3). "He was in the world, and the world was made through him" (John 1:10). That the Son of God made all things is here plainly declared and the expression, "the worlds were made through him," clearly shows that he was the agent through whom another operated. The same truth is set forth in the following: "For in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers, all things have been created through him, and unto him and he is before all things, and in him all things consist" (Colossians 1:16-17). In Hebrews 1:1-2, it is declared that God made the world through the Son. THE HOLY SPIRIT The Holy Spirit organized, or adapted things to their use. He is the finisher, the beautifier. He brought order out of chaos. In Genesis 1:2 it is declared that "the earth was waste and void and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters." The marginal rendering in the American Standard Version says, "The Spirit of God was brooding upon the face of the waters." This is a significant expression. Job declared, "By his Spirit the heavens are garnished" (Job 26:13); and David sings, "Thou sendest forth thy Spirit, they are created; And thou renewest the face of the ground." (Psalms 104:30). NATURE OF MAN God formed the body of man of the dust of the earth. Our bodies and the bodies of animals this day are composed of the dust of the ground, as really as was the body of the first man. They "consist of the very same elements as the soil which forms the crust of the earth." As to matter, there is no difference between man’s body and the bodies of animals. And yet there is a vast difference between man and animal. No argument is needed to prove this. Why this difference, and wherein does it consist? Words are used in describing the creation of man that are not used with reference to the creation of animals. Into the body formed of the dust of the ground, God breathed the breath of life (Acts 17:25), and "Adam became a living soul" (1 Corinthians 15:45). This means more than the inbreathing of animal life. No such expression is used in reference to the creation of animals. Man was given the pre-eminence over the animals (Genesis 1:26). The "likeness and image of God" cannot refer to man’s physical form, for we are unable to understand how a physical body can be like spirit. God is spirit. In his physical body man is very like the animal; in spirit, intellect, emotion, power of will, he is very like God (Acts 17:28; 1 Corinthians 11:7; Colossians 3:10). (For a full discussion of the nature of man read: Moore-Noble debate; What is Man, by Skaggs). (Nichol- Bradley debate—$3.00). TOPICS FOR INVESTIGATION AND DISCUSSION Man’s Relation to the Divine and the Animal. Man’s Independence and Dependence. Man’s Freedom of Will. The Marriage Relation. The Family. Labor Not a Curse, but a Means of Blessing Self and Others. BLACKBOARD EXERCISE Seventh Day. God rested. Sixth Day. Man, Land Animals. Fifth Day. Water Animals, Fowls. Fourth Day. Sun and Lights Set to Rule. Third Day. Vegetation, Land Appeared, Lakes Formed. Second Day. Firmament, Dividing the Waters. First Day. Light, Separation of Light from Darkness, Day and Night. The order of creation was natural. The work of each day prepared for the events of the next. Note that light was created and dry land made to appear before vegetation was created. Animal life is dependent on vegetable life; hence vegetation before animals. As man was to have dominion over all earthly things, and yet be dependent on all these things, they were created and made ready before man was created. QUESTIONS Repeat the memory verses. What does the word "Genesis" mean? Is it a suitable name for the first book in the Bible? Why? Name some of the beginnings mentioned in Genesis. What can you say of the nature and existence of God? How did the heavens and earth come into existence? What was the first condition of the earth? What is meant by "waste and void?" How long was the earth in this condition? Describe the first day’s work of creation. Describe the second day’s work of creation. What is meant by firmament? What is meant by "waters above the firmament?" Name the things created on the third day. What law of reproduction was established? Is that true today? Name the events of the fourth day. What was created on the fifth day? Does the same law of reproduction hold good in the animal kingdom as in the vegetable? What was created first on the sixth day? What is meant by "creeping things?" What was the crowning work of creation? What does dominion mean? How great was man’s dominion? Who had dominion over man? What command did God give man? What did God do on the seventh day? What is meant by "God rested?" What is said in Isaiah 40:28 about God resting? Account for two records of creation. In what country was the garden of Eden? What employment was given Adam and Eve? What grew in the garden? What fruit were Adam and Eve commanded not to eat? Why was the woman created? What did Adam call her? What did God call her? What can you say of monogamy, and polygamy? Is "help meet" one word or two? What does "meet" mean? What does the word signify as to woman’s relation to man? What of idlers? Give in order the work of creation. What of the naturalness of the order of creation? What is the meaning of replenish? To whom does the word "Godhead" apply? Name the persons in the Godhead. Did each one have a part in the work of creation? What was the work of God the Father? What evidence can you give for your answer? What was the work of the Son, the Word? Give the evidence. What was the work of the Holy Spirit in creation? Give the evidence. What can you say of the body of man and body of animals? What difference is there between man and animal? What is meant by "the likeness and image of God?" ======================================================================== CHAPTER 4: 01.05. ADAM AND EVE ======================================================================== ADAM AND EVE THEIR SIN AND ITS CONSEQUENCE Lesson Text:Genesis 3:1-24. Memory Verses:Genesis 2:16-17; 1 Corinthians 15:21-22. The garden into which God put the newly-formed couple did not cover all the land of Eden. Eden was a district, and God planted a garden eastward in Eden. In this Eden-home man was innocent and care-free. The most perfect and sweetest companionship, untainted by sin, misunderstanding, or sorrows, was the happy portion of earth’s first couple—no weariness, no fatigue, no toil, no heart-aches, no sorrow. They worked, yes; but work brought no fatigue, for they could eat of the tree of life which perpetuated the freshness of youth in undiminished vigor. O blessed family of God’s first paradise, how hast thou sinned against thyself, and, in sinning against thyself, how hast thou sinned against us thy helpless offspring! COMMENT ON THE LESSON THE TEMPTER Genesis 3:1. The tempter is described by Peter (1 Peter 5:8) as, "Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." He is referred to as "the evil one" (Matthew 6:13), "the prince of the power of the air" (Ephesians 2:2), "the prince of this world" (John 12:31), "the tempter" (1 Thessalonians 3:5), "murderer" (John 8:44), "the dragon, the old serpent, which is the Devil and Satan" (Revelation 20:2). In our lesson he appeared to Eve in the form of a serpent. Here he is described as being more "subtle" than any beast of the field which God had made. "Subtle" is sly, cunning, crafty. Of course, any Bible student recognizes the fact that we have recorded in Genesis 3:1-24 only an outline of the incidents and sayings of this momentous occasion. THE TEMPTATION AND SIN Genesis 3:1-3. By his cunning craftiness the tempter was able to throw Eve entirely off her guard, and thus to approach her in the most seductive and captivating way. How much time he spent in indulging in flattery and pleasing speech, so as to gain the confidence of Eve before finally tempting her, we have no means of knowing. When Satan asked Eve if God had prohibited their eating any fruit of the garden, he perhaps meant to insinuate that such prohibition was a reflection on them: any way, Eve’s pride, if any had been stirred up, would be wounded by her being forced to acknowledge that God, despite his liberality, had restricted their freedom. The woman acknowledge that they were restricted only at one point; they might not eat of the fruit of the "tree of the knowledge of good and evil." The penalty for this act was death. Here the devil took square issue with Jehovah and boldly affirmed that Jehovah knew the consequences would be the reserve, that eating the fruit in question would make them as God, "knowing good and evil." That the devil here told the truth, in part, is attested by the fact that God later said, "Behold, the man is become as one of us, to know good and evil" (Genesis 3:22). But the devil deceived her in that she did not know, and he failed to inform her, that the legal consequences of an act may be the very opposite of the natural consequences. If the legal consequences had not been inflicted the result would have been that they came to know "good and evil," and the devil deceived her by making her believe that this would be the only consequence. When the serpent said to Eve, "Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil," he uttered a most deadly lie; for his statement contained enough truth to make it overwhelmingly deceptive. In his assertion he charged God with untruthfulness; and, in saying that the fruit would make them as God, he virtually charged that God was holding them in ignorance through selfishness, envy, and jealousy. This would tend to stir up a spirit in Eve that would prepare her for the final act. In addition to this, she saw that the tree was good for food, that it was a delight to the eyes, and that it was to be desired to make one wise. Everything about this fruit commended it to Eve as a very desirable thing. The only restraining influence was her respect for God’s command, and fear of the consequences of disobedience; and Satan had almost, if not altogether, removed these. Hence, she took of the fruit thereof and did eat; and she gave also to her husband with her, and he did eat. Eve was deceived; Adam was not deceived (1 Timothy 2:14). Shame and fear seized them, and they sewed fig leaves together for aprons, and hid themselves from the presence of Jehovah. Sin not only produces separation from God, but it creates a desire for that separation. JEHOVAH APPEARS AND PRONOUNCES CURSES UPON THEM Genesis 3:9-21. When God questioned Adam and Eve each sought to minimize his guilt by blaming others for getting him into the transgression. Neither denied the act, but sought to shift at least a part of the blame on others. How like their offspring today. Our confessions of wrongs are usually only half-way confessions. "I did wrong, but"— and some excuse is given. How few can humbly hang their heads in shame and contrition and say as did David, "I have sinned greatly, in that I have done this thing: but now put away, I beseech thee, the iniquity of thy servant for I have done very foolishly" (1 Chronicles 21:8). Curse on the Serpent. The serpent was condemned to go upon his belly always, and to eat the dust of the ground; and God put an undying enmity between him and the woman, and between his seed and her seed. The Curse on Eve. Unto the woman he said: "I will greatly multiply thy pain and thy conception; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule thee." The Curse on Adam. For the man the earth was cursed so that, amidst the thorns and other noxious growths, the earth, yields her fruit only by the severest toil and labor. Work was not now required of man as a curse, for before his sin his duty was to "dress the garden and keep it." Then he might eat the refreshing, invigorating fruit of the life- perpetuating tree, insuring the vigor of his body. But now, under adverse circumstances and against the evils of noxious growths, he must toil for his daily food. Weariness is only the result of the death and destruction of the cells of the body. Now he has no life-giving fruit to prevent this death; hence weariness must accompany work. DRIVEN FROM THE GARDEN Genesis 3:22-24. The expulsion of Adam and Eve from the garden was one of the direct results of their sin. They must be driven out, away from the tree of life, lest by continuing to eat of its life-perpetuating fruit they might live forever in sin. DEATH A NECESSITY Death became necessary because of sin. With no restraining influence to hold them in check sinners grow worse and worse as long as they retain their vigor of manhood and womanhood. "Evil men and seducers shall wax worse and worse." Not only so, but they grow wiser and more skillful in their crimes and diabolical deeds. Think what the world might have been today if all the evil men of all past ages had lived till now, becoming more and more depraved and all the while growing wiser and more cunning in their efforts to satisfy their growing thirst for sin. Think what death has done for the world in arresting the career of such men; hence, death which came as a result of sin is also a powerful check on sin. While it is true that sin brought death, it is also true that death brings an end to the active career of the sinner. PENALTY FOR SIN Adam’s sin—his disrespect and disregard for God— brought on him the penalty of the infracted law— death. How long Adam and Eve were in the Garden before they sinned we do not know. In the garden they had access to the tree whose fruit perpetuated life. They were as mortal before as subsequent to their sin in the garden. It is a mistaken idea that eating the fruit planted the seeds of mortality in their bodies. There is no reason to believe that the nature of their bodies was changed in the least degree. Their sin resulted in their being cast out of the garden, away from the fruit which perpetuated natural life, and death followed as a natural consequence. What kind of death. "In the day that thou eatest thereof thou shalt surely die." (Genesis 2:17). Death was the penalty for sin. "Through one man sin entered into the world, and death through sin" (Romans 5:12). In the Bible we read of the death of the body (James 1:26), and of death in sin (Ephesians 2:1). What death did Adam experience the day he sinned? It should be remembered that existence does not necessarily mean life. Rocks and minerals exist, but they do not live. Even the spirit of the sinner exists while he is dead in sin. The devil lives, but he does not have what is termed in the Bible spiritual life. Man is dead to that with which he is not in union, to that with which he is not in correspondence. Adam’s sin separated him from God (Isaiah 59:2). He thereby became dead to God, dead in sin. Is this the only result? Death passed on all. Paul declares (Romans 5:12) that, as a result of Adam’s sin, death passed on all. Again, "In Adam all die" (1 Corinthians 15:22). This cannot have reference to death in sin, or spiritual death for the infant which does not sin, and cannot sin, dies. Christ died, and he did not sin. The death which passed on all as a result of Adam’s sin can be naught but physical death. "For since by man came death, by man came also the resurrection of the dead" (1 Corinthians 15:21). Physical death comes to us unconditionally on our part; resurrection will come to us without conditions on our part. Hence, what we lost unconditionally in Adam, we regain unconditionally in Christ. In 1 Corinthians 15:1-58 Paul is discussing physical death, and the resurrection from that death. In Adam all die, that is, as a consequence of the sin of Adam all die. We are not guilty of Adam’s sin, but we do suffer the consequences of his sin. The guilt of sin attaches only to him who commits sin, but the consequences may be transmitted to remote generations. Children often suffer the consequences of the fathers’ sin without in any way having shared in his guilt. But does not Paul say, "All sinned"? Certainly; but in what sense? Levi is said to have paid tithes before he was born. At the time the tithes were paid, Levi existed only in the sense that he was in the loins of Abraham, who paid the tithes (Genesis 14:18-20; Hebrews 7:9-10). Hence Levi paid tithes representatively; so we sinned only by representation. The whole human family existed in Adam in the same sense that Levi existed in Abraham. SOME IMMEDIATE RESULTS OF SIN Fear of Jehovah (Genesis 3:10). Shame (Genesis 3:7). Moral deterioration. This is seen in Adam’s case— God inquired, "Where art thou?" Adam lied as to why he had hidden. Folly in trying to hide from Jehovah. Coward; blamed his wife. BLIGHT OF SIN Sin has been a blight in the world. View the brokenhearted husband as he follows the corpse of his wife to the grave; the mother as she touches her lips to the cold brow of her babe in the embrace of death, or hear her wail as she sees her son marched off to prison; see the pain, sickness, heartaches, tears and sorrows of earth, and know that they are the result of sin. Behold the rose as she breathes her sweet perfume; reach forth your hand to pluck the flower and feel the prick of the thorn, and know that briars and thorns are the result of sin. Some men love darkness rather than light because their deeds are evil. Most sins are committed in the night, and in covert and secret places. Germs and vermin of all kinds thrive in the darkness—they can not live in the sunlight. Neither can sin abide in your heart if you allow God’s word to illuminate it. Why v/ill men cleave to a life of sin when such fatal results always follow? BREAKING THE LAW "Sin is the transgression of the law," or, "Sin is lawlessness" (1 John 3:4). Frequently it is said that sin is breaking the law. This is but an accommodated expression. Man cannot really break the law; he breaks himself against the law. This, is the truth both as to God’s natural laws and those revealed in the Bible. The man with a wrecked body did not break the law of nature; he broke himself against the law. The law stands unbroken. TOPICS FOR INVESTIGATION AND DISCUSSION Freedom of Will. The Origin and Character of Satan. The difference between the Natural and the Legal Consequences of an Act. The Enormity of Sin as seen in— What it does for us. What it cost to Redeem us from Sin. The Punishment due on Account of Sin. BLACKBOARD EXERCISE Sources of Temptations Lust of the flesh. Lust of the eye.(1 John 2:16). Pride of life. (1. Good for food.) Adam (2. Pleasant to the eye. Genesis 3:6.) and Eve (3. Make one wise. (1. Stones to bread, [eye] Christ (2. Kingdoms—lust of the (Matthew 4:2-11.0 (3. Temple—pride of life. Temptations may be classed as, "lust of the flesh," "lust of the eye," and "pride of life." Satan was successful in the garden when he tempted Eve. From that day till the time of Christ you will find Satan with a high hand and full assurance boasting of his ability to seduce man. Every man has gone down before him, many to rise no more. It must have been with much confidence that he approached Christ. His method of attack was the same as in the garden. Christ had fasted forty days, and was hungry. Satan appealed to his appetite—"Make bread of these stones." He showed Christ the kingdoms of the world and their glory. "All these will I gave thee, if thou wilt fall down and worship me." What a glittering array of splendor and glory passed before the eyes of Christ! He placed Christ on the temple, and challenged him to cast himself down, quoting God’s promise of protection. Such a feat would dazzle the people and gain for himself great renown—an appeal of pride. Have you learned the lesson of how Jesus successfully withstood and defeated Satan? In each instance Jesus replied, "It is written." Be it remembered that the word of God is the sword of the Spirit. You can in every temptation defeat Satan if you will use the "sword" on him. The importance of familiarizing yourself with the word of God that you may be prepared to successfully use it in defeating Satan must be apparent to all. QUESTIONS Repeat the memory verses. Where is the land of Eden? Where was the garden in which Adam was placed? What can you say of the character of Adam and Eve in the garden? Give some of the names by which the tempter is called. In what form did he appear to Eve? What is the meaning of "subtle"? Describe the freedom of Adam and Eve and the restrictions thrown around them. What was the penalty for disobedience? Give your idea as to the manner of Satan’s approach to Eve. Was there any truth in what Satan said as to the results of eating the fruit? If so, how much? Did he lie? If so, wherein? Did his statement have a tendency to create in Eve an unfavorable opinion of God? If so, wherein? Are the natural consequences and the legal consequences of an act always the same? Can you give illustrations wherein they differ? What were the natural consequences of eating the "Tree of knowledge of good and evil?" Give the legal consequence. In what sense did they know good and evil after eating the fruit that they did of know before? What is the worst and most deceptive kind of lies? How did the fruit of the tree appeal to Eve? What influence should have restrained her? Was Adam present when Eve was being tempted? Was Adam deceived? Why did Adam eat the fruit? After eating the fruit what did Adam and Eve do? What questions did God first ask them after they sinned? What was Adam’s reply? What excuse did Adam give for his sin? What excuse did Eve offer? Tell about the curse put upon the serpent. What curse was pronounced on Eve? What curse was pronounced on Adam? Did Adam and Eve have to work before they sinned? What, then, is there about work that is a curse? Why did God send them out of the garden? What did He place at the entrance to prevent their return? What is the meaning of Cherubim? Why was death necessary? Is death in any sense a blessing? What was the penalty for sin? Were they mortal before they sinned? Why was the tree of life necessary in the garden? What death did Adam die the day he sinned? What is the difference between life and existence? Does the devil have spiritual life? What death do all die in Adam? Describe and illustrate the difference between the guilt and consequence of sin. How did Levi pay tithes to Melchizedek? Give some of the immediate results of sin. Name some of the blighting results and influence of sin. Does a sinner really break the law? Explain 1 John 2:16. Show how the lust of the flesh, lust of the eye, and pride of life were factors in Eve’s temptation. Show the same with reference to Christ’s temptation. How did Christ meet these temptations? Why did not Eye use the same weapon? What preparation is necessary that we may successfully meet temptation? ======================================================================== CHAPTER 5: 01.06. THE FLOOD ======================================================================== The Flood Lesson Text:Genesis 6:1-22,Genesis 7:1-24andGenesis 8:1-22. Memory Verses:Genesis 6:9;Matthew 24:37-39. LEADING UP TO THE LESSON Cain and Abel were the first children born to Adam and Eve, so far as the record indicates. Abel was a herdsman, Cain was a farmer. Both brought offerings to the Lord—Abel brought the firstlings of his flock; Cain, the first fruits of the ground. God accepted Abel’s offering, but rejected Cain’s. This seems to have embittered Cain, and he slew his brother. Cain, having now become a sinner in a double sense, "went out from the presence of Jehovah." In the land of Nod, he became the progenitor of a numerous posterity. Some of Cain’s descendants made considerable progress; Jabel invented musical instruments, and Tubal- Cain made cutting instruments of all sorts. Polygamy also originated with Cain’s descendants. See Genesis 4:19-22. Lamech, the first polygamist, was also a murderer. Seth, another son born, to Adam and Eve, is counted in the line of the patriarchs (Genesis 5). Among his descendants, down to Noah, only Enoch is worthy of special mention. He "walked with God: and he was not, for God took him." "By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he hath had witness borne to him that before his translation he had been well-pleasing unto God" (Hebrews 11:5). Being a prophet he warned the people of God’s wrath against all the ungodly and sinners (Jude 1:14-15). THE CAUSE OF THE FLOOD Man, had progressed in wisdom rather than in righteousness. They were flesh (Genesis 6:3); or, according to the marginal reading in the American Standard Version, "In their going stray they are flesh." Corruption had been added to corruption, and sin piled up on sin, till "Jehovah saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually" (Genesis 6:5). "And the earth was corrupt before God, and the earth was filled with violence" (Genesis 6:11). There was no thought of good in their hearts. Jesus says they were eating, drinking, marrying, and giving in marriage till the flood took them away. Selfish indulgence, wicked scheming and plotting, corrupt practices, red-handed violence, made up the sum-total of their lives. No greater depravity could be reached. The cup of their iniquity was full—all possibility of reformation was gone. Hence, God determined to destroy them; yet he gave them. ONE HUNDRED AND TWENTY YEARS OF RESPITE Some have thought that Noah was engaged 120 years in building the ark; this is a mistake, as the following dates will show; Noah was 500 years old at the birth of his oldest son (Genesis 5:32; Genesis 7:6; Genesis 11:10). He was 600 years old at the flood (Genesis 7:6). His oldest son was therefore only 100 years old at the flood. But his three sons were all married when God commanded him to build the ark (Genesis 6:13-18). The 120 years mentioned was the period of respite which God gave the people when he informed Noah that his Spirit would not always strive with them. NOAH AND HIS FAMILY To Noah and his wife were born three sons, Shem, Ham and Japheth. These sons had wives. Only the family of Noah were righteous, and only they found favor in the eyes of Jehovah. Of Noah it is said, "Noah was a righteous man, and perfect (marginal reading, blameless) in his generation; Noah walked with God" (Genesis 6:9). "Righteous," or just, signifies that he treated his fellow-man right. "Blameless" indicates that he had no bad habits. "Walked with God" indicates his confidence and trust in God, and his reverence and piety towards him. Thus he "found favor in the eyes of Jehovah." Lamech, Noah’s father, had prophesied concerning him, saying, "This same shall comfort us in our work and in the toil of our hands, which cometh because of the ground which Jehovah hath cursed" (Genesis 5:29). Noah was a preacher of righteousness (2 Peter 2:5). Through him as God’s inspired spokesman the Spirit was striving with the people. For more than a century Noah preached with no results outside his own family. To a less heroic spirit that would have been unbearably discouraging. The people gave no heed, did not even believe a flood would come, and knew not of their doom till destruction was upon them (Matthew 24:39). But when safe in the ark, it must have been a comforting thought to Noah to realize that he had saved his own. THE ARK The exact dimensions of the ark were given. God was the architect; Noah was the builder. The student should notice every specification mentioned in Genesis 6:14-16. Every specification was literally carried out, not an item was omitted or changed. "According to all that God commanded him, so he did." "The ark, which was divided into three stories, was 300 cubits long, 50 cubits broad, and 30 cubits high (or, allowing 21 inches for a cubit, as Professor Perowne does in Smith’s "Dictionary of the Bible," 525 feet long, 87 feet wide, and 52 feet high . . .). Tiele, in his commentary on, Genesis, has calculated that the cubic contents were 3,600,000 feet. ... In 1609 the Mennonite P. Jansen, of Horn, in Holland, built a vessel after the model of the ark, and discovered that it would hold a third more freight than ships built in the usual way with the same number of cubic feet. The ark was not built for sailing but for carrying freight."—Schaff-Herzog Encyclopedia of Religious Knowledge, THE INMATES OF THE ARK Noah and his wife, his three sons and their wives, by the invitation of Jehovah, were to enter the ark. Two of every sort of animals, birds, and creeping things—all in whose nostrils was the breath of life— male and female were brought into the ark. As to clean beasts there was this exception: seven, pairs of all clean animals were to be taken into the Ark. Clean animals were those which might be used for food and which might be offered in sacrifice. For the distinctions made in the law of Moses concerning clean and unclean animals see Leviticus 11:1-47; Deuteronomy 14:3-20. THE FLOOD Skeptics deny the fact of the flood, and claim it is only a tradition. They tell us that all nations have a tradition of a great deluge. But the universality of the tradition of a flood rather proves that there must have been a fact out of which these traditions grew; otherwise, how do you account for the fact that all nations believe it occurred? Who in, the remote past could have invented such a story and given it such wide circulation? What nations in the remote past with such limited communication with each other, and with much fighting and enmity between each other, would have accepted such a story invented by one of another nation? Why should any one feel that the story of the flood as recorded in the Bible is incredible? Even scientists bear witness that the greater part of the earth at some former time has been under water. "An important confirmation of the Biblical record is furnished in, the traditions of other nations. The most interesting of these accounts was found by George Smith, among the Assyrian cuneiform inscriptions of the British Museum, which is much more full than the account of Berosus, and betrays a striking coincidence with the record of Genesis. Fragments of three copies of this original account, dating from 660 B. C., are also preserved. They belonged to the library of King Asurbanipal. The ancient Chaldean inscription of Smith is assigned by this scholar to the seventeenth century B. C. Sisit (Hasisadra), an old Chaldean king, takes the place of Xisuthros of Berosus and the Noah of Genesis. He describes the godlessness of the world, the divine command to build the ark, its construction, the flood, the resting of the ark upon a mountain, the dispatch of the birds, including the raven, etc. In these points the Chaldean accounts agrees with the record of Genesis. But there are certain differences which are very suggestive. Like the other accounts, the Chaldean ascribes the scene to a locality connected with its own special habitation, and brings it into close relation with its national origin. The Biblical account is in these respects more general, but, on the other hand, alone gives the indications of time, month, day, and year when it began, when it ended, etc.; and these marks of time stand in no relation whatever to the feasts of the Jews. In these omissions and additions we have a strong pledge of the accuracy of the historian."—Schaff-Herzog. What brought such an, overwhelming of the waters? Torrential rains fell for a period of forty days and nights—"the windows of heaven were opened," says the writer. Of course this is a figurative expression, used to indicate the excessive downpour, just as we speak of a "cloudburst." In addition to this, "the fountains of the great deep were broken up." The "great deep" is the ocean, and this expression can mean nothing more nor less than that there was a great upheaval in the ocean causing its waters to rush out over the land. HOW LONG WAS NOAH IN THE ARK? The flood began on the seventeenth day of the second month of the six hundredth year of Noah’s life. All remained in the ark till the six hundredth and first year of his life, the second month and twenty- seventh day. Adam Clark, in his Commentary, says: "From this it appears that Noah was in the ark a complete solar year, of three hundred and sixty-five days; for he entered the ark the seventeenth day of the second month, in the six hundredth year of his life, Genesis 7:11-13, and continued in it till the 27th day of the second month, in the six hundredth and first year of his life, as we see above. The months of the ancient Hebrews were lunar; the first six consisted of thirty days each, the latter six of twenty-nine; the whole twelve months making three hundred and fifty-four days; add to this eleven days, (for though he entered the ark the preceding year on the seventeenth day of the 2nd month, he did not come out till the twenty-seventh of the same month in the following year), which make exactly three hundred and sixty-five days, the period of a complete solar revolution." GOD’S SPIRIT STRIVING WITH MAN That God’s Spirit did strive with man before the flood is attested by the record (Genesis 6:3). That he has continued to strive with man till this day is also a fact. But the method or manner of his striving is not clear in the minds of some. Evidently he was striving with man then, and is striving with him now, to turn from sin. Some think that he accomplishes this by a direct impact on the heart, independent of any medium or means—that his work is accomplished without the word of God. But it is not possible for us to see how finite man can withstand or resist a direct impact of infinite power. Besides, such theory is not in harmony with the word of God. Jesus says the Holy Spirit convicts the world of sin (John 16:8). It must follow, therefore, that in each instance where man is convicted of sin, it is done by the Holy Spirit. Let us take an example from the word of God. Saul of Tarsus declares himself to have been a sinner. He was convicted of sin. Yet, he himself declares, "Through the law cometh the knowledge of sin" (Romans 3:20), and "I had not known sin, except through the law" (Romans 7:7). As Paul affirmed that his knowledge of sin came through the law, and Jesus says the Holy Spirit convicts of sin, it must follow that the Holy Spirit uses the law, or speaks through the law. Where the law of God is not known people may commit the grossest sins and their conscience be void of offense. While some people hold to the direct work of the Spirit, in theory, none hold to it in practice; for when they undertake to make Christians amongst the heathen they always send a preacher to them. The Parable of the Sower (Luke 8:1-56). In the parable of the sower Jesus declares that the word of God is the seed of the kingdom (Luke 8:11). In the vegetable kingdom there can be no life without seed. Jesus says the same is true in the spiritual kingdom, and tells us that the word of God is the seed. If this parable does not teach that the spiritual seed, the word of God, is as essential to spiritual life as vegetable seed is to vegetable life, then the parable and his explanation of it is a misleading riddle. Resisting the Spirit. Though the Spirit strives with man, man has the power to resist. Stephen says, "Ye do always resist the Holy Spirit; as your fathers did, so do ye" (Acts 7:51) How did their fathers resist the Holy Spirit? Of their fathers, "Yet many years didst thou bear with them, and testified against them by thy Spirit through thy prophets: yet would they not give ear" (Nehemiah 9:30). It is impossible to resist words; we may reject words, and, in so doing, may resist the power or person speaking the words. The Holy Spirit spoke through the prophets, reproving the fathers of their sins; but they did not give ear. They rejected the word, and thus, Stephen says, they resisted the Spirit. Building the ark was itself a powerful sermon to the people. Such labors showed them that Noah believed what he preached, and was a constant warning to them. But human nature was the same then as now. Unbelief was stubborn and resisting. It scoffed at the wiser course of faith and humble obedience. No doubt the people condemned Noah as a fool and pronounced building the ark a crazy expenditure of time and means. To them Noah’s preaching and warnings were only the babblings of a crazy fool. To the most conservative amongst these unbelievers Noah was not a practical man, only a dreamer of dreams. But all, whether conservative or radical, resisted while Noah labored and warned. But when the flood came, they must have realized that Noah was wise and they were fools. They might resist God in his entreaties, but they could not resist him in his wrath. NOAH IN THE NEW TESTAMENT Jesus gives his endorsement of the story of the flood and of Noah and the ark, and refers to the wickedness and sensuality of the people who were destroyed by the flood (Matthew 24:37-39; Luke 17:26-27). Paul bears witness to Noah’s faith: "By faith Noah, being- warned of God concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith" (Hebrews 11:7). God commanded Noah to build the ark and gave him full directions. Noah’s faith, or confidence in God, led him to do all things as commanded. By faith he built the ark. And whether he was ten years or fifty in building the ark every step that he took and every lick that he struck are covered by the phrase "by faith." He believed God and did what he said, and the ark stood forth a creature of his faith. By building the ark as God directed Noah condemned the heedless course of his fellows. Saved by water. God does not indulge man in sin, thought he is long-suffering toward him. He was long-suffering in the days of Noah, but destruction finally came to the impenitent. The faithful were saved. Peter says that Noah and his family, eight souls, were saved in the ark by water. Water was the means by which the ark was transported from the ante-diluvian to the post-diluvian world. The water which was the means of destroying the wicked was the means of saving Noah and his family from that wicked generation. The water which saved Noah was a type of baptism which saves us. "The longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water; which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ" (1 Peter 3:20-21). For "after a true likeness" the marginal reading in the American Standard Version has "in the antitype." Noah was really, actually, saved by water. Christians are really, actually saved. Peter says baptism now saves us. Peter does not say that baptism represents something, but that baptism is the interrogation of a good conscience. Peter thus declares baptism to be a seeking act. He contemplates people who were conscious of the guilt of sin, and were seeking a good conscience, a conscience of freedom from sin. Baptism is a condition of salvation, of remission of sins (Acts 2:38). In baptism a man of faith is seeking remission of sins—seeking a conscience which is not lacerated by the consciousness of guilt and which does not goad him because of sins unforgiven. Let the student reflect on the following facts: God saved Noah (2 Peter 2:5). By faith Noah was saved (Hebrews 11:7). The ark saved Noah (Hebrews 11:7). Noah was saved by water (1 Peter 3:20). It is true also that by building the ark as God directed and entering therein at God’s invitation he saved himself. SOME REFLECTIONS When Noah emerged from the ark, he looked out on a world purified from its former sins and corruption. How strange he must have felt as he looked out on the stillness of this new world and viewed its desolation! How terrible had been the judgment of God! The waters which had destroyed the sinners that the earth might be pure morally had also continued long enough to destroy all the putrifying bodies that the earth might be literally pure also. Hence, Noah stepped out into a world pure in a double sense. What emotions must have filled his heart as he reflected on all these things! He could realize that it is a terrible thing to fall into the hands of the living God (Hebrews 10:31). It is a poor student who cannot gain from the study of this story lessons of lasting benefit to himself. * * * TOPICS FOR INVESTIGATION AND DISCUSSION How Noah showed his faith. How we may show our faith. A character study of Abel, Enoch, and Noah Many men become so wicked that there is no hope of reformation? God’s method of dealing with such. QUESTIONS Repeat the memory verses. What was Abel’s vocation? Why was Cain’s offering rejected? In what two senses was Cain a sinner? Where is the land of Nod? Mention some of Cain’s descendants. For what was Jabal famous? In what art did Tubal-Cain engage? For what was Lamech notorious? What religious people are polygamists in these modern days? What was the character of Seth, and who was his father? Tell all you know about Enoch. In what did the people make the most progress? Describe the moral and religious condition of the people immediately preceding the flood. To what extent were they depraved? What did Jesus say of them and of the people at his second coming? Why did God destroy them? After he determined to destroy them, how long did he wait? How long was Noah in building the ark? How long did Noah preach, and with what results? Name the sons of Noah. What was the character of Noah? What does "walked with God" mean? How do we find favor in the eyes of Jehovah? Describe the ark. Describe the extent of the destruction to be accomplished by the flood. What did God establish with Noah? What is a "covenant"? How many people were in the ark? What else was brought into the ark? How many animals of each sort, clean and unclean, were brought into the ark? What is meant by "clean" and "unclean" animals? Name some of each. What do infidels say about the flood? What about the traditions of the flood? What produced the flood? What is meant by the expressions, "the windows of heaven were "opened," and, "the fountains of the great deep were broken up"? How long did it rain? When did they enter the ark? How long did they remain in the ark? How deep were the waters on the mountains? Where and on what did the ark rest on the land? Where is this mountain? Describe Noah’s effort to find out whether dry land had appeared. What was Noah’s first act after leaving the ark? Did God make any effort to reform the people before the flood? Tell what is said of God’s Spirit. Give some theories of the Spirit’s work in conversion. Can you conceive how finite man can resist the direct impact of the Infinite? What did Jesus say the Spirit would do? How did Paul know he was a sinner? In sending out missionaries, do not the denominations surrender the "direct" work theory? Discuss the parable of the sower in its bearing on this matter. How do the people resist the Spirit? What does preparing the ark "by faith" mean? How does Peter say God saved Noah and his family? From what did the water save them? The water is a type of what? In what way is baptism a "seeking" act? In what two senses did the waters purify the earth? ======================================================================== CHAPTER 6: 01.07. ABRAHAM ======================================================================== ABRAHAM Memory Verses:Genesis 12:1-2;Genesis 22:15-18. LEADING UP TO THE LESSON After the flood the descendants of Noah multiplied greatly. It seems that each of the sons of Noah—Shem, Ham, and Japheth—became the progenitor of a distinct race of people. One of Ham’s descendants, Nim-rod, established the first government that is called a kingdom (Genesis 10:10). He is called a great hunter, but all authorities declare his hunting was for men— he was a warrior, a persecutor of man. For a long time it seems the people remained in close proximity with each other, and were of one language. To perpetuate this unity, to prevent their being scattered, some one conceived the idea of building a great tower that would be a center of attraction and perhaps a temple of worship. But this was not God’s plan or purpose; hence, he confused their tongues so that they could not work or associate together. This tower was called Babel—confusion, or confounding. This marks the beginning of the different languages. It is easy to determine the approximate date of the confusion of tongues. Arphaxad was born two years after the flood, and was thirty-five years old at the birth of his son Shelah; Shelah was thirty-five years old at the birth of Eber; and Eber thirty-four at the birth of Peleg (Genesis 11:10-16). Adding these figures we learn that Peleg was born one hundred and one years after the flood. Peleg means "division," and he was given that name, "for in his days the earth was divided" (Genesis 10:25). That he was given a name which means division indicates that this division must have come not far from the time of his birth. ABRAHAM’S NAME AND EARLY ENVIRONS Abraham was the son of Terah, one of the descendants of Shem. He was first called Abram, "Exalted Father"; later God changed his name of Abraham, "Father of Multitude." These names of Abraham had a significance. This is always true when Jehovah selects names. Search and see. It is said that long before Abraham left his home, Ur of the Chaldees, it was a "great city, the political and religious center of the greatest empire of the Orient." Recent excavations have revealed much about that city. "Its inscriptions speak of at least five temples, of which the ruins remain." Ur was not the capital, but was the holy city of the nation. The land of the Chaldees was wholly given to polytheism. They had some twelve or fifteen gods of nearly equal dignity and authority, and a great number of lesser gods. Marcus Dod says, "The remains make disclosures regarding the worship of the gods, which must shock even those who are familiar with the immoralities frequently fostered by heathen religion." We learn from Joshua 24:2 that Terah, Abraham’s father, worshiped idols. It would be impossible, in such surroundings to develop a race of true worshipers. God called Abraham out from such unholy surroundings and corrupt influences. THE CALL AND PROMISE "Now Jehovah said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee" (Genesis 12:1). This call was made while Abram was in Ur. Stephen says (Acts 7:2-3), "The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, and said unto him, Get thee out of thy land, and from thy kindred, and come into the land which I will show thee." But Abraham did not obey this injunction fully, for his father, Terah, and Lot, his nephew, went with him as far as Haran. Here it seems that God detained them till the death of Terah. At least Abraham did not leave this place till after the death of Terah. Stephen says, "From thence, when his father was dead, God removed him into this land wherein ye now dwell" (Acts 7:4). On the conditions specified, God promised, "I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing: and I will bless them that bless thee, and him that curseth thee will I cure: and in thee shall all the families of the earth be blessed" (Genesis 12:1-3). The first part of these promises was fulfilled in the history of Abraham and his fleshly descendants and God’s dealings with them; and the last was fulfilled in the coming of Christ to bless the world. THE LAND OF PROMISE To Abraham and his seed God promised the land of Canaan (Genesis 12:7; Genesis 12:12­15). Later God made a covenant with Abraham in which this land was covenanted to his seed. Abraham was in the land of Canaan for a time and had a small portion of land there, yet Stephen says: "And he gave him none inheritance in it, no, not so much as to set his foot on it" (Acts 7:5). It should be remembered that the portion of the land of Canaan which Abraham possessed was his by purchase (Genesis 23:1-20), and not by inheritance. It was not to Abraham personally, but to him as the representative of the nation that God promised the land (Genesis 15:18). This land promise to Abraham did not embrace the entire earth (Genesis 13:14; Genesis 15:18; Genesis 17:8; Deuteronomy 1:7-8). "The land was to be an everlasting possession, on the condition of faithfulness (Deuteronomy 30:17-18; Joshua 23:16; 1 Kings 9:6-7; 2 Kings 21:8."—W. P. Skaggs. This land promise was fulfilled when the Jews were given possession of the land under the leadership of Joshua (Joshua 21:43; Joshua 21:45; Joshua 23:11-16; Joshua 24:13; Nehemiah 9:7-8). They were driven out of the land when they rebelled against Jehovah, and their hope must now be in Christ. INTERMARRIAGES FORBIDDEN Jehovah has always legislated against intermarriages between his people and those not in covenant relation with him. Even Abraham strictly forbade that his servant should take a wife for Isaac from among the Canaanites (Genesis 24:1-8). Neither was the servant allowed to take Isaac back to Mesopotamia in search of a wife. To marry into the families of the Canaanites amongst whom they lived would bring Isaac into such close touch with them socially that he would likely be corrupted, and his wife would be under the influences of her people and former customs and worship, where it would be well-nigh impossible to reform her. Had Isaac returned to his idolatrous kindred in Mesopotamia the same difficulties would have been met. This Abraham knew, and for that reason he sent his servant for a wife for Isaac, to bring her away from her social and religious influences, which were corrupting, that in new surroundings and under true religious influences, she might be a true and helpful companion. Later when Esau married into the families of Canaan, Rebekah, Isaac’s wife, said, and "I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these, of the daughters of the land, what good shall my life do me?" (Genesis 27:46). Immediately "Isaac called Jacob and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan" (Genesis 28:1). On this point Jehovah was very particular and emphatic in his laws to the Israelites. "Neither shalt thou make marriage with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou not take unto thy son. For he will turn away thy son from following me, that they may serve other gods" (Deuteronomy 7:3-4). Joshua earnestly warned his people against such marriages, telling them that such companions "shall be a snare and a trap unto you, and a scourge in your sides, and a thorn in your eyes, until ye perish from off the good land which Jehovah your God hath given you" (Joshua 23:13). In Ezra’s day the princes informed him that "the people of Israel and the priests and the Levites" had not separated themselves from the idolatrous people and were doing according to their abominations, and added, "For they have taken of their daughters for themselves and for their sons, so that the holy seed have mingled themselves with the people of the land: yea, the hand of the princes and the rulers have been chief of this trespass" (Ezra 9:2). Ezra then made earnest prayer and confession. The people were greatly stirred, and made oath that they would put away their strange wives (Read Ezra 9:1-15 and Ezra 10:1-44). In the days of Nehemiah the same corrupting practices existed (Nehemiah 13:23­). With such Nehemiah made no compromise, but "contended with them, and smote certain of them, and plucked off their hair, and made them swear by God." He also chased one of the priests from his office. From Nehemiah we learn the cause of Solomon’s fall: "Nevertheless even him did foreign women cause to sin." Is There a New Testament Law? It may be argued that we are not under the law. True: but are not evil influences as hurtful now as then? Is not the marriage tie as close now as then? And are we not as liable to be led astray by an unbelieving companion now as they were? The marriage law to the Jew was not arbitrary—there were reasons for it. The same reasons are as urgent now as then. A disregard for these principles has been the source of much evil amongst Christians. How many people have you known to grow cold and careless through the blighting influence of an unbelieving companion? How many such marriages have been a cross to the believer all his days? The Christian needs help; most of all does he need the sympathetic help and encouragement of his companion; but the influence of the unbelieving companion is the other way. The Christian cannot bring his children up in the nurture and admonition of the Lord, as he is commanded to do, without the pious assistance of his companion (Ephesians 6:1). Is the New Testament silent on this question? Paul says, "Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?" (1 Corinthians 9:5). It is implied in this that Christians have the right to marry only believers. Paul says of the widow, "She is free to marry to whom she will only in the Lord" (1 Corinthians 7:39). This does not signify that the restriction "only in the Lord" is a regulation meant solely for the widows. The general statement that "she is free to marry whom she will" might lead her to think that she was at liberty to marry without being restricted, and Paul adds "only in the Lord" to show her that the restriction "only in the Lord" was also binding in her case. Paul’s injunction in 1 Corinthians 7:12-15 that a believer should not forsake an unbelieving companion is thought by some to justify mixed marriages; but the reverse is true, else why should the believer think that he should leave the unbeliever? Two unbelievers marry, and later one becomes a Christian. The thought would naturally come to the Christian under such circumstances, "if it is wrong for the Christian to marry an unbeliever, is it right to live with an unbeliever?" With any other view, how could such a question arise? "Be ye not unequally yoked with unbelievers" (2 Corinthians 6:14). This does not refer directly to the marriage relation; but it does prohibit our joining with unbelievers in such a way as to make common cause with them. Marriage is a joining together in the closest possible way, and there is no other relationship where the contracting parties have so much in common. How, then, can a believer make common cause with an unbeliever in a relationship where the two become one, without violating the spirit, if not the letter, of Paul’s solemn injunction? ABRAHAM BUILDS ALTARS That Abraham was intensely religious and a devout worshiper of the one true God, is seen in his building altars to God that he might offer sacrifices thereon,. After he reached Canaan he erected altars wherever he went, excepting his short sojourn in foreign lands. Soon after his arrival in Canaan he built an altar at Shechem. Then one near Bethel (Genesis 12:6-8). After his sojourn in Egypt he returned to his altar near Bethel and worshiped God (Genesis 13:3-4). After his separation from Lot he moved to Hebron, where he built an altar (Gen. 13:19). His supreme test came when he must build an altar on which to sacrifice his own son (Genesis 22:18). HIS PROSPERITY AND LIBERALITY "Abraham was very rich in cattle, in silver, and in gold" (Genesis 13:2). In, his declining days Abraham sent his chief servant back to Ur of the Chaldees for a wife for Isaac. In his speech to the family of Bethel the servant said, "Jehovah hath blessed my master greatly; and he is become great; and he hath given him flocks and herds, and silver and gold, and men servants and maid servants, and camels and asses" (Genesis 24:35). When trouble arose between the herdsmen of Lot and the herdsmen of Abraham, Abraham gave Lot the choice of the land (Genesis 13:5-9). This is an example of rare generosity and liberality. Later, after Lot had been captured and carried away, Abraham made pursuit, rescued Lot, and returned with great booty. He gave a tenth to Melchizedek; and the remainder of his portion he gave to the king of Sodom (Genesis 14:1-24). His generosity and liberality are also seen in his rescue of Lot. He was under no obligation to do so, since Lot had selfishly selected the best of the land. Abraham rescued him at considerable personal risk, and at a great sacrifice to himself. It was magnanimous in him to do so. SOME DATES IN THE LIFE OF ABRAHAM Abraham was born 352 years after the flood, and was seventy-five years old when he came into Canaan (Genesis 12:4-5); eighty-six when Ishmael was born (Genesis 17:24-25); one hundred when Isaac was born (Genesis 21:15); one hundred and thirty-seven when Sarah died (Genesis 17:17; Genesis 23:1); (Abraham was ten years older than Sarah); and one hundred and seventy-five at the time of his death (Genesis 25:1-34). ABRAHAM’S WEAKNESSES We sometimes seem to forget that these Bible heroes were human, possessing weaknesses and liable to err as other human beings. We surround them with a halo of glory, and unconsciously attribute to them divine perfection. We place them on an eminence beyond human reach, and thus make them practically worthless as examples of struggling human beings. Abraham was human, and though he excelled in faith and strength of character, he sometimes faltered and failed. When he was called to leave his father’s house and kindred he failed to comply fully, for his father and Lot accompanied him. He was detained in Haran till his father died, and Lot, who accompanied him for a time, was a source of trouble. Because of a famine in Canaan he went down into Egypt to sojourn, and because Sarah was fair he was afraid the Egyptians would kill him, that they might take his wife. Hence, he required that Sarah tell them that she was his sister. He was thus guilty of falsehood. His fear was unwarranted. When Pharaoh learned that she was his wife, he sent Abraham away under the protection of a guard. This must have been a most humiliating experience for Abraham (Genesis 12:10-20). For the same reason he committed the same offense when he went to sojourn in Gerar (Genesis 20:1-8). Here Abimelech reproved him so severely that he felt he must make some defense more than he made to Pharaoh. He sought to justify himself on, the ground of fear, but argued also that he had told the truth, "and," said he, "moreover she is indeed my sister, the daughter of my father but not the daughter of my mother." But he had withheld from Abimelech the fact that she was his wife, and thus deceived him. After Abraham had been in the land of Canaan for some time, God renewed to him the promise that he would give him the land. Possibly Abraham expected to possess the land in a way God did not intend. Abraham’s faith for the moment weakened; and he said, "0 Lord Jehovah, whereby shall I know that I shall inherit it?" Jehovah showed his displeasure at this distrust. He commanded Abraham to prepare sacrifices, which he did; but no fire came from the Lord to consume them. While Abraham watched over his offering birds of prey came down on the carcasses, and Abraham drove them away. While waiting a deep sleep came over Abraham, and a horror of great darkness. Then God revealed to him the future bondage of his posterity (Genesis 15:7-21). This must have been a bitter experience for Abraham. HIS FAITH Weakness was not the leading trait of Abraham’s character. His confidence and trust, his faith in God, shine out in such brilliance all through his life as to practically obscure the few manifestations of weakness. Though his surroundings were unfavorable, his life is the manifestation of great faith in Jehovah, and he is called "the friend of God," "the father of the faithful," and all believers are called the "children of Abraham." "By faith Abraham, when he was called, obeyed to go out into a place which he was to receive for an inheritance; and he went out not knowing whither he went" (Hebrews 11:8). At the call of Jehovah he promptly left the great opulent city of Ur to risk his life and fortune in a strange land, he knew not where. At the very outset his faith stood a test which yours might not, though you may have been a Christian for years. "By faith he became a sojourner in the land of promise as in a land not his own"; and though no clear revelation had been made as to the future life, his faith enabled him to look "for a city which hath the foundations, whose builder and maker is God" (Hebrews 11:9-10). The Severest Test. The great trial of his faith came when God commanded him to offer up his son Isaac (Genesis 22:1-9). The record says that God did tempt, or prove Abraham. Perhaps his faith might not have stood this test in his earlier life; but if there was a faltering step when God commanded him to offer Isaac, if for a moment he wavered, we have no intimation of it in the record. Does not such faith put us to shame? 0 ye who are called upon to go but a short distance to engage in delightful worship, think of Abraham who made a three days’ journey to engage in the saddest worship man was ever called on to perform ; and ye who are called on to give a small portion of your means which you selfishly withhold, think of him who at God’s command was willing to give up his only son. Justification of Abraham. After Abraham had been in the land of Canaan for some years, God "brought him forth abroad, and said, Look now towards heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah; and he reckoned it to him for righteousness" (Genesis 15:6). "But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect; and the Scripture was fulfilled which said, And Abraham believed God, and it was reckoned unto him for righteousness and he was called the friend of God. Ye see that by works a man is justified; and not only by faith" (James 2:20-24). It has been argued that Genesis 15:6 refers to the justification of Abraham as an alien sinner and that James 2:20-24 refers to his justification as a servant of God. But the facts show that he had been a believer in God and servant of God for a considerable period of time prior to Genesis 15:6. God had appeared to him in Ur of the Chaldees and told him to leave his country and kindred and go unto a land which God would show him, promising to bless him and all the families of the earth through him (Genesis 12:1-3; Acts 7:1-3). He obeyed God (Genesis 12:4; Acts 7:4). "By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out not knowing whither he went" (Hebrews 11:8). Also, previous to Genesis 15:6 Abraham had builded altars and worshiped God (Genesis 12:7-8; Genesis 13:8); and Melchizedek, God’s high priest, had said, "Blessed be Abraham of God most high" (Genesis 14:18), and Jehovah had said, "Fear not, Abram: I am thy shield, and thy exceeding great reward" (Genesis 15:1). Hence Genesis 15:6 does not refer to the justification of Abraham as an alien sinner. It has also been urged that he was justified in the sight of God when he believed God’s promise of a son (Genesis 15:5-6), and justified in the sight of men when he offered Isaac. But such argument implies that if Abraham had refused to offer Isaac he would still have been justified in the sight of God, but condemned by men. God would have been pleased, but man displeased! Can any sane man entertain such a thought? Besides, it is abhorrent to the finer feelings of any one who is acquainted with the attributes of Jehovah to think that he would stage such a tragedy simply that Abraham might be applauded or justified by the heathen-world. Not believing in Jehovah, they would have been more likely to condemn such a course as the act of a crazy fanatic than to justify him. The whole of God’s dealings with men and all his teachings to man condemn the idea of staging any spectacular performance to be seen of man. But the theory breaks down completely when one remembers that no man saw, and no man knew of the circumstances when Abraham offered up Isaac. Not even the servants who accompanied Abraham on that solemn journey knew of his intention, nor were they permitted to witness the scene. As he neared the place, Abraham said to them, "Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come again to you" (Genesis 22:5). Not even Isaac knew that he was to be the victim as he and his father trudged up that mountain. God alone was witness to that act, the supreme test of Abraham’s faith; and when the act was all but completed God stayed Abraham’s hand and said, "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me" (Genesis 22:12). Then the statement that Abraham believed God was fulfilled to the limit. His faith had sometimes wavered before, sometimes he did not believe God. Immediately after Genesis 15:6, when God promised him the land of Canaan, his faith staggered and wavered, and he said, "0 Lord Jehovah, whereby shall I know that I shall inherit it?" (Genesis 15:8). But his faith grew till the final test came in the offering of Isaac. Nothing now was too hard for him to believe, no test too severe. His faith, his confidence, in God, rose to the most sublime height and stood the severest test. In God’s sight his faith was fully approved, perfected by his works; and the statement that Abraham believed God was shown to be true beyond any possibility of doubt, and was fulfilled to the utmost limit. * * * TOPICS FOR INVESTIGATION AND DISCUSSION Significance of names God gave to man and things. God impartially tells the good and bad about men. The "Golden Rule" in Abraham’s Life. Abraham’s life a blessing to the world. How we walk in the steps of Abraham (Romans 4:12). How Abraham was, and was not, justified by works. QUESTIONS Repeat the memory verses. Tell something about Shem, Ham and Japheth. Give a brief history of Nimrod. Why was Nimrod called a great hunter? What of the unity and language of the people? Tell what you know of the tower of Babel. What does Babel mean? What gave rise to the name? What gave rise to the different languages? About how long was this after the flood? Who was Abraham’s father? Who was his grandfather? What does the name Abram mean? What does the name Abraham mean? What can you say of the significance of God-given names? Give some illustrations. From what country was Abraham? What city? Tell us something about that city. Tell something about the religion of Terah. Why was Abraham called out of his home county? To what place did he first go? Wherein did he fail to comply fully with God’s call? How many promises were made to Abraham, and what were they? What land did God promise Abraham? Give the location and boundaries. Did Abraham personally inherit this land? Has this promise been fulfilled to Abraham’s seed? How was the second promise to Abraham fulfilled? What charge did Abraham give regarding a wife for Isaac? Why was it better to get a wife from Mesopotamia? Whom did Esau first marry? Of what did Rebekah complain, and why? What charge was given Jacob? Give the law of God to Israel relative to intermarriages. What did Joshua say regarding the results of such marriages? Did they observe this law in Ezra’s day? How were violations treated? How did Nehemiah deal with violators? What effect did foreign wives have on Solomon? Are such marriages dangerous now? Give reason for your answer. Whom does Paul indicate he had a right to marry? Whom might a Christian widow marry? Was this restriction for widows only? What bearing does 1 Corinthians 7:12-15 have an this question? What bearing does 2 Corinthians 6:14 have on this question? What does Abraham’s building altars signify? Give names of places where he built altars. Give the nature of his sacrifices. What can you say of Abraham’s prosperity? Is it sinful to be prosperous? To be rich? What are the proper uses of wealth? Tell us something about Lot. Tell of Abraham’s liberality toward Lot. How did he dispose of the booty secured in the rescue of Lot? Wherein was selfishness manifested by Lot? Name the period in which Abraham lived, and the leading dates in his life. Give some instances of Abraham’s weaknesses. What are the leading traits of Abraham’s life? What names did he gain for himself? Give some instances illustrating His great faith. Show that Abraham had faith before the record of Genesis 15:6. Did his faith alone justify in God’s sight? Did his works—offering Isaac—justify him in the sight of men? Where were the servants of Abraham when he offered Isaac? What man or men saw Abraham offer Isaac as a sacrifice? ======================================================================== CHAPTER 7: 01.08. THE COVENANTS ======================================================================== THE COVENANTS Memory Verses:Hebrews 9:16-17. COVENANT DEFINED A "covenant" is an agreement or contract between two or more parties. From Exodus 19:5-8 we learn that Jehovah through Moses outlined to the people his demands, and promised that if they would meet these demands they would be his "own possession from among all people"; and "All the people answered together and said, All that Jehovah hath spoken will we do." This is plainly a covenant, a contract, between Jehovah and the people; but the people at that time did not know the specific things which Jehovah would require of them—they knew only that he expected them to obey his voice and keep his covenant. The details of the covenant were made known to them. TWO COVENANTS We speak of the "Two Covenants" by way of contrast, for there were others. The two great covenants, sometimes called "testaments," were the outgrowth of two promises made to Abraham in Genesis 12:1-3, the first of which reads as follows: "And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing and I will bless them that bless thee, and him that curseth thee will I curse." First Covenant. The first covenant was based on the foregoing promise, and related to the fleshly descendant of Abraham, and contained the seed of all God’s dealings with them. To fulfill this promise, to make a great nation of them, and bless them in the highest degree, it was necessary: (1) To give Abraham a numerous posterity —"I will multiply thy seed as the stars of the heavens, and as the sand which is upon the seashore" (Genesis 22:17). (2) To keep them separate. To this end God gave them the covenant of circumcision (Genesis 17:1-27) and prohibited intermarriages with other nations. For them to have a country in which to live, and develop as a nation; hence, God gave them the land of Canaan (Genesis 17:8). (4) For them to have laws or a government. No nation can develop and prosper without laws. Anarchy is a curse. In the law of Moses their need for a government was supplied. (5) To cultivate and regulate their religious life. Without the elevating influences of a pure and holy religion a nation will degenerate till it becomes a curse to itself and the world. In all true religion there is worship to elevate the thoughts, cultivate the heart, and keep alive a religious sentiment. For these reasons provisions were made in the law of Moses for worship and religious exercises. All these laws and regulations, both secular and religious, were given at Mount Sinai, through Moses, and constitute what we call the First Covenant. COVENANT MADE From Mount Sinai the Ten Commandments were delivered (Exodus 20:1-17). To Moses Jehovah delivered many additional commands and ordinances. See Exodus 21:1-36, Exodus 22:1-31, Exodus 23:1-33. "And Moses came and told the people all the words of Jehovah, and all the ordinances." To all of which the people replied, "All the words which Jehovah hath spoken we will do, and be obedient" (Exodus 24:7). Then Moses "took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God commanded to you-ward" (Hebrews 9:19; Exodus 24:7-8). Thus" the covenant was ratified and sealed. This covenant Paul calls the "first covenant" (Hebrews 8:7; Hebrews 9:1; Hebrews 9:18). THE SECOND PROMISE TO ABRAHAM We have abundant evidence that Jehovah never intended that this first covenant should be final. In fact during its existence the way was being prepared for the second. There were types and prophecies looking forward to better things. These better things, the better covenant of which Paul speaks (Hebrews 8:6), had its foundation in the second promise to Abraham: "In thee shall all families of the earth be blessed" (Genesis 12:3). To fulfill this promise it was necessary: (1) That Christ should come of the seed of Abraham. That Christ did come of the seed of Abraham is settled by Paul: "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ" (Galatians 3:16). We could not have known that Christ was of the seed of Abraham, had Abraham’s seed lost their identity by mixing with other people. Circumcision was a powerful factor in keeping Abraham’s seed distinct. So far as we know this is the only way in which circumcision is related to the new covenant. Paul indicates this use of circumcision: "And he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe" (Romans 4:11). (2) That they should have a spiritual home full of piety, reverence, and love for God and man. The church with its hallowed influences and soul-satisfying worship meets these demands. It is God’s house, God’s family (Ephesians 3:15; 1 Timothy 3:15). Laws and governments are needed. "It is not in man that walketh to direct his steps." The highest and purest possible conduct is needed to lead us to the highest degree of usefulness and development. We find this in the gospel, "the law of the Spirit of life," "the perfect law of liberty." To be a law unto ourselves is rebellion and anarchy. Jesus as king administers the affairs of his kingdom. Children of God are its citizens. Jesus will reign in this kingdom, as now constituted, till he, after the resurrection, delivers up the kingdom to God the Father (1 Corinthians 15:21-24). THE FIRST COVENANT TAKEN AWAY The first covenant had to be abrogated before the second could be established. Two covenants, both designed to control the entire religious and moral life of the same people, and differing in their requirements, could not be in force at the same time. "He taketh away the first that he may establish the second" (Hebrews 10:9). In Romans 7:1-6 Paul teaches the same fact. He presents the marriage relation as an illustration— the woman is bound to the husband while he lives; if the husband dies she is free to marry another. Paul is not in this passage seeking to teach a lesson on marriage, but is using a well-known principle of the marriage relation to teach us a lesson on our relation to the law of Moses and to Christ. The argument is, That so long as the legal relations between the law of Moses and the Jew remained they could not be joined to another. "Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead" (Romans 7:4). We "were made dead to the law through the body of Christ" when, through the death of his body on the cross, the law ended" (Colossians 2:14). It is worthy of note here that the joining of Christ came after he was raised from the dead. "But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the Spirit, and not in the oldness of the letter" (Romans 7:6). That Paul’s use of the term "law" here, includes the ten commandments is clear from the fact that in the next verse he quotes one of the ten commandments—"Thou shalt not covet"—as part of the law to which he refers. No one should be alarmed at the statement that the Ten Commandments have been taken away, and conclude that the whole moral law is gone; for every command and principle of the Ten Commandments, excepting the Sabbath law, was brought over and incorporated in the New Covenant, as is shown in the following: The Ten Commandments Thou shalt have no other Gods before me. (Exodus 20:4). Thou shalt not make unto thee a graven image. (Exodus 20:4). Thou shalt not take the name of Jehovah thy God in vain. (Exodus 20:7). Remember the sabbath day to keep it holy. (Exodus 20:8). Honor thy father and thy mother.(Exodus 20:12). Thou shalt not kill. (Exodus 20:13). Thou shalt not commit adultery. (Exodus 20:14). Thou shalt not steal. (Exodus 20:15). Thou shalt not bear false witness against thy neighbor. (Exodus 20:16). Thou shalt not covet thy neighbor’s house, wife . servants, nor anything that is thy neighbors. (Exodus 20:17). Nine of the Ten Commandments There is no God but one. (1 Corinthians 4:8). Keep yourself from idols. (1 John 5:21). Professing themselves to be wise, theA became fools and changed the glory of the incorruptible God for the likeness of an image of corruptible man. (Romans 1:23). Law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane. (1 Timothy 1:8-11). Honor thy father and mother. (Ephesians 6:2). Thou shalt not kill. (Romans 13:9). Thou shalt not commit adultery. (Romans 13:9). Thou shalt not steal. (Romans 13:9). away all falsehood, speak ye the truth. (Ephesians 4:25). 10, Thou shalt not covet. (Romans 13:9). *There is not a command in the New Testament to keep the sabbath. In a subsequent lesson of this series, the sabbath question will be fullydiscussed. MINISTERS OF THE NEW COVENANT In 2 Corinthians 3:6 Paul declares that God made them, the apostles, ministers of the New Covenant; and in the remaining part of the chapter he contrasts the Old and New covenants, and shows the superiority of the New over the Old at every point, and speaks of the Old as "that which passeth away," and of the New as "that which remaineth." NEW COVENANT In Hebrews 8:7 Paul speaks of a first covenant and a second covenant, and then quotes, "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them forth out of the land of Egypt" (Hebrews 8:8-13). This language identifies the old covenant with the law of Moses, the covenant entered into at Sinai. This covenant was in force in the days of Jeremiah, and yet the Lord says through him, long after Sinai, "Behold, the days come, saith Jehovah, that I will make a new covenant"—not have made, but "will make." This can refer to no covenant made before that time, as the better covenant, of which Christ is mediator (Hebrews 8:6). Both Jeremiah and Paul declared it to be a new covenant, and too, that it was to be unlike the old covenant. CHANGE IN PRIESTHOOD-CHANGE IN LAW Under the patriarchal dispensation the head of the family was the priest, but when, amongst the Jews, the nation instead of the family became the governmental and religious unit, it became necessary to change the priesthood. The national superseded the family religion and a new order of priests which could officiate for the whole nation became necessary. New laws, new regulations, to meet national needs, therefore, became necessary. The law of Moses, now called the Old Covenant, came in to supply the national needs. It was meant for only one nation—the Hebrews. Malachi says, "Remember ye the law of Moses my servant, which I commanded unto him in Horeb, for all Israel even statutes and ordinances" (Malachi 4:4). Paul says the Jews were entrusted with the oracles of God (Romans 3:2). Even the Sabbath was given to the Jews only; "And thou shalt remember that thou wast a servant in the land of Egypt, and Jehovah thy God brought thee out thence by a mighty hand and by an outstretched arm: therefore Jehovah thy God commandeth thee to keep the Sabbath day" (Deuteronomy 5:15). But when the world-wide religion superseded the national, and when simple congregational worship was to take the place of the tabernacle and temple worship, a new priesthood became necessary. Jesus Christ is now the high priest (Hebrews 9:11), and God’s children are all priests (1 Peter 2:5). Hence a new covenant became necessary; "for the priesthood being changed, there is made of necessity a change also of the law" (Hebrews 7:12). If Christ "were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law" (Hebrews 8:4) ; for the priests under the law were of the tribe of Levi, and "it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing concerning priests" (Hebrews 7:14). Jesus being perfect could not have been a priest under the law; "for the law appointeth men high priests, having infirmity" (Hebrews 7:28). Under the law they were made priests without an oath (Hebrews 7:21), "but the word of the oath, which was after the law, appointeth a Son, perfected forevermore" (Hebrews 7:28). LAW OUR SCHOOLMASTER When God’s law through Moses served its purpose, it expired by divine limitation. The law was our schoolmaster—tutor—to bring us to Christ (Galatians 3:24). The world needed to be taught that "God is," that he alone is the rightful ruler in the affairs of men, and that sin bringeth ruin upon us, and too, the world needed to be trained in the elements of worship. Men needed to be lifted above the carnal things of sense and sight to a higher spiritual plane, where they might appreciate and take hold of the eternal things of faith. "But now that faith is come, ye are no longer under a tutor," or schoolmaster (Galatians 3:25). SEPARATING WALL ABOLISHED The new covenant, the gospel of Christ, is intended for all nations, for all people. "Make disciples of all nations" (Matthew 28:19), "preach the gospel to the whole creation" (Mark 16:16), said Jesus. God’s people were to be gathered into one fold (John 10:16), called into one body (Colossians 3:15). The oneness of God’s people, set forth in so many passages, and enjoined so repeatedly and earnestly in the divine record, could never be attained so long as the law of Moses with its exclusiveness stood as a middle wall of partition, effectually separating Jew and Gentile. "But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ" (Ephesians 2:13) ; for by the shed blood of Christ the barrier was removed, the wall of separation was abolished. The cause of the enmity being removed, both Jew and Gentile can worship together in peace; "for he is our peace, who made both one, and break down the middle wall of partition, of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace (Ephesians 2:14-15). When Christ "broke down the middle wall of partition," the law that kept the Jew and Gentile separated, he abolished the cause of enmity, "even the law," that he might create in himself of the two (Jew and Gentile) one new man, (new body or church). Both Jew and Gentile were to be reconciled in one body. He thus slew the enmity, or cause of enmity, which Paul declares to have been the "law of commandments contained in ordinances." NAILED TO THE CROSS The law was against us, contrary to us. Paul ends all reason for dispute, both as to the fact and the time of its ending: "Having blotted out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the cross" (Colossians 2:14). Thus the cross ended the yoke which even the Jews could not bear (Acts 15:10), and made possible the opening of the "new and living way," dedicated for us by the blood of Christ (Hebrews 10:19-20). WHEN DID THE NEW COVENANT BECOME OPERATIVE? Christ said, "Think not that I am come to destroy the law or the prophets: I came not to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished" (Matthew 5:17-18). While the law was in force one might as well have tried to abolish heaven and earth as to destroy the binding force of the law, but Christ clearly affirmed that the law would pass away when it was fulfilled. Immediately after he was raised from the dead, he said, "These are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the Psalms, concerning me" (Luke 24:44). Touching this very matter Paul says, "And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb" (Acts 13:29). While on the cross Jesus said, "It is finished" (John 19:30). The law was fulfilled; and that it ceased to be of force is attested by Paul when he said it was nailed to the cross (Colossians 2:14). Not Under the Law. That the old covenant has ended is evident again from the statement of Paul: "Now we know that what things soever the law saith, it speaketh to him that are under the law" (Romans 3:19). Hear him again, "Shall we sin, because we are not under the law, but under grace?" (Romans 3:15). Covenant and testament are the same. A man must make his testament, during his life. When he dies his testament is probated, executors appointed, or if he has named his executors, they must qualify, and then the estate is administered in keeping with the will— testament. Paul recognized these facts and said, "For where a testament is, there must of necessity be the death of him that made it. For a testament is of force when there hath been death: for it doth never avail while he that made it liveth" (Hebrews 9:16-17.) This is declaring that the new covenant could not be of force before the death of Jesus. The apostles having been fully informed of the will by the Master himself, and having been fully qualified by the power of the Holy Spirit, began their work of administering that will on the first Pentecost after the resurrection of Christ (Acts 2:1-47). The Old The First. (Hebrews 10:9). Old taken away. (Heb. 10:0). Faulty. (Hebrews 8:7). Moses mediator. (Exodus 20:19). Glorious. (2 Corinthians 8:9-10). Figure of true. (Hebrews 9:24). Blood of animals. (Hebrews 9:18-20). Carnal ordinances. (Hebrews 9:10). Purify flesh. (Hebrews 9:13). Contin sacrifices(Hebrews 10:1-4). Abraham’s seed. (Genesis 17:1-14). Natural birth. (Genesis 17:1-14). Infants. (Genesis 17:1-14). No clear conscience. (Hebrews 9:8-9). Temp inheritance. (Psalms 105:11). Ministration condemnation. (2 Corinthians 3:9). Passed away. (2 Corinthians 3:11). Bondwoman. (Galatians 4:30-31). Priest with infirmity. (Hebrews 7:28). Priests had sins. (Hebrews 7:27). Priest without oath. (Hebrews 7:21). Priest by carnal commandment. (Hebrews 7:16). Priest, tribe of Levi. (Hebrews 7:11). Priests die. (Hebrews 7:23). Sins remembered. (Hebrews 10:1-4). Written in stone. (2 Cor 3). The New The second. (Hebrews 10:9). The New established. (Hebrews 10:9). Better, Perfect. (Hebrews 8:6; James 1:25). Christ mediator. (Hebrews 12:24). Exceeds in glory. (2 Corinthians 3:10, The true. (Hebrews 8:1-2). Blood of Christ. (Hebrews 9:12). Spiritual sacrifices. (1 Peter 2:5). Purify soul. (1 Peter 1:22). Christ offered once only. (Heb. 10). All nations. (Ephesians 2:11-16). Spiritual birth. (Jno. 3:1-5). All know the Lord. (Hebrews 10:1-4). Makes perfect. (Hebrews 7:18-19). Eternal inheritance. (1 Peter 1:4). Ministration of Right (2 Corinthians 3:9). Remains. (2 Corinthians 3:11). Free woman. (Galatians 4:30-31). Priest perfect. (Hebrews 7:27). Priest Sinless. (Hebrews 7:26). Priest by oath. (Hebrews 7:21). Priest by endless life. (Hebrews 7:16). Priest, tribe of Judah. (Hebrews 7:14). Priest continues ever. (Hebrews 7:24). Sins remembered no more. (Hebrews 10:1-4). Written in the heart. (Hebrews 8:10). COVENANTS CONTRASTED TOPICS FOR INVESTIGATION AND DISCUSSION How was the law a schoolmaster? Was the thief on the cross an alien, sinner? Was he saved? What benefits are derived from studying the old covenant? The deliverance of Israel from bondage. The baptism of the Israelites unto Moses in the cloud and in the sea. QUESTIONS Repeat the memory verse. How many covenants can you mention? What is a covenant sometimes called? Name the two great promises God made to Abraham. Contrast these promises. To what did the first promise relate? What things necessary to the fulfillment of this promise? What is meant by "first covenant?" When and wheie was this covenant entered into? How was it ratified and sealed? Give some of the circumstances of its enactment. Did God intend for this covenant to be final? Give some evidence to support your view. To what does the second promise relate? How was Abraham’s seed kept pure? Why was the church needed? Why are the laws and government needed? Who is our law giver? How long will Jesus reign? Can two conflicting covenants be in force at the same time? Discuss and show the force of Paul’s reasoning in Romans 7:1-6. How and when were we made dead to the law? When are we joined to Christ? Does Paul have reference to the ten commandments in Romans 7:1-25? Proof. How many of the ten commandments are in the New Testament? Which one omitted? Why were Gentiles never commanded to keep the Sabbath? Who are the ministers of the New Covenant? Describe the contrasts made by Paul in 2 Corinthians 3. How does Paul identify the first covenant with the law of Moses? Could Jeremiah’s prophecy of a new covenant have reference to the first covenant? Why? Who were the priests under the Patriarchal Dispensation? Why did a change in the priesthood become necessary? For whom was the law of Moses intended? Give one reason why the Hebrews were commanded to keep the sabbath. Who is high priest? Who are priests? The change in the priesthood required what? Why could Jesus not be a priest while on earth? To what tribe did the Old Testament priests belong? Of what tribe was Jesus? What kind of men did the law make priests? Why the law called a schoolmaster? Are we under the schoolmaster now? For whom is the gospel, or new covenant? How is the law of Moses exclusive? How did the law of Moses interfere with God’s worldwide purposes? What was the Jew’s attitude toward the Gentile? With the law separating- them, could they worship in one congregation? Why was it necessary to abolish the law? Where is reconciliation? What is the "new man?" When and where did the law end? Did Christ come to destroy the law? The law speaks to whom? Are we under the law? When is a testament of force? When did the New Testament become operative? Contrast the Old and New Testaments? ======================================================================== CHAPTER 8: 01.09. THE APOSTLES ======================================================================== THE APOSTLES Memory Verses:Matthew 16:19;2 Corinthians 5:20. MEANING OF THE WORD APOSTLE The word Apostle (Greek Apostolos, from apo, from, and stello, to send) means one sent away; by implication, one sent on a mission. Jesus selected twelve men that he might send them forth to preach (Mark 3:14). Hence, they were called apostles. They have been too much neglected; we are not as familiar with them as we should be. Their importance is attested by the fact that Jesus selected them, carefully taught them, and trained them during his ministry on earth, bore with their weaknesses and follies, and intrusted to them the great work of preaching the gospel to the world. The prevailing ignorance of their work and relationship to the unfolding and developing of the kingdom of God is both lamentable and criminal; lamentable because it is criminal. THEIR NAMES Simon Peter, Andrew, James, John, Philip, Bartholomew, or Nathaniel, Thomas, Matthew, James son of Alphaeus, Lebbaeus or Thaddeus, Simon and Judas Iscariot. SOCIAL STANDING The original twelve were not selected from among the religious leaders of the Jews, nor were they selected from what might be styled the lower strata of society—the shiftless, irresponsible element; but rather from the great common class, the class that heard Jesus gladly (Mark 12:37). While they were not learned in the schools of the rabbis, they were not illiterate; for it is said that all Jewish children were taught to read in the Synagogue schools. Some of them, at least Peter and Andrew, James and John, were fishers. Simon owned a goat (Mark 1:16-20; Luke 5:1­11). The fact that they had hired servants indicates that they were men of some means and business ability. Matthew was a publican, tax collector (Matthew 9:9; Luke 5:27). The Bible gives us very little information touching the life and occupation of the apostles, because their office and work is to be emphasized rather than their personal history. JUDAS ISCARIOT Possibly there is no one character more detested than a traitor, and especially must this be true of him who betrayed the Master. In the list of the apostles Judas is always last. He was selected by Christ and with the others sent forth on their mission to the Jews, empowered as they were (Matthew 10:4-15; Luke 6:16; Mark 3:19). Matthew and Mark add, following his name, the qualifying clause, ’’who also betrayed him." Luke adds, "who was the traitor." Judas was the treasurer for the company (John 13:39), and to him most likely was entrusted the duty of making the purchases incident to their work, as well as for their personal necessities. Though he was styled the friend of Christ (Psalms 41:9), his selfishness as well as parsimonious-ness is manifested when he interposed an objection to Mary’s spending money for ointment with which to anoint the feet of Jesus (John 12:1-5). Not only is Judas Iscariot numbered with the twelve apostles, but he "obtained a part of the ministry" (Acts 1:17). Satan entered Judas (John 13:26), for money he betrayed the Lord (Matthew 26:15), and than committed suicide (Matthew 27:5). Touching the matter of his sins, Peter says, "Judas fell away" (Acts 1:25). MATTHIAS In Acts 1:1-26 is recorded the selection of Matthias to "take the place in this ministry and apostleship from which Judas fell away" (Acts 1:25). Peter declares that an apostle must be a witness of the resurrection of Jesus (Acts 1:30). In the company of the disciples assembled as mentioned in Acts 1:1-26, there were two, Barnabas and Matthias, who possessed the necessary qualifications for the apostleship. "Of the men therefore that have companied with us all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John, unto the day that he was received up from us, of these must one become a witness with us of his resurrection. And they put forward two, Joseph called Barsabas who was sur-named Justus, and Matthias. And they prayed, and said, "Thou, Lord, who knowest the hearts of all men, show of these two the one whom thou has chosen, to take the place in this ministry and apostleship from which Judas fell away, that he might go to his own place, And they gave lots for them; and the lot fell upon Matthias; and he was numbered with the eleven apostles" (Acts 1:21-26). Some have entertained the view that the disciples had an election—that by balloting they elected Matthias. Such is far from the fact. They prayed, Lord, "show of these two the one whom thou hast chosen" (Acts 1:24). They did not ask the Lord to show them which one to choose, or elect, but prayed the Lord to show which one he had chosen. They then gave lots for them, and the lot fell on Matthias. The idea of election is not in casting lots. In an election, there is necessarily the expressing of choice, while in casting lots there is not, and can not be. Thayer says, "Kleros, A lot; i.e., an object used in casting or drawing lots, which was either a pebble, or potsherd, or a bit of wood, . . . the lots of the several persons concerned, inscribed with their names, were thrown together in a vase, which was then, shaken, and he whose lot first fell out upon the ground was the one chosen." "The lot is cast into the lap; but the whole disposing thereof is of Jehovah" (Proverbs 16:33). The idea of the disciples electing one to take the place of Judas is not in the lesson. The Lord made the selection and made known his choice. WAS MATTHIAS AN APOSTLE? Some have contended that since the occurrence in Acts 1:1-26 was before the apostles were "clothed with power from on high" (Luke 24:49; Acts 2:1-4), their action was without authority. Had they been making the choice there might be some ground for this contention; but it was never within the province of the apostles to make the selection. That Matthias became one of the apostles is attested by Luke when he says that Matthias "was numbered with the eleven apostles." "But Peter, standing up with the eleven" (Acts 1:26; Acts 2:14), also by Paul when he affirmed that Christ appeared to "the twelve" after his resurrection (1 Corinthians 15:1-5). The "twelve" are referred to in Acts 6:2. PAUL THE APOSTLE-SIGNS OF AN APOSTLE To be an apostle one must see the Lord. Paul was no exception to this though he was not chosen, from the disciples who had been instructed by the Lord during his personal ministry. Paul says, "Last of all, as to the child untimely born, he appeared to me also" (1 Corinthians 15:8). By way of parenthesis it might be observed that Paul could not be "last of all," if there were ever to be any more apostles. Hence, the contention by the Mormons that they have apostles now cannot be true. The expression, "as to the child untimely born," means that Paul was made an apostle out of the ordinary, after the regular time for making an apostle. If within such a few years after the death of the Lord Paul felt that his selection was as one "untimely born" for the apostleship, what must be the feeling of one who makes the claim that he is an apostle nearly eighteen hundred years after the death of the Lord? Jesus appeared to him on his way to Damascus and said: "I appeared unto thee to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things where in I will appear unto thee" (Acts 26:16). Paul was called to the apostle-ship by the Lord in person, and not by man—"not from men, neither through man but through Jesus Christ, and God the Father" (Galatians 1:1). He received the gospel by revelation as did the other apostles, "Neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ" (Galatians 1:12). He affirms that the other apostles imparted to him nothing (Galatians 2:6). His special mission, was to the Gentiles (Galatians 1:16; Galatians 2:7-9). The signs of an apostle were (2 Corinthians 12:12): (1) A divine call— "not from men, neither through man" (Galatians 1:1). (2) A witness of Christ’s resurrection— must have seen the Lord (Acts 1:21-22; 1 Corinthians 15:5-8). (3) Inspiration (Luke 24:47-49); Acts 1:8; Galatians 1:12). (4) Miraculous power (Acts 2:43; Hebrews 2:4). (5) Speaking with tongues (Acts 2:4; 1 Corinthians 14:18). THE APOSTLES WERE— Judges. "Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon the twelve thrones, judging- the twelve tribes of Israel" (Matthew 19:28). It is the province of the judge to interpret the law, declare what the law is touching any point, pass sentence, and make decisions and rulings. With respect to what the law is, the apostles are the authority. In an important sense they have also passed sentence—they have declared the doom of the wicked, and the reward of the righteous. Witnesses. "Ye are witnesses of these things" (Luke 24:48; Acts 1:8; Acts 2:32). No man now can be a witness of the life, works and resurrection of Christ. Ministers of the New Testament (2 Corinthians 3:6). Not only does Paul affirm that the apostles were ministers of the New Testament, but he very positively affirms that they were not ministers of the Old. After contrasting the Old and New Testaments, and affirming that the Old had passed away (2 Corinthians 3:1-18), that he might develop further the apostolic relationship to the new order, he reaffirms their ministry—"Therefore seeing we have this ministry," the ministry of the New Testament, "we faint not" (2 Corinthians 4:1). It was their duty and mission "to give the light of the knowledge of the glory of God" (2 Corinthians 4:6). Earthen Vessels. A vessel is a container. The apostles were earthen vessels in which the gospel was deposited that they might carry it to the world. Jesus might have elected angels by which to send the gospel to the world; but in that case, people would have given chief attention to the messengers rather than the message, and would have thought that the power and saving force was in the vessel, rather than in the message it contained. But God would emphasize the value of the message and the saving power back of it. He selected earthen vessels, men beset with human weaknesses as, we are, in whom every one knew dwelt no regenerating power "that the exceeding greatness of the power may be of God, and not from ourselves" (2 Corinthians 4:7). Ambassadors (2 Corinthians 5:18-21). Paul declares that God gave unto the apostles the ministry, or service, of reconciliation—the work of bringing the world back to God. Evidently they could do this only by preaching the gospel to the world and bringing them through penitent obedience back to harmony with God. This is made certain by Paul’s further declaration (in 2 Corinthians 5:18) that God had committed to them (marginal reading, "placed in us") the word of reconciliation. These preliminary affirmations led him to declare, "We are ambassadors therefore on behalf of Christ, as though God were entreating by us; we beseech you on behalf of Christ, be ye reconciled to God." "An ambassador is the highest rank of diplomatic agent. He represents the person of his sovereign as well as the state which sends him." As ambassadors they were acting on behalf of Christ. It is presumption now for a preacher to claim to be an ambassador. KEYS OF THE KINGDOM While Christ was with them he indicated that great power and authority would be given them. Jesus said to Peter, "I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matthew 16:19). It should not be concluded from this quotation that Christ gave this power to Peter only. The same power was given to each of the apostles (John 20:21-23). Giving the "keys of the kingdom" to the apostles was simply transferring to them authority in the kingdom, which is indicated further by their binding and loosing. Some speak of "keys" as though Jesus gave them two keys with which they might open two doors, thus indicating that there were two ways of entering the kingdom, one for Jews, and another for the Gentiles. The conditions imposed on Jews and Gentiles were the same. To Hear the Apostles Was to Hear of Christ. When a true messenger has been selected and sent by Christ, he delivers the message of Jesus. It follows that the declaration of Jesus, "He that heareth you heareth me; and he that rejecteth you rejecteth me" (Luke 10:16), is applicable to the apostles as it was to the seventy. No one should be so impious as to say that the words uttered by Jesus are of more importance than those uttered by his accredited messengers. The apostles had tremendous power granted them; but Jesus did not leave them to proceed in their ignorance and prejudices nor according to human wisdom. They had adequate preparation. THEIR PREPARATION The twelve were with Jesus from the beginning of his ministry, first, simply as disciples; later, chosen as apostles. They were with him during his entire ministry, under his personal care, influence, and teaching. In this school there was no seclusion from the world, but out in the open and amidst the throngs and busy marts they learned the practical lessons of life from him who "spake as never man spake." It is true that on occasion when alone with them he taught them the deep things of his kingdom, things which the world was not prepared to receive. He even taught them how to pray (Matthew 6:5-15). On one occasion the disciples asked him to teach them to pray, as John taught his disciples (Luke 11:1-4). Notice the brevity, the directness, the simplicity, and yet the fullness, the comprehensiveness of this model Jesus gave his disciples. Did Not Rely on Self. The personal teaching and training was not sufficient for so great work. Memory is treacherous—they might forget, indeed would forget much. To forestall this human weakness, Jesus promised them "The Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you" (John 14:26; John 15:26; John 16:7­13). "PRIMACY OF PETER" AND APOSTOLIC SUCCESSION "The Primacy of Peter" is a Catholic dogma. They claim that he was placed by Christ as supreme head of the church on earth, over even the rest of the apostles; and that the Pope of Rome is his successor, and today has the keys of the kingdom, with power to change times, seasons and laws, being infallible in his official capacity. Because of Peter’s impulsiveness, energy and boldness, he for a time gained more notoriety than the other apostles, but that is no indication of official superiority. The church at Jerusalem had no such idea as that of Peter being superior to the others, for when he returned from preaching to Cornelius, some contended with him about it (Acts 11:1). Peter did not dismiss the matter by denying their right to call his conduct in question, but quietly explained the whole matter. They were satisfied. His explanation, not official authority as a Pope, silenced them. Imagine, if you can, any number of Catholics attacking a Pope as these men did Peter! Would he silence them by argument? He would excommunicate them, and they would not be reinstated in favor unless they did penance. Again, in the controversy about circumcision (Acts 15:1-41) there is no indication that the church or the other apostles ascribed to Peter any superiority over the other apostles. Later Paul withstood Peter to his face, because Peter was in the wrong (Galatians 2:11-14). Certainly Peter did not here assert any official superiority over Paul; and Paul asserted that he himself was not a whit behind the very chiefest apostle (2 Corinthians 11:1-33; 2 Corinthians 5:5; 2 Corinthians 12:11). From the facts already submitted, "It follows, of necessity, that the apostles could have no successors in office. Neither the Pope of Rome nor the Archbishop of Canterbury can ever possess their qualifications, or discharge the special duties of their office. The fact is that in, and by, and through their writings they themselves still live and preside over the whole church of God, according to the promise of Christ given to them in Matthew 19:28, and in the same sense it is that Christ will be with them, even to the end of the world (Matthew 28:20). And hence we conclude that the twenty-seven canonical books of the New Testament are the only proper successors of the apostles on earth." WHEN AND WHERE THEY BEGAN It is evident that they could not begin their worldwide work as apostles till they were fully prepared by the reception and miraculous powers of the Holy Spirit. In fact, Jesus emphatically charges them, "Tarry ye in the city, until ye be clothed with power from on high" (Luke 24:49). The city was Jerusalem (Luke 24:47). "Being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father ... ye shall be baptized in the Holy Spirit not many days hence" (Acts 1:4-5). They were in Jerusalem, the proper place, and the time was near, "not many days hence." Again, "But ye shall receive power when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth" (Acts 1:8). "In Jerusalem," "when the Holy Spirit is come upon you," "Not many days hence." A few days later "when the day of Pentecost was fully come, they were all together in. one place," the proper place, the city of Jerusalem, "and suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder like as a fire; and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues as the Spirit gave them utterance" (Acts 2:1-4). They were now in the proper place, and the time for their work had come. The multitude came together, and Peter preached to them, convincing them of sin, so that they asked, "Men and brethren, what shall we do." Whatever Peter told them to do was binding on them and is binding on us today (Acts 2:36-38). TOPICS FOR INVESTIGATION AND DISCUSSION The Model Prayer. Personal Traits of Peter. Personal Traits of Paul. Personal Traits of John. Personal Traits of the Other Apostles. QUESTIONS Repeat the memory verses. What does the word apostle mean? Why were they called apostles? Repeat from memory the names of the apostles. From what class of men were they selected? Were they illiterate? Tell about the business of some of them. Was Judas ever an accredited apostle? Give your reasons for your answer. In what capacity did Judas serve Christ and the apostles? How did he manifest his parsimoniousness and love for money? Give the closing incidents in the history of Judas. How did Judas lose his apostleship? Who took the place of Judas? What necessary qualifications does Peter mention? How was the choice of Matthias indicated? Was Matthias elected by the apostles? What does casting lots mean? Give quotations and proof that Matthias was an apostle. Was Paul one of the original apostles? When did the Lord appear to him? What is the meaning of "as to one untimely born?” In what sense was this true as to Paul? What does "last of all" mean? Can there then be any apostles now? Why did the Lord appear to Paul? Give some references proving that the Lord called him? To whom was he an apostle? Give five signs of an apostle. Give the work of apostles as judges. Give the work of the apostles as witnesses. Of what were they witnesses? What is essential to being a witness? Can one be a witness now? Apostles are ministers of what? In what sense were they earthen vessels? Why men instead of angels selected to carry the gospel to the world? What does the word reconciliation mean? Why was reconciliation necessary? Who was to be reconciled? How did the apostles bring about reconciliation? What is the official rank of an ambassador? What quotations indicate their authority as ambassadors? What is the significance of "the keys of the kingdom?" Do you know how many "keys" were given? How many ways of entering the kingdom are there? Are the words of Jesus of more authority than those of the apostles? Give something of the personal training the twelve received of Christ. Repeat the prayer Jesus gave them as a model. What can you say of its length, brevity and the like? Why was not personal training and teaching sufficient? How was this deficiency supplied? Give the Roman Catholic position as to the official superiority of Peter. What does Paul say of his own authority as an apostle? Why can the apostles have no successors? For what must they wait before beginning? Where were they to wait? When did they receive the power? What was this power? Whose sermon is recorded? What effect did it have? What reply did Peter make? Is it binding? ======================================================================== CHAPTER 9: 01.10. THE GREAT COMMISSION ======================================================================== THE GREAT COMMISSION Memory Verses:Matthew 28:19-20;Mark 16:15-16;Luke 24:46-49). The personal ministry of Jesus, that period between his baptism at the hands of John in the river Jordan (Mark 1:9-10), and his death on Calvary (Luke 15:42-46) was devoted to labor among the Jews. (John 1:11-12). LIMITED COMMISSION When he sent the apostles out to preach, during his personal ministry, he limited their field of labor to the Jews. "These twelve Jesus sent forth, and charged them, saying Go not into any way of the Gentiles, and enter not into any city of the Samaritans; but go rather to the lost sheep of the house of Israel" (Matthew 10:5-6). THE GREAT COMMISSION After his resurrection from the dead Jesus gave what we call the Great Commission. This Commission is recorded six times in the New Testament, as follows: (1) "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you" (Matthew 28:19-20). (2) "And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned" (Mark 16:15-16). (3) "Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission, of sins should be preached in his name unto all the nations, beginning from Jerusalem" (Luke 24:46-47). (4) "Jesus therefore said to them again, Peace be unto you: as the Father hath sent me, even so send I you. And when, he had said this, he breathed on them, and said unto them, "Receive ye the Holy Spirit: Whosesoever sins ye forgive, they are forgiven unto them; whosoever sins ye retain, they are retained" (John 20:21; John 20:23). (5) "But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth" (Acts 1:8). (6) "But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me" (Acts 26:16; Acts 26:18). ALL AUTHORITY If this commission is not founded on absolute authority it is worthless. He came forth from the grave supreme in power, for he had conquered Satan, and all power "in heaven and on earth" had been given him (Matthew 28:18). He is now on the right hand of God, angels and powers and authorities being made subject to him (1 Peter 3:22). Though he has all authority, all power, he is not at this time exercising all power; all things have not yet been subdued, and will not be till the end of time. The last enemy to be destroyed is death. "Then cometh the end when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power. For he must reign, till he hath put all his enemies under his feet. The last enemy which shall be abolished is death" (1 Corinthians 15:24-26). All authority must include legislative, judicial, and executive. Jesus is Lawgiver, Judge and King. Men who have swayed the scepter over a few of the denizens of earth have been styled great; but think of Jesus who rules the hosts of angels, and is the rightful ruler over all men. Satan does not rightfully rule in any heart—he is a usurper. The disciples to whom Jesus gave this world-wide commission must have been well prepared to hear him claim all authority. They had seen him open the eyes of the blind, loose the bound tongue, unstop the deaf ear, make the lame walk, cleanse the leper, raise the dead, cast out devils, and still the winds and waves. DIFFERENT WORDING OF COMMISSION Some have wondered why Matthew, Mark and Luke differ in the wording of their records of the Great Commission. In those days effort was made to give the sense rather than the exact words. But another very important fact has been overlooked. Jesus was about to send the apostles out on the greatest work ever committed to man. It is a mistake to think that he mentioned the contents of the Great Commission only once. After his resurrection, he was with the disciples about forty days, speaking the things concerning the kingdom of God (Acts 1:1-3). What was more natural, yea, more important, than for him on various occasions to dwell on every phase of their work, and speak of it from every angle. This is exactly what he did. Matthew records the Commission as given on a mountain in Galilee (Matthew 28:16-20). Mark and Luke seem to have recorded what he said on different occasions in Jerusalem. In each record emphasis is placed on different phases of the Commission. Matthew’s record emphasizes rather the duty of the preacher, Go—make disciples—baptize—teach. Mark’s record covers more the duty of the people to whom they preached, and the blessing they may obtain, Go—preach the gospel— he that believeth—and is baptized—shall be saved. Luke’s record emphasizes the beginning, time and place, Preach—repentance and remission of sins—beginning at Jerusalem— when clothed with power from on high. HEAVEN’S MARCHING ORDER: GO This command was given directly to the apostles, but every disciple to the extent of his ability is obligated to carry the gospel to the world. Love for souls should impel us, and the love of Christ will constrain us in the work. The imperative command is "Go," but the method of going is left to the convenience and common sense of the individual, so long as he does not contravene the rights of others. NO NEED FOR MAN-MADE SOCIETIES The command to "go" does not authorize the organization of societies to send forth men to preach. A society is not a method of doing anything; it is an organization to do a certain work. Societies must adopt the same methods of sending men and money that have been open to the churches throughout the Christian dispensation. There is not a righteous work they undertake that is not a work the church should do as such. Societies today are rival institutions of the church, proposing to do the very work the church must do to fully carry forward the work the Lord has commanded. A mob is an unauthorized, unlawful body of men who propose to do the work which belongs to the courts of the land; so, societies today are unauthorized, unlawful organizations proposing to do the work which belongs to the church. Do not forget, in opposing the unlawful societies, to go and preach the gospel. THE FIELD The apostles began at Jerusalem, their home at that time; then to Judea, the homeland; then Samaria, the neighboring country, then to the uttermost parts of the earth (Acts 1:8). Let us not begin and end at home. What missionary effort have you put forth in the past year, and what are you to do this year to have the gospel preached to others? PREACH, TEACH In Matthew, the Commission reads, "Make disciples of all nations." In Mark it reads, "Preach the gospel to the whole creation." To "make disciples" is to make learners, and in preaching the gospel information is imparted to the people. The world in sin needs teaching; people need to know that they are sinners, that sin is ruinous and leads to a damnation in the world to come, that God longs for their salvation, and that in mercy he points out the way to escape. Without being taught, there is no way for them to escape. "And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me" (John 6:45). What, my brother, are you doing to open the eyes of the blind, and to turn them from darkness to light? But you must first inform yourself. Ignorance is sin. Failure to strive to save lost men is a crime against God and man. ANALYSIS OF THE COMMISSION "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and Holy Spirit: teaching them to observe all things whatsoever I have commanded you" (Matthew 28:19-20). In this record we find: (1) Make disciples. (2) All nations. (3) Baptize. (4) Teach. The apostles were commanded to make disciples and baptize, and to teach those they baptized. Salvation is not directly mentioned in this record, though they were to baptize "into the name of the Father and of the Son and of the Holy Spirit," which in every instance necessarily brought salvation. Does the Commission Contemplate Infants? Some who are partisans to a theory to which they have subscribed insist that "all nations" are to be baptized, that since "nations" includes infants, they are, therefore, subjects of baptism. That such a contention is untrue must be obvious to the thoughtful. "Nations" are composed of murderers, infidels, and moral reprobates, as well as good men and infants. The pedo-baptist puts it this way: (1) Christ commanded the baptism of all nations. (2) Infants are a part of nations. (3) Therefore infants are subjects of baptism. That such is not correct reasoning must be evident from the following: (1) Christ commanded the baptism of all nations. (2) Infidels, drunkards and moral perverts are part of nations. (3) Therefore infidels, drunkards and moral perverts are subjects of baptism. The trouble with the foregoing reasoning is that the major premise is false. Christ did not command the baptism of "all nations." The command is not to baptize infants, adults, men or women. They were commanded to baptize the ones discipled. The command is "make disciples" and baptize them—the ones discipled. Infants cannot be disciples, neither are moral perverts disciples, and for that reason neither can be baptized. Is a Disciple a Christian? "Jesus therefore said to those that had believed him, if ye abide in my word, then are ye truly my disciples; and ye shall know the truth, and the truth shall make you free" (John 8:31-32). A disciple is not necessarily a Christian; the word signifies that one is a learner, a pupil. Before one can be baptized he must be a disciple—a learner—must be taught till he believes in Christ as required in the Commission as recorded by Mark. It should be remembered, though, that after one has been baptized, after one becomes a Christian, one is to continue to learn of Christ, and is therefore a disciple. Record of the Commission by Mark. "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned" (Mark 16:15-16). In this record we find: (1) Preach. (2) Believeth. (3) Baptized. (4)Saved. This record emphasizes the duty of the people, and promises salvation to those who believe and are baptized. From the Commission in Matthew and Mark it is learned that the apostles were to make disciples, and baptize the believer. It is also learned that the ones baptized are to be taught to observe all things that Christ commanded; but it has not been learned from the record by either Matthew or Mark, when or where they were to begin their work of teaching or baptizing. Record of the Commission by Luke. "Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem" (Luke 24:46-47). In this record we find: (1) Preach. (2) Repentance. (3) Remission. (4) Begin at Jerusalem. (5) After being clothed with power from on high. The Commission in Full. To get the Commission in full, we must take all the items learned from all the writers. This gives us the following: Matthew Make disciples. All nations. Baptize in name. Mark Preach. Every creature Believeth. Baptized. "Shall be Saved." Luke Preach. All the nations. Baptize. Saved. Repent. Remission Total: Preach. All nations. Believe. Repent. Baptize. Saved Though every one recognizes that all the foregoing items are in the Great Commission, we are well aware that different people arrange them differently. Our Baptist, Methodist and Presbyterian neighbors insist that salvation comes before baptism—that baptism is not necessary to salvation. Are you able to follow the records of the Great Commission and place salvation before baptism? Let us follow the apostles and see how they arrange the items in their preaching. FIRST SERMON UNDER THE GREAT COMMISSION The Great Commission demanded they begin in, the city of Jerusalem, after they were clothed with power from on high. On the first Pentecost after the resurrection of Christ the apostles were in the city of Jerusalem, were baptized in the Holy Spirit, and began to speak as the Spirit gave them utterance (Acts 2:1-4). The multitude came together, and Peter’s sermon followed. Did he follow the record? He preached. That much is certain (Acts 2:14). He demanded that they believe (Acts 2:36). He commanded them to repent. (Acts 2:38). He commanded them to be baptized (Acts 2:38). They were promised remission of sins (Acts 2:38). Here then is, 1 Preaching, 2 Believing, 3 Repenting, 4 Baptism, 5 Remission of sins, in the exact order as outlined in the summing up of the Great Commission. BLACKBOARD EXERCISE The Great Commission, and Peter’s Sermon Matt. Make disciples. All nations. Baptizein name. Mark Preach. Every creature. Believeth. Baptize. Saved. Luke Preach. All the nations. Repent. Remission. Preach. All nations, Believe, Repent. Baptize. Saved. TOPICS FOR INVESTIGATION AND DISCUSSION Whose duty is it to preach? How all may have part in preaching. Purpose of the miracles performed through men. Importance of having a teachable spirit. Jesus as a teacher. QUESTIONS Repeat the memory verses. What is meant by Personal Ministry of Jesus? To whom did Jesus come? What is the Limited Commission? What is the meaning of the word "commission?" Who were the Samaritans? Tell about the business of some of the Apostles. What do we mean by the "Great Commission?" When was it given? How many times recorded in the New Testament? To whom given last? What authority is back of the Commission? Do your actions indicate that you so believe? Has Christ subdued all things? What is the last enemy to be destroyed? When will the last enemy be destroyed? What will Christ then do with his kingdom? What does all authority include? Were the disciples prepared for the great commission? How do you account for the different wordings of the Commission? How long was Jesus with them after his resurrection? Where was the Commission given as recorded by Matthew? Where was the Commission given as recorded by Mark and Luke? Matthew emphasizes what features of the Commission? Mark gives prominence to what? What does Luke feature? What is the first commandment in the Commission? How broad is its application? Was any method of going prescribed? What is meant by method? Is a Missionary Society an institution or a method? To whom is the gospel to be preached? What was their order of procedure? Did they begin at home and remain there? Should we? What does "make disciples" mean? Why must the gospel be preached? What lessons do sinners need to learn? What are you doing to bring sinners to Christ? Give the items in Matthew’s record of the Commission. They were to baptize into what? Are infants a part of nations? Why not then baptize them? What is the meaning of the word disciple? Is a disciple necessarily a Christian? Quote the Commission as given by Mark, and name the items. From whose record do we learn when and where the apostles were to begin? What do we learn from Luke’s record? Name the items contained in the Commission in full. What is your idea as to the proper arrangement of the items? Name the time and place of the beginning. When did the Holy Spirit come? Show the harmony between the Great Commission and Peter’s preaching on that occasion. ======================================================================== CHAPTER 10: 01.11. THE FIRST SERMON ======================================================================== THE FIRST SERMON Lesson Text:Acts 8:1-40. Memory Verses:Acts 2:46-47. JEWISH FEASTS The law prescribed three annual feasts which all able-bodied men were required to attend, namely, The Feast of Passover, the Feast of Weeks, and the Feast of Tabernacles (Exodus 23:16-17; Exodus 34:22-23; Leviticus 23:4-44; Numbers 28:16-31; Numbers 29:12-37; Deuteronomy 16:1-17). PENTECOST Each feast had its special requirements and significance. Our present lesson has specially to do with Pentecost. Pentecost is a Greek word meaning fiftieth. The Jews made reference to this feast by this name after they learned to speak Greek. It is also called the "Feast of Weeks" and "The Feast of Harvest." When Did Pentecost Come. The method of determining the time of its observance has been a matter of much dispute. That it was held on the morrow after the end of seven weeks, which would make it fifty days from the day the count began, is certain. But from what date are we to count? Some hold, as Josephus (and he is not always reliable), that the count began on the second day of Passover week. But the first day of Passover week, though it is called a holy day, is never called "the sabbath," and the count was to begin on "the morrow after the sabbath" (Leviticus 23:15-16). "And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete: even unto the morrow after the seventh sabbath shall ye number fifty days." The Sabbath mentioned in the last clause can refer to nothing but the regular weekly sabbath. For the fiftieth day to fall on the morrow after "the sabbath," the count must begin on the first day of the week. This proves conclusively that the sabbath from which they began to count was the regular weekly sabbath. Since Pentecost came on the morrow after the sabbath, it necessarily came on the first day of the week. Some have held that the sabbath from which the count began was the weekly sabbath of the Passover week; but we fail to find any authority for this in the word of God. In fact Deuteronomy 16:9 says, "Seven weeks shalt thou number unto thee: from the time thou beginnest to put the sickle to the standing grain shalt thou begin to number seven weeks." Now seasons vary somewhat; besides, the Jews added a month every two or three years to keep the balance between the calendar and the solar year. This also would offset the matter somewhat. It is easy therefore, to see that they would not always begin to "put the sickle to the standing grain" the same week of the first month. Our conclusion, therefore, is, 1. That the Passover had nothing to do with the time of beginning the count. 2. That Pentecost always came on the first day of the week. 3. That the count did begin on the first day of the week after beginning the harvest. PENTECOST (Blackboard Exercise) Joel 2:28-30 began to be fulfilled on Pentecost (Acts 2:16­). Isaiah 2:1-4 fulfilled on Pentecost (Acts 2:14-42). Luke 24:46-49 fulfilled on Pentecost (Acts 2:38). Matthew 16:20 Keys—began to be fulfilled on Pentecost (Acts 2:33). On Pentecost was the beginning of the gospel in its completeness. (Matthew 16:20; 1 Corinthians 15:1-4; Acts 2:22-42). On Pentecost was the beginning of the work of the Holy Spirit in convincing the world of sin (John 16:7-8; Acts 2:1-47). On Pentecost was the beginning of the work under the Great Commission (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-49; Acts 2:1-47). On Pentecost was the beginning of remission of sins in the name of Jesus Christ (Luke 24:46-49; Acts 2:38). On Pentecost was the beginning of the work of the apostles as ambassadors for the Lord (2 Corinthians 5:20; Acts 2). On Pentecost was the first announcement that Jesus had been seated on the throne of David, as promised (Isaiah 9:7; Luke 1:32; Acts 2:29-35). On Pentecost the Holy Spirit came to guide the apostles into all truth (John 14:26; John 16:13; Acts 2:1-4). On Pentecost was the beginning of the New Covenant. (Hebrews 9:15-17; Acts 2:1-47). COMMENTS ON THE LESSON TEXT Acts 2:1. "They were all together in one place." Whether only the apostles were present, or the one hundred and twenty mentioned in the first chapter were also present, has been a source of much discussion. The verses following would seem to indicate that only the apostles were present; at least, it is clear that only the apostles were baptized in the Holy Spirit. Acts 2:2. "And suddenly"—’without notice, unexpectedly on their part, "there came from heaven a sound as of the rushing of a mighty wind." It is-not stated that there was any wind, but a sound as of a wind. "And it filled all the house where they were sitting." Acts 2:3. "There appeared unto them tongues parting asunder, like as a fire." The manifestation could be seen as well as heard. Not tongues of fire, but with the brightness, appearance of fire. The fiery appearance was first presented as one body, but was then separated into tongues like fire—a tongue for each one in the assembly, "and it sat upon each of them." Acts 2:4. "All filled with the Holy Spirit." They were completely overwhelmed with the influence and power of the Holy Spirit. This is not the first time people were filled with the Holy Spirit. Elizabeth, Zacharias, and John the Baptist were each said to have been filled with the Holy Spirit (Luke 1:15; Luke 1:41; Luke 1:57). But the apostles on this occasion received such power as had never been given before. It is the fulfillment of the promise of Christ as recorded in John 14:26; John 16:13; Acts 1:5-6. "Began to speak in other tongues," i.e., in languages other than their own. "As the Spirit gave them utterance."The Holy Spirit not only filled them and inspired them, but so took possession of them as to control their vocal organs, and, by means of their vocal organs, to give utterance to his own words—the words were the words of the Holy Spirit. Acts 2:5. "Dwelling at Jerusalem Jews," the residents as. well as those who were there to attend the feast of Pentecost. Some historians state that it was the custom of the foreign born Jews, when they earned a competency for life, to move to Jerusalem to spend their last days. "Devoutmen"— religious men. This term is used to describe the Jews just mentioned. During the days of Christ and the apostles many of the Hebrews were scattered amongst other nations. Acts 2:6. "When this sound was heard. "Sound," Greek phones, is not the Greek word for report or rumor. As usual when something out of the ordinary takes place "the multitude came together" "Every man heard them speaking in his own language." Some of the languages were no more than different dialects but this was not true of all. Not one man spoke in all the languages, but that one spoke in one, and another in other language. PETER’S SERMON Acts 2:14. Peter is found, as ever, the ready speaker among the apostles. Though it seems that all the apostles spoke on this occasion, only Peter’s discourse is recorded. After calling for the attention of the people he entered into a discussion of the wonderful incidents of the occasion. Acts 2:15. "These are not drunken,... it is but the third hour of the day." It was 9 A.M. according to our time, the time for the morning prayers and sacrifices. It is said that during the feast of Pentecost the Jews considered it improper to take food before this hour, much less to drink wine. Acts 2:16. "Spoken through Joel."Joel 2:28-30. Acts 2:17. "Last days" cannot be the last days of the Jewish dispensation, for that dispensation ended when Jesus died on the cross (Colossians 2:14). The Christian dispensation being the last dispensation, it is called the last days. "/ will pour out of my Spirit upon all flesh." "All flesh" was not used in the absolute, for there is flesh of men, birds, fish and beasts, etc. On such God did not propose to pour out his spirit; neither does the term "all flesh" include every human being. Wicked men, liars, murderers, infidels and gamblers are not contemplated. The term includes all nationalities. The Spirit was poured out on the Jews on Pentecost and on the Gentiles at the house of Cornelius (Acts 10:1-48) "Shall prophecy," speak of God. A prophet is God’s spokesman whether foretelling future events or revealing the truth, or making known present duties. Acts 2:18. "Servants... handmaidens."No class distinction with the Lord. PETER’S ARGUMENT In the verses thus far considered Peter does not enter into the main, theme. Here he seeks to remove the prejudices of his hearers, refuting the charges of drunkenness, and to gain their attention by showing them that what they thought was an indication of intoxication was only the fulfillment of the prophecy of Joel. First Argument,Acts 2:22-24- Peter shows that God’s approval rested upon Jesus; for God had wrought great miracles through him. The people knew of these miracles. Likely Peter referred in detail to many of the miracles as proof. The circumstances would call for him to enforce the argument with all the power he could summon. We must remember that we have recorded only an abridgement, the substance, of Peter’s sermon. Second Argument.Acts 2:25-31. He here appeals to the Scriptures, to their own devoted David. He shows that David could not have been speaking of himself when he said, "Thou wilt not leave my soul unto Hades, neither wilt thou give thy Holy One to see corruption," for David "died and was buried, and his tomb is with us unto this day," but that "he foreseeing this spake of the resurrection of the Christ." Third Argument.Acts 2:32. "This Jesus did God raise up, whereof we all are witnesses." The apostles had every means of knowing whether or not Jesus was raised. They claimed to have seen him after he arose. They could not have been mistaken. They were willing to stand up in Jerusalem, where Jesus was crucified, and in the presence of his murderers say, God raised him from the dead, for we saw him, knowing that they might suffer death also. No man will knowingly tell a falsehood under such circumstances, and stick to it. Fourth Argument.Acts 2:33-35. Here he refers to the great demonstration which had attracted and astonished them as proof that Jesus had been exalted to the right hand of God, and had "poured forth this, which ye see and hear." His hearers could not explain what they saw and heard, but he could. He then quotes David as additional proof. Conclusion.Acts 2:36. "Let all the house of Israel therefore know assuredly that God hath made him both Lord and Christ, this Jesus whom ye crucified." Here Peter calls for a full acceptance, a full belief of the truth of what he had said. It carried conviction of many hearts, and many who, a few days before had been crying, "Crucify him, crucify him," now, pricked in their hearts cry out, "WHAT SHALL WE DO?" Being convinced that they were sinners they show by this question that they had surrendered to Christ. Their hands were stained in blood. People are disposed to maintain a position once decidedly taken. No people have ever more thoroughly committed themselves than had these Jews for the crucifixion of Christ. They were overwhelmed by the proof of his divinity as presented by Peter. They were left not a vestige of ground on which to stand. If there was ever a people prepared to prove that Peter did not present the facts certainly this people were. They were in the very shadow of the cross, in, the very city where the crucifixion had taken place, in short, they were parties to the death of the Lord, and every detail was fresh in their minds. Like brave men, honest men, they acknowledged their mistake, their wrongs, and cried out, "What shall we do?" They surrendered, gave up. What do you think of people in this day, so far removed by time and distance from the scenes of the crucifixion, who insist that these men were fools—in allowing themselves to be so easily convinced by Peter? "What shall we do?" This was the first time this question was asked in the Christian dispensation, the first time since the death of the Testator. How important, how far reaching it must be. The answer has to do with the eternal destiny of the soul of men. How anxious were these people for the answer. Are you thus anxious? The answer, having been given under the Great Commission, is applicable to you, to all men in this age of the world. Hear the answer. THE ANSWER Acts 2:38. "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins." They were commanded to do two things, (1) Repent, (2) Be Baptized. "Repent ye, and be baptized." This is to be done "in the name of Jesus Christ." Though they had despised, rejected, and crucified Jesus, they must now, if they would be saved, do as he directs; they must rely on him for the salvation desired. The command is plain, "Repentye, and be baptized. . . unto the remission of your sins." Repentance and baptism come before the remission of sins. BAPTISM BEFORE SALVATION In every place in the Bible where baptism and salvation are mentioned in the same connection, baptism is always mentioned before salvation. Mark 1:4. "John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. 1. Baptism. Remission of sins. Luke 3:3. "Preaching the baptism of repentance unto remission of sins." 1. Baptism. 2. Remission of sins. Mark 16:16. "He that believeth and is baptized shall be saved." Believe. 2. Baptized. 3. Saved. Acts 2:38. "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins." Repent. 2. Baptized. 3. Remission of sins. Acts 22:16. "Arise, and be baptized and wash away thy sins." 1. Baptized. 2. Wash away sins. 1 Peter 3:21. "After a true likeness doth now save you, even baptism." 1. Baptism. 2. Save. THE FIRST SERMON UNDER THE GREAT COMMISSION As you know, this sermon of Peter’s is the first sermon delivered after the giving of the Great Commission (Matthew 28:18-19; Mark 16:15-16, and is, of course, in perfect harmony therewith. Mark 16:15-16. "He that believeth and is baptized shall be saved.” Acts 2:38. "Repent ye, and be baptized... unto the remission of your sins." Believe. (2) Baptized. (3) Shall be saved. (Mark 16:15-16). Repent. (2) Baptized. (3) Remission of sins (Acts 2:38). Is baptism presented as a condition of salvation in the Great Commission, and in Peter’s sermon.—Is there perfect harmony between the two statements— Acts 2:38 and Mark 16:15-16? Undue importance should not be attached to baptism, but that it is a condition of salvation in this dispensation cannot be successfully denied. NO INFANTS It must be evident to each one that infants are not contemplated as subjects of baptism by Peter, for he commanded that people repent before baptism, and infants cannot repent. The Great Commission makes belief necessary to baptism, and infants cannot have faith. IN CHRIST Salvation is in Christ (2 Timothy 2:10). We are baptized into Christ (Galatians 3:26-27). We are new creatures in Christ (2 Corinthians 5:17). We are baptized into Christ (Romans 6:3-4). A WORD FROM COMMENTATORS Dr. Hackett, Baptist, on Acts 2:38 says, "Eis aphesin amartion, in order to the forgiveness of sins (Matthew 26:28; Luke 3:3), we connect naturally with both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other." Page 69. Mr. John Wesley, founder of the Methodist Church, commenting on Acts 22:16, says, "Be baptized, and wash away thy sins—Baptism administered to real penitents, is both a means and seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any, unless through this means."—Wesley’s Notes, page 197. GIFT OF THE HOLY SPIRIT Acts 2:38. "The gift of the Holy Spirit." As to what this language means there has been an endless controversy. It is a matter that we do not wish to attempt to settle for the student, though we suggest a few things which we think will be worth considering in the study. The people on that occasion evidently accepted the words with their natural import, as we should today. If a father should say to his son, "You shall receive the gift of $100," no one would misunderstand. At the house of Cornelius "the Holy Spirit fell on them that heard the word" (Acts 10:44). The next verse says, "On the Gentiles also was poured out the gift of the Holy Spirit." If we let the Bible explain itself, and leave theorizing off, we will save much trouble. Acts 2:39."For to you is the promise, and to your children." As this promise is conditioned on "repentance" and "baptism" it can be to no others than those who repent and are baptized. It does not, therefore, apply to infants. "All that are afar off" evidently has reference to the Gentiles, and that Peter did not fully comprehend the statement is seen in the fact that it took a miracle to convince him that he should preach to the Gentiles (See Acts 10:1-48). Acts 2:40."With many other words he testified, and exhorted." This shows that Luke gave only an epitome of Peter’s sermon. The term "testified" refers to the argumentative part, followed by exhortation, "save yourselves." In the absolute no man can save himself; but the gospel having been preached and the terms of pardon made known, the sinner saved himself by accepting salvation on the terms announced. Acts 2:41."Then they that received the word were baptized." Received his word, believed it fully, and complied with its demands. Their obedience was not delayed, it was "on that day." Acts 2:42."They continued steadfastly in the apostles’ teaching." The apostles were faithful in obeying the command of Jesus to teach those baptized all that he commanded them (Matthew 28:20). The disciples were earnest, persistent, in their efforts to learn. We need a revival of their spirit today. "Fellowship" sometimes refers to contribution, but it usually has a much wider significance, and implies a joint participation in all our relations. "Breaking of bread" refers to the Lord’s Supper. "The prayers." Some of the foolish and hurtful theories by which some try today to restrict prayers never entered in amongst the early Christians to cool their zeal or dampen their ardor. They believed in God, felt their dependence on him, and, as a natural result, prayed to him. Some people develop a negative religion and study more about what they should not pray for than about that for which they should pray. Acts 2:44-45. Here we have a remarkable exhibition of the fellowship mentioned in Acts 2:42. Further reference is made to their generosity in chapter Acts 4:32-35; Acts 5:1-11; Acts 6:1-6. A full discussion of this would require more space than can be allotted to it in this lesson; but an unbiased study of these references and the attendant conditions and circumstances will show the following to be true: (1) Many of the converts, having come from other countries to the feast, had no means of support while in Jerusalem. (2) They must remain there for a time to learn the principles of Christianity. (3) They must have help in supplying the necessary food and clothing. (4) Those who had possessions gave freely. (5) It was no Communism, but an effort to meet an emergency. (6) No man was compelled to sell his possessions. Acts 2:47. Such unselfishness brought them in "favor with all the people." TOPICS FOR INVESTIGATION AND DISCUSSION Meaning of terms, "Lord" and "Christ." Miracles of Christ; and their import. Resurrection of Christ. "Added to the Church." Liberality of the first Christians. QUESTIONS Repeat the memory verses. Name the annual feasts of the Jews. By what names was the feast of Pentecost known? Meaning of Pentecost? Method of determining the time of the observance of Pentecost? On what day of the week did Pentecost come? Describe the fulfillment of Joel 2:28-30 on Pentecost. Show how Isaiah 2:1-4 was fulfilled on Pentecost. Show how Luke 24:46-49 was fulfilled on Pentecost. Show how the "keys" were used on Pentecost. Show how the complete gospel began on Pentecost. How did the Holy Spirit convince of sin on Pentecost. Prove that Great Commission began on Pentecost. Prove that remission of sins was in the name of Christ on Pentecost. Show work of apostles as ambassadors on Pentecost. Give proof that Jesus was on David’s throne on Pentecost. Prove that New Covenant began on Pentecost. Who were baptized in Holy Spirit? With what manifestations did the Holy Spirit come? Describe the visible appearance. What does "filled with the spirit" mean? Name some who were filled with the Spirit previous to this. What does "tongues" mean? How did the apostles speak? What brought the multitude together? How many languages and dialects were represented on Pentecost? At what hour did Peter begin his sermon? What proof did Peter give that they were not drunk? Whose prophecy did Peter quote as fulfilled on Pentecost? What does "last days" signify? To what does "all flesh" refer? When was the Holy Spirit poured out on the Jews and Gentiles? What does prophecy mean? What was Peter’s first argument? What was Peter’s second argument? What was Peter’s third argument? Were the apostles competent witnesses? What was Peter’s fourth argument? Repeat his conclusion. What effect did this have on the people? What did they ask? Were they in position to refute his argument if false? Discuss the importance of their question and Peter’s answer. Repeat Peter’s answer. What of the order of repentance, baptism, and remission of sins? Show the harmony between this sermon and the Commission. What gift was promised to those baptized? To whom is the promise? Upon what is the promise conditioned? Who were the ones a "far off"? Give some proof that we have only a synopsis of Peter’s sermon. How do we save ourselves? Who were baptized? Give substance of Acts 2:42. Discuss Acts 2:44-45. ======================================================================== CHAPTER 11: 01.12. OBEDIENCE ======================================================================== OBEDIENCE Memory Verses:1 Samuel 15:22;Ecclesiastes 12:13-14. "Obedience, compliance with command, prohibition, or known law and rule of duty prescribed; the performance of what is required or enjoyed by authority, or the abstaining from what is prohibited, in compliance with the command or prohibition. To constitute obedience, the act of forbearance to act must be in submission to authority; the command must be known to the person, and his compliance must be in consequence of it, or it is not obedience."—Webster. TEST OF OBEDIENCE The essence of obedience is willing submission to authority. A man may do some things which God commands every one to do without, in the least degree, obeying God. He may do it because of the pressure of circumstances, or because his reason suggests it as the proper thing to do. Hence, in all ages God has had some test of obedience, some way to test a man’s loyalty to Him. We can see a reason for many things God commands, and, while we must, in all such cases, comply, there is no test of our loyalty in such cases. In a test of faith or loyalty there must be no apparent connection between the act commanded and the result promised, and there should be no outside circumstances or surroundings impelling us; the command must be such that the moving cause is our reverence for God and our devotion to him. Illustrations will be given as we proceed with the lesson. LEARN OBEDIENCE It is the nature of the will to assert itself; it is an inseparable quality of the will. This is seen early in child-life. It is not an indication of perversity, but of will force. The will must be trained; it must learn its lesson. The child very early learns some lessons of obedience to natural laws. He reaches forth his hand and touches a live coal, and learns a lesson in self restraint. Were it not for these lessons he learns early in life he would soon destroy himself. But he must learn obedience to his parents. Many parents fail to realize that obedience must be learned, but it is true. Paul says of Christ, "Though he was a Son, yet learned obedience by the things which he suffered" (Hebrews 5:8). Every human being must learn obedience. The parent does his child an irreparable wrong when he fails to teach him obedience. Training the child to respect parental authority prepares him to be more respectful for all other rightful authority, both civil and divine. Failure of parents to discharge this God-given duty is flooding the country with men and women without respect for constituted authority, making of them criminals. One of the first lessons a soldier learns is unquestioning and prompt obedience. The purpose of much of his training is that he may learn to obey, as well as respect, the authority. THE GREATEST WAR From the time that Satan tempted Eve there has been waging a great war, before which all other wars, both as to numbers engaged, time of duration, and issues involved, pale into insignificance, involving, in some way, every human being. This is the war between right and wrong, between the forces of righteousness and the forces of sin, between God and Satan. There is, there can be, no neutral ground. "He that is not with me is against me" (Matthew 12:30). Every intelligent creature has by voluntary choice lined up on one side or the other. "Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness?" (Romans 6:16). Our obedience is the measure of our allegiance. God seeks an enlightened, willing, whole hearted obedience. "For though we walk in the flesh, we do not war according to the flesh (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds) ; casting down imaginations, and every high things that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ" (2 Corinthians 10:3-5). This is a war of complete subjugation; every imagination, thought, and action must be brought into harmony with his will. GOD’S RULE IS FOR MAN’S GOOD God seeks the present and eternal good of man; Satan seeks the present corruption and eternal ruin of man. It must be evident to every one who believes in God, that whatever God requires is for man’s good. His commands grow out of man’s needs. "It is not in man that walketh to direct his steps" (Jeremiah 10:23), hence God in his mercy and benevolence supplies man’s most urgent and fundamental needs by directing his steps. God’s rule therefore is benevolent, not tyrannical; and his commands are manifestations of his grace, and not antagonistic to it. Commands and Grace. It is unfortunate that some religious teachers have placed the grace of God on the one side, and the commands of God over against it, thus making them antagonistic, and have taught that if man obeys God’s conditions of salvation he is not depending on the grace of God, and that if he depends on God’s grace the keeping of God’s commands is a matter of no consequence. But the person not blinded by false theories sees in all God’s commands his grace or favor for man. God has shown man how to live; he has taught him the true philosophy of life. It is easy, therefore, to see that man’s highest good and happiness lies along the pathway of obedience to God. OLD TESTAMENT EXAMPLES Their use to us. "Whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope" (Romans 15:4). But these things written aforetime will not benefit us, unless we acquaint ourselves with them. It is encouraging and comforting to learn that God has never forsaken his own, nor failed in a single promise. ADAM AND EVE Genesis 2:1-25, Genesis 3:1-24. The happiness of Adam and Eve continued so long as they listened to the voice of God, but disobedience brought despair. NOAH Genesis 6:1-22, Genesis 7:1-24, Genesis 8:1-22. The world had become so corrupt by sin that the Lord determined to destroy it, but Noah found favor with God because he walked with God (Genesis 6:9). Only Noah and his family would God save from the flood. To this end God commanded him to build an ark. God’s power is not limited. He could have chosen other ways of saving Noah, but having selected this method, and having announced it, Noah had no choice but to disobey and be lost, or obey and be saved. It is not the province of man to legislate as to how he is to be saved. For Noah to have offered a substitute or made a change in any of the specifications would have been disobedience. But Noah, rejoicing in the infinite wisdom and goodness of God, and knowing his own limitations and helplessness, did not presume to do other than God directed. "And Noah did according to all that Jehovah commanded him" (Genesis 7:5). THE BRAZEN SERPENT Numbers 21:4-9. The Israelites murmured against God and against Moses. They were dissatisfied with their food. "And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died." The people confessed their sins, and asked Moses to pray for them. This he did; but, instead of removing the serpents, God provided a remedy. "Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it, shall live." Moses obeyed: "And it came to pass, that if a serpent had bitten any man, when he looked upon the serpent of brass, he lived." For the people there was no other way of escape. God might have chosen another way. But this plan having been chosen and announced, left the people without any choice but to disobey and die, or obey and live. No substitute on their part would do, and they offered none. Their case was too desperate to admit of delay or experiment. Of course none of them thought the brass cured them. And there was no blasphemous blatherskite present to call it "snake salvation." It was God’s cure brought about in his own way. But it was a test of their faith. Evidently they could see no reason in it, but their confidence in God led them through obedience to the point where God healed them. They knew the cure came from God. Thus that which was a test of their faith became also a means of strengthening their faith. Had God commanded Moses to make a strong decoction of herbs and bathe the wounds with it, the people, thus cured, would have attributed the cure to the solution of herbs and lost sight of God in the matter. But the whole circumstances, as arranged, strengthened their faith in the power, and benevolence, and mercy of God. WALLS OF JERICHO Joshua 6:1-21. When the Israelites had crossed the river Jordan into the land of Canaan, they first camped near the river. God had given them the land, yet they must, by God’s help, drive out the inhabitants. The city of Jericho stood first in their way. It is a mistaken idea to suppose, as some do, that, because God gives us a thing, we have nothing to do to gain possession of the gift. "And Jehovah said unto Joshua, See, I have given into thy hand Jericho, and the king thereof, and the mighty men of valor." He had given him the city, yet he told him how to get it. They were to march around the city once each day for six days, and on, the seventh day seven times. The priests were then to blow the trumpets, and the people were to give a shout unto God; the walls would then fall down and every man was to go straight before him and take possession of the city. Then, and not till then, might they have what God had given them. Jesus taught his disciples to pray for their daily bread (Matthew 6:11), but no one expects the bread to come already baked and the hams already cured. He has provided the means by which we are to receive it, yet it comes from him, he gives it. What the Israelites did in taking possession of the city was in no sense paying God. The whole procedure of taking the walls was a strange affair, and, no doubt, after it had gone on for some days, it excited a good deal of curiosity and discussion in the city. Human wisdom would never have suggested such a method of warfare. Every Israelite knew that their marching, blowing the trumpets, and shouting could have no effect on the walls; but God did not throw them down till the last act had been performed. A test of their faith. Yes; but their faith was sufficient for the occasion. Paul says, "By faith the walls of Jericho fell down, after they had been compassed about for seven days" (Hebrews 11:30). NAAMAN THE LEPER 2 Kings 5:1-19. Naaman was captain of the armies of Syria. In some of the expeditions made by the soldiers a Jewish maiden had been taken captive and was servant maid to Naaman’s wife. Though Naaman was a great man with the king, he was unfortunately suffering from the loathsome disease, leprosy. Though this Jewish maiden was a slave in a strange land, she was not bitter towards her captors, but was solicitous for the welfare of the husband of her mistress, and lamented his condition. We do not know the age of this Jewish maiden, but it is worthy of note that she had been taught of the God of Israel and his prophet, and, though amongst strangers and associated with people who worshiped idols, she was neither ashamed nor afraid to tell of Jehovah and his power. Indeed the Jews taught their children the law of Jehovah. This Jewish maid said to the wife of Naaman, "Would that my lord were with the prophet that is in Samaria, then would he recover him of his leprosy." The report of the Jewess is made known to Naaman, and then to the king. As is often the case, a correct report was not made, as is evidenced by the fact that the king of Syria sent to the king of Samaria, demanding that he cure Naaman. The king of Samaria was much disturbed, for he knew his inability to cure the man, and declared that the king of Syria was only seeking a pretext for war. The prophet of Israel sent word unto Jehoram saying, "Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel." So Naaman came and stood at the house of Elisha, and Elisha sent a messenger unto him, saying, "Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of Jehovah his God, and wave his hand over the place, and recover the leper. Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. And his servant came near, and spake unto him, and said, "My father, if the prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then when he saith to thee, Wash, and be clean?" He was unable to see any connection between the act commanded and the end to be attained. He was quite certain there was no virtue in the water to cleanse him of his disease. In his rage he began to retract his steps. How many have their own idea as to how Jehovah is to save them, and are waiting, quite willing to be saved, so soon as Jehovah adopts their method of saving? At the solicitation of his servant, Naaman followed the directions of the prophet, went and dipped seven times in the river Jordan, "and his flesh came again like unto the flesh of a little child, and he was clean." Naaman’s faith was so weak that it came perilously near not standing the test. Surely no one thinks the water of Jordan cured Naaman. If such a view were entertained we would send all lepers to Jordan that they might be cleansed. Jehovah cured Naaman, but not till he obeyed. In every age of God’s dealings with men he has blessed them when they obeyed his commandments. No doubt there are people who would have cried "water salvation" had they heard the command of the prophet to Naaman. Christ commanded proper subjects to be baptized (Matthew 28:18-19; Mark 16:15-16). You may be unable to see how baptism can have any connection with salvation, but if you earnestly desire salvation, and your faith is of the character that will bring you justification, you will trust God for the promise and rejoice in being baptized. AN EXAMPLE UNDER CHRIST’S PERSONAL MINISTRY Blind man.John 9:1-41. This man was born blind. Jesus "spat on the ground, and made clay of the spittle, and anointed his eyes with the clay, and said unto him, Go, wash in the pool of Siloam." Surely this was an unheard of procedure, and so far as the record informs us, Jesus did not indicate what the result would be, or whether there would be any. He left him with the command to go and wash. If Jesus so much as furnished him with a guide, the record is silent. But he had the spirit of prompt obedience. "He went away therefore, and washed, and came seeing." This was no "water cure," nor clay cure; yet there was clay and water in the obedience which brought the cure. When questioned by the Pharisees as to how he received his sight, he replied, "He put clay upon mine eyes, and I washed, and I see." But the Pharisees did not think for a moment that the water and the clay opened his eyes, for they asked him concerning Jesus. "What say-est thou of him, in that he opened thine eyes?" And the man who was given the power to see knew that the power was not in the water and clay, for he said, "He opened mine eyes." Jesus says, "He that believeth and is baptized shall be saved"; and every one who knows as much as those Pharisees or the blind man, knows that the water is not the saving agent any more than it was the curative agent in the blind man’s case. NEW TESTAMENT TEACHING We show our confidence in our physician by following his directions. When we decide to set aside some of his directions as unnecessary and follow only those that suit us, we show more confidence in self than in the physician, and, by such a course, take the case in our own hands. The same is true in our treatment of what God says. The soldier shows his confidence in his leader by unquestioning obedience. No good soldier acts on the supposition that some of his commander’s orders are essential and some are not, nor does he ever substitute. If a man performs the wrong act thinking he is doing God’s will he has the obedient spirit. There is in him no intentional rebellion; his guilt is that of ignorance. Jehovah requires whole hearted compliance with his will. "Though he was a Son, yet learned obedience by the things which he suffered; and having been made perfect, he became unto all them that obey him the author of eternal salvation" (Hebrews 5:8-9). That Jesus is the author of salvation no one questions, and that he is the author of salvation to the obedient this passage plainly shows; but who are the obedient? Certainly those who unquestionably do his will. THE PURPOSE OF OBEDIENCE God is fitting and preparing us for eternal habitation with him. In heaven God’s will must reign supreme, otherwise confusion and disorder will prevail. In heaven they serve him (Revelation 7:15; Revelation 22:3). Joyful, loving obedience will be there, but it must be learned here. Here we form our characters. God is seeking in his preparatory school to train us in the art of obedience. "Thy will be done, as in heaven, so on earth" (Matthew 6:10). No man can sincerely make that petition to God unless he is willing for God’s will to reign supreme in his own. heart. No one in heaven will urge that some of God’s commandments are non-essential. Such characters will not be there. OBEDIENCE IN TEACHING Parents are commanded to teach their children, to bring them up in the nurture and admonition of the Lord (Ephesians 6:4). God expects all his children to arrive, in reasonable length of time, at a point where they can teach others (Hebrews 5:12). Teach is the command, and it is our duty to obey. What shall we teach? Here the command rings clear: "Preach the gospel," "Preach the word." Beyond this no teacher in religion has a right to go. In olden times God said: "He that hath my word, let him speak my word faithfully" (Jeremiah 23:28). The servant who delivers the word of his master has no right to change it by addition or suppression. To do so is presumptive disobedience. The teacher is duty-bound to speak God’s word faithfully, and the people are entitled to the pure word of God; to change it or withhold any of it is to sin against God and defraud the people—to steal the word of God from them. "Therefore, behold, I am against the prophets, saith Jehovah, that steal my word every one from his brother" (Jeremiah 23:30. The preacher or teacher today who withholds any of God’s truth from the people is as much a thief as were these false teachers of old. Jesus said, "He that sent me is true; and the things which I heard from him, these speak I unto the world" (John 8:26). Again, "For I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak" (John 12:49). When the Jewish Council sought to restrict the teaching of the apostles, Peter and John replied: "We cannot but speak the things which we saw and heard" (Acts 4:20). Paul pronounces a curse on him who preaches any other gospel (Galatians 1). MORAL AND POSITIVE COMMANDMENTS The difference between positive and moral commands is not stated in the Bible; but a little thought will show the difference. A moral command, or law, regulates a man’s natural relationships. Some things are right within themselves and some things are wrong within themselves. The inherent relation between the creature and the Creator makes it right that we reverence God and have no other gods. In, our relationship with each other certain things are inherently right and certain things wrong. Stealing, lying, murder ai-e inherently wrong. Commands regulating us in these matters are said to be moral commands, or laws. These inherent rights and duties have always been recognized in all well ordered communities, even where they had no revelation from God. In this sense, perhaps, the Gentiles did by nature the things of the law (Romans 2:14-15). But it is not easy to see how some of God’s commands grow out of our natural relationships. In fact, some of them seem to be contrary to these relationships. When God commanded Abraham to offer Isaac (Genesis 22:1-24), the command seemed to violate the most natural and fundamental relationship between father and son. Such commands rest for their authority solely upon the will of the law giver. The law of the sabbath is another illustration. There is no inherent principle in man’s relations to his fellows or to God to suggest such a duty. This law, then, may be called a positive law. The command to Naaman to dip in Jordan seven times and to the blind man to wash in the pool of Siloam were positive commands. So is also the command to be baptized. TOPICS FOR INVESTIGATION AND DISCUSSION How does Faith Grow? Foolishness of God. Walking by Faith. Relationship of Faith and Obedience. Fear of Punishment, and Hope of Reward. QUESTIONS Repeat the memory verses. Define obedience. What constitutes real obedience? How does God test man’s loyalty? Is it possible to do what God says, and yet not obey him? When are God’s commandments a test of loyalty? Is there a test of faith in doing what our reason naturally approves? What is the nature of the test of loyalty? Why is man’s loyalty tested? What is the nature of "a will"? Is will force an indication of perversity? Is will force sinful? Name some ways in which the will early learns some lessons of obedience. Why should children be taught obedience? How did Jesus learn obedience? What is the greatest world war? What issues are involved in this war? How does this war affect you? Can neutral ground be found? What is your natural relationship to Jehovah? To Satan? How is your allegiance to your Master shown? Is there any compromise between the forces of sin and righteousness? Contrast the present and final results of God and Satan ruling in the heart. Tell of Adam and Eve’s disobedience. How did God save Noah from the flood? Could he have selected other ways? What choice did Noah have? Could Noah make any change in God’s requirements? What is said of Noah’s obedience? What sin of the Israelites is mentioned in Numbers 21:4-9? How did God punish them? What remedy was provided for healing them? What was required of the people? Could they have offered a substitute? What cured them? Would you call it "snake salvation?” Could you see any reason in doing what God required? Show wherein it was a test of their faith. How did this test strengthen their faith? What might they have said, had some medicinal remedy been used? Describe the method of taking Jericho. Would reason have suggested such a method? How was it a test of their faith? Was Jericho given to them unconditionally? Name some gifts that are conditional. Name some gifts that are unconditional. Who was Naaman? What was his affliction? What is leprosy? Tell about the Jewish maiden. To whom was Naaman sent? What prophet heard of this? What message did he send to Naaman? What did he tell Naaman to do? What effect did this have on Naaman? Who prevailed on him to obey? Would you call it "water salvation?" If no, why? How was Naaman’s faith strengthened? Is baptism a test of faith? What did Jesus command the blind man (Jno. 9) to do? Could the blind man see any reason in this? Can you? What did Jesus promise him? Why was this a test? How did it strengthen his faith? What did the water and clay have to do with curing him? Tell of the conversation he had with some of the enemies of Jesus. Does water have anything to do with saving folks now? How do we show our confidence in Jehovah? To whom is Jesus the author of eternal salvation? Whose will must reign supreme in heaven? What would the result be, otherwise? Why must obedience be learned in this life? Whose duty is it to teach? What must we teach? How may we steal God’s word from the people? Discuss "moral" and "positive" law. Give some illustrations of each. ======================================================================== CHAPTER 12: 01.13. DISOBEDIENCE ======================================================================== DISOBEDIENCE Lesson Text:Hebrews 2:1-18. Memory Verses:Matthew 7:24-27. Definition: "Neglect or refusal to obey; violation of a command or a prohibition; the omission of that which is commanded to be done, or the doing of that which is forbidden; breach of duty prescribed by authority. Non-compliance."—Webster. WAYS OF DISOBEYING (1) Rebellion. Refusing to obey God. In an important sense all disobedience is refusing to do what God says, but there is a kind of disobedience that openly rebels at God’s authority and makes no pretense to doing his will. To this class belong the infidels and the irreligious of all classes, as well as some who profess certain forms of religion. In fact, more or less rebellion is in all classes. God said concerning his own people, "But this people hath a revolting and rebellious heart; they are revolting and gone" (Jeremiah 5:23). Concerning his own people God said again, "For it is a rebellious people, lying children, children that will not hear the law of Jehovah; that say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits" (Isaiah 30:9-10). Such people rule God out of their lives, and will none of him Example. Rebelliousness of heart was the cause of Israel’s being carried into captivity. This spirit often manifested itself as they journeyed through the wilderness. One example in particular is quite striking. They had reached the lower borders of Canaan. Twelve spies were sent to view out the land. The report of ten of the spies was not very encouraging to the people, and the people rebelled at going on, and spoke against God. The full account of this is given in Numbers, thirteenth and fourteenth chapters, which you should read in this connection. In Deuteronomy 1:20-46, Moses rehearsed these matters before the people. Because they refused to go Moses said, "Yet ye would not go up, but rebelled against the commandment of Jehovah your God." Moses attempted to allay their fears by reminding them of how Jehovah had always cared for them, "Yet," said he, "in this thing ye did not believe Jehovah your God." They were then reminded that they would have to wander in the wilderness till all but the younger people, excepting Caleb and Joshua, would perish. They were so grieved at this that they decided over Jehovah’s protest to make the attempt. Concerning this Moses said to them. "Ye rebelled against the commandment of Jehovah, and were presumptuous." The latter part of the sin illustrates the sin mentioned in the next paragraph. (2) Doing What God, Prohibits. Adam and Eve were guilty of doing the very thing God forbade. So far as we know they had fully complied with God’s requirements to dress the garden and keep it. But God had also given them one prohibition. They deliberately did what Jehovah prohibited. "Thou shalt have no other gods before me" was a prohibitory commandment broken by the Hebrews on many occasions. Example 1. The Prophet Sent to Bethel (1 Kings 13:1-34). A prohibitive command was broken by the prophet who came out of Judah to Bethel to prophesy against Jeroboam’s altar. The prohibition was: "Thou shalt eat no bread, nor drink water, neither return by the way that thou earnest." As this prophet was returning by another route, an old prophet, having heard of him, overtook and brought him back; and by lying to him, succeeded in inducing him to eat. While at the table, the man God had honored by sending him to cry against the altar erected at Bethel, heard these words, "Forasmuch as thou hast been disobedient unto the mouth of Jehovah, and hast not kept the commandment which Jehovah thy God commanded thee, but earnest back, and hast eaten bread and drunk water in the place of which he said to thee, Eat no bread, and drink no water; thy body shall not come unto the sepulcher of thy father." He paid the penalty for his disobedience with his life. Example II. Sabbath Breaking. (Numbers 15:33-36). God forbade work on the sabbath. A man was found gathering a supply of wood on the sabbath. He was brought to Moses and Aaron, and the congregation. "And they put him in ward, because it had not been declared what should be done unto him." No penalty had yet been declared concerning such case. However, now at God’s command they stoned him to death. (Let it be remembered that Christians were never commanded to keep the sabbath—it was a commandment of the Jewish dispensation, and given to the Jews only. The Sabbath question will be fully discussed in a subsequent lesson). (3)Substituting. Substituting is disobedience. It is especially easy for religious people to disobey God by substituting something for what God has commanded. The idea that something else will do as well seems to be a fatal idea with some otherwise good people. They have not a very high regard for the sanctity and dignity of God’s law. In a desperate case of sickness, if attending them was a skilled physician in whom they had confidence, they would not presume to substitute for the medicine he prescribed something which they thought would do as well, or better. Cain and Abel each made sacrifices; Cain of the first fruits of the ground (Genesis 4:3) ; Abel, of the firstlings of his flock (Genesis 4:4). The fact that God accepted Abel’s offering and rejected Cain’s shows that Abel brought the sacrifice God commanded. Cain brought a substitute. God rejected the substitute. Many now substitute sprinkling for immersion. (This will be fully discussed in a lesson to follow in this series). God commanded the baptism of believers, and some now substitute infant baptism, the baptism of those who cannot believe. (See lesson Infant Baptism to follow in this series). (4)Adding to God’s Requirements. Many are not satisfied with the simplicity of God’s requirements. They revel in religious ostentation—they want a religion that is elaborate and showy. The Pharisees added an endless number of things to the law of Moses (Matthew 15:1-9). These added things made their whole worship vain, and by them they made void the word of God. (Read Mark 7:1-9). They added to God’s commandments, though he had charged them, "What thing soever I command you, that shall ye observe to do: thou shalt not add thereto, nor diminish from it" (Deuteronomy 12:32). The same in substance is found in the New Testament (Revelation 22:18-19). Presumption is at the bottom of all additions to God’s word; for the one who does it presumes that God did not give us what we needed. Example. "Teaching and admonishing one another with psalms and hymns and spiritual songs" (Colossians 3:16). That God here commands singing, is not questioned; but some add to the command instrumental music. (Instrumental Music in the worship of the church will be discussed fully in a lesson to follow in this series). (5)Leaving Off Something God Commands. It suits man’s taste sometimes to leave off some things God commands. One of the striking examples of this in the Old Testament is found in 1 Samuel 15:1-24. God’s command to Saul was plain: "Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman," and cattle. Saul with his army went against the Amalekites, and utterly destroyed them, excepting Agag and the best of the sheep and oxen. He did not come up to the full measure of God’s requirements. It was not a failure growing out of misunderstanding or inability to reach an ideal, but he failed knowingly, failed when he could have obeyed, easily. Before Saul returned, God appeared to Samuel and said to him concerning Saul, "He is turned back from following me, and hath not performed my commandments." But Saul, not knowing God’s pronouncement to Samuel, returned to Gilgal in full confidence of duty well done, and announced to Samuel, "I have performed the commandment of Jehovah." But Samuel said, "What meanest then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear"? Saul tried to justify himself and insisted, "Yet, I have obeyed the voice of Jehovah." When he saw that argument was useless, he confessed, "I have sinned; for I have transgressed the commandment of Jehovah, and thy word, because I feared the people, and obeyed their voice." It must have been humiliating for brave King Saul to confess that he feared the people. He possessed a sufficiency of physical courage; he did not fear the people would do him physical harm; but they were his people, his beloved army, and he could not go against them—their wishes became the law for him. It was moral cowardice on Saul’s part, and God rejected him. Nothing, perhaps is more needed now on the part of God’s servants than moral courage—courage to serve him when others scoff, courage to preach when enemies persecute, courage to preach the truth when by so doing we lose the favor and support of some who are members of the church, courage not to suppress the truth to gain the favor of the people. Some have not this courage. OLD TESTAMENT EXAMPLES Are you conversant with Old Testament history? "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted." (1 Corinthians 10:6). "Now these things happened unto them by way of examples; and they were written for our admonition upon whom the ends of the ages are come" (1 Corinthians 10:11). In this chapter Paul mentions a number of sins committed by the Israelites and how, for their disobedience, they were destroyed, warning us not to be like them, and concludes, "Wherefore let him that thinketh he standeth take heed lest he fall." These examples can be of no value to us unless we acquaint ourselves with them. Moses and Aaron. (Numbers 20:2-12). There was no water for the congregation. They complained bitterly of their lot. "And Jehovah spake unto Moses, saying, Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink. And Moses took the rod from before Jehovah, as he commanded him. And Moses and Aaron gathered the assembly together before the rock, and he said unto them, Hear now, ye rebels; shall we bring you forth water out of this rock? And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle" (Numbers 20:7-11). But Jehovah was not pleased with Moses and Aaron. They took too much glory to themselves. Moses said. "Hear now, ye rebels; shall we bring water out of this rock?" He also smote the rock twice. They took credit to themselves and did not do as Jehovah commanded; and Jehovah said, "Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them." Moses certainly believed in the existence of God, for God had just spoken to him, but for the time being his confidence, his trust, was in self more than in God, and God said, "Ye believed not in me." The only reason for any one’s departing from God’s way, knowingly, is lack of confidence in God. Nadab and Abihu. (Leviticus 10:1-2). They were priests, and it was their duty to offer sacrifices and to burn incense. But on this occasion they went beyond what God said, "and offered strange fire before Jehovah, which he had not commanded them. And there come forth fire from before Jehovah, and devoured them, and they died before Jehovah." It is a dangerous thing to do in religion that which God has not commanded. Washing Hands May Be Sinful. Jesus shows us that so essential a thing as washing hands, if imposed as a religious ceremony, becomes an act of disobedience (Mark 7:1-37). MUST BE A THING PROHIBITED Some think they are at liberty to introduce anything into God’s worship, providing God has not, in so many words, prohibited it. This is evidently a mistake. Such a plan of procedure would open the flood gates for innumerable innovations. On this principle every kind of food and drink might be brought into the Lord’s supper, and the offering of animal sacrifices and burning of incense might be added to the worship. We must remember that law is inclusive and exclusive, including the things commanded and excluding all things else. This principle is too well known to need argument. Besides in religious matters God alone has the right to guide man, and when man undertakes to add forms of service or worship not authorized by God’s law, he assumes prerogatives which belong exclusively to God. He is presuming to take the office of God, and one who has proper reverence for God so regards him. OLD TESTAMENT TEACHING In the law of Moses (Deuteronomy 28:1-68), God sets before the Hebrews a long list of the awful consequences of disobedience—failure of crops and fruits because of drouths and pests, destruction of the sacredness of the home by moral corruption, sickness and physical ailments of all sorts, poverty and want, destruction, and oppression at home by their enemies, and final carrying away by their enemies into captivity where no rest would be found; "so thou shalt be mad"—crazed—"for the sight of thine eyes which thou shalt see." These are the consequences of disobedience to God’s law to them, and the after history shows that God will not clear the guilty (Numbers 14:18), he will not be mocked, and that his threats of punishment are carried out faithfully, as are his promises of reward. NEW TESTAMENT TEACHING In Hebrews 1:1-14 Paul refers to angels through whom the former law was made known, and in the second chapter, raises the question, "For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard." Thus it appears that the chance of escaping punishment for disobedience now is less than it was then. "A man that hath set at naught Moses’ law died without compassion on the word of two or three witnesses; of how much sorer punishment think ye shall be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite to the spirit of grace? For we know him that said, Vengeance belongeth to me, I will recompense. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God" (Hebrews 10:28-31). It is still true under the gospel dispensation that vengeance belongs to God, and it is still "a fearful thing to fall into the hands of the living God." The disobedient died without mercy then: the disobedient in this dispensation will receive a "sorer" punishment. DISPENSATION OF GRACE Some think that because we live under the dispensation of grace, we will not be held to as strict account as were the Israelites. Know, my brother, that grace to forgive the penitent, and to help him do right, is not license permitting him to trample under foot the Son of God and to count his covenant an unholy thing. They despised Moses’ law when they disobeyed it as if it was not a worthy rule of conduct, and we trample under foot the Son, of God when we refuse his rule in our hearts. Paul says, "To you that are afflicted, rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of the Lord Jesus" (2 Thessalonians 1:7-8). Again, "But unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, tribulation and anguish, upon every soul of man that worketh evil" (Romans 8:9). Jesus says: "Every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon, the sand: and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof" (Matthew 7:26-27). SOME SOURCES OF DISOBEDIENCE Infidelity. Of course, if Satan can plant the seed of infidelity in one’s heart, he has gained him. "He that cometh to God must believe that he is" (Hebrews 11:6). Doctrine of Unconditional Salvation. Those who hold this theory teach that man cannot obey God till he is regenerated by a direct operation of the Holy Spirit. Those who believe this theory, of course, will make no effort to obey God till some such time, as they think God has regenerated them. Though God says, "Now is the acceptable time; behold, now is the day of salvation" (2 Corinthians 6:2), they will not heed, and by their actions, they tell him, "No, my time has not come yet." They disobey because they think they cannot obey, and because they do not believe God rewards diligent obedience (Hebrews 11:6). Just So You Are Honest. How many people do you find who will say, "It makes no difference what you believe, just so you are honest." Of course, such people think it makes no difference whether one believes right or wrong, and they will, of course, make no effort to know the truth that they may obey it—thereby obeying the Lord. By this deception Satan has lulled many disobedient souls to sleep with a feeling of security. People will not adopt such a foolish theory in anything but religion. (Galatians 1:13; Galatians 1:23; Acts 26:9-11; Acts 23:1). Indifference. The indifference of otherwise good people is alarming. Many people seem not to care whether God exists or whether there is a Bible. God and the Bible have no place in their lives. When they chance to hear preaching it makes no impression on them, they do not regard it as intended for them, and Satan easily takes the word out of their hearts (Luke 8:12). Moral Cowards. Some will halt, wondering what the people will say. They cannot stand criticism or unfavorable opinion. "What will the people think" is more important with them than "What has God said?" These are the "stony ground hearers" (Luke 8:13). Even preachers sometimes fail to teach some much needed lessons, or declare themselves clearly on some point, fearing it might interfere with their popularity. Brethren at times contribute to such cowardice by making it hard on the preacher who on all occasions dares to preach the truth. They do not realize it, but all such brethren prefer a cringing coward to a man who has the courage to preach his convictions. God give us men of courage, and a spirit of crying for the truth. Worldliness. In the parable of the Sower, Jesus describes it as the cares, riches and pleasures of this life; such chokes out the word. The world has always had its cares—some become overwhelmed with them. They know not that in Jesus they may find rest. That which should impel them to come to Jesus for relief weighs so heavily that their whole thought is given to carrying the load. The greed for riches and craze for pleasure perpetuates the disobedience of countless thousands. Some care for money only as it enables them to have fun and entertainment; others care not for fun and entertainment so greedy are they for money. All these things contribute mightily towards making us a disobedient race. TOPICS FOR INVESTIGATION AND DISCUSSION Moral and Physical Courage, and Moral and Physical Cowardice. Causes of the Downfall of the Kingdoms of Israel and Judah. Wherein Christians May Disobey, and the Results. The Spirit of Disobedience. QUESTIONS Repeat the memory verses. Define disobedience. How do we disobey? What is rebellion? What did God say concerning his own people, Israel? What caused Israel’s downfall? Discuss sending the spies into Canaan, and their report. What was the result of the report on the people? What is a presumptuous sin? What was the nature of the sin of Adams and Eve? Name some prohibitory commandments. Give an example. Tell of the prophet sent to Bethel, and his disobedience— the manner and cause of his disobedience. Discuss sabbath breaking. Give an example. What day of the week is the sabbath? Should Christians "keep" the sabbath? What can you say of the disposition of people to substitute? Why do people substitute—is it a lack of faith, reverence, or a manifestation of egotism? Discuss the sin of Cain. Mention some substitutes for God’s commandments today. What is meant by adding to God’s requirements? Why do people make additions to God’s requirements? Has Jehovah legislated against adding to his law? Name some additions to the commandments and worship of God today. What was Saul’s weakness? Name some weaknesses today resulting in disobedience. Of what use are Old Testament examples to us? Who were Moses and Aaron? Give an example of their disobedience? What caused their disobedience? Discuss the sin of Nadab and Abihu. Must a thing be specifically mentioned to be prohibited? Mention some things not specifically mentioned that are sinful. To add a thing not specifically forbidden, leads to what? What befell the Israelites because of their disobedience? Is God as exacting now as in Old Testament times? Discuss the bearing of Hebrews 2:2-3, and Hebrews 10:28-31 on this question. Does the dispensation of grace license us to sin? Name some consequences of disobedience now? Name some sources of disobedience. Show how infidelity is a course of disobedience. Show how the doctrine of unconditional salvation leads to disobedience. Is our honesty the standard of right? Show how indifference leads to disobedience. What is the difference in moral and physical courage? What is moral cowardice? To what course of action does it lead? Show how it leads to disobedience. Show how moral cowardice may lead a preacher to suppress some truth. Do you think the people’s attitude toward things affects the preacher, causing him not to boldly denounce sin? How is worldliness a source of disobedience? Discuss the parable of the sower. Name and describe the different kinds of soil. ======================================================================== CHAPTER 13: 01.14. GRACE ======================================================================== GRACE Memory Verses:Ephesians 2:8-9;Titus 2:11-12. Grace is favor, sometimes defined as unmerited favor. It must be embodied in some benefit supplying some need. To be of any benefit a gift must be usable. To throw a drowning man a deed to a diamond mine in South Africa would not supply his needs, for he could not use it; and, in no sense, would it be grace to him. And to offer the sinner a salvation that he is unable to appropriate is not grace, or favor. GRACE CAME BY CHRIST "The law was given through Moses; grace and truth came through Jesus Christ" (John 1:17). This does not mean that no sort of grace, or favor, was ever extended to anyone before Christ came. "Noah found favor in the eyes of Jehovah" (Genesis 6:8). "It shall come to pass, when he crieth unto me, that I will hear, for I am gracious" (Exodus 22:27). "And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in loving kindness and truth" (Exodus 34:6). "For thou wilt bless the righteous; 0 Jehovah, thou wilt compass him with favor as with a shield" (Psalms 5:12). "A good man shall obtain favor of Jehovah" (Proverbs 12:2). But Christ brought grace to the world in a pre-eminent sense—his is specially a dispensation of grace. In him God’s grace is manifested to the world in the supreme degree. "While we were yet sinners, Christ died for us" (Romans 5:8). SOME MANIFESTATIONS OF GRACE Wherever God has supplied man’s needs, that is God’s favor, God’s grace to man. God supplied man’s greatest need when he sent his Son to die for man. Without this, man’s estate was utterly hopeless. He could provide no means of escape from his own sins and their consequences. But man needed to know of God’s love and his wonderful sacrifice, and he needed to know how to appropriate the benefits of this sacrifice. And as "it is not in man that walketh to direct his steps," he needed to know how to live so as to escape the follies and sins about him, and finally to enter in through the gates into the city of God. In the church God has supplied man’s need of a spiritual home. Here his need for spiritual training, growth and development is met. In the Bible we have a revelation of all these things. Thus the Bible, supplying some of man’s urgent needs, is itself a manifestation of God’s grace. In it God reveals himself and the origin and nature of man, gives man the true philosophy of life, shows him how to be saved from his sins, and points the way to life eternal. The world is too much inclined to regard the Bible as something that God has imposed upon the world. This is because we fail to realize man’s condition and real needs. No greater favor could be bestowed on a lost man than to show him the way out. Man was hopelessly lost in the wilderness of sin, and God’s commands point the way out. Hence, God’s commands meet man’s need for guidance, and are a manifestation of his favor towards man. Of course, the greatest exhibition of God’s grace is seen in the gift of his Son, Jesus Christ; but, next to that, his greatest favor to man is seen in the very command he has given for man’s guidance. God’s commands grow out of man’s needs, and every command of God is full of God’s grace. Therefore, to set aside God’s commands as of no consequence is to repudiate a part of God’s grace. SALVATION CONDITIONAL The idea that salvation by grace frees one from the necessity of performing any conditions thereunto has become so thoroughly embedded in the hearts of some that it is hard for them to see that salvation may be by grace and yet conditional; but that salvation is conditional is clearly taught in the Scriptures. Jesus said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven." There can be no salvation out of the kingdom of heaven, and only those who do the will of God can enter the kingdom. The doctrine of conditional salvation runs through the entire Bible. "But if the wicked turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die" (Ezekiel 18:21). "For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live" (Ezekiel 18:32). The sinner is dead in his sins. The question of all ages has been, "How can we live?" Israel of old raised that question: "Our transgressions and our sins are upon us, and we pine away in them; how then can we live" (Ezekiel 33:19). "You can do nothing," say some; but the Lord answers, "Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn away from his way and live" (Ezekiel 33:11). But what is the doctrine of Jesus? A certain man asked him, Teacher, what good thing shall I do, that I may have eternal life?" This man understood salvation to be conditional, and Jesus did not rebuke him for so thinking. He confirmed the idea by saying, "If thou wouldst enter into life, keep the commandments." See Matthew 19:16-17. The same principle holds good now, for Paul affirms that Jesus "became unto all them that obey him the author of eternal salvation" (Hebrews 5:9). If you do not obey Jesus, he is not the author of your salvation; and without him there is, there can be, no salvation. Heathen though he was, the Philippian jailer understood that he had to do something to be saved. "Sirs, what must I do to be saved?" Paul did not try to show him he was wrong in so thinking, but replied, "Believe on the Lord Jesus, and thou shalt be saved, thou and thy house" (See Acts 16:29-31). Numerous other passages teach that men are lost on account of their wickedness. Now, no man can prove conditional damnation, and unconditional salvation. If one is unconditional, so is the other; the converse is also true. If men are lost because of a certain course of life, then the opposite course would bring salvation, for the simple reason that the cause of their damnation would not exist. If disobedience brings death, then the absence of disobedience, which is obedience, would bring life. In fact, Jesus so teaches in the contrast which he gives in Matthew 7:24-27 : "Every one therefore that heareth these words of mine and doeth them shall be likened unto a wise man, who built his house upon the rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not; for it was founded upon the rock. And every one that hearth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof." The same fact is present in Paul’s contrast in Romans 2:4-11. SOME OBJECTIONS CONSIDERED (1)Grace and Works. But the following scriptures are relied on to prove that salvation is unconditional: "But if it is by grace, it is no more of works: otherwise grace is no more grace" (Romans 11:6). "Now to him that worketh, the reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness" (Romans 4:4-5) .One thing is certain, namely, Paul is not here condemning faithful obedience to God; neither is he condemning salvation by works as a thing sinful, for he plainly affirms that the works of which he speaks bring salvation as a debt. But what does he mean? We will not understand him if we do not catch the purpose and trend of his argument. The Jew claimed salvation on the grounds of his adherence to the law of Moses; some of the Gentiles, especially the Greeks, claimed that adherence to moral laws and philosophies was sufficient. Both depended on works apart from any system of grace. Paul’s argument is intended to convince them of their need of Christ. Depending on their works, as they were, they could see no need of Christ, nor of the grace of God offered through him. To be saved by works apart from grace, works must be perfect; there must be no sin needing God’s forgiving grace. If a man never committed a sin of any sort, if no guilt ever attached to him, he would go to heaven by right on the grounds of perfect works and without grace. Having committed no sin, he could not be condemned; and his works being perfect, he would merit justification, and God would grant him salvation as a debt. This is what Paul contemplates when he speaks of salvation by works without grace. But his argument is that no one has so lived, that all, both Jew and Gentile, have sinned. The moment one sins, he is condemned. If he is ever saved it will not be because God owes it to him as a debt. Defective works mixed with sinful practices can never bring salvation as a debt. All have sinned, all need forgiveness, and works cannot forgive, neither does law. Having sinned a man forfeits all rights to heaven; if he is ever saved, it must be an act of favor on the part of God, for God owes him nothing. This grace, this favor, which we all need, can be obtained only through Christ, through faith in him. Whether there be one condition of salvation or a dozen required as a means of testing our faith and proving our willingness for God to rule in our hearts has nothing to do with Paul’s argument; for no amount of works that a condemned sinner can perform will ever bring salvation to him as a debt. The sinner who believes and is baptized (Mark 16:16) is saved by grace. (2)Faith and Works. To some there seems to be a conflict between Paul in the passages under consideration and James (James 2:14-26). Even Luther so thought. But there is no conflict. Paul is showing that, our works being imperfect, we can be saved only through the forgiveness offered in Christ; and James is showing that our faith in Christ is imperfect and incapable of justification unless it leads to works. Paul shows that works without faith in Christ will not save, and James shows that even this faith in Christ will not save unless it works. "Faith apart from works is barren." "Ye see that by works a man is justified, and not only by faith." (3)Grace and Baptism. "Not by works done in righteousness, which we did ourselves but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5). The thought here is much the same as in Romans 4:4-5. Our salvation is not due to the righteousness of our works, but to the mercy and grace of Jehovah. Favor is extended to the needy; mercy, to the criminal. We are both needy and criminal; needy, because we are criminal. And our salvation is not due to the perfection of our works. But some have used this verse in an effort to prove that salvation does not depend on our being baptized. But Paul is not here talking about the condition upon which God in his mercy proposes to forgive the sinner. If he were, what he says would come nearer militating against faith and repentance than against baptism; for he says these works of which he speaks and by which we are not saved are things "which we did ourselves." In believing and repenting the sinner is active—these are things he does himself—but in baptism he is passive—it is something done to him. "Believe on the Lord Jesus," "Repent," so run the commands; the sinner is active in both. He himself believes and repents, but he is commanded to "be baptized." Baptism is something done to him; in it he is passive. Baptism is not something a man does himself; it is something done to him. But who does it? What saith the Scriptures? "When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples, he left Judea, and departed again into Galilee" (John 4:1-3). Here we learn that Jesus made and baptized disciples), yet in person he baptized no one, but his disciples did. His disciples as his agents did the baptizing, and a person is said to do what he does through his agents. The administrator now is the Lord’s agent; and every one who is baptized in obedience to the Lord’s command is as truly baptized by the Lord as were those spoken of in John 4:1-3. Hence, baptism, even should you call it a work of righteousness, is not a work of righteousness "which we do ourselves," but which the Lord did through his agents for us. "The washing of regeneration" is baptism. Instead, therefore, of antagonizing the doctrine that baptism is a condition of salvation, Paul here affirms that we are not saved by works of righteousness which we did ourselves, but, according to God’s mercy, we are saved by baptism, or the washing of regeneration. GRACE RECEIVED IN VAIN 2 Corinthians 6:1. "And working together with him we entreat also that ye receive not the grace of God in vain." No one could receive the grace of God in vain if it accomplishes its purpose without conditions on our part. Besides, if grace saves us without our cooperation, why should Paul exhort them not to receive it in vain? No one has anything to do with receiving anything that comes to him unconditionally. But, and let us speak it reverently, God’s grace is powerless to accomplish anything for you without your co-operation. 1 Corinthians 15:10. "But by the grace of God I am what I am: and his grace which was bestowed upon me was not found in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me." God’s grace made Paul what he was, because it was not bestowed upon him in vain; and it was not bestowed upon him in vain because he labored, cooperated with God’s grace in his own conversion and in the growth and development of his own character. Should a benevolent man of means find a poor, homeless boy, ragged and dirty, and take him to his own home, bathe and clothe him, feed and educate him, he would be bestowing his grace upon the boy. When the boy makes a successful and useful man he could look back to his benefactor and say of him, "By his grace I am what I am." But had the boy been unruly and refused to study, the man’s grace would have been bestowed on him in vain. GRACE COMES TO ALL If people are saved by grace without conditions on their part, why are not all saved? Grace comes to all. "For the grace of God hath appeared, bringing salvation to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world" (Titus 2:11-12). The grace of God comes to all teaching us. Some refuse the teaching; hence grace has no opportunity to confer upon them the salvation it brings to all. God’s grace provided the means of our salvation, brings salvation to us and teaches us how to appropriate it. The next move is ours. This is illustrated by the event of Pentecost (Acts 2). God had provided salvation, and through Peter made it known to the people, and graciously taught them how to obtain the remission of sins. The issue then rested with the people. The next move was theirs. But so much was at stake Peter earnestly exhorted them to make that move, saying, "Save yourselves from this crooked generation" (Acts 2:40). They could save themselves only by performing the conditions upon which salvation was so graciously offered. They were too anxious about their salvation and too intelligent to hesitate and argue that obedience on their part would eliminate grace. They felt the guilt of sin so heavily that they knew that any means of escape offered them was a matter of great favor, great grace to them. Hence they made no delay in being baptized. An Illustration. Two small boys, walking along a railway near a country village in Tennessee, discovered a broken rail. They knew the passenger train was about due, and their hearts went out in sympathy for all on the train. They rushed up the track, and as the train came in sight one of the boys began manfully to wave his red handkerchief. This was his only means of teaching the engineer that danger was ahead. The engineer stopped the train and saved himself and all on board. Their grace appeared, bringing salvation by teaching the engineer. He gave heed and saved the train from wreck, but had he refused to heed the teaching and plunged on into destruction, the grace of the boys would all have been in vain. By their grace on the one hand, and through the engineer’s faith in them on the other, the train was saved. Hence, I think we can easily see how we are SAVED BY GRACE THROUGH FAITH "For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory" (Ephesians 2:8-9). Grace provided salvation and teaches how to appropriate its benefits; and we, through our faith, lay hold of the salvation offered. On Pentecost (Acts 2), the people were saved by grace through faith, simply because their confidence in God led them to perform the conditions announced to them. Divine and Human Sides of Salvation. There are two sides to the matter of salvation, the divine and the human; and there are two principles of operation, grace and faith. On the divine side grace performed the necessary conditions to bring salvation to man; and on the human side faith must perform the necessary conditions to appropriate the blessings provided by grace. Hence we are saved by grace through faith. Grace on the part of God made Naaman’s cure possible ; faith that led Naaman to carry out God’s stipulated conditions made the cure a reality. Other Illustrations. Noah found favor with God, and God saved him from the flood. But there were two sides to his salvation, the divine and the human, grace and faith. Grace made his salvation possible, and faith, active faith, prepared the ark (Hebrews 11:7). He was, therefore, saved by grace through faith. Jesus looked with favor on the blind man (John 9:1-41). Having anointed his eyes with clay, Jesus commanded him to go and wash in the pool of Siloam. By faith he went and washed, and came seeing. He was cured by grace through faith. Salvation is the free gift of God; but it takes two to perfect a gift, one to make the offer and another to accept. That which is thrust on us without our consent is, in no sense, a gift. God gave Israel Jericho (Joshua 6:1-27), but they had to do certain things to come into possession of the gift. He gave them the land of Canaan, but they had to subdue it. Both gifts came to them by grace through faith. The Marriage Feast. Read Matthew 22:1-14. The feast was prepared, and the announcement was made: "All things are now ready: come to the marriage feast." Note carefully the expression: "All things are now ready." The feast was fully prepared and ready for the people, and they were invited to enjoy its bounties. The next move was theirs. And Jesus says the kingdom of heaven is like this. This was a free feast, graciously prepared for the people; but many of them did not eat. The feast was not crammed down unwilling throats, and the kingdom of heaven is like this. TOPICS FOR INVESTIGATION AND DISCUSSION God’s grace manifested in his commands. Man’s inability to save himself. Man’s ability to save himself. What it is to be justified by law or works apart from grace. The divine side and the human side in temporal and spiritual affairs. QUESTIONS Repeat the memory verses. Define grace. How must it be embodied, or manifested? Through whom did grace come? Give some statements about grace in the Old Testament. How then can it be said that grace came through Christ? What is the supreme manifestation of grace? What was man’s greatest need? Why could not man provide his own salvation? Show how man needed teaching and how God met his need. Show how God’s commands are a manifestation of grace. Show how we repudiate God’s grace by refusing to obey his commands. Who shall enter the kingdom of heaven? In what condition is the sinner? How may he live? What did one ask Jesus concerning eternal life? What did Jesus say? To whom is Jesus the author of eternal life? What was the Philippian jailer’s question? Give Paul’s reply. What did Jesus say of those who hear and do his sayings? What of those who hear and do not? What does Paul teach in Romans 2:4-11? What does Paul say about grace and works? If one never sinned would he be justified by grace or works? Why cannot a sinner be saved by works without grace? How may grace be obtained? What is the difference between conditional salvation and salvation by works? Show that there is no conflict between Paul and James. Quote Titus 3:5. To what work does Paul here refer? Is a person active or passive in believing and repenting? Is he active or passive in the act of being baptized? Is baptism something a person does to himself? How did the Lord baptize people? Does he baptize people now? How? What is the washing of regeneration? According to what and by what does Paul say we are saved? How may we receive the grace of God in vain? Why was not God’s grace bestowed upon Paul in vain? How may we co-operate with God’s grace? Give an illustration and show its application. To whom does grace come? What does it teach? Why are not all saved? Show how the events of Pentecost (Acts 2:1-47) illustrate the truth in Titus 2:11-12. Give an illustration. Show how we are saved by grace through faith. What is the divine side and the human side in salvation? How do they apply in the case of Naaman? Show how grace and faith co-operated in the salvation of Noah. Show the same in the cure of the blind man. What is involved in a free gift? Is a thing a gift if no one receives it? Prove that God gave Jericho to Israel. What did they have to do to possess that gift? Prove that God gave Israel the land of Canaan. What did they have to do to possess the gift? Tell us about the marriage feast mentioned in Matthew 22:1-13. Show its application to the principles of this lesson. If the feast was free, why did not some enjoy it? ======================================================================== CHAPTER 14: 01.15. THE LORD'S SUPPER ======================================================================== THE LORD’S SUPPER Memory Verse:Hebrews 10:25. The Lord’s Supper was instituted by Christ at the last Passover observed under the law of Moses. Hence, some familiarity with the Passover feast will help us to better understand some things connected with the Lord’s Supper. The Passover (Exodus 12:1) was peculiarly a Jewish feast, commemorating their deliverance from the destroying angel when he passed through the land of Egypt to destroy the firstborn. The Hebrews who sprinkled the blood of the lamb on the door posts and lintels of their houses escaped the destroying angel. "When I see the blood, I will pass over you." This lamb was to be secured on the tenth day of the first month, killed near the close of the fourteenth day, and eaten the following night, which, according to their method of counting, would be the night of the fifteenth. Not a bone of the lamb was to be broken; they were to roast it whole and eat it with bitter herbs. If one family could not eat the lamb, two families joined in the feast. If any remained, it was to be burned. Toward the close of the fourteenth day of the month they put away all leaven, and ate unleavened bread till the evening of the twenty-first. This month, Abib or Nisan, became the first month of their religious year. And this feast became a yearly feast. Great throngs attended this, the most solemn of the Jewish feasts. It is said that the Hebrews living in Jerusalem made great preparation to entertain their visiting brethren who came from all parts of the country to attend the feast. Twelve Jewish months did not make a full year. To keep the year balanced with the seasons, another month was added every two or three years. It will be seen, therefore, that, although the Passover came on the same day of the first month every year, it varied somewhat as to the season. The Passover was typical as well as commemorative. Jesus is called "our Passover" (1 Corinthians 5:7). Also John says, "For these things came to pass, that the scriptures might be fulfilled, A bone of him shall not be broken" (John 19:36). This was written concerning Christ only in the sense that it was written of the Paschal lamb, a type of Christ. See Exodus 12:46; Numbers 9:12. The Lord’s Last Passover Prepared.Luke 22:1-30. Jesus and his disciples had come to Jerusalem about a week before the Passover. During this week he taught in Jerusalem during the day and spent the night at Bethany. On the first day of unleavened bread, the day on which the Passover was sacrificed, the disciples asked, "Where wilt thou that we go and make ready that thou mayest eat the passover?" Peter and John were sent to make ready. "Behold, when we are entered into the city.” After Jerusalem became the capital city of the Jews, the passover was eaten inside the city of Jerusalem. The lamb was slain at the tabernacle or temple, and his blood was sprinkled on the altar. "Shall meet you a man." Probably Jesus had already arranged with this man to furnish them a room. "Bearing a pitcher of water: follow him." It was an unusual thing for a man to be seen in that country carrying water. Women were usually the water carriers. "And his disciples went forth and came into the city." Evidently they went from Bethany where they had spent the night. Here Jesus remained till later. What emotions must have filled his heart during this day of waiting! "And found as he had said unto them." It must have strengthened their faith to find things just as Jesus had said they would. "And they made ready the passover." The lamb had to be slain and roasted, unleavened bread prepared, and bitter herbs and wine procured. "In the evening he cometh with the twelve." Peter and John must have returned to Bethany after due preparation had been made for the Passover. The twelve, Judas included, were present. INCIDENTS AT THE PASSOVER "And as they sat and were eating." Special directions were given for the first observance of the passover in Egypt: "Thus shall ye eat: with your loins girded, your shoes on your feet, and your staff in your hand" (Exodus 12:11). They were to eat it in haste, and in readiness to depart on a moment’s notice. But when they were settled in their own land they ate the feast with more leisure. They did not sit at the tables as we do, but reclined on low couches or mats. In this way their faces were brought near the table. "One of you shall betray me." To that peaceful assembly that must have been a startling announcement. "They began to be sorrowful."They could not doubt his word, but that one of them should turn out to be so base as to betray him whom they adored was cause for inexpressible sorrow. Judas, of course, must pretend sorrow. "And to say unto him one by one, Is it I?" They knew not, of course, that he meant immediate betrayal, nor did they know in what way the betrayal would take place. They knew not what time and change might bring, but the thought of possible betrayal even in the remote future brought anxiety and sorrow to all but Judas. None seemed to be suspicious of another, but every one was anxious about himself. They knew they were in the presence of him whose all-seeing eye penetrated the remotest secrets and weakness of their hearts. It is astonishing that Judas was so blind by sin and his selfish plans that he thought his secrets were not known to the Master. "He that dippeth with me in the dish." A sort of sweet sauce was prepared into which they dipped the bitter herbs. A small group might use one dish of the sauce; in large groups, where all could not reach one dish, other dishes were prepared. This was perhaps the case here, and the reply of Jesus, while limiting the traitor to his group, did not specifically point him out. At Peter’s request John asked Jesus who the traitor was, and Jesus gave him a sign that did not reveal the traitor at all. "The son of man goeth, even as it is written of him." See Psalms 41:9; Isaiah 53:1-12. "But woe unto the man through whom the Son of man is betrayed." Blessings or woes are but the harvest of a life of righteousness or wickedness. Jehovah never made a good man bad, nor has he ever by the concurrence of events forced, a well-disposed man to do an evil thing; but there are instances where he used wicked men to accomplish his purposes. But even then he does not interfere with their freedom of will. THE LORD’S SUPPER INSTITUTED 26 And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body. 27 And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it; 28 for this is my blood of the covenant, which is poured out for many unto remission of sins. 29 But I say unto you, I shall not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.—Matthew 26:26-29. 22 And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body. 23 And he took a cup and when he had given thanks, he gave to them; and they all drank of it. 24 And he said unto them, This is my blood of the covenant, which is poured put for many. 25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.—Mark 14:22-25. 19 And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me. 20 And the cup in like manner, after supper, saying. This cup is the New Covenant in my blood, even that which is poured out for you. 21 But behold, the hand of him that betrayeth me is with me on the table. 22 For the son of man indeed goeth, as it hath been determined: but woe unto that man through whom he is betrayed! 23 And they began to question among themselves, which of them it was that should do this thing.—Luke 22:19-23. 23 For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; 24 And when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me. 25 In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come. 27 Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and blood of the Lord. 28 But let a man prove himself, and so let him eat of the bread, and drink of the cup. 29 For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body. 30 For this cause many among you are weak and sickly, and not a few sleep.—1 Corinthians 11:23-30. The Lord’s Supper was instituted at the close of the Passover feast. The leaders of the Jews had been planning his death, and Judas had already bargained for his betrayal. None of them knew the emotions surging in their Master’s bosom, nor did they know what he was about to do. Before he left the supper table, "he took bread," the unleavened bread of the Passover feast; no other was allowed. "When he had blessed." He did not bless the bread, as some suppose. Luke says, "When he had given thanks." Paul says the same. "He brake it." He first took some for himself, and then gave to his disciples. "The cup." Read what each writer says. "This is my blood of the covenant"— Matthew and Mark. "This cup is the new covenant in my blood"—Luke and Paul. The literal cup was not meant, but by a figure of speech the container was put for the thing contained. The Roman Catholic Dogma. The Roman Catholic Church teaches the doctrine of "consubstantiation" and "transubstantiation." They contend that when Christ said, "This is my body," "This is my blood," the bread and fruit of the vine were the actual body and blood of Christ, and that when the priest "blesses" the bread and wine they become the literal body and blood of Christ. But any one of intelligence knows in his heart that the bread is still bread with no change in its nature, and that the wine still contains the same elements and properties. When Christ said, "I am the vine; ye are the branches" (John 1:55), he did not teach that he was a literal vine and his disciples literal branches. When he said, "I am the door" (John 10:7), "I am the way" (John 14:6), he did not teach that he was either a literal door or road. Earlier in his earth-life Jesus said, "I am the bread of life" (John 6:35; John 6:48). Was he at that time a literal loaf of bread? Of Hagar and Sarah, Paul says, "These women are two covenants" (Galatians 4:24). Was Hagar literally the old covenant and Sarah the new? "This Hagar is mount Sinai." Was she a literal mountain? Not even a Catholic so believes. In interpreting the dreams of two fellow-prisoners, Joseph said, "The three branches are three days" (Genesis 40:12); "The three baskets are three days" (verse 18). In interpreting Pharaoh’s dream Joseph said, "The seven good kine are seven years; and the seven good ears are seven years" (Genesis 41:26). These expressions are as positive as the statement of Jesus, "This is my body"; but not even a Catholic would argue that these were not figurative expressions. When Jesus said, "I am the bread of life," the Jews and many of his disciples made the same blunder as do the Catholics in taking his words ("This is my body") literally; and the Jews said, "How can this man give us his flesh to eat?" and "many of his disciples went back, and walked no more with him" (see John 6:41-66). Jesus said, "This cup is the new covenant." Will the Catholic say that is literal? If so, he believes that the literal cup in the hand of Jesus was actually the New Testament. The Catholics are compelled to admit this is figurative, and in this admission they lose their point. When Jesus said concerning the bread in his hand, "This is my body," had he disappeared and the bread remained, his disciples might have believed in transubstantiation, but this did not occur—his body remained at the table with no change in form, and in his hand he held the bread. When the disciples ate, they ate bread and not flesh. Paul says, "As often as ye eat this bread," "Whosoever shall eat the bread," "So let him eat of the bread." It is, therefore, expressly stated that in the communion we eat bread, not flesh. And that the fruit of the vine was still the fruit of the vine when they drank it is clear from the Savior’s own words: "I shall not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom" (Matthew 26:29; Mark 14:25). "My blood of the covenant." Animal blood was the blood of the old covenant (Hebrews 9:19-22). But the blood of Christ is the blood of the new covenant. "Which is poured out for many." The term many is not used in contradistinction from att, for we know by explicit statements in other passages that Jesus died for every man (Hebrews 2:9; 2 Corinthians 5:14-15). It is used here as in Romans 5:15; Romans 5:19, where the context shows that it means all. When the persons included are contemplated individually, the term many is employed on account of the vast number of them; for no man can number the individuals for whom Christ died. But when they are contemplated under the feebler conception of the whole, the term all is employed.—McGarvey. "I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God." The literal use of wine is not here meant; for Jesus does not literally drink wine with his disciples in the kingdom, as it now is, nor will he do so in the eternal kingdom. The term drink, therefore, is used figuratively for that communication which Jesus had with his disciples while they are drinking the wine of the Lord’s Supper. The term new is more naturally understood as modifying wine, but as the wine of the supper is not necessarily new wine, I think it rather indicates the new method of drinking wine just indicated."— McGarvey. PURPOSE AND SIGNIFICANCE OF THE LORD’S SUPPER Commemorative. "This do in remembrance of me"; not in order to remember me, but do it because you remember me; and those who cherish his memory in their hearts will gladly show it in faithfully keeping this sacred feast. We are not to eat the supper simply in memory of his death, as some think, but, "This do in remembrance of me." Do it in memory of HIM, remembering his birth, his life, teaching, obedience, and good deeds, as well as his death. The world builds monuments to her great men of the most durable material, and engraves on them records of their valorous deeds; but, even when not destroyed by man, the relentless mill of time grinds them to powder. But the Lord’s Supper, builded of such perishable material, has endured through the centuries and is as fresh today as when builded. It is the Lord’s monument. Let skeptics account for its existence. It is not enough that they tell us we keep it because of tradition. Let them tell us how it began; let them tell us why the first group ate their supper. If it celebrates a myth, let them tell us who fooled the first group into sitting down to the table to celebrate that which never existed. How was such a thing possible? Let them explain why a new word was coined to point out the peculiar relation of this supper to the Lord. It is called the Kuriakos supper. This word, not found in Greek literature previous to this, is defined: "Of or belonging to the Lord; relating to the Lord."— Thayer. Declarative. "For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come again." It is a powerful means of preaching to the world. In its observance we proclaim the fact of his death. And in its observance we look forward to his coming again, and proclaim our faith in the certainty of that glorious event. It is a means of spiritual nourishment. "Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed and my blood is drink indeed." (John 6:53-55). The Lord does not here refer directly to the supper, for a faithful observance of all his commands is a means of eating his flesh and drinking his blood. It Is also true that eating the Lord’s Supper is distinctly commanded, and in its faithful observance as well as in any other duty discharged, we are feasting our souls on his spiritual food. WHO SHALL EAT THE SUPPER? It is the Lord’s Supper, the Lord’s table, and all who are his have a right to partake of the feast. It is in his kingdom: "And I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom" (Luke 22:29-30). Some contend that the church and the kingdom are distinct institutions, that the Lord’s table is in the church, and that those who are born into the kingdom have no right to the supper till they are baptized into the church. But the Lord says plainly that the table is in the kingdom. Certainly all the citizens have a right to all the blessings and privileges of the kingdom. It seems absurd that any one should argue that some of God’s children, some who have been born again, born into his family, have no right to sit down at his table. The effort to show a difference between the church and the kingdom here in this world is unscriptural and hurtful. The table of the Lord is for those in his kingdom, for those who cherish him in their hearts and who believe in his sacrificial death. Others should not presume to. eat. Self Examination. "Let a man examine himself." So Paul admonishes those who are citizens of the kingdom. But let each examine himself, not another. Let a man examine himself to see whether he be in the faith, whether his heart is right with God, and whether he properly esteems the sacredness of the institution. You are at the place of worship, and the hour has come— why are you there? Would your heart disturb you if you had neglected to come? What does it all mean to you? Do you cherish any sin in your heart? "Let the words of my mouth and the meditation of my heart be acceptable in thy sight, 0 Jehovah, my rock and my redeemer" (Psalms 19:14). EATING AND DRINKING UNWORTHILY "Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and blood of the Lord" (1 Corinthians 11:27). The church at Corinth had corrupted the Lord’s Supper till it was no longer the Lord’s Supper. It was a common meal; each took his own supper. Some were full, others were hungry. For this reason Paul said, "When therefore ye assemble yourselves together, it is not possible to eat the Lord’s Supper" (1 Corinthians 11:20). They were eating and drinking in an unworthy manner. It is not likely now that any will imitate their excesses, but it is yet possible to commit the same sin, possible yet to eat in an unworthy manner. In their eating they failed to discern the Lord’s body—they made no difference between this eating and a common meal. May we not eat the bread and drink the cup with no thought of its significance, not discerning in them the representations of his body and his blood? "For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body" (1 Corinthians 11:29). Do you eat and drink in a light, flippant way? If so, you eat and drink in an unworthy manner. Perhaps you feel unworthy to engage in such sacred and holy worship. Even that feeling is a worthy preparation of heart. Remember Paul is talking about the manner of eating and drinking, and not your feelings of unworthiness. On account of our imperfections every devout worshiper must approach the sacred feast with a feeling of unworthiness. Such an one is not likely to eat and drink in an unworthy manner. His humility and reverence is a safeguard against unworthy conduct. OPEN OR CLOSE COMMUNION Self-examination must eliminate the idea that any man or set of men has the right to sit in judgment and determine who shall and shall not eat the supper. The Lord has not conferred police powers on any one to stand guard over his table, and to beat off those who may be judged as unworthy. It is a communion with the Lord, not with each other. (1 Corinthians 10:16). HOW OFTEN By what rule shall we decide? Is every church left to formulate its own laws? Is the individual left to decide for himself? Should there be any regularity about it? If so, who has the authority to regulate? No man or set of men has a right to regulate another man’s religious conduct. If God has indicated no special time for its observance, by what authority do churches observe it annually, semi-annually, quarterly, monthly, or weekly? If God has set no time for its observance, the one who eats and drinks once in a lifetime would be as scriptural as any one else. THE FIRST DAY The Pre-eminence of the First Day: In olden times God demanded the first-fruits and the firstlings of the flocks and herds. It is true that they rested the seventh day, the last day of the week, but that day, strictly speaking, was not given to God; it was for man and his beasts. It was, therefore, no exception to the general rule that God required the FIRST of everything. It is significant to us who live under the new order of things, that Jesus rose from the dead on the first day of the week, "the first-fruits of them that slept," that he appeared to his disciples on the first day of the week, that the Holy Spirit came on the first day of the week, that the church had its beginning on the first day of the week, that the first gospel sermon under the Great Commission was preached on the first day of the week, and that the first-fruits of the Christian harvest was presented to God on the first day of the week. It is the national day of the kingdom of Christ. "Not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh" (Hebrews 10:25). Some could not establish a "custom" of staying away from meetings unless there was a "custom" of meeting. The church had a regular time to meet; some had a habit of staying away. Paul exhorts all not to forsake this assembling. Had Paul said, "when the church decides to assemble for worship, let all attend," the case would have been different. Expressions used by Paul in the eleventh chapter of First Corinthians indicate they had a regular meeting. "Ye come together," "when ye come together," "when therefore ye assemble yourselves together." His charge concerning the contribution for the poor saints shows when that regular meeting occurred: "Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come" (1 Corinthians 16:1-2). It will not do to say that each one on the first day of the week was to separate his money and put the Lord’s part to itself at home. The contributions were to be made in such a way that no collections would have to be made when Paul arrived. Had each one set aside his amount at home, the collecting would have had to be made after Paul’s arrival, the very thing he was seeking to forestall. The collection was to be made on the first day of the week. To do this there had to be a common treasury in which all contributions were placed. The churches, therefore, met on the first day of the week. "And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow" (Acts 20:7). The manner of speech here employed indicates that the first day of the week was the regular day for meeting. If some one in a foreign land should read a news item like this: "On the fourth of July, when the banks closed to celebrate the Declaration of Independence," etc., would he not conclude that on that day they regularly closed to celebrate. And in reading the foregoing verse would not any unbiased person conclude that the church at Troas regularly met on the first day of the week? It is useless to argue that Paul ate before midnight, for the text says they met on the first day of the week to break bread. Paul’s prolonged discourse, evidently after the supper, and his anticipated journey on the morrow made it necessary for him to take refreshments. The Greek text indicates that Paul alone ate this meal. Certainly he did not eat the Lord’ Supper alone. TOPICS FOR INVESTIGATION AND DISCUSSION The Passover. For whom did Christ die? The blood of Christ. Preparation of heart necessary to make the Lord’s Supper of most value to me. How to prepare the loaf. QUESTIONS Repeat the memory verse. When was the Lord’s Supper instituted? Give the origin of the Passover. In what month did it come? What season of the year? Describe the manner of preparation and observance of the Passover. How often did it come? Why did it vary somewhat as to season? What did the passover lamb typify? Did Jesus attend the passover feasts? How did he spend the week preceding the last passover? Where did he and his disciples eat the passover? Who prepared it? Tell what directions Jesus gave them that they might find the place. What preparation was necessary? How were the Hebrews to eat the first passover? Was this method always followed? At this feast what startling announcement did Jesus make? What effect did it have? Was the traitor fully made known to them? What did Jesus say of him? Did God make Judas a bad man? What writers tell of the institution of the Lord’s Supper? Describe the manner of procedure at this first observance. Define "consubstantiation" and "transubstantiation." What is the Roman Catholic theory? If you do not believe their theory, disprove it. What was the blood of the old covenant? What is the blood of the new covenant? For whom was Christ’s blood poured out? How does Jesus drink the fruit of the vine in the kingdom of God? Explain the expression, "This do in remembrance of me." Remember what? What argument can you make that the Lord’s Supper proves that Christ lived and died? In eating the supper, what do we proclaim? How long shall this continue? How is it a means of spiritual nourishment? Where is the Lord’s table? Who has a right to it? Who is to determine? Whom are we to examine? What guilt attaches to those who eat unworthily? Tell how the Corinthians corrupted the supper. Is it possible now to eat the supper unworthily How may we eat unworthily? Is Paul talking about our feelings or the manner of eating the supper? What is your conclusion as to "open" or "close communion"? By what rule shall we decide how often to eat the supper? Who has the right to say? Why would it not be sufficient to eat the Lord’s Supper just once in a life-time? What of their products belonged to God in olden times? Give some things that distinguish the first day of the week. What does Paul say in Hebrews 10:25? What custom did some have? What custom, therefore, must the others have had? Give some other expressions indicating they had a regular meeting. How does 1 Corinthians 16:1-2 indicate such meeting? Quote Acts 20:7. Why did they meet? On what day? Is that your custom? Or is it your custom to forsake the assembly? ======================================================================== CHAPTER 15: 02.01. SOUND DOCTRINE, VOL 2 ======================================================================== Sound Doctrine —A— SERIES OF BIBLE STUDIES FOR SUNDAY SCHOOL CLASSES, PRAYER MEETINGS, PRIVATE STUDY, COLLEGE CLASSES, Etc. By C. R. NICHOL and R. L. WHITESIDE Vol. 2 of 5 Sixth Edition Order from the Publisher: NICHOL PUBLISHING COMPANY CLIFTON, TEXAS ======================================================================== CHAPTER 16: 02.02. TABLE OF CONTENTS ======================================================================== TABLE OF CONTENTS 1. Isaac, Jacob, Esau 2. Joseph 3. Deliverance of Israel From Bondage 4. Deliverance From Sin 5. The Ten Commandments 6. Prayer 7. The First Chapter of Acts 8. The Jerusalem Church 9. Conversion Of The Samaritans 10. Faith 11. Justification By Faith 12. Repentance 13. Partakers Of The Divine Nature ======================================================================== CHAPTER 17: 02.03. ISAAC, JACOB, ESAU ======================================================================== ISAAC, JACOB, AND ESAU. methods of study. Two methods of study should be followed by every student of the Bible: (1) He should read and study the Bible closely from beginning to end. The purpose and contents of each book should be carefully noted. Some good maps and histories of the times will be valuable. (2) He should study by subjects. This is necessary if he would be successful in presenting the teaching of the Bible on any topic and be able to defend himself along any line. But if he studies altogether by subjects some of the most precious truths of the Bible will escape his attention, and he is likely to become lopsided, for he is sure to study some subjects to the neglect of others. Nothing takes the place of a thorough knowledge of the Bible as a whole. It is the purpose of the authors of "Sound Doctrine" to aid the student along both lines. historic review. There are certain outstanding facts that we must keep well in mind. Frequent review is very helpful. In Vol. I. we had four historic lessons from the book of Genesis. (If you have not studied Vol. 1., you should secure a copy.) There are certain prominent facts in these lessons some of which help us to understand the New Testament. In the first chapter of Genesis we are told about the creation. Let us again note also: (1) God’s first command to man (Genesis 1:28). (2) The creation of woman (Genesis 2:21-22). The family instituted (Genesis 2:23-24). InGenesis 3:1-25is the account of the sin of Adam and Eve and their expulsion from the garden of Eden. Let us note: (1) The different ways the forbidden fruit appealed to Eve. (2) That Eve was deceived, Adam was not (1 Timothy 2:14). That after sinning they might have lived on had they not been driven from the garden and away from the tree of life. InGenesis 4:1-26we learn of Cain and Abel. "By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh" (Hebrews 11:4). InGenesis 6:1-22we have a record of the cause of the flood: "And Jehovah saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And Jehovah said, "I will destroy man whom I have created from the face of the ground"" (Genesis 6:5; Genesis 6:7). After Noah the next outstanding figure in the development of God’s plan is Abraham. The student should keep well in mind the promises made to Abraham when God called him out of Ur of the Chaldees (Genesis 12:1-3) and renewed at the offering of Isaac (Genesis 15:18), for all the rest of God’s dealing with man as recorded in both the Old and New Testaments is but an unfolding and development of these promises. The covenant of circumcision is recorded hi the seventeenth chapter of Genesis. The student will observe that in the first eleven chapters of Genesis the writer gives a general history of the human family down to Abraham. In Genesis 5:1-32; Genesis 11:10-26 a regular line of patriarchs is given. From the beginning of the twelfth chapter of Genesis to the close of the book the author deals mainly with individuals, and only with such individuals as have some relation to the development of the Hebrew nation. ISAAC, JACOB, AND ESAU SOME FACTS IN THE LIFE OF ISAAC. Isaac was a child of promise (Genesis 17:15-19; Galatians 4:28). Isaac was born when his father was one hundred years of age (Genesis 17:17; Genesis 21:1-5). He was circumcised the eighth day (Genesis 21:4). He was offered as a sacrifice (Genesis 22:1-8). His mother died when he was thirty-seven years old (Genesis 17:17; Genesis 22:1-5). Abraham sent his servant for a wife for Isaac (Genesis 24:1-67). Isaac was forty years old when he married (Genesis 25:20). His wife was barren, and he prayed for children (Genesis 25:21). Esau and Jacob were born to him when he was sixty years old (Genesis 25:22-26). The promises of God to Abraham (Genesis 12:1-3) were renewed to Isaac (Genesis 26:1-5). He was, therefore, in the line of patriarchs through whom Christ came. He was a prosperous man (Genesis 26:12-16). He was a man of peace, giving up his own rights for the sake of peace (Genesis 26:16-22). He died at the age of one hundred and eighty years (Genesis 35:28-29). comments. The true greatness of these old-time heroes will be better appreciated if we remember that they had no books, none of the modern conveniences of civilization, and only meager revelations from Jehovah, and were surrounded by heathen darkness. But let us not forget that they were human and had their weaknesses. Through fear Isaac, as did Abraham, denied his wife, claiming that she was his sister (Genesis 26:6-11). Through all the trials, successes, and failures of Isaac he did not forget Jehovah (Genesis 26:23-25). JACOB AND ESAU. Jacob and Esau were twin sons of Isaac and Rebekah, but Esau was born first (Genesis 25:21-26). Isaac loved Esau, but Rebekah loved Jacob. character of Esau. Esau seems to have been a pleasure- loving sort of man, much given to fleshly indulgences and to acting on the impulse of the moment. Hence, when hungry, he sold his birthright to Jacob for a mess of pottage (Genesis 25:28-34). He was called a profane person (Hebrews 12:16}. character of Jacob. Jacob, stern and inflexible, was determined in his purpose, so much so that he frequently yielded to the temptation to resort to tricks to obtain what he wanted. This kind of character, though not so pleasant and agreeable, is, under proper training and discipline, capable of a higher polish and of greater usefulness than that of the easy-going, pleasure-seeking Esau. Jacob obtains the blessing. At Rebekah’s suggestion and by her help, Jacob, by deception, obtained from Isaac the blessing meant for Esau (Genesis 27:1-46). When Esau learned this, "he cried with an exceeding great and bitter cry, and said unto his father, Bless me, even me also, O my father." He could not prevail on Isaac to change the blessing to him. Reference is made to this in Hebrews 12:17. This verse as it appears in the King James Version has been the subject of much dispute, but the American Standard Version clears up the difficulty: "For ye know that even when he afterwards desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears." Esau’s anger. Esau became very angry, and vowed to kill Jacob after his father’s death (Genesis 27:41). Rebekah advised Jacob to flee to her brother Laban, and tarry with him a few days, "until thy brother’s anger turn away from thee, and he forget that which thou hast done to him" (Genesis 27:43-45). Rebekah knew Esau’s impulsive nature and that he would likely soon get over his anger. Jacob sent away. Esau had married two Hittite women, "and they were a grief of mind unto Isaac and to Rebekah" (Genesis 26:34-35). To gain Isaac’s consent for Jacob to go away, she said to him: "I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these, of the daughters of the land, what good shall my life do me? And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise and go to Paddan-aram, to the house of Bethuel thy mother’s father, and take thee a wife from thence of the daughters of Laban thy mother’s brother. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a company of peoples; and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land of thy sojournings, which God gave unto Abraham" (Genesis 27:46; Genesis 28:1-4). Jacob’s dream. While on his way to Paddan-aram Jacob had a wonderful dream, in which Jehovah appeared to him and renewed to him the promise made to Abraham and Isaac. This made a profound impression on Jacob, and he called the place Bethel ("House of God"), and vowed that if Jehovah would be with him and bless him, he would give the Lord a tenth of all that came into his hands (Genesis 28:6-22). Jacob serves for leah and rachel. When Jacob reached "the land of the children of the east," he found shepherds watering their flocks from a well. "And Jacob said unto them, My brethren, whence are ye? And they said, Of Haran are we. And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. And he said unto them, Is it well with him? And they said, It is well; and, behold, Rachel his daughter cometh with the sheep while he was yet speaking with them, Rachel came with her father’s sheep; for she kept them. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother. And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son; and she ran and told her father" (Genesis 29:4-12). "And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for naught? tell me, what shall thy wages be? And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. And Leah’s eyes were tender; but Rachel was beautiful and well-favored. And Jacob loved Rachel, and he said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her" (Genesis 29:15-20). But Laban deceived Jacob and gave him Leah. Then Jacob served another seven years for Rachel (Genesis 29:21-30). Jacob’s children. In this land eleven sons—Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issa-char, Zebulun, and Joseph—and one daughter were born to Jacob (Genesis 29:31-35; Genesis 30:1­24). jacob brings prosperity to laban. "And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. Give me my wives and my children for whom I have served thee, and let me go: for thou knowest my service wherewith I have served thee. And Laban said unto him, If now I have found favor in thine eyes, tarry: for I have divined that Jehovah hath blessed me for thy sake. And he said, Appoint me thy wages, and I will give it. And he said unto him, Thou knowest how I have served thee, and how thy cattle have fared with me. For it was little which thou hadst before I came, and it hath increased unto a multitude; and Jehovah hath blessed thee whithersoever I turned: and now when shall I provide for mine own house also?" (Genesis 30:25-30). Jacob works for a share of the cattle. Laban and Jacob entered into a contract which provided that for his services to Laban Jacob was to receive all the off colors amongst the flocks and herds. This gave Jacob an opportunity to practice some more of his trickery, by which he became very prosperous. "And the man increased exceedingly, and had large flocks, and maidservants and men- servants, and camels and asses" (Genesis 30:43). Jacob’s departure. "And he heard the words of Laban’s sons, saying, Jacob hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime. And Jehovah said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee" (Genesis 31:1-3). Jacob then took his family and his possessions, and departed "to go to Isaac his father unto the land of Canaan." Jacob and Esau reconciled. While enroute Jacob sent messengers to Esau seeking his favor. Their report that Esau was coming to meet him with four hundred armed men aroused in Jacob great fear and distress, and he prayed earnestly to Jehovah for protection (Genesis 32:1-12). Knowing Esau’s nature, Jacob sent rich gifts on before to Esau, that he might turn his anger away (Genesis 32:13-21). That night he remained behind, and wrestled with an angel, who gave him the name "Israel." When he met Esau next day, a complete reconciliation resulted (Genesis 33:1-15). Esau returned to Seir, and Jacob went on to Succoth, then to Shechem (Genesis 33:16-20). Jacob builds altar at bethel. "And God said unto Jacob, Arize, go up to Bethel, and dwell there: and make there an altar unto God, who appeared unto thee when thou fleddest from the face of Esau thy brother." Having put away their idols, Jacob and his family went up to Bethel, where he builded an altar (Genesis 35:1-8). On their way from Bethel to Ephrath, Benjamin was born and Rachel died (Genesis 35:18­20). After the death of Isaac, Esau graciously left the rich grazing lands to Jacob and withdrew to Mount Seir, where his descendants developed into a kingdom. Jacob’s last days. The last days of Jacob’s life are so closely connected with Joseph that it is easier to present the leading incidents of that part of his life in the lesson of Joseph. This will be found in the next lesson. SOME REFLECTIONS AND COMMENTS. sowing and reaping. "Whatsoever a man soweth, that shall he also reap" (Galatians 6:7). This universal law of nature Paul applies to the spiritual and moral life. Jacob’s history is a striking illustration of this law. He deceived his father in the blindness of his old age, and was deceived by Laban, who gave him Leah instead of Rachel whom he loved and for whom he labored seven years. Later, by deception, his own sons led him to believe Joseph had been destroyed by a wild beast. Was not Jacob reaping as he had sown? We do not intend to convey the idea that a man receives the judgment for his sins in this life, but is it not true that man often reaps in this life from seeds of his own sowing? Can you recall such experiences in your own life or the lives of others? loved Jacob, hated Esau. "Rebekah also having conceived by one, even by our father Isaac—for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder shall serve the younger. Even as it is written, Jacob have I loved, but Esau I hated" (Romans 9:10-13). This election had nothing to do with the salvation of either Jacob or Esau, but was only God’s choice that upon Jacob should descend the promise made to Abraham (Genesis 12:1-3), and renewed to Isaac (Genesis 26:2-5). It put Jacob in the line of the patriarchs through whom the promise should be fulfilled. the elder shall serve the younger. Before they were born it was said: "The elder shall serve the younger." But this could not have been spoken of Jacob and Esau as individuals, for the reverse came nearer being true of them as individuals. Jacob, the younger, feared Esau, calling him lord, and referred to himself as Esau’s servant (Genesis 33:1-15). The statement, "The elder shall serve the younger," is quoted from Jehovah’s speech to Rebekah: "Two nations are in thy womb, and two peoples shall be separated from thy bowels: and the one people shall be stronger than the other people; and the elder shall serve the younger" (Genesis 25:23). "Two nations"—"two peoples." The language shows clearly that the elder people, or nation, were to serve the younger people, or nation; and it is a fact that the elder people, or nation, did serve the younger, as Jehovah had said (2 Samuel 8:14). Jacob I loved, but esau I hated. In the passage under consideration Paul quotes from widely different passages of scripture. "The elder shall serve the younger" was spoken by Jehovah to Rebekah before the children were born (Genesis 25:23); but, long years after Jacob and Esau were dead, God said: "Jacob I loved, but Esau I hated" (Malachi 1:1-3). Even here the verses which follow show that God spoke of the two nations, rather than of Jacob and Esau as individuals, for he said: "Whereas Edom saith, We are beaten down, but we will return and build the waste places; thus saith Jehovah of hosts, they shall build, but I will throw down; and men shall call them The border of wickedness, and The people against whom Jehovah hath indignation forever" (Malachi 1:4). "We"—"they"—"them" —"the people." Such language shows that God was speaking of two nations instead of Jacob and Esau as individuals. * * * TOPICS FOR INVESTIGATION AND DISCUSSION. The Life of Abraham. Sacrificing Personal Right for Peace. The Character of Esau. The Character of Jacob. Election and Reprobation. QUESTIONS. What two methods of Bible study can you recommend? Give benefits of each. Give the work of the days of creation in order. What was God’s first command to man? What was man’s work in the garden? What was his food? Tell why the forbidden fruit appealed to them? Why were they driven from the garden? What offerings did Cain and Abel bring? Why was Abel’s accepted and Cain’s rejected? Why did God send the flood? Tell how Noah was saved by God, faith, ark, water. Where did God appear to Abraham? Repeat the promises found in Genesis 12:1-3. What is meant by "seed" in Genesis 12:1-3? Give New Testament proof. How old was Abraham when this promise was made? Into what land did Abraham go? In the covenant of circumcision, what did God promise Abraham? How old was Abraham when the covenant of circumcision was made? How old was Abraham at his death? Name the leading trait in Abraham’s character. How old was Abraham at Isaac’s birth? How old was Isaac when circumcised? Give an account of Isaac being offered as a sacrifice. Tell how Abraham procured a wife for Isaac. What do you think of the faith and confidence of the servant who was sent to find a wife for Isaac? Who was Isaac’s wife? What kin were Isaac and his wife? How old was Isaac when he married? For what did Isaac pray? What names were given the children? What was Isaac’s age at the birth of the children? What promises made to Abraham were renewed to Isaac? To what age did Isaac live? What can you say of Isaac’s character? Why remarkable that some men of that age developed such remarkable characters? Mention some indications of human weakness in Isaac. Tell of Isaac’s sacrifice for peace. Why did Isaac love Esau? What trade did Jacob make with Esau? What does the word "profane" mean? Why was Esau called a profane person? Give difference in characters of Jacob and Esau. Tell how Jacob and his mother deceived Isaac. How did this affect Esau? What threat did he make? Whom had Esau married? How did Rebekah gain Isaac’s consent for Jacob to go away? Tell Jacob’s dream on the way. What name did he give the place, and why? What vow did he make? Tell of the conversation and incidents at the well. To whose house did he go? What is said of the two daughters? With whom did Jacob fall in love? On what condition might he have her for a wife? How was he deceived, and what excuse was given? How long did he then serve for Rachel? What the number and names of the children born to him in that land? After Joseph’s birth, what conversation between Laban and Jacob? To what did Laban attribute his prosperity? What liberal proposition did Laban make Jacob? What did Jacob propose to accept as wages? What is said of Jacob’s possessions? Is it sinful to be wealthy? Can you name any other Bible characters who were wealthy? How did Laban and his sons regard Jacob now? What did Jehovah command Jacob to do? Tell of his departure to Canaan. How did Esau prepare to meet Jacob? What were Jacob’s feelings, and what did he do? What other name was given him, and why? What resulted from the meeting of Jacob and Esau? To what place did Esau return? Where did Jacob build an altar? Where was Benjamin born? Into what kingdom did Esau and his descendants develop? Show how Jacob reaped as he had sown. What the meaning of "Jacob have I loved?" What "the meaning of "The elder shall serve the younger?" ======================================================================== CHAPTER 18: 02.04. JOSEPH ======================================================================== JOSEPH. Eleven sons, of whom Joseph was the youngest, were born to Jacob in Paddan-aram, whither Jacob had fled from the wrath of his brother Esau. Joseph was the first son of Jacob’s most loved wife, Rachel. Benjamin, the other son of Rachel, and the youngest son of Jacob was born during their journey back to Jacob’s father, Isaac (Genesis 36:16-20). Jacob’s favorite son. Joseph was the favorite son of Jacob. "Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colors" (Genesis 37:3). Favoritism in a family, even though there be natural and just grounds for* it, is almost sure to bring anything but happy results. It brought disturbance into Jacob’s family and years of sorrow to him in his old age. It embittered Joseph’s brethren, and perhaps stirred in him a feeling of superiority. "And his brethren saw that their father loved him more than all his brethren; and they hated him, and could not speak peaceably unto him" (Genesis 37:4). Joseph’s dreams. He dreamed a dream, and told it to his brethren. "We were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and made obeisance to my sheaf. And his brethren said to him, shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words" (Genesis 37:5-8). He related another dream: "Behold, I have dreamed yet a dream; and, behold, the sun and the moon and eleven stars made obeisance to me. And he told it to his father, and to his brethren; and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And his brethren envied him; but his father kept the saying in mind" (Genesis 37:9-11). visits his brethren. His brethren went to Shechem to tend their father’s flocks. To learn how they fared, Jacob said to Joseph: "Go now, see whether it is well with the brethren, and well with the flock; and bring me word again." Arriving at Shechem, Joseph found that his brethren had gone to Dothan, and he departed thence to find them (see Genesis 37:12-17). the conspiracy. When he came in sight of his brethren, they said, "Behold, this dreamer cometh," and they conspired to slay him. But Reuben, the oldest brother, persuaded them to cast him into a pit, intending to rescue him and send him back home. Having stripped Joseph of his coat of many colors, they cast him into an empty pit ((see Genesis 37:18-24). Joseph sold. In the absence of Reuben the others sold Joseph to a caravan of merchantmen, who took him down into Egypt and sold him to Potiphar, captain of Pharaoh’s guard. They dipped Joseph’s coat in the blood of a kid and carried it to Jacob, who accepted it as evidence that Joseph had been killed by a wild beast (see Genesis 37:25­). Jacob was deceived, but his sorrow was genuine. in potiphar’s house. Joseph was so faithful, and things prospered so in his hands, that Potiphar soon made him overseer in his house. "And it came to pass from the time that he made him overseer in his house, and over all that he had, that Jehovah blessed the Egyptian’s house for Joseph’s sake; and the blessing of Jehovah was upon all that he had, in the house and in the field. And he left all that he had in Joseph’s hand; and he knew not aught that was with him, save the bread which he did eat" (Genesis 39:5-6). imprisoned. "Joseph was comely, and well-favored." Potiphar’s wife became enamored with him. Failing in her sinful scheme, she falsely accused Joseph, and he was cast into prison, "the place where the king’s prisoners were bound" (see Genesis 39:7-23). A favorite in prison. "But Jehovah was with Joseph, and showed kindness unto him, and gave him favor in the sight of the keeper of the prison. And the keeper of the prison committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it" (Genesis 39:21-22). pharaoh’s chief butler and baker. Pharaoh’s chief butler and chief baker were cast into prison, "the place where Joseph was bound." "And the captain of the guard charged Joseph with them." Both dreamed dreams which troubled them greatly, for there was no one to interpret them. "And Joseph said unto them, Do not interpretations belong to God? tell it me, I pray you." The chief butler related his dream, "and Joseph said unto him within yet three days shall Pharaoh lift up thy head, and restore thee thine office." Then Joseph begged the butler to make an effort with Pharaoh in his behalf. The chief baker related his dream, which Joseph interpreted to mean that within three days the baker would be hanged. "Yet did not the chief butler remember Joseph, but forgat him" (see Genesis 40:1-23). pharaoh’s dreams. Pharaoh dreamed that seven fat cattle came up out of the river and were eaten up by seven lean-fleshed cattle which came up after them. He dreamed again that seven good ears of grain which grew on one stalk were swallowed up by seven thin and blasted ears which grew up after them. Pharaoh was troubled; and none of the magicians and wise men of Egypt, when called, could interpret his dreams. Then the chief butler remembered his ingratitude toward Joseph and told of the dreams in prison, of their interpretation by Joseph, and of their fulfillment according to Joseph’s interpretation (see Genesis 41:1-13). JOSEPH RELEASED — INTERPRETS PHARAOH’S DREAMS. Joseph was brought hastily out of the dungeon, and appeared before Pharaoh, who then related his dreams to Joseph. "And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh. The seven good kine are seven years; and the seven good ears are seven years: the dream is one. And the seven lean and ill-favored kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. That is the thing which I spake unto Pharaoh: what God is about to do he hath showed unto Pharaoh. Behold, there come seven years of great plenty throughout all the land of Egypt: and there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; and the plenty shall not be known in the land by reason of that famine which followeth; for it shall be very grievous. And for that the dream was doubled unto Pharaoh, it is because the thing is established by God, and God will shortly bring it to pass" (see Genesis 41:14-32). Joseph exalted. Joseph advised Pharaoh to set a capable man over all Egypt, that a fifth part of the products of the land might be laid up during the seven plenteous years for food during the seven years of famine. Pharaoh, having decided that none other was so wise and discreet as Joseph, appointed him ruler over all the land; only Pharaoh was to be greater than he (Genesis 41:33-44). Joseph’s wife and sons. Asenath, daughter of Potiphera, priest of On, became Joseph’s wife. To them were born two sons, Manasseh and Ephraim (Genesis 41:45; Genesis 41:51-52). the famine. The seven years of plenty were followed by seven years of famine in which nothing was made in Egypt. The famine extended into other countries (Genesis 41:53-54). Joseph’s brethren come to buy food. The famine extended up into the land of Canaan, where Jacob dwelt. Having learned of the stores of grain in Egypt, Jacob Sent his sons down to buy food. Benjamin remained with his father. When the ten brothers came into Joseph’s presence, he recognized them; but they did not know him, and he did not make himself known to them. In studying this narrative let us remember that Joseph was human, and that he had suffered greatly at the hands of his brethren. He could not know but that his brethren had told his father the truth about his disappearance, and perhaps he felt that his father had not tried very hard to find him. It is no wonder, then, that he spoke roughly to them and accused them of being spies, and that he remembered his dreams. They protested their innocence. "And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies: hereby ye shall be proved: by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you: or else by the life of Pharaoh surely ye are spies. And he put them all together into ward three days." It is plain that he was laying a plan to have Benjamin brought down and let the rest go. It will be remembered that Joseph and Benjamin were full brothers, the only sons of Rachel. On the third day of their imprisonment Joseph proposed that one be bound as a pledge that they would bring their youngest brother down. "And they did so. And they said one to another, We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear:’ therefore is this distress come upon us. And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore also, behold, his blood is required. And they knew not that Joseph understood them; for there was an interpreter between them." Reuben was the oldest, and would likely have been bound, but Joseph learned from his speech that he was not as guilty as were the others. Simeon, the next oldest,, was bound before their eyes and kept as a guaranty that they would bring Benjamin. "Then Joseph commanded to fill their vessels with grain, and to restore every man’s money into his sack, and to give them provision for the way: and thus was it done unto them" (Genesis 42:1-25). their return home. When they reached home, they reported to their father Jacob their experiences and their rough treatment at the hands of the lord of the land and their promise to bring Benjamin. "And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. And Reuben spake unto his father, saying, Slay my two sons, if I bring him not unto thee: deliver him into my hand, and I will bring him to thee again. And he said, My son shall not go down with you; for his brother is dead, and he only is left: if harm befall him by the way in which ye go,’then will ye bring down my ’gray hairs with sorrow to Sheol" (see Genesis 42:26-38). the second journey. When their supplies were exhausted, Jacob said to them: "Go again, buy a little food." Judah replied: "If thou wilt send our brother with us, we will go down and buy thee food; but if thou wilt not send him, we will not go down; for the man said unto us, Ye shall not see my face, except your brother be with you." Jacob said: "Wherefore dealt ye so ill with me as to tell the man whether ye had yet a brother?" Judah replied that the man asked them plainly if they had another brother, and that they could not know he would say: "Bring your brother down." Judah promised to be surety for Benjamin, and Jacob sent them away with presents for the man and the money that had been returned in their sacks, saying: "God Almighty give you mercy before the man, that he may release unto you your brother and Benjamin." "And when Joseph saw Benjamin with them, he said to the steward of his house, Bring the men into the house, and slay, and make ready; for the men shall dine with me at noon." "And the men were afraid, because they were brought to Joseph’s house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that ye may seek occasion against us, and fall upon us, and take us for bondmen, and our asses." They went before the steward of Joseph’s house and plead their innocence, and that they had brought again the money which they found in their sacks. The steward replied: "Peace be to you, fear not: your God, and the God of your father hath given you treasure in your sacks: I had your money." Simeon was brought out of the prison, and everything was made ready for their meeting Joseph at the noon meal, for they were to eat with him. When Joseph came in, he asked: "Is your father well, the old man of whom ye spake? Is he yet alive? And they said, Thy servant our father is well, he is yet alive. And they bowed the head, and made obeisance. And he lifted up his eyes, and saw Benjamin his brother, his mother’s son, and .said, Is this your youngest brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son. And Joseph made haste; for his heart yearned over his brother: and he sought where to weep, and he entered into his chamber, and wept there. And he washed his face, and came out; and he refrained himself, and said, Set on bread." They were arranged at the table according to their ages, which caused them to marvel. Benjamin’s portion was five times as much as any of the others (Genesis 43:1-34). they start home. When they were ready to start home, Joseph commanded the steward to put every man’s money into his sack, and to put his silver cup into Benjamin’s sack. When they had gone but a little way, the steward, at the command of Joseph, followed them, and accused them of taking Joseph’s cup. They protested their innocence, reminding him that they had brought tack the money previously found in their sacks. How then should we steal out of thy lord’s house silver or gold?" The steward said: "He with whom it is found shall be my bondman; and ye shall be blameless." The cup was found in Benjamin’s sack. It seems plain that Joseph was planning to keep Benjamin and let the others return. They all hastily returned to Joseph’s house, and "fell before him on the ground." And Joseph said unto them: "What deed is this that ye have done? know ye not that such a man as I can indeed divine? And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord’s bondmen, both we, and he also in whose hand the cup is found. And he said, Far be it from me that I should do so: the man in whose hand the cup is found, he shall be my bondman; but as for you, get you up in peace unto your father." Then Judah made a very tender and touching appeal, in which he related that his father all these years had mourned Joseph as dead, and that his father was now so devoted to Benjamin that his loss would cause his father’s death, and closed with these words: "For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then shall I bear the blame to my father forever. Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, if the lad be not with me? lest I see the evil that shall come on my father." This speech revealed Joseph’s brethren in a new light. They were no longer cruel and heartless, as they were when, despite his pleading and anguish of soul, they had sold him as a slave. Years had mellowed them; and now, although Benjamin was Jacob’s favorite as Joseph had been, yet they, instead of being resentful, were very tender toward both Benjamin and their father. Joseph’s sternness departed—he was completely overcome. He made himself known to his astonished and bewildered brethren. "And he said, I am Joseph your brother, whom ye sold into Egypt. And now be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life" (Genesis 44:1-34; Genesis 45:1-8). sends for His father Jacob. His brethren sent in haste for Jacob their father. Tidings having reached Pharaoh, he provided richly for their journey, and promised them the fat of the land when they returned with their father and their families. When they arrived home, Jacob could hardly believe the report till he saw the wagons which were brought to carry them back into Egypt (Genesis 45:9-28). Jacob and family all Go down into Egypt. In their journey into Egypt they camped at Beer-sheba, and Jacob "offered sacrifices unto the God of his father Isaac." Here God appeared to him, and promised to protect him during his sojourn in Egypt and to bring him again out of the land. When they reached Egypt, Pharaoh assigned them the land of Goshen for a home, and they were cared for during the famine (Genesis 48:1-22, Genesis 47:1-31). the tribes of Israel. Before his death Jacob blessed each of his sons. Each son became the head of a tribe, excepting Joseph, whose two sons, Ephraim and Manasseh, each became the head of a tribe (Genesis 48:1-22, Genesis 49:1-33). dreams. The part dreams have had as a means of communicating God’s mind to men is a matter of interest to every Bible student. Such dreams fall into three divisions: (1) An angel speaks to man in a dream; (2) communication is made to the dreamer by what appears to be the distinct voice of Jehovah; (3) the dreamer sees in his dream a vision or visions. The following dreams come under the first division: Matthew 1:20; Matthew 2:13; Matthew 2:19. Dreams coming under the second division are mentioned in Genesis 20:3; Genesis 31:24; 1 Kings 3:4-5. In each of these classes there was little difficulty in understanding the revelation, for the message was spoken distinctly either by an angel or by the Lord himself. In the third class the dreamer saw a vision which to his mind was a mystery. Some divinely qualified man must interpret these dreams. The following are some of the dreams of this class: The dreams of the chief butler and the chief baker (Genesis 40:1-23), the dreams of Pharaoh (Genesis 41:1-32), and the dream of Nebuchadnezzar (Daniel 2:1­45). The interpretations were of God. But this raises a question: If the interpretations were of God, were not the dreams also? But in what way, or by what means, did God so impress these men as to cause them to dream prophetic dreams? The answer to this question is one of the secret things that belong to God. TOPICS FOR INVESTIGATION AND DISCUSSION. Evils of Favoritism in the Family. Seeming Calamities Sometimes a Blessing. Joseph as a Character Study. Religion of the Egyptians in Joseph’s Time. Dreams. * * * QUESTIONS. Name Jacob’s sons. Who was Joseph’s mother? Why did Jacob love Joseph most? How did he manifest his love? How did this affect the other sons? What effect on Joseph? Relate Joseph’s dreams. How did they affect his brethren? What did Jacob say? Where did Jacob send Joseph, and why? Where did he find his brethren? What did his brethren say when they saw him? What did they first plan to do? Who objected, and what did he suggest? What purpose did he have in suggesting this? How did the others finally dispose of Joseph? Who were the Ishmaelites? How did they deceive Jacob? To whom did the Ishmaelites sell Joseph? How did Joseph’s master regard him? What caused his imprisonment? How did he stand as a prisoner? What prominent men were put into prison? Relate the butler’s dream and Joseph’s interpretation. Relate the baker’s dream and Joseph’s interpretation. What did Joseph request the butler to do? Tell Pharaoh’s dreams. Of whom did he first seek an interpretation? Tell how Joseph’s imprisonment was a means of bringing him before Pharaoh. What interpretation did he give to Pharaoh’s dreams? What advice did he give Pharaoh? Why did Pharaoh select Joseph for the place? To whom was Joseph married? Name his sons. What part of the grain was collected during the years of plenty? How extensive was the famine? Discuss the significance of this: They lived seven years on one- fifth of what they had during the years of plenty. Why did Joseph’s brethren come down? How did Joseph treat them? How do you account for his conduct toward them? How long did he keep them bound? What did Joseph finally propose to do? Who was bound and kept, and why? Why not Reuben, as he was the oldest? What did they find in their sacks of grain? When they reported to Jacob their promise to bring Benjamin, what did he say? When their supplies were exhausted what did Jacob say? Outline the conversation that followed. When Jacob relented, what instructions did he give? Tell how they were received at the house of Joseph. When Joseph came in, what inquiries did he make? How was Joseph affected at the sight of Benjamin? What plan did Joseph fall on to keep Benjamin? When they all returned, what did Joseph propose? Outline Judah’s speech—give his closing appeal. What effect did it have on Joseph? What change in his brethren did he now discover? Tell how he made himself known to his brethren. Whom did he say had sent him into Egypt, and why? What did he tell his brethren to do? What effect did their report have on Jacob? What caused him to believe? Where did they locate in Egypt? What are the tribes of Israel? What charge did Jacob give concerning his burial? How long did Joseph live? Name three classes of dreams found in the Bible. Which class had to be interpreted? Did God through these dreams reveal any new law to any one? ======================================================================== CHAPTER 19: 02.05. DELIVERANCE OF ISRAEL FROM BONDAGE ======================================================================== DELIVERANCE OF HEBREWS FROM BONDAGE lesson text: Exodus, first fifteen chapters. memory verses:Hebrews 11:29. HEBREW—ISRAELITE—JEW. Hebrew. The name "Hebrew" was first applied to Abraham (Genesis 14:13). Later it was applied to that part of his descendants who went down into Egypt (Genesis 39:14; Exodus 1:19; Exodus 2:6-7). After this the name was often applied to God’s chosen people. Israel, Israelite. The name "Israel" was first given to Jacob by the angel who wrestled with him by the brook Jabbok (Genesis 32:22-28). Jacob was the grandson of Abraham, and his family was that part of Abraham’s descendants who went down into Egypt and were called Hebrews. The descendants of Jacob were frequently also called the children of Israel, Israelites, or simply Israel. jews. After the kingdom was divided under the reign of Rehoboam (1 Kings 12:1-16), the tribes of Judah and Benjamin remained with Rehoboam, and his government was known as the kingdom of Judah. Those who went with Jeroboam were called the kingdom of Israel. During this divided condition the people of the kingdom of Judah were sometimes called Jews. Since the return of the Hebrews from the Babylonian captivity the name "Jew" has been applied to all the Israelites, regardless of their tribal relations (Esther 2:5). THE TRIBES OF ISRAEL. The descendants of each of the sons of Jacob constituted a tribe, excepting Joseph, whose two sons, Ephraim and Manasseh, each became the head of a tribe. THE HARDSHIPS AND GROWTH OF THE HEBREWS. The Hebrews were very few when they went down into Egypt, but they multiplied so rapidly that they soon became a great multitude (Exodus 1:1-7). For some time they were treated well; but after the death of Joseph the government changed hands, and there followed a series of oppressions against the Hebrews to keep them from multiplying so rapidly. They had taskmasters over Ahem, who made them serve with rigor, and their lives became bitter; but the more they were oppressed, the more they grew (Exodus 1:8-13). The mid-wives were commanded to kill all the sons born to the Hebrews (Exodus 1:15-22). MOSES. While the decree was in force to slay all the male children born to the Hebrews, Moses was born to Am-ram and Jochebed of the tribe of Levi (Exodus 2:1-10; Exodus 6:20). To save Moses, his parents hid him three months (Exodus 2:2; Acts 7:20-21). "By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king’s commandment" (Hebrews 11:23). How he finally fell into the hands of the king’s daughter and was brought up as her son is told in Exodus 2:3-10. his early training. In Pharaoh’s house Moses "was instructed in all wisdom of the Egyptians, and was mighty in word and work" (Acts 7:22). But he did not forget his people—the impressions made on him by his mother in the few brief years that he was with her were never erased. "By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter; choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward" (Hebrews 11:24-26). His flight to midian. "When he was well-nigh forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, smiting the Egyptian: and he supposed that his brethren understood that God by his hand was giving them deliverance; but they understood not. And the day following he appeared unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wouldest thou kill me as thou killedst the Egyptian yesterday? And Moses fled at this saying, and became a sojourner in the land of Midian, where he begat two sons. And when forty years were fulfilled, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. And when Moses saw it, he wondered at the sight: and as he drew near to behold, there came a voice of the Lord, I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob. And Moses trembled, and durst not behold. And the Lord said unto him, Loose the shoes from thy feet: for. the place whereon thou standest is holy ground. I have surely seen the affliction of my people that is in Egypt, and have heard their groaning, and I am come down to deliver them: and now come, I will send thee into Egypt. This Moses whom they refused, saying, Who made thee a ruler and a judge? him hath God sent to be both a ruler and a deliverer with the hand of the angel that appeared to him in the bush. This man led them forth, having wrought wonders and signs in Egypt, and in the Red Sea, and in the wilderness forty years" (Acts 7:23, Acts 7:36). god’s call to moses. When God appeared to Moses in the land of Midian, he said: "I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt." Feeling unequal to the task, Moses said: "Who am I that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" (Exodus 3:10-11). But God replied: "Certainly I will be with thee." Again Moses objected, saying: "Behold, they will not believe me, nor hearken unto my voice; for they will say, Jehovah hath not appeared unto thee" (Exodus 4:1). Jehovah then gave Moses two signs to perform before the people to convince them that God was with them, adding: "If they will not believe even these two signs, neither hearken unto thy voice, then thou shalt take of water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land" (Exodus 4:2-9). Again Moses objected: "Oh, Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; for I am slow of speech, and of a slow tongue. And Jehovah said unto him, Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I Jehovah? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak. And he said, Oh, Lord, send, I pray thee, by the hand of him whom thou wilt send. And the anger of Jehovah was kindled against Moses, and he said, Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put the words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people; and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him as God. And thou shalt take in thy hand this rod, wherewith thou shalt do the signs" (Exodus 4:10-17) . "And Moses and Aaron went and gathered together all the elders of the children of Israel: and Aaron spake all the words which Jehovah had spoken unto Moses, and did the signs in the sight of the people. And the people believed: and when they heard that Jehovah had visited the children of Israel, and that he had seen their afflictions, then they bowed their heads and worshiped" (Exodus 4:29-31). they Go to pharaoh. "And afterward Moses and Aaron came, and said unto Pharaoh, Thus saith Jehovah, the God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. And Pharaoh said, Who is Jehovah, that I should hearken unto his voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go" (Exodus 5:1-2). Pharaoh accused Moses and Aaron of hindering the people from their work, and sent them away. He then commanded the taskmasters to make the burdens heavier for the people. The people blamed Moses and Aaron for the increased hardships (Exodus 5:20-21). The Lord sent Moses and Aaron back to Pharaoh with signs to perform before him. "And Moses and Aaron went in unto Pharaoh, and they did so, as Jehovah had commanded: and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. Then Pharaoh also called for the wise men and the sorcerers: and they also, the magicians of Egypt, did in like manner with their enchantments. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods. And Pharaoh’s heart was hardened, and he hearkened not unto them; as Jehovah had spoken" (Exodus 7:10-13). the plagues. Then followed the ten great plagues which the Lord brought into Egypt. (1) Turning all the surface water into blood (Exodus 7:19-25); (2) frogs (Exodus 8:1-7); (3) lice (Exodus 8:16-19); (4) flies (Exodus 8:20­24); (5) death of domestic animals from murrain (Exodus 9:1-7); (6) boils on man and beast (Exodus 9:8-12); (7) hail (Exodus 9:17-35); (8) locusts Exodus 10:1­); (9) darkness (Exodus 10:21-29); (10) death of the firstborn (Exodus 11:4; Exodus 12:29-30). preparation for the journey. In Midian God said to Moses: "I will give this people favor in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not be empty: but every woman shall ask of her neighbor, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall despoil the Egyptians" (Exodus 3:21-22). Just before the final plague. God said to Moses: "Speak now in the ears of the people, and let them ask every man of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold. And Jehovah gave the people favor in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people" (Exodus 11:2-3). The people followed these instructions; "and Jehovah gave the people favor in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians" (Exodus 12:35-36). THE PASSOVER "And Jehovah spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month/they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household: and if the household be too little for a lamb, then shall he and his neighbor next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb. Your lamb shall be without blemish, a male a year old: ye shall take it from the sheep, or from the goats: and ye shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at even. And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and unleaven bread; with bitter herbs they shall eat it. Eat not of it raw, nor boiled at all with water, but roast with fire; its head with its legs and with the inwards thereof. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire. And thus shall ye eat it: with your loins girded, your shoes upon your feet, and your staff in your hand; and ye shall eat it in haste: it is Jehovah’s passover. For I will go through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am Jehovah. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and there shall be no plague upon you to destroy you, when I smite the land of Egypt" (Exodus 12:1-13). THE DEPARTURE. "And is came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat upon his throne unto the first-born of the captive that was in the dungeon; and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. And he called for Moses and Aaron by night, and said, Rise up, get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Take both your flocks and your herds, as ye have said, and be gone; and bless me also. And the Egyptians were urgent upon the people, to send them out of the land in haste; for they said, We are all dead men. And the people took their dough before it was leavened, their kneading-throughs being bound up in their clothes upon their shoulders" (Exodus 12:29-34). "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides children. And a mixed multitude went up also with them" (Exodus 12:37-38). "And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt; but God led the people about, by the way of the wilderness by the Red Sea: and the children of Israel went up armed out of the land of Egypt. And Moses took the bones of Joseph with him. And they took their journey from Succoth. and encamped in Etham, in the edge of the wilderness. And Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and pillar of fire by night, departed not from before the people" (Exodus 13:17-22). PHARAOH AND HIS ARMY FOLLOW. "And Jehovah spake unto Moses, saying, Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea" (Exodus 14:1-2). And Pharaoh said: "What is this that we have done, that we have let Israel go from serving us? And he made ready his chariot, and took his people with him: and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over all of them... And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea" (Exodus 14:5-9). WATERS DIVIDE—ISRAEL SAVED. At sight of the Egyptians the Hebrews were filled with fear, and cried unto Jehovah, and complained against Moses: "For it were better for us to serve the Egyptians, than that we should die in the wilderness" (see Exodus 14:10-12). They had gone as far as Jehovah had directed; nothing more could be done till Jehovah spoke. Moses, with full confidence in God said: "Stand still, and see the salvation of Jehovah, which he will work for you today." "And Jehovah said unto Moses, Wherefore criest thou unto me? Speak unto the children of Israel, that they go forward. And lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground" (Exodus 14:15-16). As the Hebrews moved toward the opening in the Red Sea, the pillar of fire moved back to their rear, so as to shut them off from the view of the Egyptians, and they crossed the sea on dry ground, the waters being a wall on either side of them. The Egyptians were pressing hard upon them—following them through the sea. Having crossed the sea, at the command of Jehovah, Moses stretched his hand over the sea, the sea returned to its strength, and the Egyptians were drowned. "Thus Jehovah saved Israel that day out of the hands of the Egyptians" (Exodus 14:30). "Thus," in the manner described, "Jehovah saved Israel." True, they had to do everything Jehovah commanded, but their salvation was none the less of Jehovah. They were saved the day they crossed the Red Sea—that day Jehovah saved them. Be it remembered: They were baptized the day they crossed the sea (see 1 Corinthians 10:1-2). Being delivered from bondage, saved from the hands of the Egyptians, they sang the songs of deliverance (see Exodus 15:1-27). TOPICS FOR INVESTIGATION AND DISCUSSION. God’s Providence as Illustrated in the Child Moses. Moses’ Choice (Hebrews 11:24-26). Signs and Their Purpose. The Character of Pharaoh. The Feast of the Passover. QUESTIONS By what names were Jacob’s descendants called? To whom was the name "Hebrew" first applied? Who was first called "Israel," and when? Where does the word "Jew" first occur in the Bible? To whom was it applied? What constituted a tribe of Israel? What happened to Israel after the death of Joseph? Describe the severity of their bondage. What measures were adopted to prevent their increase? Why prevent their increase? Of what tribe was Moses? Tell how he came into the hands of Pharaoh’s daughter and how his mother became his nurse What of his education and training? How came Moses to leave Egypt? Where did he go? What was his age at this time? With whom did he sojourn? How long did he remain in Midian? What was his occupation? Where did an angel appear to him? Tell what took place at this appearance. On what mission did God propose to send him? What is implied in Moses’ first objection? What change does this indicate had taken place in his character since he killed the Egyptian in his first attempt to deliver his brethren? What was his second objection to going? What means did God give Moses to cause his brethren to believe? What was Moses’ third objection? Why was God’s anger kindled, and what did he say? What was to be Aaron’s part? Whom did Moses and Aaron first gather together? What then did they say to Pharaoh? What was Pharaoh’s reply? What do you think of such a challenge? What does it indicate as to Pharaoh’s character? Of what did Pharaoh accuse Moses and Aaron? What then did he command the taskmasters? Tell what occurred at their second visit to Pharaoh. Name the ten plagues. Tell how they collected so much silver, gold, and raiment. What were they commanded to do on the tenth day of the first month? What should a small household do? What kind of a lamb? How long was the lamb to be kept up? What do with the blood? How was the lamb to be cooked? With what were they to eat it? How were they to eat it? What occurred at midnight? What houses did the destroying angel pass over? What did Pharaoh do? Why was he so urgent that Israel go? How many Israelites went? Did any others go? From what place did they depart? Whose bones did they carry? (see Acts 7:15-16). Why did not God lead them through the land of the Philistines? Tell how they were guided in their journey? What did Pharaoh do? What is said of his equipment? Where did they overtake Israel? How did the sight of them affect Israel? What did Moses command? What did God command? How were the waters of the Red Sea parted? What is said of the pillar of fire? Tell how the Egyptians were destroyed. How did the Lord save Israel from the Egyptians? When did Israel sing the song of deliverance? ======================================================================== CHAPTER 20: 02.06. DELIVERANCE FROM SIN ======================================================================== DELIVERANCE FROM SIN an analogy. Many good Bible students hold to the idea that the bondage of the Israelites in Egypt is a type of our bondage in sin, their deliverance a type of our deliverance, their baptism unto Moses in the cloud and sea a type of our baptism into Christ, their journey through the wilderness a type of the Christian life, their crossing the Jordan a type of death, and Canaan a type of our heavenly home. But if this is a type, there are important points where the type and the antitype fail to agree. However, there is a striking analogy between the two. On this analogy, this resemblance, the present lesson is constructed. Israel’s bondage. Had the Israelites been free and prosperous in Egypt, had they not been reduced by cruel and oppressive bondage, they never would have desired to leave that land; but they were reduced to the cruelest of bondage, and their lives became bitter. our bondage. "Every one that committeth sin is the bondservant of sin" (John 8:34). "Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness?" (Romans 6:16). Satan is a cruel taskmaster; he promises us just enough of pleasure to lure us on to ruin in this life and the life to come. "The wages of sin is death." If we would only think seriously about sin and its awful consequences, it would become an unbearable burden, and there would spring up in our hearts a longing for freedom from its galling yoke of cruel bondage. Jesus invites those who are weary of sin, those upon whom sin rests as a heavy burden, to come to him for rest, for freedom. Moses their deliverer. Being moved with compassion for the Israelites on account of their sufferings, God appeared to Moses and said: "And now, behold, the cry of the children of Israel is come unto me: moreover I have seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt" (Exodus 3:9-10), Stephen said: "This Moses whom they refused, saying, Who made thee a ruler and a judge? him hath God sent to be both a ruler and a deliverer with the hand of the angel that appeared to him in the bush" (Acts 7:35). Christ our deliverer. "Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.... I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him" (Deuteronomy 18:15-19). "For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. For God sent not the Son into the world to judge the world; but that the world should be saved through him" (John 3:16-17). "If therefore the Son shall make you free, ye shall be free indeed" (John 8:36). Jesus took on himself the nature of man "that through death he might bring to naught him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage" (Hebrews 2:14-15). The world to-day is burdened with dishonesty, immorality, robbery, murder—with sins of every kind; in Jesus alone is theIr hope of deliverance. faith necessary then. Moses, realizing that unless the Israelites believed him he could do nothing, said: "But, behold, they will not believe me, nor hearken unto my voice; for they will say, Jehovah hath not appeared unto thee" (Exodus 4:1). we must believe. "Except ye believe that I am he ye shall die in your sins" (John 8:24). "He that disbelieveth shall be condemned" (Mark 16:16). "Without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him" (Hebrews 11:6). How their faith came. "And Aaron spake all the words which Jehovah had spoken unto Moses, and did the signs in the sight of the people. And the people believed" (Exodus 4:30-31) . How faith is produced. "Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name" (John 20:30-31). "And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of the Jews and of Greeks believed" (Acts 14:1). "So belief cometh of hearing, and hearing by the word of Christ" (Romans 10:17). purpose of miracles of Moses. When Moses objected to making an effort to lead Israel out of bondage because the people would say, "Jehovah hath not appeared to thee," God gave him signs to perform in their presence to show them that God was with him (see Exodus 4:1-9; Exodus 4:29-31). The signs did not produce faith, nor enlighten them as to the nature of the mission of Moses, "but they were God’s guaranty that the message delivered by Moses was true. signs in the Christian dispensation. "And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed" (Mark 16:20). "How shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will" (Hebrews 2:3-4). Nicodemus had the correct idea of signs: "Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him" (John 3:2). repentance. They had to make up their mind to forsake Egypt and follow Moses. We must determine to forsake sin and follow Christ. There must be such a change in our mind and heart as will result in a reformation of life. "Except ye repent, ye shall all likewise perish" (Luke 13:5). deliverance conditional. God could have taken up the whole Jewish nation and carried them to Canaan, just as he took Enoch to heaven; but he did not choose to do so. He made it possible for them to leave Egypt, and guided them and provided for their needs on the way, but they had to cooperate with him in their deliverance. Their deliverance was not unconditional—they had to do what they could. our deliverance conditional. It is not a question of what God can do, but of what he proposes to do. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven" (Matthew 7:21). God will render to every man according to his works; eternal life to those who seek for glory and honor and incorruption, tribulation and anguish to those who obey not the truth (Romans 2:6-11). Jesus Christ became the author of eternal salvation to all who obey him (Hebrews 5:8). Follow Jesus and live in freedom, or refuse and die in. bondage to Satan. baptized unto Moses. "For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea; and were all baptized unto (Greek, into) Moses in the cloud and in the sea" (1 Corinthians 10:1-2). Though they were following Moses before they were baptized, they were yet the property, the unwilling slaves, of Pharaoh, and were not completely under the undisputed leadership of Moses till their former owners were destroyed in the Red Sea. Here they passed from the ownership of the Egyptians into the leadership of Moses—baptized into Moses, into his leadership. They were baptized in the cloud and in the sea—it took both elements to constitute their baptism. Any theory concerning their baptism that leaves out either element is wrong. It is contended by some that they were baptized by the rain. But the text relied upon to support this theory (Psalms 68:8) does not say the rain fell while they were crossing the sea. The rain came after they crossed—at Mount Sinai. But if it could be shown that the rain fell as they were crossing the sea, it is certain that it did not constitute their baptism. The rain theory is wrong; for if they were baptized in the rain, the sea had nothing to do with their baptism. The waters stood upright as a wall on either side frozen, and the cloud hid them from the view of the Egyptians. They were thus buried, immersed, in the cloud and in the sea. baptized into Christ. "Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?" (Romans 6:3). Baptism is the dividing line between the world and the church, between servitude to sin and freedom in Christ. "He that believeth and is baptized shall be saved" (Mark 16:16). "Repent ye and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit" (Acts 2:38). "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name" (Acts 22:16). saved from bondage. "Thus Jehovah saved Israel that day out of the hand of the Egyptians" (Exodus 14:30). "Thus," in the manner described, "the Lord saved Israel." The Lord saved them by opening up the way and destroying their enemies, and they saved themselves by going forward as God commanded them. saved from sin. Jesus is our Savior, and there is none other that can save (Acts 4:12). He prepared the way for us to be saved and forgives our sins, and we save ourselves by accepting salvation on the conditions laid down. After the way had been pointed out on the great Pentecost, Peter exhorted them: "Save yourselves." How they were guided. "And Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night, departed not from before the people" (Exodus 13:21-22). "And when the cloud was taken up from over the tabernacle, the children of Israel went onward throughout all their journeys: but if the cloud was not taken up, then they journeyed not till the day that it was taken up" (Exodus 40:36-37). our guide. "Then Jesus said unto his disciples, If any man would come after me, let him deny himself, and take up his cross, and follow me" (Matthew 16:24; see also Mark 8:34; Luke 9:23). "Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life" (John 8:12). "Christ also suffered for you, leaving you an example, that ye should follow his steps" (1 Peter 2:21). We follow Christ by imitating his example and obeying his commands. "Thy word is a lamp unto my feet, and light unto my path" (Psalms 119:105). Our loyalty must not be divided —we must follow him with the whole heart. To do so we must repudiate human creeds and all the doctrines of men. their food. God supplied them with food during their journey through the wilderness. "And it came to pass at even, that the quails came up, and covered the camp: and in the morning the dew lay round about the camp. And when the dew that lay was gone up, behold, upon the face of the wilderness a small round thing, small as the hoar-frost on the groundAnd Moses said unto them, It is the bread which Jehovah hath given you to eat" (Exodus 16:13-15). "And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey" (Exodus 16:31). "And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan" (Exodus 16:35). our spiritual food. "Jesus therefore said unto them, Verily, verily, I say unto you, It was not Moses that gave you the bread out of heaven; but my Father giveth you the true bread out of heaven. For the bread of God is that which cometh down out of heaven, and giveth life unto the world. They said therefore unto him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst" (John 6:32-35). "Your fathers ate the manna in the wilderness, and they died. This is the bread which cometh down out of heaven, that a man may eat thereof and not die. I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever: yea and the bread which I will give is my flesh, for the life of the world" (John 6:49-51). The Israelites drank from the rock that followed them, andthat rock was Christ (1 Corinthians 10:4). That rock was a type of Christ. "Except ye eat the flesh of the Son of man and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed" (John 6:53-55). We eat his flesh and drink his blood—that is, we appropriate the benefits of both—by studying and doing his will. "As newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation; if ye have tasted that the Lord is gracious" (1 Peter 2:2-3). Spiritual life will perish without spiritual food. All over this land Christians are perishing for lack of food and drink. "My people perish for lack of knowledge." Many have a name to live, but are dead. theirs A journey of trust. They depended not on themselves for guidance. God, through Moses, was their teacher, and by the cloud and the pillar of fire he led them in their journey. ours A life of trust. "It is not in man that walketh to direct his steps." No one knows the way of life and salvation, only as it is revealed to him. Many of the Israelites fell through unbelief, and we are exhorted to take heed lest we fall after the same example of unbelief (Hebrews 4:11). Unbelief most commonly manifests itself in the making of human creeds and in the various schemes for which no authority can be found in the New Testament. A lack of confidence in the wisdom and goodness of God is alone responsible for all the new fads and schemes of present-day religionists. many fell. "Howbeit with most of them God was not well pleased: for they were overthrown in the wilderness" (1 Corinthians 10:5). "And Jehovah spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, that murmur against me? As I live, saith Jehovah, your dead bodies shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, that have murmured against me, surely ye shall not come into the land, concerning which I sware that I would make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, that ye said should be a prey, them will I bring in" (Numbers 14:26-31). can we fall? "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted" (1 Corinthians 10:6). "Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come. Wherefore let him that thinketh he standeth take heed lest he fall" (1 Corinthians 10:11-12). If man cannot fall, then this admonition is entirely useless. the river Jordan. Before the Israelites could dwell in the promised land of Canaan, they had to cross the river Jordan. They were miraculously aided in crossing Jordan, as they were in crossing the Red Sea (see Joshua 3:1-17). death. Before we reach our promised inheritance we must pass through death. Jordan has come to be a symbol of death, and we sing that soul-stirring hymn: On Jordan’s stormy banks I stand, And cast a wishful eye, To Canaan’s fair and happy land, Where my possessions lie. O, the transporting, rapturous scene That rises to my sight! Sweet fields arrayed in living green, And rivers of delight! All o’er these wide-extended plains Shines one eternal day, There God, the Sun, forever reigns, And scatters night away. When shall I reach that happy place, And be forever blest? When shall I see my Father’s face, And in his bosom rest? Fill’d with delight, my raptur’d soul Would here no longer stay; Though Jordan’s waves around me roll, Fearless I’d launch away. * * * TOPICS FOR INVESTIGATION AND DISCUSSION. The Spies and Their Report (Numbers 13:1-33, Numbers 14:1-45). Korah’s Rebellion and the People’s Complaint (Numbers 16:1-50). The Fiery Serpents (Numbers 21:4-9). Balaam (Numbers 22:1-41, Numbers 23:1-30, Numbers 24:1-25). The Death of Moses, and Why He Did Not Enter Canaan. QUESTIONS Is the deliverance of Israel a type of our deliverance from sin? Give reason for your answer. Give the meaning of the word "analogy." Describe the severity of Israel’s bondage. To what are sinners in bondage? What brought about this bondage? Give some of the consequences of this bondage. Who are invited to escape this bondage? What moved God to deliver Israel? Who was sent to deliver them? Who is our Deliverer? Wherein is he like unto Moses? What moved God to send this Deliverer? Why did Jesus take on himself the nature of man? Why did Israel have to believe? What degree of faith was necessary? Discuss the need of faith now. How was their faith produced? How does faith come now? Discuss the purpose of signs.\ What of repentance?\ What did they do toward their own deliverance? Can we do anything in our deliverance? When were they freed from the Egyptians? Describe their baptism. Prove that their baptism was not sprinkling by midst from the walls of water, nor by rain. Prove that in baptism we are freed from sin. How did Jehovah save Israel? How did they save themselves? How may we save ourselves? How were the Israelites guided? Who is our guide? Give some quotations of scripture on this point. What was their food? Who gave them that food? What is our food and drink? How may we take this food and drink? What is spiritual milk? Why do Christians perish? Show why they needed guidance and why we do. Why do men invent things in religion? How many men over twenty years old came out of Egypt? How many of these fell in the wilderness? Why did they fall in the wilderness? What is the lesson to us? Can we fall? Describe their crossing the Jordan. Why has the river Jordan became a symbol of death? Why did Moses fail to enter Canaan? ======================================================================== CHAPTER 21: 02.07. THE TEN COMMANDMENTS ======================================================================== THE TEN COMMANDMENTS LESSON text:Exodus 20:1-17. time: B. C. 1491. place: Mount Sinai. MEMORY verses:Galatians 3:23-25. mount sinai. It is not known that the mountain now known as Mount Sinai is the identical mountain from which the Ten Commandments were given. It is about midway between the Gulf of Suez and Akabah. It is a rock-ribbed mountain, composed largely of granite, about two miles long and a mile wide. It is about 7,500 feet above sea level. The descendants of Abraham, the Israelites, were in Egypt four hundred and thirty years (Galatians 3:17). Fifty days after they crossed the Red Sea they reached Mount Sinai, where they received the Ten Commandments. This was about twenty-five hundred years after Adam sinned and was cast out of the garden. MORAL LAWS Moral laws are laws which have to do with man’s relationship to his fellows and his moral life. In this class are "Thou shalt not kill," "steal," "lie," etc. Had Jehovah never given a law covering these and kindred matters, it would have been wrong to steal, kill, etc. Such laws are right within themselves. POSITIVE LAWS. Positive laws are laws which God has enacted and which depend wholly on Jehovah’s authority to make them right. Among such laws is the one relating to the passover (Exodus 12:1-51), purifying (Numbers 19:1-22), and kindred laws. They were right—to be observed because God commanded them. Had he not commanded them, there would have been no ground for their observance. TO WHOM WERE THE TEN COMMANDMENTS GIVEN? When Jehovah called Abraham, he bade him leave his relatives and go to a land to be shown him. The descendants of Abraham became a special people unto Jehovah (Deuteronomy 7:6; Deuteronomy 14:2); and to these people the Ten Commandments were given, as is plainly stated in the lesson text: Exodus 20:1-2. "And God spake all these words, saying, I am Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage." Then follows the Ten Commandments. Let it be remembered that these words were addressed to the descendants of Abraham. Not a Gentile was in the number. Gentiles were never slaves in Egypt. THE TEN COMMANDMENTS "Thou shalt have no other gods before me." Jehovah is a person, not an influence, and as such reveals himself to man. No object or person is comparable to him. That which man worships he will come in time to resemble, and the object of worship becomes your God. From bondage Jehovah delivered the Israelites; no other could have delivered them. He is Creator, Preserver, Deliverer. This commandment forbids idolatry, and it should be remembered you do not have to erect an image of wood or stone to have an idol. For centuries the Jews had been in Egypt, where there were idols on every hand, and were on their way to Canaan, where the land was filled with idols. We are influenced by our environments. "Thou shalt not make unto thee a graven image nor any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself unto them, nor serve them; for I Jehovah thy God am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of them that hate me, and showing loving-kindness unto thousands of them that love me and keep my commandments." graven images. This does not forbid paintings, sculpture, etc., as is evidenced by Jehovah’s directing that cherubims be placed in the most holy place (Exodus 25:17-22). The prohibition is against making images to be worshiped. The first images made and worshiped were most likely not regarded as gods, but only as representatives of gods. This Jehovah forbids. nor serve them. Soon after giving this commandment the people made a golden calf, worshiped it, made sacrifices to it (Exodus 32:1-35). They broke the second commandment. jealous God. It is not good for any people to worship a being, or image, inferior to Jehovah. The effect is debasing. Our homage must be paid one who is worthy of our adoration and praise. visiting iniquity. You know something of the law of heredity. There are diseases entailed in the natural body (Exodus 34:7; Jeremiah 32:18). Surely you know the result of sin may not end with you. The abuse of your body may be seen in your offspring. A vicious family is a hindrance to the country. Though one may have had vicious parents, each individual has within himself the making of a character which will adorn society and honor Jehovah. third and fourth generation. It should be remembered that this is no more than a weakened condition of the body entailed on us, and for such conditions we are not condemned (Ezekiel 18:20). showing mercy. Often you hear quoted: "I will have mercy on whom I have mercy." Certainly, but on whom does he have mercy? "He that covereth his transgressions shall not prosper; but whoso confesseth and forsaketh them shall obtain mercy" (Proverbs 28:13). "Thou shalt not take the name of Jehovah thy God in vain; for Jehovah will not hold him guiltless that taketh his name in vain." All profanity is forbidden. To carelessly and irreverently use his name, or to use his name as a byword, is sinful. Swearing never benefitted the swearer nor the one who hears the oath. You cannot give one reason for swearing. Good people lose respect for the man who swears—they do not wish their children to associate with such. Profanity is a characteristic of the low—those of the slums. The most vile oaths I ever heard were in the asylum. Those who swear never use the name of their mother, wife, or sweetheart—they never use the name of one they love in a profane expression. Do you love God? Do you swear in the presence of your wife, your mother, the minister of your church, ladies? You are always in the presence of Jehovah. Is it even gentlemanly to swear? Most drunken men swear, and the more drunken the more profane his oaths. "Don’t shoot your arrow into the dark; you may hit your best friend." Be careful; never use profane language; you may wound your best friend. "Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is a sabbath unto Jehovah thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day and hallowed it." The first mention of the Sabbath is Exodus 16:1-36, when manna was given. There is no proof that it existed as a formal institution before the time of Moses. The Jews were commanded to do all their labor within six days, and to rest on the seventh day. They were not allowed to do any kind of work on the Sabbath day (Exodus 31:14). They were not allowed to pick up sticks on the Sabbath (Numbers 15:32-35), nor were they allowed to make a fire (Exodus 35:3). In a subsequent volume we will discuss at length the Sabbath, and why Christians do not "keep it." "Honor thy father and thy mother, that thy days may be long in the land which Jehovah thy God giveth thee." Some of the savages, when their parents became old and infirm—nonproductive members of society —put them to death or abandoned them. The mother amongst the heathens was an inferior person, and when the husband died she was required to obey the oldest son. honor.Honor means more than to obey. Though you reach maturity, and have a home of your own, you must always honor your parents. By your conduct you reflect honor or discredit on your parents. To do or say things you would not have them know is to dishonor them. Do not wait until your parents are dead, and then engage in bitter lamentations because you failed to honor them. that thy days may be long. The child who disregards filial authority, failing to honor parents, will develop into a man who will disregard the law of State and society; he becomes an evildoer, and comes to death by disease resulting from a profligate life or dies by the Hands of the executor of the law. "Thou shalt not kill." ("Thou shalt do no murder"—R. V). There is a clear distinction between killing and murder. In Old Testament times some people were, by the authority of Jehovah, put to death because of crimes they committed. Animals were killed in sacrifice to him. Murder is always wrong. Murder is killing through hatred, through malice or greed for gain. Suicide is murder, whether it is performed in a moment or is the result of vicious habits—intemperance. "Thou shalt not commit adultery." Some are confused over adultery and fornication. Adultery is unlawful intercourse with the wife of another. Fornication is a broader term and embraces the sin of adultery, as well as unlawful intercourse between those who are not married. The family is the basis of the home, the church, and the State. If the family relationship is not maintained, chaos will follow in the home as well as in the nation, and the world will be filled with illegitimate and> vicious children. He who loves the woman to whom he is married will not prostitute his body. "Thou shalt not steal." Theft is depriving one of that which rightly belongs to him, whether it be by stealth or by taking advantage of the ignorance or inexperience of some one in trade. Stealing is possible in every field of activity. Some steal time from those who employ them. Some students steal when taking an examination. He who contracts debts when he has no money with which to meet his obligations, and no prospect for earning that money, is a thief. "Thou shalt not bear false witness against thy neighbor." All courts recognize the enormity of the sin of false swearing, and punish it severely. There are many ways in which one can bear false witness: "(1) In saying about a man what we know to be untrue; (2) in keeping silent when others say it; (3) in passing it on to others, by word of mouth or in print; (4) in refusing to say for a man what we can; (5) m making statements about others we do not know to be true; (6) in speaking half-truths, when we should tell the whole truth; (7) by twisting the truth by giving the wrong emphasis."—Peloubet. You may bear false witness by acting a hypocrite, by placing on goods false labels. Moses refused to be called the son of Pharaoh’s daughter. He was thought to be such by the masses of the people; but Moses knew better, and he refused to be silent when he knew his very silence contributed to the deception being practiced. "Thou shalt not covet." A desire for more than you now possess may be a healthy ambition. You should make every dollar you can, honestly; at the same time you must not abuse yourself while doing this. I think there has never been a time in the history of humanity when money could be so advantageously used in blessing humanity as now. Remember, you are not only responsible for making money, but for how you spend it as well. covetousness. Covetousness is an inordinate desire to possess that which belongs to another—it is the mother of theft. Aside from the law of Jehovah, there is not a system of laws under heaven which forbids covetous-ness. THE TEN COMMANDMENTS —THE OLD COVENANT. "Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah. But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more" (Jeremiah 31:31-34). (1) This covenant was made with Israel when they were brought from the land of Egypt—the Ten Commandments were then given. (2) A new covenant is promised, which is not to be like the old covenant. THE COVENANT — EVEN TEN COMMANDMENTS. "And Jehovah spake unto you out of the midst of the fire: ye heard the voice of words, but ye saw no form; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even the Ten Commandments; and he wrote them upon two tables of stone" (Deuteronomy 4:12-13). tables of the covenant. "When I was gone up into the mount to receive the tables of stone, even the tables of the covenant which Jehovah made with you, then I abode in the mount forty days and forty nights; I did neither eat bread nor drink water. And Jehovah delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which Jehovah spake unto you in the mount out of the midst of the fire in the day of the assembly. And it came to pass at the end of forty days and forty nights, that Jehovah gave me the two tables of stone, even the tables of the covenant" (Deuteronomy 9:9-11). words of the covenant. "And he was there with Jehovah forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the Ten Commandments" (Exodus 34:28). That the Ten Commandments is the covenant that Jehovah made with them when they came from the land of Egypt cannot be successfully denied. THE OLD COVENANT, THE TEN COMMANDMENTS TAKEN AWAY. "But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises. For if that first covenant had been faultless, then would no place have been sought for a second. For finding fault with them, he said, Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them forth out of the land of Egypt; for they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their minds, and on their hearts also will I write them: and I will be to them a God, and they shall be to me a people: and they shall not teach every man his fellow-citizen, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest of them. For I will be merciful to their iniquities, and their sins will I remember no more. In that he saith a new covenant, he hath made the first old" (Hebrews 8:6-13). Jesus is the mediator of a better covenant than the one made at Mount Siani. It is a covenant which is established upon better promises. The covenant from Mount Sinai is called the "old covenant." Christ is mediator of the "new covenant" (Hebrews 9:15). written and engraven in stone. "And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables" (Exodus 32:15-16). "And he gave unto Moses, when he had made an end of communing with him upon Mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God" (Exodus 31:18). THAT WHICH WAS ENGRAVEN IN STONE HAS BEEN DONE AWAY. Paul affirms that God had made them "ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face; which glory was passing away: how shall not rather the ministration of the spirit be with glory? For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. For if that which passeth away was glory, much more that which remaineth is in glory. Having therefore such a hope, we use great boldness of speech, and are not as Moses, who put a veil over his face, that the children of Israel should not look steadfastly on the end of that which was passing away: but their minds were hardened: for until this very day at the- reading of the old covenant, the same veil remaineth, it not being revealed to them that it is done away in Christ" (2 Corinthians 3:6-14). How long was the law to be in force? "What then is the law? It was added because of transgressions, till the seed should come" (Galatians 3:19). THE LAW A SCHOOLMASTER—TILL CHRIST CAME. "But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed. So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. But now that faith is come, we are no longer under a tutor" (Galatians 3:23-25). Do not become alarmed because the Ten Commandments have been repealed. Remember, a new covenant has been made. Texas was at one time a republic, with constitution and laws. The constitution and laws of the Republic of Texas are not binding in the State of Texas; but, as a State, Texas now has a constitution and laws. In the new covenant which Jehovah has made we find nine of the points covered by the Ten Commandments are incorporated and enlarged on; and they are binding, not because they were in the old covenant, but because they are in the new. HOW READS THE NEW. THE TEN COMMANDMENTS. (1) "Turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is" (Acts 14:15). (1)Thou shalt have no other gods before me. (2)Guard yourselves from idols. (2)Thou shalt not make unto thee a graven image. (3)"Swear not, neither by the heaven, nor by the earth, nor by any other oath" (James 5:12). (3)Thou shalt not take the name of Jehovah thy God in vain. (4)There is no command in the new covenant to keep the Sabbath. (See Acts 20:7) (4)Remember the sabbath day, to keep it holy. (5)"Children, obey your parents in the Lord: for this is right. Honor thy father and mother" (Ephesians 6:1-2). (5)Honor thy father and thy mother. (6)"Thou shalt not kill" (Romans 13:9). "Whosoever hateth his brother is a murderer" (1 John 3:15). (6)Thou shalt not kill. (7)"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers" (1 Corinthians 6:9). (7)Thou shalt not commit adultery. (8)"Let him that stole steal not more" (Ephesians 4:28). (8)Thou shalt not steal. (9)"Lie not one to another" (Colossians 3:9). (9)Thou shalt not bear false witness. (10)"Covetousness is idolatry" (Colossians 3:5). (10)Thou shalt not covet There is not a command in all the New Testament to keep the Sabbath day holy. Gentiles were never commanded to keep the Sabbath day. In a later volume we will discuss the Sabbath and the Lord’s day. The student should review the lesson on "The Covenants," in Vol. I. of "Sound Doctrine." * * * TOPICS FOR INVESTIGATION AND DISCUSSION. Positive and Moral Laws. Were the Ten Commandments a Perfect Law? Law and Grace. How is the New Covenant Written in the Heart? Moses. QUESTIONS In what country is Mount Sinai? From what mountain were the Ten Commandments given? How long after creation before the Ten Commandments were given? How long were the Israelites in bondage? Give the history of why they were in bondage. How long after they crossed the Red Sea before the giving of the Ten Commandments? What is meant in the lesson by "moral" commandments? What is meant in the lesson by "positive" commandments? To whom were the Ten Commandments given? Why given to the Israelites? Show that the Ten Commandments were not given to the Gentiles. What was the first commandment? What is an idol? What the first idol made by Israel after leaving Egypt? How long after they crossed the Red Sea? Does prostituting our bodies affect our offspring? Do we inherit sin? To whom is mercy shown? How may one take the name of God in vain? Why do people swear? What was the fourth commandment? When was the Sabbath first mentioned? What day was the Sabbath? Do people "keep" the Sabbath now? Can there be a law without a penalty? What was done to those who made fires or picked up sticks on the sabbath? How do we honor our parents? What the significance of "That thy days may be long?" Is it the same to kill as it is to murder? When an officer of the land puts one to death "legally," is he guilty of murder? In how many ways may one murder? What is adultery? What is fornication? What is theft? Can one steal and not be guilty under the law of our land? Can I steal by contracting debts? What is it to bear false witness? In how many ways can one bear false witness? Would Moses have borne false testimony by keeping silent? What is it to covet? Is it a sin to be wealthy? Name the points of difference between the covenant made at Mount Sinai and the New Covenant. Quote a passage showing that the Ten Commandments are the Old Covenant. What was on the tables of stone? How many stones were there? Why was the Old Covenant "taken out of the way?" What was engraven in stones? How long did the law last? How was the law a schoolmaster? Name the "positive" and the "moral" commandments. ======================================================================== CHAPTER 22: 02.08. PRAYER ======================================================================== PRAYER. INTRODUCTION. No subject has greater prominence in the Bible than prayer, and yet many Bible students are growing more indifferent to its blessings and privileges. The tendency of the times seems to be away from prayer. Perhaps no one can be entirely free from his environments; but to keep this prayerless spirit of the present age from overwhelming us, let us diligently read the -Bible, and thus associate with God and Christ and the praying men of God—and pray. Prayer is the very breath of the Christian. There are two essential elements in the Christian character— namely, a sense of obligation and a feeling of dependence. The neglect of either is hurtful. Obligation binds us to the discharge of certain duties; but a faithful discharge of duties has a tendency to create a feeling of self-satisfaction, and to eliminate the feeling of dependence. On the other hand, the feeling of dependence has a tendency to destroy the sense of obligation. A child that is petted and waited on by all the other members of the family soon reaches the point where it does not feel under any obligation to the rest of the family. There have been Christians, real and professed, who spent so much time in prayer, praise, and holy meditation that they lost sight of the practical duties of life. They spent their time gazing into heaven, and had no time to look about them on the fields white unto harvest. The well-rounded, forceful Christian life is made up of a proper blending of a sense of obligation and a feeling of dependence. SOME HURTFUL THEORIES. Many theories, even amongst professed Christians, have contributed greatly to the present neglect of prayer. Rationalism has crept into the church, and the teaching of the Bible on prayer is either ignored or explained away. With some theorists the plain statements of the Bible cease to be convincing, but everything must be subjected to the test of human reason. Strange as it seems, some of the most dogmatic of this class of rationalists are to be found amongst those who claim to take the Bible as their only guide. Their theories on prayer are not found in the Bible. On the subject of prayer, they do not ask, What does the Bible say? but, Is it possible for God to answer prayer. God is unchangeable. It is argued that since God is unchangeable our prayers can have no effect. Such a conclusion is not found in the Bible. No inspired writer ever so argued. There are numerous examples of answered prayers. It does not meet the issue to say that all these occurred in the days of miracle?; for, if the unchangeableness of God prevents his answering prayer now, it would have prevented it then, for he was unchangeable then as now. He answered prayer then. That is certain. Being unchangeable, he will answer prayer now. Thus the argument on the unchangeable-ness of God, instead of militating against prayer, is positive proof that God will now answer prayer. God is omniscient. It is contended that God possesses infinite wisdom and knows what we need before we ask him; that his nature being perfect, and his purposes always good, he will withhold no good thing from his children; hence, there can be no reason for praying. This view is the ground for many neglected prayers. Is it not true that all the foregoing was as true in Bible times as now? Prayers were answered then! It is foolish to argue against a demonstration. Do not allow your zeal for argumentative ability to discredit the Bible. miracles have ceased. It is insisted that God cannot answer prayer without violating the law of nature, and that would be a miracle. Suppose that be true; if God says he will answer, are we going to subscribe to a theory that will make him a liar? Many who advocate this theory cannot define a natural law nor tell what a miracle is. How can one know that God cannot answer prayer without working a miracle? Do you know everything? If not, why make a statement which implies universal knowledge? If there is in all the universe one thing you do not know, that one thing may be how God can answer a prayer and not work a miracle. Do not make a fool of yourself trying to be smart. A friend asks a favor, and you grant it. Did you work a miracle? The birds and beasts hear the cry of their young and bring them food— do they work miracles? We use the laws of nature every day to answer the requests, or prayers, of our friends, and children. Cannot God do as much? Jesus said: "With God all things are possible." But the advocates of this God-dishonoring theory make it possible for man and beast to do what they claim it is impossible for God to do. That God cannot answer prayer without working a miracle is a mere assumption supported by no Bible teaching. So far as we understand the laws of nature, it is as much a miracle for God to hear us pray as it is for him to answer a prayer. reflex influence. By some we are told that reflex influence is the only benefit we derive from prayer. This makes prayer a sort of spiritual gymnasium in which we take spiritual exercise—and spiritual exercise is good, we are told! It is true that the reflex influence of a sincere prayer is good; but if prayer is only a form of spiritual exercise and reflex influence is the only good derived therefrom, then the heathen is as much benefitted by prayer as the Christian. Under what conditions are the reflex influences good? Would there be a good reflex influence if you pray to a post or stone? Your own heart answers: "No, the reflex influence would be bad." Why? Because you know the tree or stone cannot hear or answer? Such prayer would be foolish mockery. But is it any less so to pray to God believing he cannot hear and answer? In the very nature of the case the reflex influence of prayer is good only when we sincerely pray to One whom we believe hears us and is willing and able to grant us the desires of our hearts. GOD ANSWERS PRAYERS. The foregoing theories are not supported by the Bible, and no advocate of such theories ever tries to prove them by the Scriptures. Such theorists depend on a process of reasoning, and not on what God says. Not one of them points to a passage of Scripture and says: "This teaches my doctrine." They forgot that every Bible doctrine must be settled by what that Book says, and not by our reason. We should use our reason to learn what God says, and not to set aside what he teaches. Leave that to infidels. The proof that God answers prayer is too abundant to include all in this lesson, but we will briefly call attention to such. THE BIBLE TEACHING ON PRAYER. Jesus taught his disciples to pray (Matthew 6:5-15), and said: "Thy Father who seeth in secret shall recompense thee." "The eyes of Jehovah are toward the righteous, and his ears are open unto their cry" (Psalms 34:15). "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; or if he shall ask for a fish, will give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?" (Matthew 7:7-11). "The supplication of a righteous man availeth much in its working" (James 5:16). As an encouragement to prayer, James immediately adds: "Elijah was a man of like passions with us, and he prayed fervently that it might not rain; and it rained not on the earth for three years and six months. And he prayed again; and the heaven gave rain, and the earth brought forth her fruit" (James 5:17-18). This was a remarkable prayer and answer, and the answer seems to have come in a natural way. To the people it did not appear as a miracle. (See 1 Kings 17:1-24 and 1 Kings 18:1-46). praying for wisdom. "But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him" (James 1:5). God giveth to all liberally. How can one doubt what God says, if he believes in God? God does not promise in this text to give you knowledge—knowledge is information stored up in the mind, and is acquired by study, experience, and observation. Wisdom is tact, or skill, in the use of knowledge or any means to accomplish an end. Christians need Bible knowledge, and they need wisdom, or tact, that they may be able to properly use that knowledge. It is our duty as well as privilege to pray for wisdom. PRAYING FOR OTHERS. Paul prayed that his Jewish brethren might be saved. (Romans 10:1). Certainly he did not pray for them to be saved in disobedience; and it would have been unnecessary for him to pray for God to save them when they obeyed God, for God would have done that without Paul’s praying for their salvation. In his great desire for the salvation of his brethren he prayed that conditions and circumstances might be such as to lead them to accept the Lord Jesus as their Savior. Paul did not theorize; he worked and prayed. In fact, the theories now hindering some do not seem to have entered into the thinking of the early Christians. Their prayers pretty well covered the grounds of all Christian activities and material needs. Study closely the things Paul prayed for as indicated in Colossians 1:9-12 : "For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will and all spiritual wisdom and understanding, to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God; strengthened with all power, according to the might of his glory, unto all patience and long suffering with joy; giving thanks unto the Father, who made us meet to be partakers of inheritance of the saints in light." "I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity" (1 Timothy 2:1-2). Recognizing God’s willingness to bless and his knowledge of what is best for us, let the Christian earnestly pray for whatever he longs for. When you have prayed for all you think you need, remember that God is "able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us" (Ephesians 3:20). "Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need" (Hebrews 4:16). PRAY ALWAYS. On one occasion Jesus spoke "a parable unto them to the end that men ought always to pray, and not to faint" (see Luke 18:1-8). This parable teaches us to be persistent, importunate, in prayer, and not to grow weary, though the answer is long deferred. The parable: "There was in a city a judge, who feared not God, and regarded not man: and there was a widow in that city; and she came oft unto him, saying, Avenge me of mine adversary. And he would not for a while; but afterwards he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest she wear me out by her continual coming. And the Lord said, Hear what the unrighteous judge saith, And shall not God avenge his elect, that cry to him day and night, and yet he is long-suffering over them? I say unto you, that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth?" The closing sentence is significant. Here was a widow making her plea to a selfish judge who had no regard for God or man, yet she believed in the righteousness of her cause and her heart was set on obtaining a favorable hearing, and she would not give up. She finally prevailed. Jesus assures us that God will avenge us, though he is longsuffering over us, and adds: "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" That is, will he find people who have as much faith in God as this widow had in that perverse judge? ACCEPTABLE PRAYER. "Saying our prayers" is not necessarily praying. Are your prayers mere forms of words, cold and lifeless? Those who confine themselves to a set form of words when they pray are in danger of losing the spirit of prayer, and become no more than formalists. Prayer does not consist in beautiful expressions, devoutly uttered. Neither does prayer consist of solemn looks, pious tones, and humble attitude of the body. One can draw nigh unto God with his mouth and honor him with his lips, while his heart is far from him. Acceptable prayer is the blending of certain essential elements. These elements are sometimes referred to as conditions of acceptable prayer; but they are rather component parts, the essential elements, of acceptable prayer. Here are some of the elements of prayer: desire (Romans 10:1). Without desire prayer would be an empty mockery. reverence. People sometimes approach God as if they thought they were his equal. "After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name" (Matthew 6:9). "For all these things hath my hand made, and so all these things came to be, saith Jehovah: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word" (Isaiah 66:2). in the name of Christ. "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, that will I do" (John 14:13-14). "In the name of Christ," as here used, does not mean "by the authority of Christ," but rather that we approach the Father in prayer through Christ as our High Priest. In olden times the priest officiated for the people, and through or by him the people made their sacrifices. Christ is our High Priest, and through him, or in his name, we approach God; "for through him we both have our access in one Spirit unto the Father" (Ephesians 2:18). We are to "offer up spiritual sacrifices, acceptable to God through Jesus Christ" (1 Peter 2:5). sincerely. There is a temptation to pray to the people rather than to God. We dislike for people to criticise our prayers, adversely, and are inclinded to pray to gain their approval. Jesus warns us against praying to be seen of men (Matthew 6:5). Such prayers are not sincere You should not take advantage of an occasion, and, while pretending to pray to God, deliver a sermon or exhortation to the people present. THE SPIRIT OF OBEDIENCE AND WITHOUT SIN IN THE HEART. Jesus taught his disciples to pray: "Thy will be done, as in heaven, so on earth" (Matthew 6:10). If you pray thus, you desire God’s will to be done in your own heart and life. "And whatsoever we ask we receive of him, because we keep his commandments and do the things that are pleasing in his sight" (1 John 3:22). "He that turneth away his ear from hearing the law, even his prayer is an abomination" (Proverbs 28:9). "If I regard iniquity in my heart, the Lord will not hear" (Psalms 66:18). faith, confidence. Why should any one pray if he does not believe God will heap,? "But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord; a doubleminded man, unstable in all his ways" (James 1:6-8). If you doubt the efficacy of prayer, this is your picture. submission. "If we ask anything according to his will, he heareth us" (1 John 5:14). We must realize that God knows what is best for us, and that, therefore, he may not be willing to give us what we want. Like the Savior, we should say: "Nevertheless, not as I will, but as thou wilt" (Matthew 26:39). forgiving. spirit. "And forgive us our debts, as we also have forgiven our debtors But if we forgive not men their trespasses, neither will your Father forgive your trespasses" (Matthew 6:12-15) humility. Learn a lesson from the publican, who prayed with downcast eyes: "God, be thou merciful to me a sinner" (see Luke 18:9­). unselfishness. It is not wrong to pray for what we need, but it is wrong to pray for things to gratify our lusts and selfish ambitions. "Ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may spend it in your pleasure" (James 4:2-3). confessing sins. "If we confess our sins, he is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9). THE PRAYER OF AN ALIEN SINNER. Whether God will hear the prayer of an alien sinner has been a subject of much controversy. Certainly God will not hear the prayers of those who rebel at his commands, whether they be in the church or out. "He that turneth away his ear from hearing the law, even his prayer is an abomination" (Proverbs 28:8). This was evidently spoken of disobedient Hebrews, for it did not occur to them that God would hear the prayers of any one else. "We know that God heareth not sinners: but if any man be a worshiper of God, and do his will, him he heareth" (John 9:31). This was said by an uninspired man whose eyes the Lord had opened. The leaders of the Jews said Jesus was a sinner, and the once-blind man defended him. Both knew that Jesus was a Hebrew, in covenant relationship with God; neither thought of him as an alien. The prayer of an alien was not under discussion. It is wrong, therefore, to apply this text to aliens. who is a sinner? If a sinner is a rebel against God, one who disregards the law of the Lord, and is in the active service of the devil, will God hear such in prayer even if they should pray? No. who is an alien? Aliens are those who are not in covenant relationship with the Lord, those who have not entered into the kingdom or become citizens of the kingdom (see Ephesians 2:12-22). That God hears the prayers of aliens under certain conditions is proved by the fact that he heard the prayers of Cornelius and Saul of Tarsus. Cornelius prayed regularly to God. He must have prayed often to God to lead him to fully know his duty, for he was directed by an angel sent from God to send for Peter, who would tell him what to do (see Acts 10:1-48). Saul prayed, and God approved his prayers (see Acts 9:1-19; Acts 22:3-16). PUBLIC OR CONGREGATIONAL PRAYER. You may wish to pray alone to God touching any desire of your heart. Do so. You should pray in secret for things that concern your personal or private affairs. Secret prayers should be in secret places (Matthew 6:5-8). There are numerous examples of public prayers. In congregational prayer one leads as spokesman for the entire congregation, and the congregation follows and says "Amen." The congregation must understand what the leader says, else how can they say "Amen" to his prayer? (see 1 Corinthians 14:16). This makes it binding on the leader in prayer or in giving thanks— To use language that all can understand. To speak loud enough for the entire congregation to hear him distinctly. Many who are called on to lead the congregation in prayer fail miserably to do their duty. Some use language that many cannot understand, and some have the lazy habit of mumbling their words so low that only those very near them understand what they say. If the audience does not hear and understand the leader, he is not leading them in prayer. He is praying a private prayer in a public place Do not attempt to teach the congregation while praying. Do not pray all day. If you are called on to express thanks at the Lord’s table, do not engage in a long prayer. Express thanks and quit. TOPICS FOR INVESTIGATION AND DISCUSSION. The Prayer of Jabez (1 Chronicles 4:9-10). The Model Jesus Gave the Disciples (Matthew 6:9-15). The Prayer of Jesus (John 17:1-26). Secret, or Individual, Prayer (Matthew 6:5-8). Public, or Congregational, Prayer. The Prayer of Aliens. QUESTIONS. Do you think people pray less than formerly? What two essential elements in the Christian character? What is the effect of neglecting either? What is rationalism? What is the theory of the unchangeableness of God? What is the fallacy in this theory? What the theory on the wisdom of God and his goodness? Wherein does this theory break down? What the theory about miracles in connection with prayer? What is the law of nature? What is a miracle? Do we or the birds and beasts work miracles to answer the call of dependent ones? Are we to make God more helpless than we are? How do we hear? How does God hear? Is it a miracle for God to hear? Can any one know that God cannot answer without working a miracle? What the theory about the reflex influence of prayer? What do you think of this theory, and why? If God does not answer prayer, why may we not as well pray to an idol? Under what condition would the reflex influence of prayer be good? Is human wisdom or the Bible our guide? By what authority do we determine that God answers prayer? Do you know a passage of Scripture which to you means that God cannot or does not answer prayer? What does Jesus say about God answering prayer? What lesson does he give about our earthly father and our Heavenly Father? What is true of the supplication of a righteous man? What does James say about Elijah? Tell about Elijah’s prayer. What should the man do who lacks wisdom? What is the difference between knowledge and wisdom? To whom does God give liberally? What was Paul’s prayer for his brethren? What the difference between a desire and a prayer? How could Paul’s prayer for the brethren be answered? Did early Christians advance theories against prayers? For whom did Paul pray, as indicated in Colossians 1:9-12? What does Paul say in Eph.3:26? Why did Jesus speak the parable in Luke 18:1-8? What is the character of that judge? What is said about the widow? Have you as much faith in your prayers to God as she had in her prayers to that perverse judge? Are all prayers acceptable to God? Discuss the first element of acceptable prayer named in this lesson. What is "saying prayers?" Discuss "Reverence." Discuss "In the Name of Christ," and give scriptures touching same. What is it to be sincere in prayer? What does the Savior say about praying to be seen of men? Should we pray sermons? Quote 1 John 3:22. What does David say in Psalms 66:18? What does James say about the doubting man? What is said about asking according to the will of God? Repeat the prayer of Jesus in the garden (Matthew 26:32). Tell about the prayer of the publican. Who were the publicans? What about forgiveness in prayer? Why does James say we receive not? (James 4:2-3). Can you name other necessary elements, or condition, of prayer? What is said about the prayers of sinners? Who is a sinner? What is meant by an alien sinner? Did God ever hear the prayers of aliens? For what were Saul and Cornelius praying? After they were told what to do, would God have heard had they refused to obey? What does Jesus teach concerning secret prayers (Matthew 6:5-8). Give a scriptural example of public prayer. When one leads in prayer, what should the congregation do? What is the duty of one who leads in prayer? Are the prayers recorded in the Bible as long as those you usually hear? Do you pray regularly? Should you pray or express thanks at the Lord’s table? ======================================================================== CHAPTER 23: 02.09. THE FIRST CHAPTER OF ACTS ======================================================================== THE FIRST CHAPTER OF ACTS. title of the book. In the King James Version this book is called "The Acts of the Apostles." But this title is not entirely correct, for the book contains only some of the acts of some of the apostles. By some it is called "Acts of Apostles," but some of the deeds recorded were done by other than apostles. In the American Standard Version the title is simply "The Acts." It has also been called the "Book of Conversions." It is that, but more. It is really a brief history of the early church, the only absolutely reliable church history ever written. Let the student seriously reflect over the fact that this is the only book of the Bible giving a record of the conversions under the Great Commission. its author. It is not stated in so many words who its author is; but Acts 1:1-2, together with Luke 1:1-4, identifies the author of "The Acts" with the author of "The Gospel According to Luke." Read Luke 1:1-4, and then these verses in Acts 1 : "The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach, until the day in which he was received up, after that he had given commandment through the Holy Spirit unto the apostles whom he had chosen." A continuation of the former history. The foregoing verses show clearly that "The Acts" is a continuation of the former treatise, which closed with the returning of the disciples to Jerusalem after the ascension of Jesus. In Acts, Luke gives a fuller account of the incidents connected with the ascension. "The commandment" mentioned in Acts 1:2 is evidently the Great Commission (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47). This commission is the key to "The Acts." The acts and preaching of the apostles is the best exposition of the meaning of the Great Commission. "his passion." "To whom he showed himself alive after his passion by many proofs, appearing unto them by the space of forty days" (Acts 1:3). Only here do we learn how long Jesus remained with his apostles after his resurrection. "His passion"—His suffering, crucifixion. Hisidentity. When Jesus was crucified his disciples gave up hope, and it took strong proof to reassure them. But during these forty days the apostles were with him in such intimate association that they could not have been mistaken in his identity. In addition to his apostles and others to whom he appeared frequently during the forty days, he was seen by more than five hundred brethren at one time (1 Corinthians 15:6). SPEAKING THE THINGS CONCERNING THE KINGDOM OF GOD. He was soon to ascend to the Father and be crowned King, and the apostles as his ambassadors were to proclaim that fact and make known his laws. It was needful, therefore, that they have the fullest possible instructions. In the Great Commission we have summed up the fundamentals of his reign. For a fuller discussion of the Commission, the student is referred to "Sound Doctrine," Vol. I. waiting in Jerusalem. "Being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, ye heard from me" (Acts 1:4). Compare with Luke 24:36-49. "The promise of the Father" is the promise of the giving of the Holy Spirit, so often mentioned by the Savior, and dwelt on so much the night of his betrayal (see John 7:37-39; John 14:16; John 14:26; John 15:25; John 16:7-15). The matters which they were to teach were so important, and human nature so likely to fail, that Jesus specially charged them to wait in Jerusalem till the promised Spirit came, adding: "Ye shall be baptized in the Holy Spirit not many days hence." The baptism in the Holy Spirit was necessary to equip them as ambassadors of Christ and as revelators and executors of his will. false ideas of the kingdom. With all that Christ had taught the apostles concerning the kingdom, they did not comprehend his mission nor the nature of his kingdom. Their minds were so filled with the vision of the temporal kingdom restored, with Christ as a universal sovereign on the throne of David in Jerusalem, the whole world paying tribute, that they had utterly failed to see in him a universal sovereign, crowned King in heaven and ruling over a glorious spiritual kingdom. Even the hope of an earthly kingdom faded from their minds when Jesus died, but had been revived by his resurrection; hence, in his last interview with them, they said: "Lord, dost thou at this time restore the kingdom to Israel?" This question shows, at least, two things: (1) that the apostles still looked for their old kingdom to be restored; (2) that the kingdom of Christ had not at that time been established; for had it been established, his chief executors could not have been ignorant of its existence. Had such been possible, Jesus most certainly would have disabused their minds of such dense ignorance; but, instead, he declared: "It is not for you to know times or seasons, which the Father has set within his own authority." That is, God alone knows the times or seasons of the fulfillment of his promises or prophecies. It is not for man to be meddling into such matters. This rebuke of the Lord should be heeded by all prophetic speculators. "The secret things belong unto Jehovah our God; but the things which are revealed belong unto us and to our children forever, that we may do all the words of this law" (Deuteronomy 29:29). power promised. "But ye shall receive power, when the Holy Spirit is come upon you." Only this miraculous endowment of the Holy Spirit would enable them to know any of the secret things of Jehovah. Such power had been repeatedly promised (Matthew 3:11; Matthew 10:19-20; Mark 1:8; John 14:26; John 16:7-13; Luke 24:49). When this power comes, "ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth" (Acts 1:8). For a discussion of the qualification of Christ’s witnesses, the reader is referred to the lesson on "The Apostles" in "Sound Doctrine," Vol. I. Jerusalem. No one knows when Jerusalem was founded. It was called "Salem" in the days of Abraham (Genesis 14:8). It became the capital city of the Jews in the days of David. Here Solomon’s temple was builded. It thus became the center of Jewish education, government, and religion. From this city the prophets, looking forward to newer and better things, said the law should go forth from Jerusalem (Isaiah 2:1-4 : Micah 4:1-3). And here the apostles, at the command of Jesus, were to begin preaching in his name. They were to begin preaching Christ in the city of his greatest humiliation and amongst his bitterest enemies. Had they gone to some place remote from Jerusalem to begin their labors, the enemies could have exultantly said: "You could not have made any converts here, where every one knows the facts, so you went to the people ignorant of the facts to make your converts." But they were to begin amongst the very ones best prepared to disprove their claims and most interested in so doing. The benevolence and graciousness of his reign is also seen in that he offers pardon first to his murderers. Hisascension. His last words having been spoken, "as they were looking, he was taken up; and a cloud received him out of their sight." From Luke’s former account of the ascension, to which this is added as a supplement, we learn that Jesus with uplifted hands was in the act of blessing them when he ascended (Luke 24:50-51). Twomen stood by them. It was but natural for the awe-stricken apostles to stand gazing in wonder and astonishment, even after the cloud had received him out of their sight. "Two men stood by them in white apparel." Evidently these were angels in the form of men, as this was a common form of expression (Matthew 28:3-5; Luke 24:24). "why stand ye looking into heaven?" This seems to have been a rebuke, and was doubtless intended to call their attention to present duties. It is necessary for us to look around us and see the needs before us, instead of putting in our time gazing into heaven, or into the future. Some present-day theorists need this rebuke. Jesus is coming again. These men or angels informed the apostles that Jesus, who had just departed from them into heaven, would "so come in like manner" as they had seen him go into heaven. This must refer to his final coming, at which time he will come personally, openly, visibly (Revelation 1:7). At his coming the saints will meet him in the air (1 Thessalonians 4:14-17). FROM THE ASCENSION TO PENTECOST. "Then returned they unto Jerusalem from the mount which is called Olivet, which is nigh unto Jerusalem, a Sabbath day’s journey off" (Acts 1:12). A Sabbath day’s journey is said to be seven-eights of a mile. On their return to Jerusalem they went into an upper chamber, their abiding place (Acts 1:13). This was, perhaps, the upper room in which the Lord’s Supper was instituted (Matthew 26:26-28). Certainly it must have been in the house of one friendly to Christ, who, for this reason, turned this room over to the apostles as their abiding place during these days of waiting. "These continued steadfastly in prayer with the women, and Mary the mother of Jesus, and with his brethren" (Acts 1:14). Their manner of spending these days was such as might have been expected." It is not necessary to suppose that they spent the entire tune in the upper chamber. Indeed, in his former treatise Luke specifically states that "they were continually in the temple, blessing God" (Luke 24:53). Here doubtless they met for prayers with the others mentioned. The way in which Luke mentions the women shows that he expected Theophilus to know to whom he made reference. Evidently he referred to the women mentioned in Luke 23:49, who had come with Jesus out of Galilee. This is the last time Mary the mother of Jesus is mentioned in the New Testament. His brethren, who did not formerly believe in him (John 7:1­5), are now amongst his devoted followers. These were brethren in the flesh, and their names are mentioned in Matthew 13:55; Matthew 27:56. One of these meetings, at which about one hundred and twenty were present, is prominently mentioned because of a speech made by Peter and because at that time the Lord pointed out Matthias as the one to take the place of Judas in the apostleship. judas. In connection with the betrayal of Jesus by Judas, a question is frequently raised that involves the free moral agency and personal responsibility of Judas. If the betrayal of Jesus was a fulfillment of a prophecy, and if Jesus knew that Judas would betray him, how, then, we are asked, could Judas avoid it? Such questions show a desire to pry into things not revealed. Every man is conscious of the fact that he is a free moral agent. If he is not, then he should neither be blamed nor rewarded for anything he does; neither should he have any regrets for any act of his own, no matter how base. Why, then should Judas have been filled with such bitter remorse that he went and hanged himself? Or why should Jesus have denounced him as having a devil? And why should Peter say that by transgression he fell? If God were forcing him to do what he did, if he was only carrying out God’s will in his own case, then what did he transgress? If he were not a free moral agent in betraying Christ, then he was not in his transgression or fall. But the whole trouble in the matter of the free moral agency of Judas grows out of the idea entertained by some that because Christ knew beforehand what Judas would do, Judas had no choice in the matter. It is argued that foreknowledge amounts to predestination, that God cannot foreknow a thing without predetermining it. That opens a vast field which we cannot enter, but which will be discussed in a later volume of this series of lessons. But this may be said now: Man cannot comprehend God, and cannot, therefore, know what is possible with God. To say that a certain thing is impossible with God is to limit the Infinite Being. Reverence should prevent a man from being dogmatic on such matters. WAS JUDAS A DEVIL FROM THE BEGINNING? Some good people hold the view that Judas was a devil from the beginning—i. e., that he was wicked all his life. Of him we know nothing till he is mentioned as one of the twelve apostles (Matthew 10:4). He was one of the number Jesus sent forth to preach; he with the other apostles was given power to cast out devils (Mark 3:13-19), and Satan could not cast out Satan (Mark 3:22-27). Not only was he an apostle sent to preach and cast out devils, but he was called a friend of Jesus (Psalms 41:9). Satan entered him at the close of the supper (John 13:27) We should remember, though, in the study that Jesus said of Judas: "Did I not choose you the twelve, and one of you is a devil?" (John 6:69). And again "While I was with them I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition; that the scripture might be fulfilled" (John 17:12). In this Jesus speaks of Judas as having "perished." Certainly he had not at that time destroyed himself, and reference cannot be made to his self-destruction—his act of suicide; but he had turned from Christ, he had covenanted for the betrayal of Christ, Satan had entered him and he was being guided at that time by Satan, and as a disciple of Jesus he had certainly "perished." He could not have "perished" as a disciple had he not formerly been a disciple. PETER’S SPEECH (Acts 1:15-22). Peter’s speech was short and to the point. Observe that there are two parenthetical expressions inclosed in the speech. It is easily seen that they are Luke’s words, thrown in for the purpose of explanation. Immediately after the word "said," in Acts 1:15, Luke parenthetically tells the number present. Acts 1:18-19 are evidently Luke’s words. "The scripturewhich the Holy Spirit spake before by the mouth of David." This is a significant expression. The Holy Spirit spoke, but how? "By the mouth of David." Some seem to think that the Holy Spirit in some mystical way spoke to the inspired men, and then he spoke to the people. Not so; the Holy Spirit spoke to the people "by the mouth of David" and other inspired men. This is the Holy Spirit’s method of talking to the people. Through the record left by these inspired men the Holy Spirit still speaks to men. Paul says: "Wherefore, even as the Holy Spirit saith, To-day if ye shall hear his voice, harden not your hearts" (Hebrews 3:7-10). Here Paul quotes the scripture, and tells us it is what the Holy Spirit says. The Holy Spirit is speaking to you when you are reading the Bible. "He that hath an ear, let him hear what the Spirit saith to the churches" (Revelation 2:7). In Acts 1:18-19 Luke explains some things about Judas. "This man obtained a field with the reward of his iniquity." Judas bargained with the chief priests to deliver Jesus into their hands for thirty pieces of silver (Matthew 26:14-16). Later, when Judas saw that Jesus was condemned, he was filled with remorse, and brought the money back to the chief priests. They took it and bought a piece of ground with it (Matthew 27:3-8). Inasmuch as this field was bought with Judas’ money, it could truly be said that he obtained the field. It literally became a part of his estate, and could have been lawfully claimed by his heirs. HOW JUDAS COMMITTED SUICIDE. "Falling headlong, he burst asunder in the midst, and all his bowels gushed out" (Acts 1:18). It is also said that Judas hanged himself (Matthew 27:5). Is there a lack of harmony between Luke and Matthew? We see none. After Judas hanged himself, Luke says he fell. If he remained hanging for several days, as most likely he did, or if the rope broke and he fell a great distance immediately after he hanged himself, it is but natural that the results should have been as Luke says they were. From this circumstance Luke says the field was called the "field of blood." Some think this contradicts Matthew 27:6-7, where it is called the "field of blood" because it was bought with the price of blood. There is no contradiction—both facts make it appropriate to speak of it as the "field of blood." DAVID QUOTED. In Acts 1:20 Peter quotes from the Psalms (Psalms 69:23; Psalms 109:8). In both Psalms it appears that David was speaking of the wicked in general, but what was true of the wicked in general would certainly be true of so base a character as Judas. SUCCESSOR OF JUDAS. "Of the men therefore that have companied with us all the time must one becomes a witness with us of his resurrection" (Acts 1:22). Here Peter makes known the necessary qualifications for a successor of an apostle. Only two men could be found then possessing the requisite qualifications—namely, Joseph and Matthias. None can be found now, for none now living were with Jesus from the baptism of John till the ascension of the Master. AN OBJECTION CONSIDERED. It is said by some that the apostles had no right to act in this matter, for the Savior had specially charged them to wait the coming of the Holy Spirit. The objection is not well founded, and the proof given to support the objection is not to the point. Certainly they were not to begin preaching till they were inspired by the Spirit, but does it follow that they were to do nothing? Luke says: "They were continually in the temple, blessing God" (Luke 24:33), and "these all with one accord continued steadfastly in prayer" (Acts 1:14). Did they have a right to thus serve and worship God? Besides if Jesus during the forty days had given them no instructions concerning the matter, how did such a matter occur to them? And had the idea occurred to one of them, some of the company most certainly would have objected to the procedure had there been no authority for it. Finally, had they been making the selection, they would have needed the illumination of the Holy Spirit to make the right selection. They found two in their company possessing the necessary qualifications, and let the Lord show which one he had chosen. (The reader is referred to "Sound Doctrine," Vol. I., pages 86, 87, for a further discussion of this question.) TOPICS FOR INVESTIGATION AND DISCUSSION. Judas. Jerusalem in Old and New Testaments. Second Coming of Jesus. This Life the Time for Preparation to Meet God. Prominent People Who Became Christians in Days of Apostles. QUESTIONS. What is meant by King James Version? By what name is the fifth book of the New Testament called? What history found in this book? Who is the author of The Acts? Who was Theophilus? What relation does the Great Commission bear to The Acts? How long was Jesus with the apostles after his resurrection? What is means by his "passion?" Could the apostles have been mistaken in the identity of Jesus? To how many did he appear? To whom did he appear the last time? Of what did Jesus talk after his resurrection? What promise did he bid them wait for in Jerusalem? For what kind of a kingdom were the disciples looking? What question did they direct to Christ? What two things did their question reveal? Repeat the reply Christ made to their question. What, if any, was the rebuke in the question? What do you think about speculators? Why the baptism in the Holy Spirit? What was necessary of being a witness for Christ? When was Jerusalem founded? By what names has it been called? Where was the temple of Solomon builded? When and by whom was it destroyed? When and by whom was it rebuilded? When destroyed the last time? By whom? Quote the prophecy showing the law was to go forth from Jerusalem. Why begin in Jerusalem From what point did Jesus ascend? What was he doing as he began to ascend? What did the disciples do? Who stood by them? Was there a rebuke in what they said? How will Jesus come again? Who will see him when he comes? Where will the saints meet him? What distance was a Sabbath days’ journey? Why did they return to Jerusalem? How did they spend their time? Who is mentioned as being with them? Give the names of the brothers of Jesus. How many were present when Matthias was named an apostle? Was Judas a free moral agent? Was Judas responsible? Does foreknowledge equal predetermination? Was Judas a devil from the beginning? Was Judas an apostle? Was he given power to cast out devils? Was he a friend of Jesus? When did Satan enter Judas? Did Judas partake of the Lord’s Supper? What is meant when Jesus said Judas "perished?" Could he "perish" as a disciple if he had not been a disciple? How does the Holy Spirit speak? What did Judas do with the money he received for betrayal of Jesus? Reconcile the statements about the death of Judas. What quotation does Peter make from David? Who succeeded Judas? Who selected Matthias? Who else possessed the qualifications to be a witness— apostle? ======================================================================== CHAPTER 24: 02.10. THE JERUSALEM CHURCH ======================================================================== THE JERUSALEM CHURCH. The Jerusalem church has been called the "mother church," because it was the first church of God in the Christian dispensation, and from it all others directly or indirectly sprang. The second chapter of Acts gives a record of the events connected with the establishment of this church, together with some statements concerning its early history. The church prospered for a time, but was finally scattered by persecution. In the first seven chapters of Acts you will find a record of the prosperity of this church. In the first verses of the eighth chapter you will find the record of the scattering of this church by persecution. THE FIRST CHURCH OF GOD. Some contend that the church was established before the First Pentecost after the resurrection of Christ, but no one can point out a local congregation prior to this date. It is true that some of the material of this congregation was prepared and collected in Jerusalem before Pentecost, just as one collects material for a house to be builded, but it was not organized so as to perform its functions till that day. Careful and unbiased scholars and historians have always recognized the First Pentecost after the resurrection of Christ as the beginning of the first church of God. HISTORIANS. The great Baptist, Dr. J. B. Jeter, says: "The first church was formed in Jerusalem, and soon became the mother of other churches in various countries."—Baptist Principles Reset, p. 21. Again, Dr. Jeter says: "It has already been shown that the first church was organized in the city of Jerusalem, after the ascension of Jesus, and was composed entirely of believers."—Ibid., p. 27. Referring to the events of Pentecost: "And here we contemplate the beginning of the establishment of Christ’s kingdom in the world; or, which is the same thing, the erection of the first Christian church."— Jones’ Church History. "The church at Jerusalem was the first Christian church established by the ministry of the apostles."—Ibid., p. 70. "The first of all the Christian churches founded by the apostles was that of Jerusalem."—Mosheim’s Eccl. Hist. (Murdock’s Translation), Vol. I., p. 46. "This Christian assembly, as it was the first, so it is the mother church in the Christian dispensation."—Orchard’s History of Baptist, p. 7). ITS ACTIVITIES. A brief summary of the activities of this first church is given in Acts 2:42 : "And they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers." teaching. The new converts would, of course, know little or nothing of their Christian duties and of the practical affairs of the church, nor of the fundamental doctrines of Christianity. And former disciples of Christ, many of whom were present, needed further enlightenment. Had they returned home immediately after being baptized, much of the labor of that memorable day would have been lost, for in their ignorance they could not have lived the Christian life. Properly taught, they would be a power for good wherever they went. Hence, that they might be efficient servants of Jehovah in their various homes, the apostles carried them through a period of intensive training and teaching. All recognized the apostles as Christ’s chosen teachers, and so continued in "the apostles’ teaching." Continuing in the apostles’ teaching cannot mean that they continued to do what the apostles taught, for doing what they taught is mentioned in a separate item—viz., "Fellowship, in the breaking of bread and the prayers." It can mean no more than that they continued under the instruction of the apostles. The apostles discharged the duty which Jesus enjoined on them in the Great Commission—to teach those baptized (Matthew 28:19-20). It was just as much the duty of those baptized to be taught as it was the duty of the apostles to teach them. It is as much our duty now to be taught as it was theirs. Few realize that God requires us to learn the Bible, and that it is a grievous sin not to study it. "Learn of me," said Jesus (Matthew 11:29). "Let the word of Christ dwell in you richly" (Colossians 3:16). Fellowship is joint participation. The Greek word, "koinoonia," is sometimes used for contributions made for the poor (Romans 15:25; 2 Corinthians 9:13). By their gifts they were having fellowship with the poor in their sufferings. But the word does not always have reference to contributions. We have such expressions as "the fellowship of his Son Jesus Christ" (1 Corinthians 1:9); "the fellowship ["communion"—A. S. V.] of the Holy Spirit" (2 Corinthians 13:14); "that ye also may have fellowship with us: yea, and our fellowship is with the Father, and his Son Jesus Christ" (1 John 1:3). Fellowship is a joint participation in the sufferings, hardships, duties, and privileges belonging to the Christian life. It, therefore, sometimes means contributions. breaking of bread. This evidently refers to the Lord’s Supper. For a discussion of this subject, see "Sound Doctrine," Vol. I., pages 168-183. the prayers. Jesus prayed, the inspired men prayed, the Jerusalem church continued in prayer. Prayer is a vital part of the Christian’s life. It is regrettable that certain theories about natural law has so corrupted the minds of some that they see no special need for prayer. Let no human theory rob you of the blessing and privilege of prayer. While all the items mentioned in. Acts 2:42 should enter into the Lord’s day worship, it is hurtful and sinful to try to bind them on a congregation in the order mentioned. To do so is to bind where God has not bound. Without going into detail here, we will say that the thoughtful reader can easily see reasons why prayers should precede the other items of worship. UNITY OF THE JERUSALEM CHURCH. Jesus prayed that his followers might be one (John 17:20-21). This unity prayed for by the Master was manifested in the Jerusalem church, for Luke says they continued "steadfastly with one accord" (Acts 2:46). Again: "And the multitude of them that believed were of one heart and soul" (Acts 4:32). This can mean nothing more than that the most delightful harmony prevailed in that church. It is a condition toward which every church should strive (Ephesians 4:3). ATTITUDE OF THE PEOPLE. "Having favor with all the people." That this church, so soon after the crucifixion of Christ and amongst those who crucified him, should gain such universal favor with the people is "exceedingly remarkable. Such earnestness, zeal, and unselfishness on the part of the early Christians commended them to the people, and gave them great favor. It means something in the eyes of the people to be a member of the church. Not by seeking popularity, but by self-forgetfulness in their desire to serve, they gained that degree of popular esteem which no man can gain by mere seeking for it. Would you have your church to stand so well in your community? Then lead it into like service. We do not need a "Twentieth Century" church, but what we need is the church the Lord established—we need that church in the twentieth century. Is the church of which you are a member that church? The first century church will function and prosper in the twentieth century if given a chance. LIBERALITY OF THE JERUSALEM CHURCH. We speak of their liberality in the use of their means. This liberality is mentioned in Acts 2:44-45; Acts 4:32-36; Acts 6:1-6. Theirs was a remarkable manifestation of liberality, and has been the cause for some speculation. Some think these early Christians were Communists— that is, that there was no individual ownership of property. The rather prominent preachers taught that this early church tried the community of goods as an experiment, and as a consequence were reduced to want, so that churches elsewhere had to send to their relief, and, finding it a failure, they went back to individual ownership. To say that these Spirit-guided apostles experimented in this matter, how may we know what is experiment and what is not? And to say that this course brought them to such destitution that other churches had to send relief to them shows dense ignorance of the facts of history that one is made to wonder: for those who were parties to this liberality were all scattered from Jerusalem, and years passed before any relief was sent to Jerusalem. Even then it was because of the general drought throughout that whole region. That there was no community of goods is evident to one who carefully reads the record. "They sold their possessions and goods, and parted them to all, according as any man had need" (Acts 2:45). "As many as were possessors of lands or houses sold them, and brought the prices of the things that were sold" (Acts 4:34). They did not pool their interests—they sold them. Ready cash was needed. There was individual ownership, else individuals could not have sold anything. Barnabas, who had a field, sold it (Acts 4:36-37). This was some time after the church began. ananias and sapphira. When Ananias and Sapphira sold their land, and, while professing to bring all, they brought only a part of the price, Peter said: "While it remained, did it not remain thine own?" This indicates clearly that Peter recognized their right of ownership. "And after it was sold, was it not in thy power?" Peter virtually tells them that they did not have to sell their possessions—it was theirs—and that, having sold it, they were not compelled to bring the price. Their sin was in lying about bringing the whole amount when they did not. the occasion for selling their property. The facts are that many of these first converts had come from their homes in various parts of the world to attend the feast of Pentecost (Acts 2:5-11). Should they immediately return to their homes without being taught and well grounded in their new-found religion, they would fall away; at least, they certainly would not know how to defend themselves, or go on in their Christian life, and the means of planting the cause of Christ in their respective communities. Hence, instead of returning home at once, they continued under the instruction of the apostle. Being so far from home, with no means of a livelihood, if they would remain long enough to be properly taught, some one must meet the demands of the occasion. Those who lived there and who had possessions did not selfishly regard their possessions as their own so long as the Lord’s cause needed it. Each one, because of the great urgency, regarded his own property as if it belonged to all, and, as the need arose, sold it, and distribution was made as the need arose. Is there a lesson in this for us? You should be willing to give all, if necessary, to save the cause of Christ from perishing in your community, even to your own life. How much, then, should a man give? Give all, if necessary. How much am I able to give? A word of caution before passing from this subject. These early Christians did not give more than they were able, though they gave all. One is able to give all he has. Ananias and Sapphira claimed to give all; but they lied about it, and died. Many brethren say they are giving all they are able when they still have some left. Remember, man is able to give all he has. You may on any occasion give all you should be expected to give, or even more; but, when giving generously and liberally, do not mar the gift by saying you are giving all you are able. Remember Ananias and Sapphira—they died for lying. THE FIRST DEACONS. It should be remembered that every organization of a business or philanthropic nature must have some one to look after its financial affairs. In too many churches the business affairs are regarded as of minor importance and sadly neglected. In the Jerusalem church it seems that the apostles had in their hands the affairs of the congregation for a time; but this phase of the work became so great, and the demand for their time in other lines so urgent, that they determined to be relieved from the duties incident to the care of the finances and just distribution amongst the needy. Many of the Jews in their dispersed condition learned to speak the Greek language, and some of them continued to speak the Hebrew tongue. Within the pale of the Jerusalem church there were these two classes—those who spoke Hebrew and those who spoke Greek. Alike they contributed of their means into the church treasury, and distribution was made amongst the needy. Growing out of what some of them thought was partiality there "arose a murmuring of the Grecian Jews against the Hebrews." When this condition arose, the apostles called the multitude of the disciples unto them, and said: "It is not fit that we should forsake the word of God, and serve tables. Look ye out, therefore, brethren, from among you seven men of good report, full of the Spirit and wisdom, whom we may appoint over this business." The congregation selected the men, and the names indicate that they were Greeks—that they were from amongst the very ones who had complained. These were the first deacons—the first ones selected by the congregation to be their servants in this business capacity. A deacon is but a servant of the congregation. incompetent men. In too many instances congregations give the business affairs of the church into the hands of men who are not capacitated for the work assigned them. Men who are business failures are often selected to be deacons in the church, and then the church bemoans the fact that they are financially unable to do constructive work or alleviate the suffering of the needy about them. In many instances the evangelist, a stranger in the community, selects the elders and deacons. In the Jerusalem church, though the apostles were present, they instructed the church to select the men to serve the church as deacons—to select the men to see after the business of the congregation. The church made the selection. You would not select a man to take charge of your business if you knew the man to be a business failure. Do you think it is wise for the church to select a man, be he ever so pious and devoted, who has failed in a business way all his life, to have charge of the business of the church? Piety and devotion are not the only essentials to the work of the deacon. Remember the deacons, the first deacons selected, were to have in their hands the administration of business affairs. They were wise men, surely they were wise men in the work for which they were selected. Jesus said: "The sons of this world are for their generation wiser than the sons of light" (Luke 16:8). How often is this true in the business affairs of the church? It should not be thought that the work of the deacons in the business affairs of the church is of no importance. (In a subsequent copy of this series we will discuss fully the officers of the church and their work). DISCIPLINE. The Jerusalem church was, we think, as near perfect as could be made out of the material of which it was formed—the members were human, as we are. So long as we live on earth we will be subjected to temptations and sin. Discipline is necessary, not only for our good, but for the good of society. In all organizations composed of human beings there must be some corrective measures, for there will ever be found those who have not a proper regard for the rights of others. When man becomes a positive detriment to society, or by corrective measures he cannot be brought to respect the rights of others, he must be removed from society. Possibly there is no one thing which so impedes the progress of the church as the laxity of discipline in some sections and the flagrant disregard of the Master’s teaching on discipline. Ananias and Sapphira, members of the Jerusalem church, sold their property; more, they agreed between themselves to pretend to cast the entire amount into the Lord’s treasury while keeping back a portion. They would parade and advertise their liberality while acting a lie. Liars are a detriment to society, the church, and the State. The greatest measure known on earth, the gospel of Jesus Christ, and the association of men and women who were devoted to the principles of Christianity had failed to keep these two members in the right way. They sinned—deliberately lied to God. For such characters to have remained in the fellowship of the congregation would have resulted in untold injury to the church, for in time their hypocrisy would have been apparent; and had it not been exposed at the time of the attempted deception, young members of the church might have questioned the ability of the Holy Spirit to search and to know human hearts, or they might have concluded that deception was licensed if it was connected with liberality. the penalty. You may think the infliction of the extreme penalty, death, was out of proportion as punishment to the crime. Jehovah is wiser than we. He knows best. We do not know what the results might have been had they not been removed. Let us learn this lesson: God does not approve of liars in the church. The Jerusalem church furnishes the example of the removal of such members—we must not fellowship with them. The congregation which disregards the injunction to expunge from her fellowship those who do not live right will not prosper. Some may fear that if discipline is rigidly enforced but few would become members of the church. You should have no fears. The Lord knows best. Immediately following the death of Ananias and Sapphira there was a wonderful increase in the membership of the Jerusalem church. (In a subsequent volume we will discuss at length "Church Discipline.") TOPICS FOR INVESTIGATION AND DISCUSSION. Needs of the Church. Why and When Withdraw from Members? Should the Church Engage in Business? Why Was the Church Popular? The Church a Blessing in the Community. QUESTIONS. When and by whom was Jerusalem founded? When did it become the chief city of the Jews? Tell of its location. In what country is Jerusalem? When was Jerusalem destroyed the last time? For many years who had control of Jerusalem? Why is the Jerusalem church called the "mother church?" Was there a church in the Old Dispensation? What is Pentecost? (see Deuteronomy 16:9-12). How often did it come? Why were the apostles in Jerusalem on the first Pentecost after the resurrection of Christ? Tell what occurs as related in Acts 2:1-4. Did the multitude come together to hear preaching? Must one always come to hear preaching to be benefitted? Give the concluding statement of Peter’s sermon on Pentecost. What effect did his sermon have on the people? What answer did Peter give to their inquiry? Who were baptized? How many were baptized? How many were added? How were they added? What do historians say about Jerusalem? Of what class of people was this church composed? Quote the Great Commission (Matthew 28:18-20). Where were the apostles to begin their work under the Great Commission (Luke 24:46-49)? Why would baptized people need preaching? What did Jesus command the apostles to teach them? What is meant by "fellowship?" What is meant by "breaking of bread?" What is prayer? Name some theories that hinder prayer? Tell why we should pray. Can you instance some congregational prayers? In our Lord’s day worship is it essential that we follow the order in which these items are mentioned in Acts 2:42? Give some reasons why prayer should come before some other items. Repeat a passage of scripture teaching such. What expression declares the unity Of the church? Was this a popular church? What gave it favor with the people? Should the church be popular today? Tell of the liberality of the Jerusalem church. Did they practice communism? Were Ananias and Sapphira members of the church? In what did they sin? What the occasion for sale of property? What the necessity for the prolonged stay oi the members in Jerusalem? How much are you able to give? How much should one give? Is it any one’s business how much I give? Who were the first deacons in the church? How were they chosen? Why were they chosen? What kind of men should be selected for deacons? What two classes of Jews were in the church at Jerusalem? What the cause of the murmuring in the Jerusalem church? What party murmured? From what party were the deacons selected? Why is discipline necessary? ======================================================================== CHAPTER 25: 02.11. CONVERSION OF THE SAMARITANS ======================================================================== CONVERSION OF THE SAMARITANS. LESSON text:Acts 8:1-25. memory verses:Romans 1:16-17. THE CITY OF SAMARIA. The city of Samaria was builded by Omri, the sixth king of Israel (1 Kings 16:23-24), and thereafter was the capital city of the kingdom of Israel, being later taken by Shalmaneser, king of Assyria (2 Kings 18:9-10). It is now a "squalid and fanatical Moslem village whose paths and fields are cluttered with a multitude of fallen columns." THE SAMARITANS. When the king of Assyria captured the kingdom of Israel, he carried the people out of the land of Samaria and repeopled the land with heathen peoples from Babylon, Cuthah, Avva, Hamath, and Sepharvaim (2 Kings 17:22-24). At the request of the people the king sent a priest of Israel back to this land to teach the people the manner of the God of the land (2 Kings 17:25-29). They gradually outgrew their idiolatry and adopted the Pentateuch as their law. There was never much sympathy between them and the Jews. When they were refused the privilege of assisting in rebuilding the temple in Jerusalem, they became very angry. Their anger finally grew into bitter enmity, so that they refused the Jews passage through their land. This enmity had considerably subsided in the days of Jesus, as is shown by his reception at Sychar, a city of Samaria (John 4:1-54). LEADING UP TO THE LESSON After the gospel began to be preached in Jerusalem, the apostles for some time, perhaps two years, confined their labors to Jerusalem, preaching only to Jews. Vast multitudes became Christians. These multitudes were being trained for the great work of carrying the gospel to others. Finally the great persecution arose against the church on the occasion of the martyrdom of Stephen, and the entire church was scattered abroad, except the apostles (Acts 8:1). THE SCATTERED CHURCH. "They were all scattered abroad throughout the regions of Judea and Samaria, except the apostles." But this seemingly great calamity did not break their spirit nor cool their zeal. "They therefore that were scattered abroad went about preaching the word" (Acts 8:4). They went about evangelizing, for so the original word signifies. Perhaps only a small part of them delivered public addresses; certainly the women did not: yet they all, men and women, went about evangelizing. Evangelizing is preaching the gospel, whether to multitudes assembled or to individuals, whether at home or abroad. They went evangelizing— that is, they evangelized as they went. The very form of the expression shows that the going and the evangelizing were different acts. PHILIP. Amongst the very active ones driven out of Jerusalem by this persecution was Philip, one of the seven chosen to serve the church in Jerusalem (Acts 6:1-6). Later he was referred to as Philip the evangelist (Acts 21:8). When the church at Jerusalem was scattered his services as deacon, of course, ceased; and, by virtue of the fact that he then gave his time to preaching the word, he became Philip the evangelist. He was not "set apart" as a preacher by some ecclesiastical body. The apostles had been filing the church with the word, and any Christian who became as full of the word as was Philip would preach it. To the extent any one preaches the word, to that extent he is an evangelist, for an evangelist is one who preaches the word. Of Philip’s early life we know nothing. He is first mentioned in connection with the seven chosen to serve tables (Acts 6:1-15). Acts 8:1-40 gives a record of some of his work as a preacher. We hear no more of him till mention is made of him in Acts 21:8. At this time his home was in Caesarea, and he was called Philip the evangelist. PREACHING CHRIST. "AND PHILIP WENT DOWN TO THE CITY OF SAMARIA" (Acts 8:5). This is not Philip the apostle, for the apostles remained at Jerusalem (Acts 8:1), but it is Philip the deacon, who with others was chosen to serve - tables (Acts 6:1-15). "and proclaimed unto them the Christ" (Acts 8:5). The Christ was the burden of the preaching of God’s inspired preachers. "For I determined not to know anything among you, save Jesus Christ, and him crucified," said Paul (1 Corinthians 2:2). But what is it to preach Christ? Evidently to preach the gospel and to preach Christ is the same, for Philip was carrying out the Great Commission to preach the gospel. Though Paul determined to know nothing among the Corinthians save Jesus Christ and him crucified, he declared to them that he preached the gospel to them (1 Corinthians 15:1). Preaching the gospel, preaching Christ, and preaching the word are all the same, for in describing the planting of the church in Corinth, where Paul declares he preached the gospel (1 Corinthians 15:1), where he affirms that he preached Christ (1 Corinthians 2:2), Luke declares that Paul dwelt in Corinth a year and a half, "teaching the word of God among them" (Acts 18:11). In our lesson it is declared that those who "were scattered abroad went about preaching the word," and it is declared that Philip was one of those who went about preaching the word, and that he preached Christ to the people of Samaria. To preach Christ, therefore, is to preach his word, the gospel. "For Moses from generations of old hath in every city them that preach him, being read in the synagogues every Sabbath" (Acts 15:21). Hence, reading and teaching the law of Moses was preaching Moses. The same is true of preaching Christ. preach Christ—let other folks alone. Christ is the Son of God, the Savior of man, prophet, priest, and king. These titles grow out of his relationship to God and man, and to preach him fully all the relationships indicated by the various names applied to him must be shown. In preaching him fully no man can "just preach Christ and let other folks alone." To preach him as the Son of God one must antagonize infidels. If he is preached as the Savior, the question naturally presents itself: "Will he save every one?" If you properly answer this question you will antagonize the Universalist—you can’t preach Christ and let him alone. If he will not save every one, then whom will he save? Will he save only the "elect," as taught by the Calvinist? The gospel preacher, or teacher, cannot answer this question and let other folks alone. If the Calvinist doctrine of "election" is not true, then whom will be saved? Will Christ save people without conditions to be performed by them? If not, then what are the conditions of salvation? In answering this question fully, scripturally, the teacher, or preacher, will antagonize every denominationalist in the land. It is certain Philip told the Samaritans what to do to be saved. Christ as God’s prophet,God’s message bearer God’s teacher to man (Hebrews 1:1-2). A prophet is one who speaks for another, one who delivers the message of another. Hence, God’s prophet is God’s spokesman. The essential idea is that a prophet speaks for God. As God’s prophet to man, what did Jesus teach? Here again every faithful teacher must come in conflict with every theory out of harmony with the teaching of Christ. Christ the high priest.Christ is our High Priest. There is a difference between the significance of the words "prophet" and "priest." The prophet is God’s representative to man, the priest is man’s representative to God. We are all priests (Revelation 1:6), but Christ is our High Priest—through him we approach God. To properly develop and present the New Testament idea of the priesthood is to antagonize every priestly order in the ecclesiasticisms of today. Christ as king. As such he has laws—what are they? His kingdom has subjects—who are they? How may one enter the kingdom? In preaching Christ Philip gave answer to all these questions, for the record says: "When they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ" (Acts 8:12). In preaching Christ as Philip did, and there is no other way to preach him, the gospel preacher cannot "let other people alone." Can you name one thing you can preach, or teach, fully and not conflict with some denominational doctrine? Away with the compromising spirit of the age, and pray: "Grant unto thy servant to speak thy word with all boldness" (Acts 4:29). THE RESULTS OF PHILIP’S PREACHING. "AND THE MULTITUDES GAVE HEED WITH ONE ACCORD UNTO THE things that were spoken by philip" (Acts 8:6). Not often have such favorable results followed any man’s preaching The signs that Philip did, or the miracles that were wrought through him, showed the people that God was with him. These signs confirmed his preaching. The miracles did not convert them, but attracted the attention of the people and proved to them that Philip was a teacher from God. The purpose of miracles in connection with a preacher’s work was to confirm the word (Mark 16:20; Hebrews 2:2-4). When Philip reached the city of Samaria, he found the people under the spell of one Simon, a magician, who had completely captivated them, and they regarded him as a great man. The works of Simon were then, as such works are now, astonishing to the people, and to the masses they were inexplicable; but, after all, such works are mere tricks, and the workers of them seek self-aggrandizement, or to bewilder the people. Philip came in direct conflict with the works of this magician, this wonder worker in Samaria. No sooner were the miracles he performed compared with the works of Simon than the people saw that Simon was a mere trickster; whereas Philip brought them blessings, for the people were healed of diseases and the lame made whole. The people were convinced that Philip was sent from God. "and there was much joy in that city." Certainly there was great joy, for unclean spirits were cast out of many and many having fleshly infirmities were healed. And besides this, a new, glorious light had come to them. WHAT THE PEOPLE DID. "But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women." Luke’s record of this conversion is .brief, his language simple and plain. Philip preached, the people believed, and were baptized. The narrative is in perfect harmony with the Great Commission, both as to the conditions and the simplicity of the language. "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned" (Mark 16:15-16). The preaching was done first, accompanied by miracles to prove the trustworthiness of the message, and the people believed. "So belief cometh of hearing, and hearing by the word of Christ" (Romans 10:17). And Peter says: "Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe" (Acts 15:17). believed and were baptized. "They were baptized, both men and women." From this it is seen that in preaching Christ unto men Philip taught them to be baptized, for there was no other way for them to learn this duty. "He that believeth and is baptized shall be saved," said the Lord. These people believed and were baptized; hence, they were saved. It is expressly stated that they believed before they were baptized. It must follow, then, that there was not an infant in the number baptized. More, there was not a church there to vote on them to determine whether the minister should baptize them! SIMON. Even Simon, who had been practicing his magic and bewitching the people, saw the superiority of the miracles wrought through Philip over his tricks of sorcery. To give up his pretentions to greatness and to come down from the pedestal on which the admiring public had placed "him and sit at the feet of Philip like the humblest and most ignorant, required a greater effort and more self-abasement than most pretentious people are willing to make. But he did. "And Simeon also himself believed: and being baptized," in this new-found joy, he "continued with Philip." was simon saved? This question would never have been raised had it not been that after his baptism he fell into grievous sin. More, were it not for the doctrine that it is impossible for a child of God to fall from grace, so far fall as to be lost, as taught by Baptists and Presbyterians, the question as to the salvation of Simon would never have been raised. Those who teach that a believer cannot be lost were confronted with the fact that Simon, after he was baptized, was said to have fallen under condemnation. To save their doctrine, they must declare that Simon was never saved! Even if Simon could have deceived Philip he could not have deceived Jehovah; and Luke, writing by inspiration of the Holy Spirit, said that Simon believed. If Simon did not believe, then we cannot believe the plain statement of God. Is it not strange that a professed believer in God, simply to sustain his doctrine, will virtually accuse God of making misleading statements about Simon? God says: "He that believeth and is baptized shall be saved," and the authors of this book believe it. He also said Simon believed and was baptized, and we believe that; and if we did not believe what God said about Simon having believed we would feel that our condition was about on a par with Simon’s when later he sinned and Peter said: "Thou are in the gall of bitterness and in the bond of iniquity." PETER AND JOHN SENT TO SAMARIA. "Now when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Spirit: for as yet he was fallen upon none of them: only they had been baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Spirit" (Acts 8:14-17). "Whatever other purpose may have prompted the mission of the two apostles, such as confirming the faith of the disciples or assisting Philip in his labors, it is quite certain that the chief purpose was the impartation of the Holy Spirit. What they did on their arrival was certainly that for which they went; but the chief thing which they did was to confer the Holy Spirit; therefore, this was the chief purpose of their visit."—McGarvey. At least it would seem that, what they did on their arrival was that for which they came. But this miraculous endowment of the Spirit was not necessary to the remission of sins, nor membership in the church, for these disciples enjoyed both these blessings, having been "baptized into the name of the Lord Jesus." WHY THE MIRACULOUS ENDOWMENT? The apostles were baptized in the Holy Spirit that they might be able to preach the gospel to all people, and perform signs to confirm the word, and give the world, through their writings, a full revelation of God’s will. But the complete revelation was not full written out for about three-quarters of a century after the gospel was first preached. The apostles could not be present with every church, and the New Testament had not been written. What, then, would the church do for guidance? To meet this need certain persons in the different congregations were miraculously endowed, some having one gift and some another. Paul’s discussion of these gifts may be found in the twelfth, thirteenth, and fourteenth chapters of First Corinthians. In a later volume we will discuss this matter fully. SIMON’S SIN. "Now when Simon saw that through the laying on of the apostle’s hands the Holy Spirit was given, he offered them money, saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Spirit" (Acts 8:18-19). Be it observed that Simon did not offer money for the miraculous power conferred by Peter and John, but for the power to impart this miraculous power to others by laying on his hands as Peter and John had done. A man’s mode of living and thinking leave their impress on his character, and even after he turns from them he is likely to fall into his old error under strong temptation. Simon had gained money and notoriety through tricks of sorcery. Now a new field seems to be open to him, in which he could gain even more money and greater notoriety. He offered them money. But Peter, without an effort to use soft words, promptly replied: "Thy silver perish with thee, because thou hast thought to obtain the gift of God with money. Thou hast neither part nor lot in this matter: for thy heart is not right before God. Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee. For I see that thou are in the gall of bitterness and in the bond of iniquity" (Acts 8:20-23). Peter charges only one sin against him—the desire to purchase the gift of God with money—and he called on him to repent of only one sin—"this thy wickedness." Had he not been forgiven of his old sins, Peter’s speech would have been misleading, for Peter certainly gave him to understand that he needed to repent of only one sin. But this sin was so grievous as to bring him into the "gall of bitterness" and into the "bond of iniquity." Certainly Simon expected no such reply from Peter; and though it drove to the heart like a pointed shaft, he did not resent it. In fear he said: "Pray ye for me to the Lord, that none of these things which ye have spoken come upon me" (Acts 8:24). Who can doubt for a moment that Peter did pray for him, or doubt God’s willingness to forgive? What course of life Simon followed after this is a mere matter of conjecture. THE TWO LAWS OF PARDON. That the child of God who sins and the alien sinner stand in different relationships to God is apparent to any thoughtful person; one is outside the family of God, the other is an erring child. To the alien, those outside the family, outside the kingdom, Peter said: "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins" (Acts 2:38). This is part of what one must do to become a child sf God. If the child sins, what then? The case of Simon gives the answer. To him, as an erring child, Peter said.: "Repent therefore of this thy wickedness, and pray the Lord." TOPICS FOR INVESTIGATION AND DISCUSSION. Laying on Hands. Magicians and Familiar Spirits. Have Miracles Ceased? Our Attitude Toward Members of Church Who Sin? Our Duty in Preaching the Word. QUESTIONS. Where is Samaria? By whom was the city of Samaria founded? Who were the Samaritans? What their religion? What feeling existed between the Samaritans and Jews? Were the Samaritans hospitable toward Christ? In what city was the gospel first preached? What success attended the preaching? What the immediate cause of its being preached elsewhere? To what extent was the Jerusalem church scattered? What did the scattered church do? What is meant by evangelizing? Can one evangelize without making public speeches? Is traveling necessary to evangelizing? When is Philip first mentioned? What his first work? Why did his work as a deacon cease? When driven from Jerusalem, where did Philip go? What did Philip preach? What the burden of God’s inspired preachers? Under what commission was Philip preaching? Prove that preaching Christ, the gospel, and the word are the same. How was Moses preached? Name some of the titles of Christ. Name a title showing his relationship to man. Name a title showing his relationship to God. What is involved in fully preaching Christ? Show that one cannot preach Christ and let others alone. What is a prophet? What is a priest, and what his functions? What is involved in preaching Christ as King? What did the Samaritans believe? Do men boldly preach Christ today? What results attended Philip’s preaching? What the purpose of the miracles of Philip? What wonder worker was in Samaria? How did the people regard him? What the difference between the wonders of Simon and the works wrought through Philip? What did the Samaritans do when they believed Philip’s preaching? Who was baptized? Show that the record harmonizes with the Great Commission. What produced faith of the Samaritans? What led them to be baptized? Were there any infants in the number baptized? Is there a record of infant baptism in the Bible? Who voted on the Samaritans to see if they should be baptized? What did Simon do when he heard Philip’s preaching? Was Simon saved? Proof. Why do some try to prove that Simon was not saved? Who said Simon believed? Is the witness trustworthy? Who said he was baptized? Why did Peter and John go to Samaria? What did they do on arriving in Samaria? Was their visit necessary to the salvation of the Samaritans? What the purpose of the miraculous endowment of the Holy Spirit? Why did the church in Samaria need the endowment of the Spirit? Did Simon receive the Spirit? What proposition did Simon make to the apostles? What kind of temptation would appeal most strongly to Simon? What did Peter reply to Simon? Of how many sins did Peter accuse Simon? In what condition, or state, did Simon’s sin place him? What did Peter tell Simon to do? What request did Simon make of Peter? What the difference between an alien sinner and an erring child? Discuss the two laws of pardon. ======================================================================== CHAPTER 26: 02.12. FAITH ======================================================================== FAITH. lesson text:Hebrews 11:1-30. memory verses:James 2:14-24. Faith is sometimes defined as the belief of a proposition supported by testimony. This is true with reference to facts and things. You believe the Kaiser was driven from his throne, and that there is a city in Italy called "Rome;" but faith in a person means more than to just believe that such a man lived. Frequently one says: "I believe in that man, because I know him." Here faith contains an element of trust, or confidence. To believe in your physician is to have confidence in him, and you show your confidence in him by committing your case into his hands and doing what he says. To believe in God is to commit ourselves, our ways, into his hands and to diligently follow his directions. CAIN AND ABEL. Cain believed in the existence of Jehovah, and made an offering to him, but instead of offering the thing commanded, he trusted to his own wisdom and offered of the first-fruits of the ground (see Genesis 4:1). But Abel showed his faith, his confidence in Jehovah, by doing what he said. MOSES. On one occasion Moses failed to trust God. "Moses lifted up his hand, and smote the rock with his rod twice: and water came forth abundantly, and the congregation drank, and their cattle. And Jehovah said unto Moses and Aaron, Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them" (Numbers 20:11-12). Now Moses certainly believed in the existence of God; but his over confidence in self and lack of confidence in Jehovah led him to adopt his own way instead of the Lord’s and God said: "Because ye believed not in me." WHY FAILURE TO OBEY? Only one of three things could cause a person to fail to follow the directions of his physician: (1) Inability to do so; (2) failure to understand him; or (3) a lack of confidence in him. The same is true of our obeying God. But we can do what he says, for God requires no impossibilities. And as we have God’s revealed will, it is not necessary to disobey through ignorance. Your disobedience is attributable to- lack of confidence in Jehovah. To set aside the physician’s directions is to take the case in your own hands, to become your own physician. To set aside God’s directions for your salvation is to take the matter out of his hands and become your own savior. What we need is full confidence in God’s love, mercy, grace, and wisdom. This would eliminate all desires to depart from his way. FAITH IN MEN AND INSTITUTIONS. Faith is essential in all the relationships of life. Business is conducted, and credit is extended, on the basis of faith. Should we lose confidence in our financial institutions, withdraw our money from the banks, and refuse to extend credit, chaos would follow. An element of faith enters into all our business transactions. Our social relations are based on faith. There can be no satisfactory association with another without faith. Men have faith in their wives, wives believe in their husbands. Destroy this faith and the home is ruined. Harmony with God is necessary to salvation, and there can be no harmony, no walking with God, without a whole-hearted faith in him. A lack of faith in God has been the cause of all the departures, sin, and disobedience of all ages. "Take heed, brethren, lest haply there shall be in any one of you an evil heart and unbelief, in falling away from the living God" (Hebrews 3:12). FAITH ESSENTIAL TO SALVATION. That faith is necessary to salvation is hardly questioned by those who profess to believe the Bible. Faith is clearly demanded as a condition of salvation. "He that believeth not shall be damned" (Mark 16:16). "Without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him" (Hebrews 11:6). "Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house" (Acts 16:30-31; see Hebrews 10:39; Romans 13:11; 1 Corinthians 1:21). WHAT MUST ONE BELIEVE? You must believe certain things to become a Methodist, and certain other things to become a Baptist, and still other things to become a Presbyterian. The Methodist declares that the man who is a Baptist will be saved, though he does not believe the peculiar things one must believe to become a Methodist. In making such a declaration the Methodist clearly declares that the things peculiar to Methodism are not necessary to salvation. The Methodists, Baptists, and Presbyterians concede that the things peculiar to their respective churches, things which one must believe to become a member of their respective churches, are not necessary to salvation. It must follow, then, that it is not necessary for one to believe the peculiar doctrines of these churches unless it is desired to become a member of the particular church. Methodists, Baptists, and Presbyterians insist that one can be saved without being in either of their respective churches. This is a free admission that belief of their peculiar doctrines is not necessary to salvation. Since it is not necessary to believe the distinctive doctrines of Methodists, Baptists, or Presbyterians to be saved, what must one believe? ONE MUST BELIEVE IN CHRIST. "Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus, and thou shalt be saved, thou arid thy house" (Acts 16:30-31). "Many other signs therefore did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name" (John 20:30-31). "If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shall be saved" (Romans 10:9). "And this is the victory that hath overcome the world, even our faith. And who is he that overcometh the world, but he that believeth that Jesus is the Son of God" (1 John 5:4-5). HOW DOES FAITH COME? Faith is the result of testimony. If you wish one to believe a proposition, it is necessary for the evidence to be submitted to that person, attesting the truthfulness of the proposition to be believed. The evidence may be presented orally or in writing. written evidence. "Many other signs therefore did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name" (John 20:30-31). "Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so. Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few" (Acts 17:11-12). oral testimony. "How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher? ... So belief cometh by hearing, and hearing by the word of Christ" (Romans 10:14-17). "Ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe" (Acts 15:7) . DEGREES OF FAITH. There is one faith (Ephesians 4:4), but this one faith may exist in different degrees. All have not the same degree of faith, as is evidenced by the Bible. little faith. "O ye of little faith" (Matthew 8:26). great faith. "I have not found so great faith, no not in Israel" (Matthew 8:10). weak faith. "Him that is weak in faith" (Romans 14:1). strong faith. Abraham "waxed strong through faith" (Romans 4:20). dead faith. "Faith apart from works is dead" (James 2:26). perfect faith. "By works was faith* made perfect" (James 2:22) BELIEVE WITH ALL THE HEART. To believe with all the heart is more than to give intellectual assent to the truthfulness of a proposition. The heart includes the intellect, the emotions, and the will. With the heart we think (Matthew 9:4), reason (Mark 2:6), understand (Isaiah 32:4). These processes are purely intellectual. With the heart we sorrow (Nehemiah 2:2), despise (2 Samuel 8:16), love (Matthew 22:37). These are emotional processes. With the heart we purpose (2 Corinthians 9:7). This is a determining process. To believe with all the heart involves all of these. You accept many things as true which do not involve either the emotions or the will. You believe that the Pharaohs ruled in Egypt, but you never love them nor are you determined to serve them. You do not believe it with all your heart. Many believe in God and Jesus Christ, his Son, in the same way. They have no doubt of Jehovah’s existence, but they neither love him nor are they determined to serve him. They do not believe with all their heart. If one believes with all the heart, he will serve. Frequently one hears the statement: "Mr. X believes as strong as you, but, for some cause, he will not obey." Such a statement is not true, for the degree of one’s faith is shown by the services rendered. In the mind of Neighbor X there may not be a doubt as to the truthfulness of certain doctrines, or all that Jesus said. Such is commendable as far as it goes. You should remember, though, the intellect is not all the heart; his faith must include his emotions and his will—that is, he must have involved his whole heart, which will give his love and service to the Master. The demons believed (James 2:19), but they neither loved God nor were they determined to serve him. They did not believe with all the heart, neither does your disobedient neighbor. "If a man love me, he will keep my word" (John 14:23). "If you love me, ye will keep my commandments" (John 14:15). "He that loveth me not keepeth not my words" (John 14:24). Faith that does not involve the will so as to control the life never benefitted a son or daughter of Adam. SALVATION IS NOT BY FAITH ONLY. That we are saved by faith no one doubts. But some contend that we are saved by faith only—that is, that we are saved the very moment we believe. In the Discipline of the Methodist Episcopal, Church, South, Article IX., the doctrine is avowed in these words: "Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort." BY FAITH ONLY. NOT BY FAITH ONLY. "We are justified by faith only," — "By works a man is justified, and M. E. Discipline, Art. IX. not by faith only" (James 2:24). Does it seem strange to you that any one would teach a doctrine which in such plain terms contradicts the Bible? BELIEVERS GIVEN POWER TO BECOME SONS. "He came unto his own, and they that were his own received him not. But as many as received him, to them gave he the right to become children of God. even to them that believed on his name" (John 1:11-12). He gave the believers the right to become the children of God. (1) Believed; (2) given right to (3) become children of God. If one is saved the moment he believes, he is saved before he becomes a child of God, for the believer is given the right to become the child. SAVED WITHOUT THE NEW BIRTH? If one is saved the moment he believes, he is saved without the new birth. Believers are given the "right to become the children of God." It must be evident, then, that if one is saved the moment ’he believes, he is saved before he becomes a child of God; and if saved before he becomes a child of God, he is saved without being born again, for one cannot be born again without in the birth becoming a child of God. SAVED BY IMPERFECT FAITH? If one is saved the moment he believes, he is saved by an imperfect faith. "Thou seest that faith wrought with his works, and by works was faith made perfect" (James 2:22). Are you prepared to contend that man is saved by an imperfect faith? He who contends that man is saved the moment he believes claims salvation by an imperfect faith, for "by works was faith made perfect." Of course you understand that faith must exist before it can work, and till it works it is not perfect; and if salvation is by faith before it works, it is salvation by an imperfect faith. SALVATION BY DEAD FAITH? If one is saved the moment he believes, if he is saved by "faith only," he is saved by "faith apart from works," and that would be salvation by a dead faith. "As the body without the spirit is dead, even so faith apart from works is dead" (James 2:26). The body, when the spirit has left it, is dead; it is worthless so far as blessing man is concerned. Just so it is with faith apart from works—"faith apart from works is dead." The dead faith—faith apart from works—can no more bless man than can the body without the spirit bless men. SAVED WITHOUT CONFESSING? If one is saved the moment he believes, he is saved without the necessity of loving God’s praise, or confessing him. "Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue: for they loved the glory that is of men more than the glory that is of God" (John 12:42-43). These cowardly rulers believed—that is plainly stated—but they refused to confess it. Do you tell us that God will save a man who is too cowardly to confess it, ashamed to confess Christ, a man who loves the glory that is of men more than he loves the glory that is of God? Though these rulers believed, they would not confess. They had "faith only;" and if one is saved by "faith only," if one is saved the moment he believes, the rulers were saved. Do you insist that one is saved without confessing Christ? I understand that "faith only" does not include confessing Christ. But are men saved who refuse to confess Christ? Men must believe before they can confess Christ, and men must confess Christ to be saved: "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Romans 10:9-10). Are people saved who refuse to confess Christ? FAITH ONLY WILL NOT AVAIL. If one is saved the moment he believes; if one is saved by "faith only," then faith only avails, whereas God declares that "faith only" does not avail. "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love" (Galatians 5:6). (1) Circumcision does not avail. (2) Uncircumcision does not avail. (3) But faith which works by love does avail. (4) Faith must exist before it can work. (5) Faith must work before it avails. (6) It must follow that faith alone, "faith only," cannot avail, for "faith only" is faith without works. FAITH ONLY DOES NOT PROFIT. "What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?" (James 2:14). Again: "If a brother or sister be naked and in lack of daily food, and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give not them the things needful to the body; what doth it profit? Even so faith, if it have not works, is dead in itself" (James 2:15-17). This should settle the matter with every unbiased student. "Faith only" can profit one no more than saying to the hungry, "Go in peace, be ye warmed and filled," when not a mouthful is given to eat; or to say to the naked, "Be ye warmed," when not a thing in the form of clothing is supplied. SAVED AND NOT PARDONED? If one is saved the moment he believes, he is saved before he turns to the Lord; and if saved before he turns to the Lord, he is saved before he is pardoned. Men must believe before they turn to the Lord. "And the hand of the Lord was with them: and a great number that believed turned unto the Lord" (Acts 11:21). (1) Believed and (2) turned unto the Lord. Clearly, after they believed, they "turned unto the Lord." Is one saved before he "turns unto the Lord?" "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon" (Isaiah 55:7). Men must turn unto the Lord before he pardons them, but they believe before they turn. If one is saved the moment he believes, he is saved before he turns; and if saved before he turns, he is saved before he is pardoned. God has never saved a man on the condition of faith till that faith has expressed itself in some act. TOPICS FOR INVESTIGATION AND DISCUSSION. Can an alien sinner believe? Opinion, Faith, Knowledge. Faithful men. Walking by faith. Faith in social and business world. QUESTIONS ON FAITH. What is faith? Show how true faith has in it an element of confidence and trust. Discuss the points illustrated by the case of Cain and Abel. Why did Jehovah say to Moses and Aaron: "Ye believe not in me?" Why do sick men refuse to follow the directions of the physician? Why do people fail to follow the direction of the Great Physician? Show how business transactions are based on faith. Show that faith is necessary in the social life. Show that we cannot be at peace with God without faith. Prove that faith is essential to salvation. Do all denominations teach some things that one must believe to be saved? Show by the admission of denominations that it is not necessary to salvation to believe the things peculiar to them. What, then, must one believe? Give references. How does faith come? What the difference, if any, between faith and belief? Is there a distinction between written and oral testimony? Illustrate degrees of faith. What is meant by the heart? Illustrate the difference between the intellectual, emotional, and determining functions of the heart. What is it to believe with all the heart? Do we believe every proposition with all the heart? What does a man do when he believes in Christ with all the heart? Do the disobedient believe with all the heart? What was the character of faith of demons? (James 2:19). What does James say about justification by "faith only?" What does the M. E. Discipline say about justification by "faith only?" Quote and discuss John 1:11-12. Show that if one is saved the moment he believes he is saved without the new birth. Will an imperfect faith save? How is faith made perfect? What is a dead faith? Show that dead faith cannot bless. Discuss the faith of the rulers, and show it does not save. Show that faith only does not avail. Show by the discussion in James that faith only does not profit. Show that if one is saved the moment he believes, he is saved and not pardoned. Can you give an example where God blessed a man on the condition of his faith before that faith expressed itself in some act? ======================================================================== CHAPTER 27: 02.13. JUSTIFICATION BY FAITH ======================================================================== JUSTIFICATION BY FAITH. "Being therefore justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1). Had Paul said we are justified "by faith only," he would have contradicted James, who said: "By works a man is-justified, and not by faith only" (James 2:24). Some people think they believe the doctrine of justification by faith only, but in reality they do not. Ask a defender of the doctrine of "justification by faith only" these questions: Do you believe a person can be saved without repentance? Do you believe a person can be saved without prayer? Do you believe a person can be saved without love? He will answer with an emphatic "No." But if one must believe, repent, pray, and love, he is not justified by "faith only." If you can add repentance, prayer, and love te faith, and it still be "faith only," could you not add anything else God commands, and still have "faith only?" If faith without repentance, prayer, and love will not save, then "faith only" does not save. degrees of faith. In the previous lesson we found that faith may, and does, exist in different degrees. Faith without work is dead, and therefore worthless. It is dead because it has no connection with God, the source of life. But faith, when made perfect by works, is a living faith, because by obedience it is brought into vital connection with God. Evidently it is this degree of faith by which Paul declares we are justified. Bearing this in mind, it will be seen that there is no lack of harmony between Paul and James. "By faith." How can we determine the meaning of "by faith?" If there is any doubt as to the meaning an author attaches to any word or phrase in a given place, a clear understanding may be reached by carefully studying the use he makes of it in all his writings. Now, it so happens that Paul makes frequent use. of the phase "by faith." It should be, and is, an easy matter to determine exactly what is meant by this phrase in his writings, for in many places he uses the term in such connection as to leave no room for doubt as to his meaning. "By faith" occurs many times in the eleventh chapter of Hebrews; the student should read that chapter carefully. We call attention to some of the examples therein mentioned as illustrative of the meaning of "by faith." EXAMPLES. abel. "By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness born to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh" (Hebrews 11:4). Evidently Abel did not offer a sacrifice by "faith only;" yet it is as emphatically affirmed that he offered a sacrifice "by faith" as it is that we are justified "by faith." What was embraced in the term "by faith" in the sacrifice offered by Abel? We are not advised as to how long it took Abel to prepare the altar and the sacrifice; but we do know that whether the time was long or short the phrase "by faith" covers every move he made and every lick he struck in building the altar and offering the sacrifice. In this case, then, we know that the phrase "by faith" does not mean "faith only." noah and the ark. "By faith Noah, being warned of God concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and become heir of the righteousness which is according to faith" (Hebrews 11:7). We do not know how long it took Noah to build the ark. The one hundred and twenty years mentioned in Genesis 6:3 was the time of respite given the people after Jehovah decided to destroy them (see "Sound Doctrine," Vol. I., page 42). But whether it required ten years or five years to build the ark, this we know: that every step he took, every move he made, and every lick he struck in felling the trees, collecting the material, and putting it together, is included in the phrase "by faith." The ark was built "by faith;" so are we justified "by faith." Think of the days of toil spent in building the ark and know that the phrase "by faith" does not mean by "faith only." The finished ark was the result of Noah’s faith. So when the Christian reaches heaven, though he may have served God faithfully for three score years, it may be truly said that he is there "by faith." abraham’s call. "By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went" (Hebrews 11:8). Abraham’s faith took him from his home in Ur of the Chaldees to the far distant land of Canaan. When God spoke, Abraham’s faith obeyed, and thus he became the father of the faithful, the father of all those who walk in the steps of Abraham (Romans 4:12). Hence, the phrase "by faith" includes every step from Ur of Canaan. abraham offered Isaac by faith. "By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten son; even he to whom it was said, In Isaac shall thy seed be called" (Hebrews 11:17-18). A full account of this is given in Genesis 22:1-19. Abraham offered up Isaac by faith—we are justified by faith. Certainly no one will contend that Abraham offered up Isaac by "faith only;" yet the same phrase, "by faith;" is used here as in Romans 5:1. Read the account of this offering as given in Genesis, and see what is included in the phrase "by faith" in this case. Jehovah commanded Abraham to take Isaac and to go into the land of Moriah "and offer him for a burnt offering upon one of the mountains which I will tell thee of." Abraham made the necessary preparations, and with Isaac departed to go unto the place to be shown him. On the third day he saw the place afar off. Abraham and Isaac climbed the mountain, the altar was prepared, the wood was placed in order upon the altar, Isaac was bound and laid upon the altar, and Abraham lifted the knife to slay the son. All this is included in the phrase "by faith" in this reference. "By faith" in this reference included the three days of active, heart-rending service. Moses and the passover. "By faith he kept the pass-over, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them" (Hebrews 11:28). Kept the passover "by faith"—justified "by faith." Unless it can be shown that Moses kept the passover by faith only, why should it be contended that we are justified by faith only? To keep the passover by faith required more than the simple act of believing in God. In this instance, "by faith" includes what? A full account is given in the twelfth chapter of Exodus. On the tenth day of the first month they put up the lamb, on the fourteenth day they killed and roasted it, and on the night of the fifteenth day they ate the lamb with bitter herbs. All these services, all these acts of obedience, are here included in the phrase "by faith." the walls of jericho. "By faith the walls of Jericho fell down, after they had been compassed about for seven days" (Hebrews 11:30). Here is what was done: "And Joshua rose early in the morning, and the priests took up the ark of Jehovah. And the seven priests bearing the seven trumpets of rams’ horns before the ark of Jehovah went on continually, and blew the trumpets: and the armed men went before them; and the rearward came after the ark of Jehovah, the priests blowing the trumpets as they went. And the second day they compassed the city once, and returned into the camp: so they did six days. And in came to pass on the seventh day, that they arose early at the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew the trumpets, Joshua said unto the people, Shout; for Jehovah hath given you the city. So the people shouted, and the priests blew the trumpets: and it came to pass, when the people heard the sound of the trumpet, that the people shouted with a great shout, and the walls fell down flat, so that the people went up into the city, every man straight before him, and they took the city" (Joshua 6:12-20). Did the walls fall down by "faith only?" Yet it is just as plainly said that the walls fell down "by faith" as it is that we are justified "by faith." Their faith led them to do what God commanded, and was thus perfected by works, and by this perfect faith the walls fell down. If we would be justified "by faith," our faith must be strong enough to lead us to do what God commands; by this perfect faith we are justified. "BY FAITH," THEN, INCLUDES WHAT? In every case the phrase "by faith" includes obedience to all the things commanded. "Perfect faith is taking God at his word, and doing what he says." Is not that a good definition? Is it not true? Try substituting this definition in a few of the examples found in the eleventh chapter of Hebrews. By taking God at his word and doing what he said Noah built the ark. By taking God at his word and doing what he said Abraham offered up Isaac. By taking God at his word and doing what he said they kept the passover. And by taking God at his word and doing what he says we are justified. Certainly if we did not take God at his word and do what he says we would not be justified. Thus it will be seen that faith in every instance includes whatever acts of obedience God had commanded in that particular case. This is faith made perfect by works, the faith by which we are justified. the final example. "By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do were swallowed up" (Hebrews 11:29). They crossed the Red Sea "by faith," but they were not on the other side the moment they believed. They spent a night of anxious toil and great fear before they could sing the song of deliverance on the other side. Here the phrase "by faith" spans the Red Sea, and includes every step they took in crossing. By some it is thought that because Paul says we are justified by faith baptism is excluded. But in the examples so far considered the phrase "by faith," instead of excluding the acts of faith, which, in reality, make faith perfect, actually includes obedience. And it can be plainly shown that "by faith" in this case includes baptism. Paul says: "For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea" (1 Corinthians 10:1-2). They crossed the Red Sea by faith, and in crossing they were baptized. "By faith" includes what was done in crossing. But in crossing they were baptized. Therefore, "by faith," in this example, includes baptism. From this conclusion there is no escape. By many this is thought to be a type of our deliverance from sin. If so, then as baptism is in the phrase "by faith," it must be in the phrase "by faith" in the antitype. But does "by faith," in the matter of our becoming Christians, really include baptism? One plain statement from Paul settles it: "For ye are all the sons of God, through faith, in Christ Jesus." On what grounds did he affirm that they were sons of God by faith? He settles all doubt by immediately adding: "For as many of you as were baptized into Christ did put on Christ" (see Galatians 3:26-27). Paul here affirmed that they were children of God by faith, because they had been baptized into Christ. Certainly no one will contend that had they refused to be baptized their faith would have made them sons of God. JUSTIFIED BY FAITH, WE HAVE PEACE. That we are justified "by faith" is not a question for discussion amongst those who believe the Bible, for it is plainly declared. The only question that can be raised is: "When are we justified by faith?" Paul declares that when we are justified "by faith" we have "peace." When journeying along the highway enroute to Damascus to bind Christians and thrust them into prison, Paul was struck blind, and cried to the Lord: "What wilt thou have me to do?" The Lord told him to go to the city and there it would be told him what he must do. Immediately Paul journeyed to the city, as the Lord directed, and thereby evidenced the fact that he had faith in the Lord. Was he justified "by faith" at the time he arose and walked toward the city? Did he have "peace" at that time? See him in the city; he is blind, without food and without drink for three days, and praying at least some of the time. Do you think a man in that condition has "peace?" In the city, suffering from the loss of his sight, abstaining from food, with goading conscience, filled with sorrow over the life he had lived in persecuting Jesus, and wasting the church of God, he is praying to know what to do. Certainly peace has not yet come to him. To him the Lord sent Ananias.who instructed him to be baptized and wash away his sins (see Acts 22:16). His faith promptly obeyed, and, his sins now being forgiven, he takes food. The period of mourning is over. He is now justified by faith, and has peace with God. If possible, let the teacher have the following outline on the blackboard, to be used during the recitation of this lesson: There is not an instance where "by faith" means "faith only." Abel offered a sacrifice Noah built an ark Abraham offered up Isaac Moses kept the passover Walls of Jericho fell down Israel crossed the Red Sea Children of God Justified by faith "By faith" includes what in: Abel’s case Noah’s case? Abraham’s case? Moses’ case? Walls of Jericho? Israel, Red Sea? Galatians 3:26? Romans 5:1? TOPICS FOR INVESTIGATION AND DISCUSSION. Walking by Faith. Abraham as an Example of Faith. Paul as an Example of Faith. Wherein We Are Defective in Faith. Consolations and Rewards of Faith. QUESTIONS What passage does the doctrine of justification by "faith only" contradict? What is a dead faith? How is faith made perfect? What kind of sacrifice were Cain and Abel commanded to bring? Abel’s sacrifice was "by faith"—what does "by faith" include in this case? Of what kind of wood was the ark built? Would another kind of wood have met the demands of God? Give a case where a substitution was made for what God commanded, and tell the results. How many stories were in the ark? Windows? Doors? How many animals, clean and unclean? Name some of the unclean animals. How long was Noah building the ark What does "by faith" include in the building of the ark? How old was Abraham when God called him? What was Abraham’s native country? What does the phrase "by faith" here include? Where did Abraham offer Isaac? From what place did he journey? How many days’ journey? Who accompanied him? Who saw the sacrifice? What does "by faith" include in the offering of Isaac? When was the passover instituted? Why? What elements were used in the passover? What day of the month were they required to put up the animal? When was the animal killed? When—what day of the month — did they eat; the animal? What does "by faith" include in the observance of the passover? In what country was Jericho? Tell all you know about that city. Who was leading Israel when they took Jericho? What the order of procession around the walls? Who bore the ark? Where was the ark builded? Who was in the ark? Describe the ark. How many days did they march around the city? How many times? When the last journey around the city was made, what was done? Did the walls fall "by faith?" What does "by faith" include in this case? Where is the Red Sea? What did Israel say when they were on the bank of the sea? What did Paul say to Israel when they were crossing the sea, in 1 Corinthians 10:1-2? What did God do for Israel the day they crossed the sea (Exodus 14:30)? How did God protect them as they crossed the sea? What happened to the Egyptians? When did the Israelites sing songs of deliverance? Paul says: "By faith they crossed the Red Sea." Can "by faith" in this case means "faith only?" Show that the phrase "by faith" includes baptism. On what grounds did Paul declare that the Galatians were children of God by faith? Romans 5:1 : We are justified "by faith." What does "by faith" in this passage include? When did Paul have peace with God? ======================================================================== CHAPTER 28: 02.14. REPENTANCE ======================================================================== REPENTANCE. lesson text:Luke 13:3-14. memory verse:2 Corinthians 7:10. Sin is found wherever man abides. Christ not only designed to save man from sin, but to save him from the penalty of sin as well. "Sin is lawlessness" (1 John 3:4). Jehovah, our Creator, gave a law to govern man. A low without a penalty is no law. If a law is just and the penalty equitable, it is right to inflict the penalty on the transgressor. The "lawless" man should be punished. "The law of the Lord is perfect, restoring the soul" (Psalms 19:7). It is not the province of the creature to make the laws to govern himself. "It is not in man that walketh to direct his steps" (Jeremiah 10:23). Man transgressed the law of the Lord and justice declared it right to execute the law. Law has no mercy. The law says the same thing so long as it is in force. Mercy may be extended to the condemned by the one who has the right, but the law which condemned does not extend mercy. Jehovah has always desired the salvation of the lost, "not wishing that any should perish, but that all should come to repentance" (2 Peter 3:9) and obtain the mercy he extends. To enjoy the salvation he offers, one must repent. Throughout the Old Testament ages men were required to repent, and it was necessary for them to comply with this law of Jehovah if they would enjoy his favor. THE PREACHING OF JOHN THE BAPTIST. John the Baptist denounced sin, and called on the people to repent. "John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins" (Mark 1:4), saying, "Ye offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruit worthy of repentance" (Matthew 3:7-8). "Repent ye; for the kingdom of heaven is at hand" (Matthew 3:2). JESUS PREACHED REPENTANCE. The ministry of Jesus is marked by the constant cry of repentance. "Repent ye, and believe in the gospel" (Mark 1:15). "Except ye repent, ye shall all in like manner perish" (Luke 13:3). In the Great Commission the Lord demands that people repent (Luke 24:46-49), and the apostles faithfully preached repentance: "Repent ye, and be baptized" (Acts 2:38). "Repent ye therefore, and turn again" (Acts 3:19). "He commandeth men that they should all everywhere repent" (Acts 17:30). "Then to the Gentiles also hath God granted repentance unto life" (Acts 11:18). Repentance being a command from God, being necessary to life, a condition of the remission of sins, it is important, therefore, that one know what repentance is, else he may never know that he has repented. REPENTANCE IS NOT SORROW FOR SIN. Should you call for an expression of what repentance is, perhaps the greatest number of replies would be: "Repentance is sorrow for sin." Though there can be no repentance without sorrow for sin, yet one can sorrow for sin a long time and never repent. You may shed many tears, and feel the lashings of conscience because of your wrongdoings, and not repent. It should be remembered that there are two kinds of sorrow. SORROW OF THE WORLD. judas. "The sorrow of the world worketh death" (2 Corinthians 7:10). When Judas, who betrayed the Master (Mark 14:43), saw him in the hands of his enemies, condemned to death, his heart was filled with many regrets, the blood money burned his hands, and he cast it at the feet of the priests (Matthew 27:4-5). Judas even confessed his sins, saying: "I have sinned in that I betrayed innocent blood" (Matthew 27:4). His sorrow must have been of the worldly sort; for instead of ending in a reformation of life, it resulted in his hanging himself. "The sorrow of the world worketh death" (2 Corinthians 7:10). rich ruler. A rich young ruler came to Christ (Matthew 19:16-22), inquiring what he must do to obtain eternal life. Having been told what to do, he went a-way sorrowful, for to comply with the conditions he must part with his wealth. There was no repentance in his heart—his sorrow was of the world. "The sorrow of the world worketh death." the drunkard. The drunkard in his sober moments, realizing how he has dishonored himself and brought reproach on his parents and family, knowing the end of such a life, seeing that he is being shunned by his fellows and ostracized from the best society, is filled with sorrow; but he gets drunk again at the first opportunity. His sorrow was of the world. Sorrow is not repentance GODLY SORROW IS NOT REPENTANCE "Godly sorrow worketh repentance unto salvation" (2 Corinthians 7:10). When Peter was prosecuting the murderers of Christ, they cried out: "Brethren, what shall we do?" (Acts 2:37). There was sorrow in their hearts for the crime they had committed, but they had not repented, as is evidenced by the fact that Peter commanded them to repent (Acts 2:38). "Godly sorrow worketh repentance." The "godly sorrow" is not repentance, but it precedes and is necessary to repentance. REFORMATION IS NOT REPENTANCE. Paul preached "to them of Damascus first, and at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance" (Acts 26:20). They were commanded to "turn" to God, but turning to God came after their repentance. "Repent and turn from your idols" (Ezekiel 14:6). Turning from idols, as well as turning from other wicked acts, is certainly a reformation, but this follows repentance. TWO KINDS OF SORROW. There is a vast difference between the "sorrow of the world" and "godly sorrow." sorrow of the world. The sorrow of the world worketh death. It is morbid and bitter, leaving one miserable with the goading of conscience, but gives no peace and promises no alleviation. godly sorrow. Godly sorrow has God in it, for it rests on the assurance of divine clemency. Godly sorrow is sweet, cheering, inspiring with holy aspirations. It is wrought by the "goodness of God" (Romans 2:5). Through God’s word you learn how constantly Jehovah has extended his goodness to us to cause us to repent.WHAT IS REPENTANCE? It is not sorrow; it is not godly sorrow; it is not reformation. It would be easy to give the meaning of the English world "repent," as it is defined by lexicographers, or to define the word "metanoeo," the corresponding Greek word; but perhaps it will be more satisfactory every way to have just the definition the Lord has given in his word. THE TWO SONS. "A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard. And he answered and said, I will not: but afterward he repented himself, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not" (Matthew 21:28-30). The first son very positively declined to work in the vineyard, saying: "I will not." Just so long as such was his mental attitude, just so long as his will was opposed to the will of his father, he did not go. The father willed for the son to work in the vineyard; the son willed not to work in the vineyard. Later the son did go and work in the vineyard. Before he labored in the vineyard, what change had taken place in the son? Clearly he would not work in the vineyard so long as his will was opposed to the will of the father; so long as he willed not to labor in the vineyard he did not. But he did go and labor in the vineyard, which is evidence incontrovertible that he changed his will. Jesus says: "He repented himself, and went." (1) He did not go till he repented; (2) he did not go till he changed his will; (3) surely it is plain that repentance is a change of will, and results, always, in a changed life. THE PRODIGAL SON. "A certain man had two sons: and the younger of them said to his father, Father, give me the portion of thy substance that falleth to me. And he divided unto them his living. And not many days after, the younger son gathered all together and took his journey into a far country; and there he wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that country; and he began to be in want. And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. But when he came to himself he said, How many hired servants of my father’s have bread enough and to spare, and I perish here with hunger! I will a-rise and go to my father, and I will say unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring the fatted calf, and kill it, and let us eat, and make merry: for this my son was dead, and is alive again; he was lost, and is found" (Luke 15:11-24). Having reached his majority, the young man, dissatisfied with his limitations and surroundings and the orderings of his father’s house, demanded his part of the estate. It was given him. Leaving home, he spent his money with a free hand. When his financial crisis came and the necessity for work arose, he found employment with a stock farmer. In a country far from home, with his bitter experience and menial position, he reflected on his folly. "He came to himself," and said: "I will arise, and go to my father." "And he arose, and came to his father." (1) The boy willed to leave his father’s home. (2) He came to grief and sorrow. (3) He willed to return to his father’s home. Clearly there was a change in his attitude; his will has undergone a change respecting his course of conduct. There is a new determination within him. (4), He immediately acts in keeping with the changed will. The life always conforms to the will. Repentance is a change of will which always results in a reformation of life. THE NINEVITES. The Ninevites were a very wicked people (Jonah 1:2). Jonah was sent to warn them of the impending wrath of Jehovah (Jonah 3:2). They believed the preaching of Jonah (Jonah 3:5), humbled themselves in sackcloth and ashes (Jonah 3:5-8), and turned from their evil ways (Jonah 3:10). Christ says of them: "They repented at the preaching of Jonah" (Matthew 12:41). With them there was: (1) Belief of the preaching of Jonah. (2) Sorrow for the rebellious and sinful life. (3) Change of will respecting their conduct, which is repentance. (4) Reformation. FEAR OF JUDGMENT. Entering into that which causes repentance is an element of fear. "He commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world" (Acts 17:30-31). "Except ye repent, ye shall all in like manner perish" (Luke 13:3). FRUITS OF REPENTANCE. John the Baptist made reference to repentance as a tree, and called on those to whom he preached, to "bring forth fruits worthy of repentance" (Luke 3:8-11). They asked, "What must we do?" and John replied: "He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise." To the publicans he said: "Extort no more than that which is appointed you." To the soldiers he said: "Exhort from no man by violence, neither accuse any one wrongfully; and be content with your wages." RESTITUTION. Restitution is a fruit of repentance. A man stole a watch. Before the overt act of stealing there was the determination, the will, to steal the watch. In every case of repentance there is sorrow, godly sorrow, preceding the repentance. Is it possible for there to be sorrow for the theft of the watch if there is no disposition to return it? We have learned that repentance is a change of will as respects wrongdoing. The man willed to take and appropriate the watch, the property of another, thereby depriving the rightful owner of his goods. When he repents he changes his will. This being the case, he no longer wills to deprive the man of his property, and necessarily returns it. Restitution follows in every case of repentance when it is within the power to right the wrong of the past. One cannot enter heaven with the stolen property of another in his possession. Some years ago I preached a sermon in Vernon, Texas, on restitution. The next day a man came to me, reciting the following: "Five years ago I bought a five-dollar hat at a store in this town, having it charged. In the fall, when I wished to pay my account, I asked that the merchant give me an itemized statement of my account. In looking over the statement I found that the hat had not been charged, and I persuaded myself that it was no fault of mine that the hat was not charged to me and that I would say nothing to the merchant about it. I paid him the amount the statement called for, making no mention of the hat which he failed to charge." What does the student think of this case? Touching the matter of restitution, read Exodus 22:1-4; Leviticus 6:5; Ezekiel 35:15; Luke 19:1-19. HOW LONG DOES IT TAKE ONE TO REPENT? This question cannot be answered definitely, if the answer is desired in hours and minutes. It will take you just as long to repent as it will take ’you to change your will respecting a sinful life. Some men are quicker in thought and action than others. The Philippian jailer became a Christian within sixty minutes. This included his faith, repentance, and baptism. When Paul and Silas were committed to his charge he thrust them into the inner prison—he did not have enough of the milk of human kindness to lead him to wash their lacerated backs. Later came the earthquake, the sermon by Paul, then his faith, administering to the apostles in washing their backs. In this you see the fruits of repentance. REPENTANCE IS DEMANDED OF ALL. Repentance is demanded of each one who sins. Simon, though he was a member of the church, sinned, and he was commanded to repent (Acts 8:13-24). THE ORDER OF REPENTANCE AND FAITH. In the foregoing we have learned that he who will not repent cannot be saved. The Methodists, Baptists, Presbyterians, and some others teach that one is saved the moment he believes— that simultaneous with faith is salvation. To hold this doctrine, and still contend that one must repent or he cannot be saved, they are put to the necessity of contending that repentance comes before faith. There has been much needless controversy over the order of faith and repentance, for the order can no more be reversed than can be life and death. Suppose one who teaches that repentance comes before faith goes as a missionary to China. His object is to make Christians out of the Chinese. To that end he preaches to them, telling them that they must have faith in Christ or they cannot be saved. Immediately he adds: "But you cannot believe in God and his Son, Christ, till you repent, and I now call on you to repent of your sins." The Chinaman replies: "What is repentance, and how does one repent, and of what must I repent?" The missionary answers: "You must repent of your sins, repent of having violated the law, you must determine to change your conduct respecting your violations of the law." With some heat the Chinaman replies: "I keep the law; I am a good citizen; I keep the laws of my ancestors and of my country." "O," says the missionary, "I do not mean that. I mean you must be sorry of the sins you have committed against the true and living God, and determine to serve him." In bewilderment the Chinaman replies: "Who is the God to whom you make reference, and why should I serve him?" The missionary replies: "He is the Creator of all things, the Ruler of the universe, and—" But how evident it must be to all that the missionary is trying to lead the Chinaman to believe in God, even before he can explain to him what repentance is, and what it demands. He is wrong in his theory, but his actions come in the natural order. "Godly sorrow worketh repentance." "The goodness of God leadeth thee to repentance." How can his goodness lead me to repentance if I do not believe in him? Is it not a fact that I must believe in him before I can believe in his goodness to me? Faith comes by hearing (Romans 10:17). We preach to people that they may hear and believe; but if one must repent before he can believe, there is no sense in preaching to those who have not repented. With those who teach that repentance must come before faith, they should say: "Repent of your sins, and then we will preach the gospel to you." If you were called on to preach to an infidel, what would your first work be? Would you call on him to repent first, or would you strive to get him to believe on God and his Christ? In attempting to prove that repentance comes before faith, the following scriptures are brought into service: "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel" (Mark 1:15). "John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus" (Acts 19:4). "Testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). The Jews, who were God’s children under the first covenant, were taught to "repent and believe the gospel," to repent and believe on him that should come. When you remember that they were God’s children, that they were in covenant relationship with him, but had broken the law, had sinned against Jehovah, and to this people, this people who believed in God, the message came: Ye have sinned against Jehovah, in whom you believe; and now, if you would be saved, repent of the sins you have committed against him, and by faith accept Christ, and you will be forgiven. Necessarily their repentance was to be directed toward Jehovah, against whom they had sinned. So Paul testified to the Jews and Greeks—people who believed in Jehovah and had sinned against him—that they must repent of the sins they had committed against him, and; now that Jesus has been crowned as King, they must have faith in him if they would be saved. No one repents till he has sufficient faith to realize that he has sinned against Jehovah. The goodness of God leads to repentance (Romans 2:4), but that is true only when one believes in God and his goodness. DID PETER COMMAND THOSE WITHOUT FAITH TO BE BAPTIZED? If repentance comes before faith, then Peter commanded people who did not have faith to be baptized; for, when on the day of Pentecost the people cried, asking what to do, Peter replied: "Repent ye, and be baptized" (Acts 2:38). If these people were not believers at the time the command was delivered to them, it must follow that those without faith were commanded to be baptized. The truth, as all who read the Bible know, is: Peter had discoursed to these people, they had been led to believe what he preached, as is evidenced by the fact that they cried out, asking what to do. To these anxious inquirers to whom Peter had preached, these folk who believed, Peter said: "Repent ye." * * * TOPICS FOR INVESTIGATION AND DISCUSSION. Restitution. Repentance of the Ninevites. Self-Justification Instead of Repentance. "If I Have Sinned"—A Sham Repentance. Self-Examination an Aid to Repentance. QUESTIONS Is sin universal? What is sin? Name some of the results of sin. What the first sin man committed? Does God save man in sin? Who is the rightful ruler of man? Can a law exist without a penalty? Why is it right to punish the sinner? Is there mercy in law? Is God willing to save all? Will all be saved? Show that repentance was required in the Old Testament. Why was John called "The Baptist?" In what country did he preach? What did he preach? Who were the parents of John the Baptist? Why was he beheaded? Give some quotations from the language of Jesus requiring repentance. Show that the Great Commission requires repentance. Why important to know what repentance is? Is sorrow repentance? How many kinds of sorrow? Can one repent without sorrow in the heart? What is sorrow of the world? What does sorrow of the world do for one? Did Judas repent? Narrate the history of the rich ruler. Has the man who repeatedly gets drunk repented? May he not be filled with sorrow and not repent? What kind of sorrow works repentance? What the difference between repentance and reformation? Give a quotation showing that repentance comes before turning from sin. What the difference between godly sorrow and sorrow of the world? What does godly sorrow have in it? What is repentance? Give narrative of the two sons. What the evidence that the men repented? Tell the story of the prodigal son. What the evidence that he repented? Give history of Nineveh, when established, the size, location. What the condition of Nineveh now? Give history of Jonah. What did Christ say about the Ninevites? In what is the evidence that they repented? What relationship does the fear of judgment bear to repentance? Name some fruits of repentance. What is restitution? Does God demand restitution? If one does not restore, has he repented? What of the man who did not pay for the hat? Had he died without paying for the hat, what? How long does it take to repent? Who must repent? Show that repentance cannot come before faith in the conversion of heathens. Illustrate by missionary in China. In attempting to convert an infidel, what would you do first? Why? Explain why repentance is sometimes mentioned before faith. ======================================================================== CHAPTER 29: 02.15. PARTAKERS OF THE DIVINE NATURE ======================================================================== PARTAKERS OF THE DIVINE NATURE. lesson text:"Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge self-control; and in your self-control patience; and in your patience godliness; and in your godliness brotherly kindness; and in your brotherly kindness love" (2 Peter 1:5-7). LEADING UP TO THE LESSON. "yea, and for this very cause." For what cause? If we miss this point, we lose the real lesson. Add certain things. Why? There is a reason, a cause, for this admonition, and to learn its significance and to get the benefit of this lesson in "addition," we must begin back a little to see what is to be accomplished by adding these things. To this end, let us note carefully the thoughts presented in the preceding verses. "A like precious faith." An equally precious faith (see marginal reading in the American Standard Version). Although Peter had seen the Lord and was able to speak and write by inspiration, the faith of these brethren who had not so much as seen the Lord was just as precious as his. "The knowledge of God and of Jesus our Lord." The knowledge of God does not mean what God knows, but that which we know, or has been revealed, about him. In 2 Peter 1:8 Peter says: "For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ." We may be barren or unfruitful in our knowledge of God, but we can neither be fruitful nor unfruitful in what God knows. Peter says: "But grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18). We may grow in our knowledge of Christ, but we cannot grow in what he knows. Hence in 2 Peter 1:2 we learn that God’s grace and peace will be multiplied to us along as we learn more of him. "ALL THINGS THAT PERTAIN TO LIFE AND GODLINESS." Not only has God given us all things necessary to life and godliness, but also all things that pertain to life and godliness. And this has been given to us "through the knowledge of him that called us"—that is, all things that pertain to life and godliness have been given to us through the knowledge revealed to us in the Bible. Anything in our religion which cannot be found in this knowledge which God has revealed to us does not pertain to life and godliness. "Whereby"—that is, in these "all things that pertain unto life and godliness"—"he hath granted unto us his precious and exceeding great promises." These promises are many, but may be summed up in these two—namely, salvation from sin and becoming children of God. "That through these ye may become partakers of the divine nature." We become partakers of the divine nature only as to goodness and holiness—the perfection of character. We are made partakers of the divine nature through the promises of God. But how do God’s promises make us better? The mere fact that God has made promises to us has never made any one any better, for some are as wicked as they would have been had God never made a promise to anyone. How, then, do they make us better? There is nothing in an unconditional promise to make any one better. But God intends for his religion to make us better here, and for that reason he suspends his promises upon conditions the performance of which makes us better. He, in effect, says to us: "If you would enjoy these precious promises, quit your sins and let me guide your life." This stimulates us to better living. This harmonizes with Paul: "Come ye out from among them, and be ye separate, saith the Lord. And touch no unclean thing; and I will receive you, and will be to you a Father, and ye shall be to me sons and daughters, saith the Lord Almighty" (2 Corinthians 6:17-18). The command: "Separate yourself from unclean things." The promises: "I will receive you; will be a Father to you; you shall be children of God." Paul immediately adds: "Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" (1 Corinthians 7:1). THE CAUSE. "Yea, and for this very cause"—that is, to accomplish this very end, namely, to become partakers of the divine nature—"adding on your part," etc. The divine nature possesses certain characteristics. These must be added, that we may become partakers of this divine nature. It is a mistake to represent these elements as so many steps in a stairway or ladder upon which we may climb into the eternal kingdom. In climbing a ladder we have each rung behind us as we step on to the next, and have no further use for them unless we aim to come down again. Is that true with reference to these Christian graces? Do we leave faith behind when we mount the rung of courage, and so on to the last, from which we are supposed to step into heaven? That is absurd. The fact is, these graces are cumulative—each is to be added till we reach the sum total of all. These verses give us, rather, God’s formula for the divine nature. It is as if the apostle had said: "If you would be a partaker of the divine nature, you must diligently add to your faith certain graces, you must compound your character by this formula." If the formula is diligently followed, the result is certain and definite. Being a faithful Christian is not an accident. When the chemist diligently compounds elements after a given formula, the result is no accident, but definite and certain. God says to us: "If you would be a partaker of the divine nature, here is the formula; compound the elements diligently." Faith is the base; other elements must be added. But diligence is required; otherwise the result will be disappointing. diligenceis necessary to success in any worthy undertaking. There is too much careless indifference, too much slothfulness, too much of the hit-or-miss style of Christian living. While diligence is recognized as necessary in business, how few recognize that it is just as necessary in Christian living! virtue. "!n your faith supply virtue." Virtue is generally here understood to mean manliness, or courage, the disposition to stand for what we espouse. What is your faith worth if you have not courage to stand up for it or live it? But courage is not blustering and blowing about what we believe and what we will do. It does not mean that we shut our eyes to danger—that is foolhardiness. It does not even mean the absence of fear. Perhaps no man was ever more courageous than Paul, yet to the Corinthians he said: "I was with you in weakness, and in fear, and in much trembling" (1 Corinthians 2:3). This story illustrates the point: It is said that during a battle an officer who was commanding a division of the army was sitting on his horse, pale and fearful, directing his men, while the bullets flew thick and fast. Another officer, dashing up, said: "You look scared." "I am scared," said he; "and if you were scared half as bad as I am, you would run." That is courage—when a man realizes his danger, and yet stands at the post of duty. Any weakling can stand his ground when he is not scared, but it takes a brave man to stay with his duty when he is scared. knowledge."in your virtue knowledge." Of course a person must have some knowledge, just as he must have some courage, to ever become a Christian, but he needs to advance in both. Courage without knowledge may become very hurtful. Without knowledge courage may lead a person to do things hurtful both to himself and the church. And yet few Christians seem to realize that God commands them to add knowledge, yet it is one of the fundamental requirements, one of the essential elements of the divine nature. No one ignorant of the will of God can hope to live the Christian life. "My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee" (Hosea 4:6). Jesus said: "Take my yoke upon you, and learn of me" (Matthew 11:29). "For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God" (Hebrews 5:12). This shows that God expects all his children to so study his will that in a reasonable length of time they will be able to teach others. temperance. "!n your knowledge temperance." Temperance is self-control, especially with reference to our lusts. The fight against strong drink adopted the word "temperance" and narrowed its meaning to abstinence from intoxicating liquors, but its meaning was not so restricted in the New Testament. Temperance means self-control. A person does not control himself when he indulges in any excess or in anything that is hurtful to him. Temperance, then, signifies moderate indulgence in those things that are good for the body and total abstinence from hurtful things. PATIENCE."IN YOUR TEMPERANCE PATIENCE." "Patience" is a much-abused word. Too often patience is thought to be a non-resisting, quiet spirit that, without complaint or protest, submits to any sort of conditions or circumstances. But patience is not complacency or serenity. A person may be undisturbed when things go wrong simply because he does not care. Let us not mistake indifference for patience. "Ye have heard of the patience of Job," says James. And so you have. Have you ever considered the quality of his patience? Did you ever read the book of Job? Did he strike you as an example of patience? He had lost all his flocks and herds, his servants and children, and had become sorely afflicted with boils. Crushed in spirit, heartsore and full of grief, he sat down among the ashes. His would-be friends heard of his grief and came to him. Seven days they sat in silence, with not a word of comfort or reproof. Job’s long-pent-up feelings burst forth in a tirade of cursing against his day. His friends then argued with him, and told him that his meanness had got him into all this trouble. He blurted out in irony: "No doubt but ye are the people, and wisdom shall die with you" (Job 12:2). That does not indicate what some people call patience. And his good wife, who had looked on him in his afflictions and sufferings till she could stand it no longer, said to him: "Dost thou still hold fast thine integrity? renounce God, and die." She seemed to think that if he would renounce God, God would kill him, and that this would be the quickest way to end his afflictions. But Job replied: "Thou speakest as one of the foolish women speak." That would appear to some as an outburst of impatience; but it is because we mistake the meaning of the word "patience," and we forget that despite all of Job’s fuming and fussing he is recorded by inspiration as an example of patience. His patience is seen in that, though he had lost his property and was bereaved of his children and had become afflicted all over with boils, and though his friends had now become his accusers and his wife had seemed to reach the end of her endurance and had called upon him to renounce God, he could look up through the darkness and despair surrounding him and say: "Though he slay me, yet will I trust him." "I will hold on to God if I lose all my property; I will hold on to him if I lose all my children and if my friends forsake me and if my wife gives up in despair; and I will still trust him, though he slay me." That is patience. "Patience" comes from a word that means "to remain under," and carries with it the idea of remaining steadfast under any kind of hardships or difficulties. Patience, or steadfastness, is a quality much needed in present-day Christians. We are too ready to quit under any provocation or difficulty. It is easy to serve God when everything goes on like a sweet song, but the Christian that is worth while is the one who holds on under all kinds of adverse conditions or circumstances. godliness. "in your patience godliness." "Godliness" does not mean Godlikeness. The Greek word translated godliness is thus defined by Thayer: "Reverence, respect; in the Bible everywhere piety toward God, godliness."Godliness is piety, reverence. It grows out of a feeling of dependence upon God and a deep regard for his majesty and glory. It is also manifested in a proper respect and deference for that which belongs to God or pertains to him. We are lacking in reverence. Majesty and power is not ascribed to God, his name is spoken lightly, his word is used in jokes and jests, the blood-bought church is not thought of as the body of Christ, and the name of God and Christ is blasphemed. Even preachers sometimes profane the name of God in the pulpit. This is done when a preacher lightly and flippantly says: "Before God, brethren." But reverence, like other virtues, must be learned. It should begin in the home. Parents should teach their children to respect them, to properly reverence father and mother. If reverence is not learned in the home, it is not likely to develop later. The habit of reverence, the principle of reverence, must be instilled in the child. If not, he will grow up devoid of respect for parents, for his teachers in school, and for the laws of the land. Such a one is most likely to be without reverence for God—a hardened, ungodly sinner. Ungodliness is irreverence, impiety. A godly man, a pious man, may fall into wrong, but his reverence for God will most likely restore him. But there is little hope for the redemption of an ungodly sinner. "brotherly kindness." Thayer defines the Greek: "The love of brothers (or sisters), brotherly love; in the New Testament, the love which Christians cherish for each other as brethren." Genuine love manifests itself in different ways. The mother through the long hours of the night will tenderly watch over the sick child, or will tenderly bind up his bruised toes or wounded fingers, and sympathize with him in his griefs and disappointments; but genuine mother love will also be stern and unbending when the occasion demands and will inflict punishment when the need arises, all the while doing what under the circumstances seems best. True love looks not to the present pleasure, but to the ultimate good of the person loved. Hence, to love the brethren does not mean that you must flatter them, or even to always speak words to please them. We must do them good—help them in their needs, comfort them in their sorrows, and tenderly nourish the downcast and broken­hearted; and if they fall into wrong, we must seek to reclaim them, and, if necessary, rebuke them sharply. Jesus rebuked Peter sharply (Matthew 16:22-23), and Paul, charged Timothy: "Them that sin_ reprove in the sight of all, that the rest also may be in fear" (1 Timothy 5:20). The Lord loves his children, yet he says: "My son, regard not lightly the chastening of the Lord, nor faint when thou art reproved of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (Hebrews 12:5-6). love. To love of the brethren we must add universal love—love for all men. And this love, too, must be active. God so loved the world that he gave his only begotten Son. We must so love man that we will give the best that is in us to serve man’s best interests. Love transforms duty into opportunity, and makes sacrifice satisfying and pleasurable service. It takes the drudgery from daily toil, and gives a feeling of gladness that we are able to share in the uplift and betterment of mankind. SUMMARY Faith is the base to which all these elements are added. It is the beginning of the life divine. But too many are satisfied with being nominal, or professed, Christians. A small degree of faith, kept as a secret in your own heart, requires no courage to so exist, and finally perishes for lack of cultivation. For faith to assert itself requires courage. But courage needs the guidance of knowledge; otherwise it is mere foolhardiness. But knowledge is worthless if we give sway to all our appetites and passions. Hence, we must add temperance, or self­control. But this effort to add self-control, this battle against passions, lust, and selfishness, is a fierce conflict, and requires sustained effort. Hence, the need of patience, or steadfastness. But we must not allow our victories over self nor our steadfastness of character to develop a feeling of self-sufficiency. We must take God into account, and realize our dependence on him; for it is in him that we live, move, and have our being. We must add reverence, or godliness. But it is not enough that we cultivate self and reverence God. In the busy field of service our brothers in the Lord are crying for help; we must not forget them. Duty calls, and brotherly love leads us to share their struggles, trials, and sufferings. In our love for our brethren let us not become clannish and forget the great mass of unconverted sinners. It is possible for us to become selfish in our love for the church and to develop a sort of family pride. Such a one does not think of leading men to Christ for their own sakes and because they need salvation, but he thinks of the world as a quarry out of which he may extract material to help build up the church and make it greater and more glorious. But the Christian must outgrow that trait; he must cultivate love for men and seek to reclaim them from sin and ruin because he loves them. Hence, to brotherly love add universal love. the results. The immediate result of compounding these elements into your character is that you become a partaker of the divine nature, but the ultimate result is that there shall be given to you an abundant entrance into the everlasting kingdom of God. * * * TOPICS FOR INVESTIGATION AND DISCUSSION. The Preciousness of Faith. What God’s Promises Mean to Me. The Need of Bible Study. The Uses and Abuses of the Bible. This Life a Preparation for the Next. * * * QUESTIONS. To whom did Peter write? What is faith? What difference between faith and belief? What is meant by "precious faith?" What is meant by "the knowledge of God?" What is the meaning of "all things that pertain to life and godliness?" How and where are these things given us? In the light of this passage, what do you think of human creeds? Can you mention some practices of religious neighbors not authorized by the Bible? Name some of the "precious and exceeding great promises." How do we become partakers of the divine nature? How does a promise make one better? Are these promises conditional? Can you name some unconditional promises of the Bible? How do we "cleanse ourselves?" Name elements necessary to partaking of divine nature. Is the illustration of climbing a ladder good? What is diligence? Give some illustrations of diligence in business. Give an example of your diligence in religion. What is the meaning of virtue? Give an instance in your life where courage was lacking. Can a courageous man be afraid? What the necessity of knowledge in religious matters? How is knowledge acquired? How are people destroyed for lack of knowledge? Show mistakes, sins through lack of knowledge. Can one sin through ignorance? Does law, human or divine, excuse man for his ignorance? What is temperance? Is indulgence in a practice necessary to temperance? Name some ways in which one may fail to be temperate. Does temperance demand "total abstinence?" What? What is patience? Does waiting for Brother X to come show patience? Who was Job? Tell of Job’s afflictions. How long did Job and his friends sit in mourning? What the names of Job’s three friends? What advice did the three friends give him? What did Job’s wife say? How did Job regard his birthday? What is godliness? What about using God’s name as a jest or as a byword? What is meant by brotherly kindness? How is brotherly kindness manifested? What is love? What is it to love your enemies? ======================================================================== CHAPTER 30: 03.01. SOUND DOCTRINE, VOL 3 ======================================================================== Sound Doctrine —A— SERIES OF BIBLE STUDIES FOR SUNDAY SCHOOL CLASSES, PRAYER MEETINGS, PRIVATE STUDY, COLLEGE CLASSES, Etc. By C. R. NICHOL and R. L. WHITESIDE Vol. 3 of 5 Sixth Edition COPYRIGHT, 1923, BY C. R. NICHOL Order from the Publisher: NICHOL PUBLISHING COMPANY CLIFTON, TEXAS ======================================================================== CHAPTER 31: 03.02. TABLE OF CONTENTS ======================================================================== TABLE OF CONTENTS 1. What Is The Church? 2. Establishment of The Church 3. How To Become A Member of The Church 4. Mission of The Church 5. Unity 6. The Lord’s Day Meeting 7. Elders 8. Discipline 9. The Sabbath 10. Sabbath or Lord’s Day, Which? 11. Church Finances 12. Instrumental Music ======================================================================== CHAPTER 32: 03.03. WHAT IS THE CHURCH? ======================================================================== WHAT IS THE CHURCH? confusion. There is much confusion as to the meaning and application of the word "church." It is common these days to hear people speak of "going to church." No such statement is found in the New Testament, neither does any writer of the New Testament ever refer to the place of meeting as the church. The church is composed of the saved, or the children of God. THE MEANING OF THE WORD "CHURCH." The Greek word translated "church" is "ekklesia." This word was not coined by Christ or his apostles, but was in general use by the Greek­speaking people. Among the Greeks the word never had any religious significance. It literally meant "the called out," and was applied to any body of people "called out" and gathered together for any purpose. In this sense the word is used a few times in the New Testament. In Ephesus the silversmiths stirred up a mob against Paul. Of this mob it is said: "Some therefore cried one thing, and some another: for the assembly was in confusion." (Acts 19:32) The word here translated "assembly" is the identical word elsewhere translated "church." The town clerk made a speech to the mob, in which he said: "But if ye seek anything about other matters, it shall be settled in the regular assembly" (Acts 19:39). Here the word "assembly" (ekklesia) is applied to the regular court. "And when he had thus spoken, he dismissed the assembly" (Acts 19:41). Twice in this chapter the word "ekklesia" is applied to the mob, and once to the regular court. From this it is seen that in the every-day use of the word it was applied to any body of people "called out" for any purpose. why applied to God’s people. The word "ekklesia" is applied to God’s people in the New Testament because it accurately describes them. They have been "called out" of sin into holiness of living, called out of darkness into light, called out of the world into the kingdom of God. They are not called out of the world in a physical sense, but in a moral and spiritual sense. "If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you" (John 15:19). They were a church only in a preparatory sense. The church had not been established, and they had not the faith necessary to membership in it. The church, the body of people called out of sin and redeemed by the blood of Christ, is a great assembly gathered together under the leadership of Christ, though each member is still a part of the citizenship of the country and fills his place in the affairs of life. If a man has been truly called out of sin, he is as much a member of the called- out body in one place as in another. If one can get firmly fixed in his mind the truth that the ones called out of sin into holiness of living constitute the church, he will not be bothered with the foolish notion that the church exists only when physically assembled. God’s people are the called-out ones, whether physically assembled or not. This body of called-out people has a continuous existence. The jailer’s house was the jailer’s family (Acts 16:34), and God’s house is God’s family (1 Timothy 3:15; Ephesians 2:19). It would be absurd to think that God had a family in a given place only when Christians are assembled for worship.’ NEW TESTAMENT USAGE. general sense. The word "church" ("ekklesia") in the following passages embraces all the saved, all the called out, in the world: Matthew 16:18; Colossians 1:18; Ephesians 1:22; Ephesians 5:25; Hebrews 12:23. This whole body is never gathered into one physical assembly, but as a body of people called out of sin and comprising a great spiritual host it has a real existence, and every child of God on earth is a member of it. Every one who in obedience to the gospel call has separated himself from sin is a part of the called out, a part of the church, the "ekklesia." In this use of the word there are two classes of people— namely, those who have been called out of sin and those who have not—the ekklesia and the world. There are only two masters to serve, God and Satan; only two roads to travel, the narrow way and the broad way only two possible destinies, heaven and hell; and two general classes, the saved and the unsaved, the church and the world. Every responsible person, therefore, is serving either God or Satan, traveling the narrow way or the broad, on his way to heaven or hell, in the church or in the world, saved or unsaved (Matthew 7:13-14; Matthew 7:24­; Matthew 12:30; Luke 16:13; Romans 6:16; John 8:34; 1 John 3:10; Romans 6:20; Colossians 3:15; Ephesians 2:16). One who has been called out of sin is by that very act one of the called out, and does not have to go through some additional routine to join himself to them. Those called out of sin are God’s family. One becomes a child of God by being born again; by this birth he becomes a member of God’s family (John 3:5). If a child of God joins anything, it will, therefore, be something other than the family of God. geographical limitations. The word "church" does not always include all the saved in the world, but sometimes it includes only the called out in a given community,. or territory, as the church in Jerusalem (Acts 8:1), the church at Corinth (1 Corinthians 1:2), the church throughout all Judea (Acts 9:31); but the essential idea is the same as when applied to the whole body—that is, it embraces the called out, the saved, in the territory mentioned. local churches or congregations. This use of the word "church" seems to have been generally overlooked. In the New Testament there is the idea of a local congregation, a body of saved people banded to­gether for work and worship and meeting together in one place. As these local congregations owned no public meeting place, they frequently met in private homes (Romans 15:4-5; Colossians 4:15; Philemon 1:2). The membership of such local congregations is not determined by geographical lines. In a city where there are several such con­gregations, various circumstances, such as convenience, opportunity for greater service, etc., will have weight in determining where a Christian shall worship. The same is true in the country where there are numerous congregations. Such matters each Christian must determine for himself. The church on College Street does not mean those Christians living on College Street, but does mean those Christians who meet regularly for worship at their place of meeting on that street, even though none of them live on that street. MEMBERSHIP IN WHAT CHURCH OR DENOMINATION? If a person is saved, if he has been called out of sin into the one body (Colossians 3:15), why should he join some other church? Isn’t it enough for a person to be a Christian while he lives and go to heaven when he dies? To be called out of sin into the fellowship of Christ, to be redeemed by the blood of Christ (1 Peter 1:18-19), to be a member of God’s family, should satisfy the longing of any pious heart. It is possible for a child of God to join some denomination, just as it is possible for an American citizen to join a mob, but why should he? Surely no one thinks membership in the Baptist Church is necessary to salvation; even Baptists declare it is not. The Baptist Church did not exist till 1607. Fifty years after the organization of the first missionary society amongst the Baptists, a great gathering was held at Kettering, the place of its organization, for the purpose of celebrating that event. They published an official document in the Baptist Jubilee Memorial. Benedict quotes this document, and says that the presumption is that its statements were approved by the whole denomination. From this document we quote the following: "The first regular Baptist Church of which we possess any account is dated from 1607, and was formed in London by a Mr. Smyth, who had been a clergyman in the Church of England. It was formed on the principles of the General Baptists. In the year 1633 the first Particular Baptist Church was formed in London, under Mr. Spilsbury" (Benedict, p. 304). This quotation does not express the view of one man, but was indorsed by the whole Baptist Church at that time. Methodism began with Charles and John Wesley. This movement began as societies for mutual edification, .the first of which was organized in 1729, but did not reach a stage of independent existence as a self-governing church till 1740 (McTyeire, p. 177). The Presbyterian Church began in Scotland in 1557. These churches were organized by men, and are unknown to the New Testament. But one must be a member of the church of ’God to be saved. It is not a question of whether the church saves, for the church saves no one; but the church is the body of Christ, and he is the Savior of the body: "For the husband is the head of the wife, as Christ is also the head of the church, being himself the Savior of the body" (Ephesians 5:23). The Lord’s church is not a denomination—it includes all of God’s children. ONE BODY. "There is one body" (Ephesians 4:4). "But now they are many members, but one body" (1 Corinthians 12:20), "And let the peace of Christ rule in your hearts, to the which also we were called in one body; and be ye thankful" (Colossians 3:15). what is the one body? "And he is the head of the body, the church" (Colossians 1:18). "For his body’s sake, which is the church" (Colossians 1:24). As Christ has but one body, so he has but one church. Christ the head of the church. "And he is the head of the body, the church" (Colossians 1:18). "And gave him to be head over all things to the church, which is his body" (Ephesians 1:22-23). "The husband is the head of the wife, as Christ also is the head of the church" (Ephesians 5:23). It is the office of the head to govern and control the body, and every body functions as the head directs. The church, therefore, must look to Christ for direction for all matters of work and worship. The church is not a democratic institution, neither is it an aristocracy; and the members do not have the right to govern the body. Neither should any congregation, nor part of a congregation, attempt to foist on a church a doctrine or to carry through a measure which the New Testament does not authorize. Such would be mobocracy. CAN ONE BE SAVED OUT OF THE CHURCH? savior of the body. If you are in the church, you are a part of that body of which Christ is the Savior. "For the husband is the head of the wife, as Christ also is the head of the church, being himself the Savior of the body" (Ephesians 5:23). The church does not save, but Christ saves the church. gave himself for the church. "Husbands, love your wives, even as Christ also loved the church, and gave himself for it" (Ephesians 5:25). All may avail themselves of the benefit of Christ’s death by coming out of sin into the church for which he gave himself. Only such as do this have any promise of salvation through him. The student may inquire if Christ did not die for the whole world? Yes. "He is the propitiation for our sins; not for ours only, but for the whole world" (1 John 2:2). This can mean only that the benefits of Christ’s death can be appropriated by all. purchased the church. "Feed the church of the Lord which he purchased with his own blood" (Acts 20:28). If one is saved without being in the church, he is saved without being purchased by the blood of Christ. reconciliation. The absolute necessity of reconciliation to God is recognized by all Christians. This reconciliation takes place in the one body. "Reconciled them both in one body unto God" (Ephesians 2:16). salvation in Christ. "That they also may obtain the salvation which is in Christ Jesus" (2 Timothy 2:10). To be in Christ is to be in his body, the church. Paul affirms that the Roman brethren had been baptized into Christ (Romans 6:3), and then affirms that they were "one body in Christ" (Romans 12:4-5). If one can be saved without being in the body, the church, he is saved without being in Christ. house of God. "But if I tarry long, that thou may-est know how men ought to behave themselves in the house of God, which is the church of the living God" (1 Timothy 3:15). Noah’s house was Noah’s family (Hebrews 11:7). The jailer’s house was the jailer’s family (Acts 16:24). It follows then that God’s house is God’s family. Spiritually there are two families in the world, God’s family and Satan’s family. God’s family is composed of his children. If one has been born again he is a child of God, a member of God’s family. To contend that one is saved without being in the church is to contend for salvation without the new birth, for by the new birth one enters the family of God. household of God. "So then ye are no longer strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God" (Ephesians 2:19). All who are not of the household of God are strangers —they are not citizens. ATTITUDE OF MANY TOWARD THE CHURCH Let us not forget that the church is the blood-bought institution of the Lord. It is a detestable spirit which professes reverence for Christ and hisses at his church or speaks lightly of it. Such reveals a lack of proper regard for sacred things, and shows ignorance of the relation between Christ and his church. When Paul was persecuting the church he was persecuting Christ (Acts 22:7). To speak lightly of the church is to treat Christ with contempt, for the church is the body of Christ (Colossians 1:18-24). You cannot reverence Christ and hold his body in contempt. Many members of the church do not love the church as they should; "Christ loved the church, and gave himself for it" (Ephesians 5:25). "He purchased it with his own blood" (Acts 20:28). It is his bride, and he loves it more tenderly than any man ever loved his own wife (Ephesians 5:25). It is his spiritual body, and he loves it more than he loves his physical body, for he gave his physical body for it. No thoughtful Christian will think of injuring or destroying the church, the body of Christ. He would prefer to have been a member of the bloodthirsty mob who crucified the earthly body of Christ than to be guilty of destroying his spiritual body. Yet, how many professed Christians there are who will stubbornly press a selfish ambition to the disruption and destruction of the body of Christ! Such do not have the spirit of Christ. "Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you? If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye" (1 Corinthians 3:16-17). TOPICS FOR INVESTIGATION AND STUDY Name of the Church. Parable of the Vine and Branches (John 15:1-7). Family as Illustration of Church. Church as a Body. Benefits of the Church to a Community. QUESTIONS. To what is the word "church" applied in the New Testament? What does the Greek word "ekklesia" mean? Give the various uses of the word. Why was it applied to God’s people? In what sense are God’s people called and gathered together? When is one a member of the church? Prove that God’s house is God’s family. Discuss the word "church" In a general sense. Quote passages. How many classes of men are there in the world? How many roads and destinies? Quote passages and give references. Can a man "join" the narrow way? Show when the word "church" does not mean all the saved. Show where the word "church" does not mean all the saved. Show that the word "church" is applied to a body of organized worshipers. Is one always a member of the congregation nearest him? What is a local congregation? Quote and give references. Why should one join a denomination? Where and when did the General Baptist Church begin? Where and when did the Particular Baptist Church begin? When and where did the Methodist Church begin? When and where did the Presbyterian Church begin? When and where did the church of Christ begin? Does the church save? What does Christ save? Prove there is "one body." Give passages. Quote, proving that Christ is the head of the church. Give reference. Discuss relation of head and members. Can one be saved out of the church? Quote Ephesians 5:23. How may one avail himself of the benefits of Christ’s death? Discuss Acts 20:28 on this point. In what are people reconciled? Where is salvation? How do we get into Christ? Give reference. What is the home of God? How do we enter the family of God? How can one be a child of God and not in his family? Discuss Ephesians 2:19. The church was purchased with what? Quote passage. Did not Christ die for all men? How can one appropriate the benefits of his death? What should be our attitude toward the church? What does disrespect for the church show? How did Paul persecute the church? How much did Christ love the church? Discuss Paul’s comparison in Ephesians 5:25. Prove that Christ loved his spiritual body more than his physical body. Discuss destroying the church. Give the meaning of 1 Corinthians 3:16-17. ======================================================================== CHAPTER 33: 03.04. ESTABLISHMENT OF THE CHURCH ======================================================================== ESTABLISHMENT OF THE CHURCH. That there was in the days of the apostles an institution called "church of God" (1 Corinthians 1:2), "church of the firstborn" (Hebrews 12:23), "kingdom of heaven" (Matthew 16:18-19), is not questioned by those who believe the Bible. In a general sense Jehovah has always ruled over all his creation. In a special sense the kingdom of Israel was his kingdom; but that is not the institution which Jesus bought with his blood, and over which he now rules. Jehovah gave to his Son the work of subduing man. Over those who are made subject to his authority by the power of the gospel he is to rule till he has put down all rebellion, all enemies (1 Corinthians 15:23). This reign of Christ began on the first Pentecost after his resurrection. WHAT BAPTIST AUTHORITIES SAY. "The day of Pentecost was the birthday of the church of Christ. What existed before in germ then sprang into full being" (Vedder, p. 14). "Three thousand then received the apostles’ doctrine, were baptized, and the same day added to the number of disciples that already existed in Jerusalem. And here we contemplate the beginning of the establishment of Christ’s kingdom in the world; or, which is the same thing, the erection of the first Christian church" (Jones’ Church History, Vol. I., p. 67). "This Christian assembly, as it was the first, so it is the mother church in the Christian dispensation" (Orchard, Vol. I., p. 7). "The first assembly, or church, founded by the apostles was that at Jerusalem" (Orchard, Vol. II., p. 31). "The first church was formed in Jerusalem, and this soon became the mother of other churches in various countries. It has already been shown that the first church was organized in the city of Jerusalem, after the ascension of Jesus, and was composed entirely of believers" (J. B, Jeter in Baptist Principles Reset, pp. 21,27). VARIOUS THEORIES. Some people think it is not important to know when, the church was established. In this they are mistaken, for if one is incorrect as to the beginning of the church, he is likely to be wrong as to the conditions of salvation. Every Bible truth is important to those who love the Bible. Methodists, Presbyterians, and other affusionists are not agreed as to when the church began. Some say it began with Adam; others, that it began with Abel; others, that it began with Abraham. Some Baptists teach that the church began when Christ ordained the apostles. CHURCH AND KINGDOM. Those who try to make a distinction between church and kingdom, because the words have different meanings, are illogical. The idea of government does not reside in the Greek word ekklesia, "church." It is applied to the people of God, because they are a body of people called out of sin into holiness of life. This body of people must have government. Being ruled by Christ the King, they are a kingdom (Colossians 1:13; Revelation 1:9). As a body of people called out of sin it is an ekklesia, or church; as an organism, it is the body of Christ; as a government, it is a kingdom. one body. If the church is one institution or spiritual body, and the kingdom is another institution or spiritual body, then it follows that there are two spiritual bodies. This plainly contradicts Paul, for he declares there is one body (Ephesians 4:4). keys of the kingdom. Christ said to Peter: "Upon this rock I will build my church ... I will give unto thee the keys of the kingdom of heaven" (Matthew 16:18-19). It is evident that Jesus here speaks of only one institution. It is evident that he promised Peter the keys of the institution which he intended to build, the lord’s supper. At the institution of the Lord’s Supper Jesus said: "I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom" (Luke 22:29-30). But in writing to the church at Corinth (1 Corinthians 1:2), Paul says they had the Lord’s table (1 Corinthians 10:21; 1 Corinthians 11:18-34). Are there two tables? If the church and kingdom are different institutions, since the Lord said the table is in the kingdom, who took it out of the kingdom and placed it in the church? THE KINGDOM IS IN EXISTENCE. No professed Christian doubts the existence of the church; and logically they cannot deny the existence of the kingdom, for as the members of the church have no voice in making the laws by which they are governed, the church is necessarily a kingdom. Jesus as head of the church has absolute authority (Matthew 28:18; Ephesians 1:21-22; Colossians 1:18). translated into kingdom. Paul declares that the brethren in Colosse had been "translated into the kingdom" (Colossians 1:13). john was in the kingdom. John affirms that he was in the kingdom (Revelation 1:9). KINGDOM IN PREPARATION. Before the establishment of any government, or organization, there must be the work of teaching, agitation, and arousing in the people an interest in the principles of the institution to be established. The coming of Christ and establishing of his kingdom on earth was frequently spoken of by the prophets (Isaiah 9:6-7; Daniel 2:44). The preaching of John the Baptist, and of Jesus and his apostles during the personal ministry of Jesus, served to further create in the people an interest in the coming kingdom. kingdom at hand. During the time of preparation the statement was often made that the kingdom would soon come. John preached: "The kingdom of heaven is at hand" (Matt, 3:2). After his baptism and temptation, Jesus preached: "The kingdom of heaven is at hand" (Matthew 4:17). When he ordained the twelve, he sent them out to preach: "The kingdom of heaven is at hand" (Matthew 10:7). When he sent the seventy, he bade them preach: "The kingdom of God is come nigh unto you" (Luke 10:9). This quotation from Luke shows that "at hand" means "is come nigh." The Greek word for "at hand" is engus, and is defined by Thayer "near." At the sending of the twelve, and the seventy, the king­dom was still in the future. WHEN SET UP? while some of the twelve lived. "Upon this rock I will build my church; and the gates of Hades shall not prevail against it. I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matthew 16:18-19). As they were to receive the keys of the kingdom while on earth, the kingdom must have been established before their death. "Again, there are some of them that stand here, who shall in no wise taste of death, till they see the kingdom of God" (Luke 9:27). The kingdom has been established, or else some of these disciples are still living. "Fear not, little flock; for it is your Father’s good pleasure to give you ~the kingdom" (Luke 12:32). This proves conclusively that the kingdom was to be established while the followers of Christ were a "little flock." Because of this teaching the disciples naturally expected the kingdom. "And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear" (Luke 19:11). This expectancy that the kingdom of God would come while Christ was with the disciples was not confined to the twelve, but was shared by the entire body of disciples, as is apparent from the demonstration at his entry into Jerusalem (Mark 11:8-10). Joseph waiting for the kingdom Joseph was not only a disciple of Jesus (Matthew 27:57), but a member of the Jewish Sanhedrin also. He with the others waited for the kingdom. "There came Joseph of Arimathea, a councillor of honorable estate, who also himself was looking for the kingdom of God" (Mark 15:43). Just before the ascension they were still waiting for the kingdom (Acts 1:6). come with power. "There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power" (Mark 9:1). The power here referred to is the power conferred on the apostles by the baptism of the Holy Spirit. Without this power the kingdom of God could not come. After his resurrection, at the giving of the Great Commission, Jesus said to the apostles: "Tarry ye in the city, until ye be clothed with power from on high" (Luke 24:46-49). Just before his ascension he said: "But ye shall receive power, when the Holy Spirit is come upon you" (Acts 1:8). "And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parted asunder, like as of fire; and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:1-4). Thus the power to enable the apostles to reveal the laws of the kingdom and to confirm this revelation with miracles came on the first Pentecost after the resurrection of Christ. The kingdom was to come with power, or in power. That the power came on this day is clear to any one who will read the second chapter of Acts. This day is, therefore, the birthday of the church of Christ. BEGINNING OF REMISSION IN THE NAME OF CHRIST. "Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem" (Luke 24:46-47). This passage teaches that after the resurrection of Christ repentance and remission of sins was first to be preached in his name, beginning from Jerusalem. Before preaching this, they were to wait for the Holy Spirit (Luke 24:49). The Holy Spirit came on the day of Pentecost (Acts 2:1-4). On that day Peter preached: "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins" (Acts 2:38). This marks this day as the beginning of the church. Peter a few years later refers to this day as the beginning (Acts 11:15). last days. "And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it" (Isaiah 2:2). Let it be noted that Isaiah says that when Jehovah’s house is established, all nations shall flow into it. That the Lord’s house is the church is declared by Paul (1 Timothy 3:15). This prophecy could not be fulfilled during the reign of the law of Moses, for while the law was in force the Gentiles could not come in. And during the personal ministry of Jesus he forbade the apostles preaching to any but the Jews (Matthew 10:5-6). The law had to be taken away before a kingdom for all nations could be established. This law ended at the cross (Colossians 2:14). "For he is our peace, who made both one, and brake down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace" (Ephesians 2:14-15). It is here plainly stated that this new man, or church, could not be created till after the law was abolished. Then all nations could flow into it. word from Jerusalem. Continuing the quotation from Isaiah: "And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us oi his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem" (Isaiah 2:3). Zion was a section of Jerusalem (2 Samuel 5:6; 2 Samuel 5:10). There is no difference between "the law" spoken of in this passage and "the word of Jehovah." This prophecy, therefore, declares that the laws of this new kingdom would be first preached in Jerusalem. It could not have been fulfilled in the preaching of John, for he did not preach in Jerusalem; neither could it refer to the preaching of Christ during his personal ministry: but it does meet the requirements of the Great Commission, which was for all nations beginning from Jerusalem. It began to be executed when they received the Holy Spirit (Luke 24:49; Acts 2:1-47). This definitely shows when the law began to be published from Jerusalem, and leaves no doubt as to when the kingdom was set up. exaltation of Christ. "I saw in the night visions, and, behold, there came with the clouds of heaven one like unto a Son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed" (Daniel 7:13-14). The "Son of man" is Christ, and the "ancient of days" is Jehovah. Dominion was given to the Son of man when he came to the ancient of days in the clouds. This prophecy is in harmony with the parable which Jesus spoke to his disciples: "Because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return" (Luke 19:11-12). The two passages teach that Jesus was to go into a far country, and come to the ancient of days in a cloud, and receive a kingdom for himself. When did he go to the Father in the clouds? "And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight" (Acts 1:9). He received dominion, or a kingdom, after he ascended to the Father in the clouds. "Who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him" (1 Peter 3:22). "And being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him, and gave unto him a name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth" (Php 2:8; Php 2:10). This passage teaches that his exaltation came after his death on the cross. Paul also declares that when God raised him from the dead he "made him to sit at his right hand in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come: and he put all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fullness of him that filleth all in all" (Ephesians 1:20-23). After he was raised from the dead he was made the head of the church. "The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. Him did God exalt with his right hand to be a Prince and Savior, to give repentance to Israel, and remission of sins" (Acts 5:30-31). After his resurrection he was exalted to the right hand of God to be a Prince and Savior. TOPICS FOR INVESTIGATION AND DISCUSSION. Second Coming of Christ. Church and Kingdom. How Long Will Christ Reign? Authority in the Kingdom. Growth of the Kingdom. Evil Tendencies of Democracy in the Kingdom. QUESTIONS. Quote a passage showing the church exists. How does God rule over all? How does he specially rule Israel? Over what does Christ rule? How long will he rule? Quote passage. When did he begin to rule? When do some Baptists say the church was established? Why important to know when the church was established? Give some theories as to when the church began. What does the word "church" mean? What is a kingdom? What form of government has the church? What is a democratic rule? Who rules the church? Who makes the laws? How many spiritual bodies? Quote Matthew 16:18-19. Show church and kingdom are the same. Where is the Lord’s table? Quote Luke 22:29-30. Is the Lord’s table in the church? 1 Corinthians 10:21; 1 Corinthians 11:18; 1 Corinthians 11:34. Does this prove there are two tables or one institution? Prove the kingdom is in existence. What comes before the establishment of a new government? Why were the people interested in thunscriptural policy.e coming kingdom? What does "at hand" mean? Give references. Show kingdom was set up before all the apostles died. Quote passage. Show kingdom was set up while Christ’s followers were a "little flock." What proof disciples expected kingdom to "immediately appear?" Show that disciples were waiting for kingdom. Quote passage. Discuss coming of kingdom, power, and Spirit. Quote passages. Remission of sins in name of Christ began to be preached, when? Proof? What is meant by "last days?" What is Jehovah’s house? Quote passage. Show that Isaiah 2:2 could not be fulfilled under the law. Quote. Where is Zion? Show when "all nations" could come to house of God? Quote. From what place did the "word" and "law" go forth? When? What do Daniel 7:1-28; Daniel 13:1-64; Daniel 14:1-42 and Luke 19:11-12 teach? Quote passages. When did Christ go to the Father in the clouds? Quote. When was Jesus exalted? Quote. What power given Jesus when he ’was exalted? Quote passage. When did Jesus become "Prince and Savior?" When was Jesus head of the church? Quote passage. ESTABLISHMENT OF THE CHURCH (CONTINUED...) Christ priest and king on his throne. "Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and he shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both" (Zechariah 6:12-13). Christ was to be Priest and King on his throne. He was a Priest after the order of Melchizedek. To be a priest after the order of Melchizedek he must be priest and king at the same time (Hebrews 7:1). made priest after the law. "For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth the Son, perfected for evermore" (Hebrews 7:28). not a priest on earth. "Now if he were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law" (Hebrews 8:4). He did not, then, become priest till he ascended to heaven. As he is a priest upon the throne, he did not take the throne till he went to heaven. throne of david. "And Solomon sat upon the throne of David his father" (1 Kings 2:12). "Then Solomon sat on the throne of Jehovah as king instead of David his father" (1 Chronicles 29:23). In these passages the throne of David and the throne of Jehovah are the same. "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever" (Isaiah 9:6-7). This promise that Christ was to sit on the throne of David was renewed in the New Testament: "The Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (Luke 1:32-33). From these passages it is seen that Jehovah promised to give his Son the throne of David, and David’s throne is the Lord’s throne. Jehovah’s throne is in heaven. "Jehovah is in his holy temple; Jehovah, his throne is in heaven" (Psalms 11:4). "He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne" (Revelation 3:21). There is no difference between the throne of Christ, the throne of Jehovah, and the throne of David. It is spoken of as David’s throne because he occupied it. "Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne; he foreseeing this spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption" (Acts 2:30-31). This passage declares that Jesus did not sit upon his throne till after his resurrection. Jesus glorified. The mother of the sons of Zebedee made this request of Jesus: "Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom" (Matthew 20:21), James and John joined her in this request: "Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory" (Mark 10:37). In reporting these matters the writers used "kingdom" and "glory" inter-changeably. If we can determine when Christ entered into his glory, we will learn when he entered into his kingdom. "But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified" (John 7:39). "Behooved it not the Christ to suffer these things, and to enter into his glory" (Luke 24:26). From these passages it is certain that he was not glorified before his death. To enter into his glory and to enter into his kingdom are the same. It must follow then that he was not in his kingdom till he ascended into glory. "He who was manifested in the flesh, justified in the spirit, seen of angels, preached among the nations, believed on in the world, received up in glory" (1 Timothy 3:16). The Spirit was to be given when Jesus was glorified (John 7:38-39). But the Spirit was given on the first Pentecost after the resurrection of Christ (Acts 2:1-4). Peter further confirms this: "Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear" (Acts 2:33), From this, it is seen that on this Pentecost he entered into his glory, his kingdom. RESURRECTION OF CHRIST NECESSARY TO THE EXISTENCE OF THE church. Whatever is necessary to the existence of the church now has always been necessary to its existence. If one must believe in the crucifixion and resurrection of Christ before he is eligible to membership in the church to-day, has not such faith always been necessary to membership in the church? But during the personal ministry of Christ no one could believe that Christ had died, been buried, and raised the third day, for the reason that such was not true. Had not Christ been raised, all the preaching of the apostles would have been in vain (1 Corinthians 15:14). A body of people in Corinth was called the church of God (1 Corinthians 1:2). What did they believe, or did their faith have anything to do in preparing them for membership in the church? Paul declares that he preached to them the gospel; that the first thing he declared to them was "that Christ died for our sins according to scriptures, and that he was buried, and that he hath been raised on the third day" (1 Corinthians 15:3-4). Though some of them departed from the faith, they were all believers at the time they became members of the church, for Paul declared that they received what he delivered unto them (1 Corinthians 15:1); also, it is said, "Many of the Corinthians hearing believed, and were baptized" (Acts 18:8). IF ESTABLISHED BEFORE CHRIST DIED— It was under the limited commission (Matthew 10:7). It was under the law of Moses, This is impossible, for Paul says the law had to be taken out of the way before they could be married to Christ (Romans 7:1-4). "He taketh away the first, that he may establish the second" (Hebrews 10:9). It was before the remission of sins. "For the law having a shadow of the good things to come, not the very image of things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh. Else would they not have ceased to be offered? because the worshipers, having been once cleansed, would have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins" (Hebrews 10:1-4). It was not redeemed. "And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance" (Hebrews 9:15). It was before Christ became a priest. "If he were on earth, he would not be a priest at all" (Hebrews 8:4). It was before Christ was made head (Ephesians 1:20; Ephesians 1:22). It was before they could preach Christ (Matthew 16:21). It was before they were in the kingdom (Matthew 18:1-8). It was before Christ sat on the throne (Acts 2:30-31). SOME OBJECTIONS CONSIDERED. In discussing this question we find that an opponent seldom makes a serious effort to overthrow the arguments presented in these lessons, but usually contents himself with offering objections, some of which we consider. It is claimed that Jesus was king while on earth, and therefore had a kingdom. The passage relied on is John 18:37. If this statement that Jesus was a king proves that at that time he had a kingdom, it also proves that he had a kingdom when he was born, for he was born king (Matthew 2:2). This proves too much for our Baptist friends. It is frequently said of a child of wealthy parents that he is rich before he owns anything in his own right. It is argued that some pressed into the kingdom (Luke 16:16), and that some were hindered from entering it (Matthew 23:13) during the personal ministry of Christ, and therefore the kingdom was then in existence. But those who thus argue seem ignorant of the fact that there was a time of preparation, and that into this preparatory state of the kingdom people might enter, and did enter. In the establishment of any government there is, first, the time of preparation, in which the principles of the prospective government are debated and disseminated. The people are taught, an interest is stirred up in the new government sufficient to make them throw off the old and support the new. There is then a formal severance from the old, followed by a formal inauguration of the new. This was true in the establishment of the United States Government. The principles of political liberty and freedom were discussed, and the people learned by bitter experience of the intolerance of the English Government. As a result, they formally declared their independence in 1776. After they had gained their independence by the force of arms, they organized and adopted a permanent form of government. In­dependence was declared in 1776, the treaty of peace with Great Britain was signed in 1783, the States ratified the Constitution in 1787, and the Constitution went into effect in 1789. March 4, 1789, is the beginning of the present Constitutional Government of the United States. But before the establishment of the Government of the United States the people were pressing into it in its preparatory state, and it was suffering violence, and the Tories were doing all they could to keep the people from entering it. In the establishment of the kingdom of Christ, the principles of the proposed new government were disseminated, an interest was stirred up in the people, and then there was a formal doing away with the law of Moses, followed by a formal in­auguration of the new government on the day of Pentecost. In rebuilding the temple in Jerusalem, Cyrus delivered the vessels of the temple to Sheshbazzar, saying: "Take these vessels, go, put them in the temple that is in Jerusalem" (Ezra 5:15). At that time even the foundation of the temple was not laid. It as argued that Jesus gave a law of discipline for the church before his death, and that, therefore, the church existed at that time (Matthew 18:15-18). The arguments which have been presented prove conclusively that the church was not in existence at the time Jesus spoke this language, and it must follow that this language was used in teaching the disciples the law by which they were to be governed when the church was set up. It is argued that the Lord’s Supper is a church ordinance, and that, as it was instituted during the personal ministry of Jesus, the church was then in existence. Those who thus argue also contend that baptism is a church ordinance, but baptism was practiced by John and Jesus before the church was established, according to their own theory. If baptism, which they call a church ordinance, could exist before the church began, why could not the Lord’s Supper also exist before the church began? WILL BUILD CHURCH. About eighteen months after Jesus ordained the apostles, he said: "I will build my church" (Matthew 16:18). "Will build" expresses future action. No theory that puts the establishment back of this date can possibly be correct. To escape the force of the language of Christ as used in this passage, some contend that the word translated "will build" means to enlarge or edify. The word has no such meaning in this passage, nor would any one so contend were it not that his position on the establishment of the church forced him into such false interpretation. TOPICS FOR INVESTIGATION AND DISCUSSION. Church and Tabernacle. Benefit of Christ’s Reign to the World. Beginning of End of Christ’s Reign. Relation of the King and His Subjects. Blessings of Citizenship in Kingdom. QUESTIONS. What is the office of a priest? What does a priest after the order of Melchizedek mean? When was Christ made priest? Why could he not be priest on earth? Quote passage. Show he was priest and king at same time. Show that the thrones of Jehovah, David, and Christ are the same. Quote. Prove Christ was promised David’s throne. Quote passage. Where is Jehovah’s throne? Quote passage. Is Christ on the throne? Quote passage. Prove Christ was resurrected to sit on the throne. Quote passage. When was he seated on the throne? What request did Zebedee’s wife make for her sons? Name some of the sons of Zebedee. Show that "kingdom" and "glory" are used interchangeably. When was the Spirit given? Quote. When did Christ enter into his glory? Quote passage. When did he enter into his kingdom? Quote passages. Is the resurrection of Christ necessary to the existence of the church? Does our faith have to do with our membership in the church? Did the Corinthians believe in the resurrection of Christ? Can any one believe the gospel and not believe in Christ’s resurrection? What was the "limited commission?" When was the law of Moses abrogated? Quote passages. Could the church have been established under the law of Moses? Why? Were sins finally remitted under the law? Quote passages. When was remission of sins in "name of Christ" first preached? Quote. If the church was under the law, was it redeemed? If church existed before Christ died, was he priest? Why? When was Christ made head of the church? Quote passage. Were disciples in kingdom during personal ministry of Christ? Quote. Was Christ born king? Quote passage. Why did he not have the kingdom at his birth? How did people press into the kingdom before it was established? How were people hindered from entering kingdom? What is the process of developing and establishing a government? How were vessels carried into temple before it was built? What about the law of discipline for the church? Quote it. Is the Lord’s Supper an ordinance of the Lord, or of the church? Could they have the supper before the church was established? What does "will build" mean? When did Christ say: "I will build my church?" Quote passage. ======================================================================== CHAPTER 34: 03.05. HOW TO BECOME A MEMBER OF THE CHURCH ======================================================================== HOW TO BECOME A MEMBER OF THE CHURCH In former lessons we have learned when the church of God was established and why one should be a member of the church. Now we come to learn how one becomes a member of the church of God. Before Jesus left the earth he made known the terms of admission into his church, or kingdom, in the Great Commission. THE GREAT COMMISSION. Matthew 28:19-20 : "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world." Mark 16:15-16 : "And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned." Luke 24:46-47 : "Thus it is written, That the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem." Let us note the items contained in these different records. Matthew: Teach—baptize—into name of Father, Son, Holy Spirit. Mark: Preach—believe—baptize—saved. Luke: Preach—repentance—remission of sins. Taking the different items as mentioned by each one, we find: Preach—believe—repent—baptize—remission of sins. From this Great Commission and the examples under the preaching of the apostles we learn how people become members of the church. In a former lesson we learned that the church began on the first day of Pentecost after the resurrection of Christ. Jesus bade the apostles wait in Jerusalem till they received power from on high (Luke 24:49) before beginning to execute the commission. This power came on the Pentecost on which the church was established (Acts 2:1-4). This agrees with the prophets (Isaiah 2:1-4; Micah 4:1-2). The wonderful demonstrations on that day attracted the multitude (Acts 2:1-14). Peter, realizing that the time for operations under the Great Commission had come, proceeded to preach to the multitude. Peter’s sermon. It is noticeable that Peter did not deal in platitudes, dry theories, or sociology, but drove to the heart of the people the fact that they were condemned sinners, and that the Jesus whom they had crucified was the reigning Lord and Christ. Conviction was driven to their hearts. Realizing their condition, they inquired for the way of escape. As Peter was not seeking to please men, but to save them, he replied instantly: "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins" ( Acts 2:1-47). It is easily seen that in this case there is perfect harmony with the Great Commission. Commission: Preach—believe—repent—baptize—remission. First sermon: Preach—believe—repent—baptize—remission. Let no one think that he can dismiss this matter with a wave of the hand, or conclude that Peter’s sermon is of no vital importance, for Jesus said: keys of kingdom: "I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matthew 16:19). Let it be observed that this sermon bound on the people the necessity of believing, repenting, and being baptized. Those who thus obeyed were to receive the remission of their sins. More, let it be remembered that the words spoken by Peter were not his words, but were, in fact, the words of the Holy Spirit (Acts 2:1-4). If Peter were present today, guided by the Holy Spirit, he would make the same reply to inquirers that he then made. DID THEY BECOME MEMBERS OF THE CHURCH? It is said of these people: "They then that received his word were baptized: and there were added unto them in that day about three thousand souls" (Acts 2:41). That those who were thus baptized became members of the church is not questioned by any one. Luke refers to them as the church (Acts 8:1)., (See SOUND DOCTRINE, Vol. I., pp. 97-123). SAMARITANS. "And Philip went down to Samaria and proclaimed unto them the Christ, .... when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. And Simon also himself believed: and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed" (Acts 8:5-13). In this account of Philip’s work in the city of Samaria, it is plain that the proceedings fully harmonize with both the Great Commission and Peter’s first sermon under that Commission. Philip preached the gospel, people believed, and were baptized. The fact that they turned away from the foolishness of Simon is proof that they repented (see SOUND DOCTRINE, Vol. II., pp. 113-117). CONVERSION OF THE EUNUCH. Acts 8:26-40. The Lord directed Philip to leave Samaria and go to the road leading from Jerusalem to Gaza. When Philip reached the designated place he saw a man of Ethiopia traveling toward Gaza. Approaching the chariot in obedience to the Spirit’s directions, he heard the nobleman reading Isaiah’s prophecy. Having been invited by the man, Philip took a seat in the chariot, "and beginning from this scripture, he preached unto him Jesus. And as they went on the way, they came unto a certain water; and the eunuch saith, Behold here is water; what doth hinder me to be baptized? And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch; and he baptized him. And when they came up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing." As is to be expected, we find in this case of conversion the same harmony with the Great Commission as in the others: the gospel was preached, the eunuch believed and was baptized, and assuredly received the remission of sins. CONVERSION OF SAUL. Acts 9:1-19; Acts 22:1-16; Acts 26:12-18. In reading these references we find among other things that Saul was on his way to Damascus to persecute the church, that Christ appeared to him on the way, and that he was directed to go to Damascus, where he would be told what to do. In that city he remained three days and nights without food. Ananias was sent to him to tell him what to do. We learn that Paul believed. This is indicated by his question: "What shall I do, Lord?" His ready obedience reveals his faith. And his whole after life proves that he repented. Ananias said to him: "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on. his name" (Acts 22:16). This case, like all other cases of conversion, harmonizes with the Great Commission. CONVERSION OF CORNELIUS. Acts 10:1-48. Though Cornelius was a most excellent character, he was not a saved man, as is revealed by the fact that he was instructed to send for Peter, who would tell him what to do to be saved (Acts 11:14). He was also a praying man, but he was praying to know what to do. In answer to his prayers he was told to send for Peter, who would tell him what to do. Having come down, Peter found Cornelius and his friends congregated to hear all things that had been commanded of the Lord. With this assurance, Peter proceeded to preach the gospel unto them. They believed (Acts 15:7-9), repented (Acts 11:18), and were baptized (Acts 10:47-48). See how this case, just as you expected, is in harmony with the Commission. CONVERSION OF LYDIA. Acts 16:14-15. Paul preached to her, and the fact that she gave heed to what was preached, and was baptized, reveals her faith. It is not stated that she repented, but no one thinks that Paul would baptize one who had not repented. This conversion is in harmony with the Commission. She believed, repented, was baptized, and was saved. THE JAILER. Acts 16:19-34. At the hour of midnight Paul preached to this man; he believed and was baptized, just as the Commission directed, and certainly he was saved. Being an officer in a heathen government, he was evidently a heathen and had no proper conception of the true God, but he learned enough in the brief space of one hour to become a Christian. This is due to the fact that he wished to learn the-truth, and that he had Paul, a gospel preacher, to tell him what to do. Paul spent no time in useless sermonizing or in lectures on the popular subjects of the day—he preached the gospel; he told the man what to do to be saved. Within the hour the jailer heard, believed, and was baptized. THE CORINTHIANS. Acts 18:1-8. The account of this conversion is brief. Paul preached to them, "and many of the Corinthians hearing believed, and were baptized." This, too, is meeting the requirements of the Commission. Some years after they had been baptized, Paul wrote a letter to them and addressed them as "the church of God which is at Corinth" (1 Corinthians 1:2). In the same letter he says: I preached unto you the gospel "which also ye received" (1 Corinthians 15:1). 1. Paul preached the gospel to the Corinthians. 2. They "hearing believed, and were baptized." 3. Paul then addressed them as the "church of God at Corinth" (1 Corinthians 1:2). If the gospel is preached today and people hear it, believe, and are baptized, will they not be members of the church of God? If not, why not? Are you a member of the church of God? If a letter should be addressed to the church of God in your town would it fall into the hands of the church of which you are a member? SOME ADDITIONAL OBSERVATIONS. On account of the great confusion growing out of the various theories and practices in reference to this matter of becoming Christians, or members of the church, we do not feel that this lesson would be complete without some further observations touching these matters. If people would be contented with being Christians only and with belonging to nothing but the church of the living God, many of these vexing problems would not exist. In the days of the apostles there was no such thing as denominations. Disciples of Christ then were simply Christians. human creeds. Human creeds did not bother the people in the days of the apostles, for no such things then existed. This being true, why ’should one now allow such things to bother him, or why should people subscribe to them? We have the Bible, the inspired Word of God, and we need no other guide. In the eyes of Jehovah it meets all our religious demands (2 Peter 1:3; 2 Timothy 3:16-17; John 8:31-32; John 12:48-49; Acts 4:19-20; Acts 5:27-29; Galatians 1:8; 1 Peter 4:11; 2 Timothy 2:2; 2 Timothy 1:13; Php 4:9; 2 John 1:9-10). A creed which contains less than the Bible is certainly too small, and one which contains more than the Bible is too large. Is one church as good as another? There are a great many man-made churches in the world, and possibly one of these is as good as another; but surely no one who reverences the Lord thinks that men can build a church as good as the one the Lord made. If one will do what the Bible directs, he will become a member of the church the Lord built. If the people in all the churches are the Lord’s people, then dividing them into the many different sects, or churches, is a positive violation of the will of the Lord (1 Corinthians 1:10-15; 1 Corinthians 3:1-7; Ephesians 4:3-4; John 17:20-21). In the midst of the confusion over the many denominations today it seems to have been forgotten that the Lord condemns all of them. Do you insist that there are good people in all the churches? Is it the peculiar doctrine of any denomination which makes them good, or is it not true that they are good in spite of the peculiar doctrines which makes the denominations? It is sometimes suggested that in the parable of the vine and the branches (John 15:1-27) the lesson of different churches, or denominations, is taught-In this parable Jesus declared that he was the vine and the disciples the branches. "If a man abide not in me," said Christ, "he is cast forth as a branch." Some think that the seven churches in Asia (Revelation 2:1-29 and Revelation 3:1-22) were denominations. These are local congregations in the towns mentioned. sensational preaching. The sensational preacher seeks to arouse the emotions rather than to teach the people what it is to be Christians. The people are stirred. The methods used to induce the people to express some desire to be saved, such as card signing and naming the church of their choice, seem strange to one who reads and respects the New Testament. Under excitement people profess to believe in Christ, and the people declares them saved, whereas they have not obeyed the gospel. Let the reader compare the proceedings in a meetings conducted by one of these sensation union evangelists with the reports of the meetings held by inspired men, which he has been studying in this lesson, and see how unlike are their methods and preaching. conversion. Frequently a person, thinking conversion is some mystical thing that God sends upon him, waits for it instead of promptly doing what God says. He thinks the sinner is entirely too passive in the matter, and waits for God to send the power down. But conversion means turning, and when one turns from sin to God he is converted. The American standard Version, which is accepted by the best scholars in the world, puts "turn" instead of "be converted." "For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their hearts, and should turn again, and I should heal them" (Matthew 13:15). Hearing, understanding, turning again, healing, is the process. Again: "Repent ye therefore, and turn again, that your sins may be blotted out" (Acts 3:19). Let it be noticed that it is the duty of the person to repent and turn; the responsibility rests on him. He can and must turn. A saved man is a converted man. The mystical idea of conversion as held by the denominations was not preached by any inspired man. Then Christ was set before the people in every sermon; they believed in him, repented of their sins, were baptized, and were saved. They thus turned from Satan to God. There was no mystery about it, and no one waited to be converted, or to be saved. There would be no trouble now if all would follow these inspired models. new birth. "Ye must be born anew" (John 3:7), said Christ to Nicodemus. This is figurative language. But when inspired men told inquiring sinners what to do to be saved they never told them to be born again. The people would not have known what was required. They left off all figurative expressions and told them in plain terms what to do to be saved. When the people inquired, on the day of Pentecost, what to do, Peter did not tell them that they must be born again, but said in plain language: "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins" (Acts 2:38). In doing this they became children of God. To do these things is to be born again and become children of God. Paul says: "For ye are all sons of God, through faith, in Jesus Christ. For as many of you as were baptized into Christ did put on Christ" (Galatians 3:26-27). getting religion. One hears much about getting religion, and yet no such expression is found in the Bible. The Jews’ religion is referred to (Acts 25:19; Acts 26:5; Galatians 1:13-14), but it was something people might believe and live, but not something to get. The word "religion" once applies to the Christian life: "Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world" (James 1:27). Thus pure and undefiled religion consists in helping the needy and keeping oneself unspotted from the world. This is a life to live, but not something to get. An unsaved man, a man who is a part of the world, cannot do the things James here calls pure religion. He might help the needy; but he cannot keep himself unspotted from the world, for the simple reason that he is a part of the world. He can come out of the world, and then help the needy and keep himself unspotted from the world, but he cannot "get" what James calls pure religion. A person may be religious and not be a Christian. Paul had to give up the Jaws’ religion in order to be a Christian. Every heathen must give up his religion in order to be saved. After being saved, any man may do the things James says is pure religion; but a person does not "get" helping the needy, and he does not "get" keeping himself unspotted from the world. These are things to be done. If he "gets religion" it is some other sort. TOPICS FOR INVESTIGATION AND STUDY. What is Vain Religion? Methods of Inspired Preachers. Discuss Conversion of Pentecostians. Philip and His Work. Paul as a Preacher. QUESTIONS When was the church established? Repeat the Great Commission. Give reference. Give items of each record of the Commission. Where does one learn how to become a member of the church? For what were the apostles to wait in Jerusalem. Quote passage. When did they begin to operate under the Great Commission? What was the subject matter of Peter’s sermon? Repeat Peter’s sermon. What effect did it have? What was Peter’s reply to the inquirers? Quote the passage. How does this reply harmonize with the Great Commission? What are the keys of the kingdom? What does "binding and loosing" mean? Show that the Pentecostians became members of the church. Why did Philip go to Samaria? What did he preach? Quote passage. What was the effect of his preaching? Give proof that they repented. Why did Philip leave Samaria? What direction did he travel? Whom did he meet? Where? Give narrative of the meeting and preaching. Show that the things done harmonize with the Great Commission. Who was Saul? What was his character? Where was he going? Why? Did he change his motives? Who met him in the way? What questions did Saul ask? Quote questions and replies. Who was sent to him in the city? What did Ananias tell him to do? Quote. Show that Saul believed and repented. Show that the things done harmonize with the Great Commission. Who was Cornelius? Was he saved when an angel came to him? Quote passage. Describe Peter’s visit and sermon. Show conversion of Cornelius in harmony with Great Commission. Who was Lydia? Where is Thyatira? Describe her conversion. Where is Philippi? How were Paul and Silas treated in Philippi? What led to the preaching to the jailer? What is a heathen? What happened within the hour? What evidence is there that the jailer repented? Where was he baptized? Where is Corinth? What the nationality of the Corinthians? Where is the account of their conversion? Repeat the account of their conversion. What proof that they became members of the church? Will the same things make one a member of the church now? Who would get a letter addressed to the "church of God" in your town? What is a "human creed?" Who uses them? Prove that the Bible is a sufficient guide. Why is not one church as good as another? Following the Bible will lead one into what? Prove that division is wrong. What makes denominations? What are the vine and the branches? What were the seven churches in Asia? Where were they? Describe the methods of the "sensational" preacher? Show differences in their preaching and apostolic preaching. What should be the object of the preacher? Is a sinner active or passive in conversion? Describe effects of false preaching. What is conversion? Give process of conversion. Describe the "new birth." What is pure religion? Do we get it? What is vain religion? ======================================================================== CHAPTER 35: 03.06. MISSION OF THE CHURCH ======================================================================== MISSION OF THE CHURCH. It is recognized by all Bible readers that God has a church in the world, and all agree that the saved man is a part of the great family of God, a member of what some call the universal church. However, in New Testament times the local congregation was the unit of action. Each congregation was a separate and distinct organization (Acts 14:23). There was no ecclesiastic-ism through which the churches worked. They believed in the Lord and had the same aims and purposes, but neither had any jurisdiction over the other, and they erected no ecclesiasticisms over their heads. The Lord Jesus was head over the church (Ephesians 1:22), and to him they bowed (Php 2:9-11; Ephesians 3:14). mission of the local church. God intended that the church should be an active agency in carrying out his purposes in the world. It seems that all activities of the church as such may be included under three headings—namely, converting sinners, edifying itself, helping the needy. 1. converting sinners. In discussing this phase of the church’s activity, it is not necessary to make the usual distinction between home and foreign missions. With the Lord, the "field is the world" (Matthew 13:38). natural order. There is a natural order. A Christian’s first interest is in his own family, then his neighbors, and to the "uttermost parts of the earth" (Acts 1:8). In this instance the natural is the scriptural order. It is every Christian’s duty and privilege to teach people and convert sinners. God intends that every child of his shall so study as to become, in a reasonable length of time, able to teach others. "For when by reason of time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God" (Hebrews 5:12). But the magnitude of the work demands the whole church put forth a united effort. Jerusalem church. When the church in Jerusalem was scattered (Acts 8:1-40), every one did what he could on his own resources, under the providence of God, to preach the gospel and plant churches. It seems that some soon returned to Jerusalem or others were converted, for we soon read again of the church in Jerusalem (Acts 9:26-31). This church sent out Barnabas on a special mission to Antioch (Acts 11:22-24). Being Christians, they, of course, would not require him to bear all expenses incident to the work to which they had sent him. church at antioch. Directed by the Holy Spirit, the church in Antioch sent Paul and Barnabas to fields of labor selected by the Holy Spirit (Acts 13:1-3). After preaching in many cities, they returned to Antioch, gathered the church together, and reported their work (Acts 14:26-27). These preachers were sent out by the church, and their reports were made to the church. When some trouble arose in the church at Antioch, as a result of Judaizing teachers, the church sent Paul and Barnabas to Jerusalem about the matter, and the church in Jerusalem made reply, under the direction of the apostles, to the church in Antioch (Acts 15:1-35). Paul’s second missionary journey (Acts 15:36-41). It appears that Paul and Barnabas made this trip on their own initiative. While on this trip the church in Philippi sent to the aid of Paul (Php 4:16). The church at Philippi was established by Paul (Acts 16:1-40), and with him they had fellowship from that time forward (Php 1:3-7), even when he was in prison. the church a candlestick. Local churches are called candlesticks (Revelation 1:20). A candlestick within itself has no light, but it upholds and sustains that which gives light. Now, the word of God gives the light. "The opening of thy word giveth light" (Psalms 119:130). The church as a candlestick is a striking figure. The church, a body of human beings, can generate no spiritual light, but it can hold out to the world that which does give light, the word of the living God. Let the local churches, therefore, realize their importance as candlesticks, and hold aloft the word, that those in darkness may see. supporting the preacher. In the days of the apostles many churches seemed not to realize their responsibilities, but the church in philippi stands forth as a shining example of missionary zeal and activity. "But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein indeed ye did take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengtheneth me. Howbeit ye did well that ye had fellowship with my affliction. And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account. But I have all things, and abound: I am filled, having received from Epaphroditus the things which came from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. And my God shall supply every need of yours according to his riches in glory in Christ Jesus" (Php 4:10-19). In thus commending them he plainly condemns those churches who declined to have fellowship with him in the work. THE CHURCH, THE PILLAR AND GROUND OF THE TRUTH. "But if I tarry long, that thou mayest know how men ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth" (1 Timothy 3:15). Paul’s statement that the church is the "pillar and ground" of the truth emphasizes the fact that the church is that which sustains and upholds the truth. A church upholds the truth by teaching it and supporting those who are preaching it. church sufficiency. From the foregoing considerations it appears that the church is sufficient for preaching the gospel to the whole world. In fact, while church activities were under the direction of the inspired men, the church was the only body through which missionary work was done. They organized no missionary societies. There is no trace of an ecclesiasticism of any sort in the New Testament, nor of any organization of churches for missionary, or any other, purposes. If any man claims that the church as a missionary institution is not sufficient to do the necessary work of preaching the gospel, he thereby impeaches the wisdom of God. Christian liberty. It is claimed that to oppose the organization of missionary societies is to attempt to restrain our liberties in Christ. The early churches had no societies; did they have no liberties in Christ? In­spired men then organized no societies. Their actions then are proof that, if living now, they would organize none. The advocates of societies talk much of being "progressive." Do they seriously entertain the idea that the Holy Spirit has sufficiently advanced in knowledge that, if he were now inspiring men, he would lead them to organize and patronize societies? Do they think the Holy Spirit has by this time, by the radiant light of this progressive age, made sufficient advancement in knowledge as to see the advantage of such organizations and to see that his former plans, or lack of plans, was only the result of fogy ideas he entertained in primitive times? Such thoughts are little short of blasphemy; and yet, in view of the fact that there were no societies then and the further fact that those who organize them now think they are meeting the approval of the Holy Spirit, how else do they justify themselves? railroads. When met with the argument that the apostles organized no societies, the society advocate replies: "Neither did they ride in trains, automobiles, or steamboats." Certainly not; but they did use all available means of transportation. This warrants us in doing likewise. Organizing societies has nothing to do with methods of travel. The organization that sends a missionary and the means of travel he selects are two different things. We have no controversy over the method of traveling. The society sends out a missionary, and the church sends one. Both may go to the same field in the same conveyance; but the fact stands out clear that one was sent by the church and the other by the human society, one sent by a divine institution according to apostolic example, the other sent by a man­made institution according to human wisdom. Herein lies the difference. "The society only a method." It is argued that the society is only a method of doing the work. But the society is not a method in any sense—it is an institution. An institution organized to do a certain work and the method by which it does that work are two distinct things. And the same methods that are used by the society may be used by the church. Must the church depend, for our missionaries, on souls willing to go? So must the society. In raising funds, must the church depend on voluntary offerings? So must the society. Missionaries from both institutions have access to the same methods of travel, and generally use them, in going to the field of labor. Missionaries from both the society and the church have access to the same method of teaching— namely, oral speech and the printed page. Both institutions have access to the same method of transmitting funds. The methods are the same; the institutions are different—one human, the other divine. evils of the society. Aside from the fact that societies are unscriptural, and perhaps because of that fact, a great train of evils has grown out of them. In organizing these societies there was a departure from the simplicity of New Testament teaching, and, when people depart from the law in one point, it is only a question of time till they will disregard the law in other points. A gradual departure from the New Testament is ever manifest in those who support the societies. Some, it is true, have raised their voices against the most radical, but they have accomplished little in staying the progress of departure. The spirit of departure from the law will ultimately result in open antagonism to the law. "No thief e’er felt the halter draw With good opinion of the law." Many advocates of the societies have reached the point where they deny the divinity of Christ and the inspiration of the Scriptures. Being conscious that the word of God was antagonistic to their course, there grew up in their hearts a feeling of antagonism to the law. The United Christian Missionary Society has sent to the mission field men who are known to favor receiving into the fellowship of the church those who have not been baptized. Mr. R. E. Elmore, a former member of the Executive Committee of the Foreign Christian Missionary Society, which is now the United Christian Missionary Society, makes the following charges, based on the report made by John T. Brown, a member of the Executive Committee of the United Christian Missionary Society. Mr. Brown made a personal investigation on the foreign field. CHARGES. "1. Missionaries in the employ of the society have advocated the practice of open membership on the field, and still indorse this practice. "2. Missionaries of the society have practiced open membership on the field, and are probably still practicing it. "3. Missionaries of the United Society are willing to practice sprinkling for Christian baptism. "4. One missionary, at least, of the society would sprinkle infants. "5. Missionaries of the society practice the invention of men known as infant dedication. "6. Missionaries of the society have churches vote on candidates for salvation. "7. Missionaries of the society have unimmersed members elected to office on their church boards serving as elders and deacons. "8. Missionaries of the societies practice ’probation’— that is they hold back natives from obeying the gospel and becoming members of the church some candidates remaining on the waiting list for a year or more. "9. Missionaries of the society employ native evangelists and ministers who have not been immersed. "10. Missionaries of the society favor the subjection of the local churches to a supergovernment, a distinct association which ’determines the management of the church for its district as to reception of members, ordination of ministers, and general oversight.’ "11. Missionaries of the society, teaching in union schools, are rationalists, concerning one of whom Dr. Alien Hutcheson says: ’He set aside everything in the Bible from God down to the virgin birth.’ "12. Missionaries of the society have practiced deception and are, therefore, unworthy of the trust of the brotherhood."—Christian Standard, December 30, 1922, p 22. In the Christian Standard, January 27, 1923, Z. T. Sweeney says: "There is no half-way house on the road of apostasy. When a man begins to deny the faith, he almost universally ends in a complete denial of it." These things are known to the Board of Directors of the United Christian Missionary Society, yet they continue such missionaries on the field and call on the churches to support them. The society is not a servant of the church, but the churches have become a servant of the society. The directors of this society are amongst the leaders of the church which is pleased to style itself the "Progressive Christian Church." No man can countenance nor support this society without becoming responsible for all the evils resulting from their departures from the truth (Revelation 2:18-19). societies a cause of division. Many churches have been divided over societies. Even among its advocates there is now a great division over the policy of those in control. Hence, we have one cause of division now that did not exist in the days of the apostles. Those who introduced the societies and those who advocate and support them are responsible for this new cause of division. Its advocates are not "giving diligence to keeping the unity of the Spirit in the bond of peace" (Ephesians 4:3), but they are "giving diligence" to push the claims of the society, even to the disruption of the churches. They disregard and trample under their feet the dying prayer of their Lord "that they may all be one" (John 17:21), and thereby put themselves in the class the Lord hates (Proverbs 6:16-19). robs God. The society is not the church. It is an institution organized by man to do the work committed to the church. It has its constitution and by-laws made by man. The fact that the members of the society are members of the church does not make the society the church, nor any part of the church. A mob punishes a criminal; but the mob is not the authorized minions of the law, even though every member of the mob is a citizen of the United States; and the fact that they do the work the courts are organized to do does not make their actions legal. The society is an institution organized by man to do the work committed to the church, and such institutions are unlawful organizations. Whatever glory is reflected on any one through the operation of the society is reflected on its organizers and supporters. Any man is glorified in the successful operation of his own schemes or inventions. God is glorified in his own institution. "Unto him be glory in the church and in Christ Jesus unto all generations for ever and ever" (Ephesians 3:21). benevolence. In the early history of the church in Jerusalem, those who had means freely gave for the support of those in need. (This matter is discussed in SOUND DOCTRINE, Vol. II, pp. 99-101). At first the apostles had the responsibility of distributing these funds, but later this work was put into the hands of others (Acts 4:36-37; Acts 5:1-2; Acts 6:1-6). When the brethren at Antioch sent relief to the brethren in Jerusalem, they sent it to the elders by the hand of Paul and Barnabas (Acts 11:27-30). The churches as such were to make contributions for the poor (1 Corinthians 16:1-2; 2 Corinthians 8:1-24). These funds were sent to Jerusalem by messengers selected by the churches (2 Corinthians 8:18; 2 Corinthians 8:23). Each church selected its own messenger or messengers (1 Corinthians 16:3-4). individual responsibility. The individual Christian must relieve suffering as he may have opportunity. "So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of faith" (Galatians 6:10). caring for our own. 1 Timothy 5:1-16. Paul writes about the care of the aged widows. To be entitled to the continuous support of the church, a widow must possess certain characteristics (1 Timothy 5:5-10). Paul charges particularly that those who have widows amongst their close relatives must support them, that the church may be able to devote all its benevolence to those entirely dependent upon it (1 Timothy 5:15). Also 1 Timothy 5:8 : "But if any provide not for his own, and specially for his own household, he hath denied the faith, and is worse than an unbeliever." This passage, so often wrested from its connection and made to apply to the duty of a man to support his wife and children, simply makes it the duty of every Christian to care for the dependent widows amongst his near relatives, specially those of his own household. The widows of his own household might be his own mother or grandmother. It is taken for granted that any man will care for his own wife and children, but he might not feel the same responsibility concerning dependent widows amongst his near relatives. If you have a widowed mother, sister, or sister-in-law with none to care for her, you must do that, that the church, relieved of that care, may be able to care for those who have none to care for them. If you do not, you have denied the faith and are worse than an unbeliever. Besides, any able­bodied Christian should be ashamed to allow ’the church to be burdened with the care of any of his near relatives. Those who do not care for their widows should be dealt with by the church as unbelievers. A widow, indeed, one to be a constant ward of the church, must, besides other characteristics, be destitute of any one to care for her. There is this about the whole affair of helping people: no matter what his circumstances in life may be, one may be in temporary need of help, and it is the duty of the whole church to help him. The man who fell among thieves may have been in good financial circumstances, but he was in need of temporary help (Luke 10:30-37). edification. To edify is to build up. Edification as applied to the Christian refers to the building of his character. Inspired men were given "for the perfecting of the saints, unto the building up of the body of Christ" (Ephesians 4:11-16). "Wherefore exhort one another, and build one another up, even as also ye do" (1 Thessalonians 5:11). The church at Corinth was richly endowed with spiritual gifts, and when they came together some seemed to want to make a display of their powers. This caused confusion, which Paul seeks to correct: "So also ye, since ye are zealous of spiritual gifts, seek that ye abound unto the edifying of the church" (1 Corinthians 14:12). "Let all things be done unto edifying" (1 Corinthians 14:26). It is, then, the duty of the whole church to seek to edify each other in their public meetings and at all other times as opportunity is presented. HOW EDIFY? by associating. It gives one an uplift to meet with other warm­hearted people who are full of the same ideals and are striving for the same ends, by teaching. The elders should be the leaders in teaching as in all other activities of the church. But they are not to do all the teaching any more than they are to do all the other work. In fact, Paul says that those possessing spiritual gifts enabling them to teach might all prophesy, or teach (1 Corinthians 14:31). This warrants us in concluding that any one who has anything to say that would benefit the church should be given the privilege of saying it. Many elders make no special effort to prepare themselves to teach. No one can impart information and zeal to others which he himself does not possess. A few commonplace remarks as to the purpose of the Lord’s Supper, repeated over and over, year in and year out, do not edify any one. The elders should see that others are developed into teachers. Appoint some one to speak next Lord’s day. Give him time to prepare something. work. The leaders should see that every member is kept as busy as possible in some form of work. Many Christians grow cold and perish for lack of exercise. CHURCH CO-OPERATION. In New Testament times the churches, by means of messengers, cooperated. A messenger is simply the bearer of a message. He has no authority delegated him to act for those sending him, more than to deliver the message intrusted to him. When he delivers the message and returns the answer, if any, his work as a messenger is finished. He could be a faithful messenger without even knowing the nature of the message. As a messenger he has no right to make, nor to confer with others in making plans, nor in any way obligate those sending him. A delegate is one who is empowered by the body sending him to act in conjunction with other delegates in formulating plans of operation binding on all the bodies represented. The body of delegates becomes a legislative body, and every church represented in that body is obligated to every measure adopted. The New Testament church never had any delegates— they sent messengers. Their use of messengers is seen in the cooperation of the churches in assisting the church in Jerusalem (2 Corinthians 8:16-24; 2 Corinthians 9:2-5; 1 Corinthians 16:3-4). In New Testament times the fellowship was direct between the church and the beneficiaries. The church in Antioch sent money direct to the church in Jerusalem (Acts 11:29-30). Later all the churches that made contributions for the church in Jerusalem sent messengers to carry their contributions direct to the brethren in Jerusalem (1 Corinthians 16:3-4). The church at Philippi sent assistance direct to Paul on the mission field (Php 1:3-7). Epaphroditus was their messenger (Php 2:25). TOPICS FOR INVESTIGATION AND DISCUSSION. A Model Church. Relationship of the Church to Christ. The Church at Corinth. The Church at Ephesus. Little Things (Ezekiel 16:47; 1 Kings 16:31). QUESTIONS. What is an ecclesiasticism? Who is the Head of the church? Quote passage. What is the mission of the church? What is the field? What is the natural order relative to one’s own? What the order of the apostles in their evangelistic work? What caused the church at Jerusalem to be scattered? When? Quote. Whom did the church send out? Quote. What was he sent to do? Quote. Whom did the church at Antioch send? Quote. To whom did they report on their return? Quote. What caused the trouble in Antioch? Cite passage. Whom did they send to Jerusalem? Quote. To whom was the reply from Jerusalem sent? Cite passage. Who established the church at Philippi? Where do we find the record of the establishment of this church? Did they contribute to Paul? Give passage. Why is a church called a candlestick? Where is a church so called? How is the church the pillar and ground of the truth? Give passage. How often did Philippi send to Paul’s assistance? What is your church doing as the pillar and ground of the truth? What was the unit of action of early churches? Is the church a sufficient missionary institution? What do you think of humans organizing societies to do the work of the church? Can we progress beyond the wisdom of the Holy Spirit? Why do people organize missionary societies? Is a missionary society a method of doing missionary work? The apostles did not ride on a train. Why may we? What is a method? What is the difference between the church and missionary societies? How do people depart from apostolic precept in organizing societies? What results from a departure from the truth? What charges are made against the missionaries of the United Christian Missionary Society? By whom? Is the society a servant of the church? Can you support such societies? How have societies divided churches? Do you think the church is unable to do the necessary work? Is the society a part of the church? Is the society a scriptural organization? Who gets the glory for the work the society does? To whom should we give glory? Where? Quote passage. Tell of the benevolence of the church at Jerusalem. What is a messenger? What is a delegate? What widows are the church to support? Quote passage. Who is your own household? What should be ’done with one who will not care for his own? ’ Tell of the "good Samaritan." Where the narrative? What does "edify" mean? Who should edify? How can we edify? Are you striving to edify? Should all work? What are you doing? What is the business of a messenger? Give an instance of messengers of the church in the New Testament. Who was the messenger of the church at Philippi to Paul? Give passage. ======================================================================== CHAPTER 36: 03.07. UNITY ======================================================================== UNITY. In discussing unity in this lesson we have reference solely to the unity which should exist in the local congregations, where division and strife is often found. To help heal existing divisions and to prevent others is the purpose of this lesson. unity vs. union. Unity is oneness. Where oneness of faith and purpose exist the congregation is a unit; it is cemented together as one. A number of incongruous, or antagonistic, elements may be brought to­gether into a combination or union so far as outward appearances go, and may have the appearance of unity, while all the elements of division and strife may exist in it. EVILS OF DIVISION its unpleasantness. The unpleasantness of division is manifest to any one who has been a member of a congregation where factions exist. At times the factious spirit in a congregation manifests itself in the home, even between husband and wife, as well as in the social and business affairs of the members of the congregation. hinders progress. A church in confusion and strife cannot hope to do very much in converting their neighbors. Such conditions effectually stop the ears of the people against any plea the church makes. Your actions are a more potent comment on your conception of righteousness than anything you can say. Thus a church by its strife contributes to the damnation of those it should save. In this way it becomes the enemy of Christ in that it hinders him in his work of saving men. leads to sins of all sorts. "But if ye bite and devour one another, take heed that ye be not consumed one of another" (Galatians 5:15). To consume one another is to destroy one another’s Christian character by unholy wrangling. "But if ye have bitter jealousies and factions in your heart, glory not and lie not against the truth. This wisdom is not a wisdom that cometh from above, but is earthly, sensual, devilish. For where jealousy and factions are, there is confusion and every vile deed. But the wisdom which is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy. And the fruit of righteousness is sown in peace for them that make peace" (James 3:14-18). From this passage we learn that where a faction is, those with "bitter jealousies and factions in the heart" will lie to sustain their own side and to misrepresent the other side; but more, they will resort to "every vile deed," and are "sensual and devilish." effects on members. Those who are not a party to the division are disturbed in their church relationship, discouraged, frequently become inactive, and at times drift away from the church. Thus those who are responsible for the division destroy him for whom Christ died. drives Christ out. If by the factious spirit one member is driven out of the congregation, Christ is thereby driven out (Matthew 25:40). Let it be remembered, though, that a factious spirit may arise through opposition to something which Christ commands to be done. DIVISIONS CONDEMNED. God hates the man causing them. "There are six things which Jehovah hateth; yea, seven which are an abomination unto him: Haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that deviseth wicked purposes, feet that are swift in running into mischief, a false witness that utters lies, and he that soweth discord among brethren" . (Proverbs 6:16-19). The Lord classes the sower of discord among brethren with the worst classes known. Such a man causes disruption in the church of God, and in many instances destroys the souls of men. Because destroying the souls of men is a greater crime than destroying property or reputation, the Lord here places the sower of discord as the climax in the characters mentioned. division at corinth. "Now I beseech you, brethren through the name of our Lord Jesus Christ, that ye all speak the same things, and that there be no divisions among you; but that ye be perfected together in the same mind and the same judgment. For it hath been signified unto me concerning you, my brethren, by them of the household of Chloe, that there are contentions among you" (1 Corinthians 1:10-11). "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. I fed you with milk, not with meat; for ye were yet not able to bear it: nay, not even now are ye able: for ye are yet carnal: for whereas there is among you jealousy and strife, are ye not carnal, and do ye not walk after the manner of men?" (1 Corinthians 3:1-3). That division prevents spiritual development is clearly declared, for those who are responsible for the factions have not developed beyond the stage of babes in Christ, no matter how long they may have been members of the church nor what their pretensions may be; they "walk after the manner of men"—being carnal, they do not walk after Christ. CAUSES OF DIVISION personal matters. Disturbances between two or more brethren over business affairs, or over other personal matters in no way related to the affairs of the church, are frequently carried to such an extent as to practically involve the entire congregation. Instead of allowing such matters to permeate the entire membership, the church should demand, and, if necessary, propose a righteous settlement of the affair (1 Corinthians 7:1-40); and if either party is not willing to do the right thing, withdraw from him. Instead of this, the usual order is to take sides, all become involved, and disrupt the church. selfish ambition. At times we find one who has a dogmatic spirit, and who seeks to have his own way in all things without regard to the rights or wishes of others, even in matters that are of no special consequence. He becomes nagging, domineering, and distasteful to those who are spiritually minded. Such men are usually small men mentally, and seem to think they have to assert themselves to gain recognition. Close akin to this character is the one who has ambitions to be a leader. It is seldom a whole congregation can be found who will submit to one who clearly shows he seeks leadership to gratify his own ambition or to accomplish his own selfish ends, and as a result he leads off a faction. "I wrote somewhat unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Therefore, if I come, I will bring to remembrance his works which he doeth, prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth and casteth them out of the church" (3 John 1:9-10). rule of opinion. Christianity is essentially a religion of faith (2 Corinthians 5:7), and faith can be no broader than revelation (Romans 10:17). "We walk by faith, not by sight." It is by faith we apprehend God (Hebrews 11:6), by faith we become children of God (Galatians 3:26), by faith we approach Jehovah in prayer (James 1:6). Faith is the basis of all acceptable obedience to God. Faith is not only the belief of the truth that God is, but also confidence in him. Moses and Aaron did not doubt the existence of God, but because they turned aside from doing exactly what God commanded, God said to them: "Ye believed not in me" (Numbers 20:10-13). They must have entertained the opinion that to do other than just as God said would do just as well or better. The case of Cain and Abel further illustrates faith and opinion. Abel brought the offering Jehovah commanded—made his offering by faith (Hebrews 11:4). Cain brought one not commanded by the Lord, his opinion being that it would do as well. Opinion is ruinous as a ground of church fellowship, for it lacks authority as well as stability; and were it possible to unite on opinions today, some one’s opinion might change on the morrow, and his right to feature his opinion is as great as that of any other. If opinions are to be standards of action, then every man becomes a law unto himself, for each man has equal rights with all others to his opinions. Any act of worship based on opinion is a sin (Romans 14:23). Not many churches are disturbed by an effort on the part of some one to induce the church to turn away from what God has commanded and follow him, but there are matters of expediency, such as building a meetinghouse, baptistries, or using song books and lights. Here no man has a right to force the congregation to adopt his opinion, but in deciding such matters due regard should be had for the comfort, conveniences, and wishes of all concerned. We have never heard of a congregation being disturbed by some one trying to set aside the Lord’s Supper, or wishing to change the elements, but trouble has arisen by some man trying to force others to follow his opinion regarding the time of day, or as to whether there should be one cup or many, and other matters which are purely incidental. Proper forbearance and patient teaching by the leaders of the congregation will frequently lead to harmony and unity of action. If you differ with others in matters incidental, take time to fully, carefully examine your view and determine if indeed there is a matter of faith, or simply an opinion, between you and the others. If only an opinion, try to gracefully adjust yourself to the conditions. With you it is probable that custom, through long-continued use, has become sacred. Be sure that your stand is not determined by custom. Some refuge to make a contribution if they cannot make it in the way which has long been their custom, and thereby they put themselves in the class spoken of by the Savior when he said: "Ye leave the commandment of God, and hold fast the tradition of men" (Mark 7:8). You select overseers,elders, leaders for your congregation. By this act you express your confidence in their judgment and wisdom. It sometimes happens that in the judgment of these leaders the cherished policy of some would-be leader is not best for the congregation; and in some instances the would-be leader, instead of obeying those who have the rule over him (Hebrews 13:17), proceeds to work up a sentiment against the elders, then calls on the elders to resign; and if they decline, they are voted out. Such procedure always results in division. There is not a shade of scriptural authority for such procedure. "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God" (2 John 1:9). "Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other" (1 Corinthians 4:6). inactivity. In every congregation there is a certain amount of vitality which must, and will, find expression in some way. Inactivity promotes discontentment, and this spirit of discontent grows into a spirit of unrest and dissatisfaction with each other. Nagging develops, ill feelings are generated, and strife is the inevitable result. The bishops must share their part of the responsibility for such conditions. They should see that every member is actively engaged in the work of the Lord. Let the elders work off the fighting spirit inherent in people by leading them in an active campaign against sectarians and all other forms of sin (1 Timothy 6:12). If the members of the church do not have something else to fight, they will fight among themselves. Do not strive to conserve the energy of the congregation. It is said that an idle brain is the devil’s workshop, and it is as true in churches as in others. Every Christian is a part of the body of Christ; and by "the working in due measure of each several part, maketh increase of the body unto the building up of itself in love" (Ephesians 4:16). God requires active service on the part of every member. "Work out your own salvation with fear and trembling" (Php 2:12). Patience continuance in welldoing is put over against a factious and disobedient course (Romans 2:7-8). DESIRABILITY OF UNITY. david sang of it. "Behold, how good and how pleasant it is for brethren to dwell together in unity!" (Psalms 133:1). Paul urged it. "Be of the same mind one towards another" (Romans 12:16). "Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same things, that there be no division among you; but that ye be perfected together in the same mind and the same judgment" (1 Corinthians 1:10). peter exhorts to it. "Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded: not rendering evil for evil, or reviling for reviling; but contrariwise blessing" (1 Peter 3:8). Jesus prayed for it. "Neither for these only do I pray, but for them also that believe on me through their word; that they may all be one" (John 17:20-21). UNITY POSSIBLE ONLY WHEN— 1. desired. One wonders sometimes whether some congregations want unity. It seems that some members delight in a turmoil. But before unity can be attained or maintained the desire must be strong enough to lead to an effort in that direction, strong enough to hold our personal preferences in subjection. This requires effort. Paul exhorts the brethren to give diligence to keep the unity of the Spirit in the bond of peace. Accompanying a definite desire for unity will be lowliness, meekness, long-suffering, and forbearance toward one another. *’I therefore, the prisoner of the Lord, beseech you to walk worthy of the calling wherewith you are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace" (Ephesians 4:1-3). 2. definite program is adopted. All true Christiana want to see the Cause advanced. The congregation should have a definite, well- understood program, with certain constructive work to which they are bending their energies. Each Christian is best fitted for work along some definite line; but when several members are active, and each, endeavoring to do a certain work, tries to induce the church to devote all its energies to his special program, friction is sure to develop. Some members are likely to fall in with each one. Even if one succeeds in inducing the church to commit itself to his program, the one interested in another line of work feels that the church has not dealt fairly with him. This is a bad state of affairs, but it can be easily avoided if the church, under the leadership of wise and wide-awake elders, will map out the different lines of work needed to be done, and designate approximately the amount of money to be expended in each department of their activity; "doing nothing through faction or vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others" (Php 2:3-4). "Shall two walk together except they have agreed" (Amos 3:3). 3. the bible our guide. Should there be unity on any other basis than the Bible, it would not be unity of the Spirit. Unity of the Spirit is that unity brought about by following the Spirit’s teaching. "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin" (1 John 1:7). 4. Jesus recognized as head. The church is compared to the human body. "For even as we have many members in one body, and all the members have not the same office: so we, being many, are one body in Christ, and severally members one of another" (Romans 12:4-5). In a healthy human body there is unity of action, because all members are controlled by the head. There is work for each member of the human body, as well as for each member of the body of Christ. If any member fails to respond to the head, it is because the connection between the member and the head has in some way been disturbed. So in the church, the spiritual body, over which Jesus is head, and of which we are members, there is unity of action when each member is guided by Jesus, the head. "And he is the head of the body, the church" (Colossians 1:18). 5. self is denied. In our social relations, were it not that we deny ourselves and have due regard for the ideas, rights, and conveniences of others, there would be constant friction, and we would become distasteful and be shunned. In your relations in the church, do not forget to let your conduct be seasoned with salt. "Let each one of us please his neighbor for that which is good" (Romans 15:2). "Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice: and be ye kind one to another" (Ephesians 4:31-32). "In love of the brethren be tenderly affectioned one to another; in honor preferring one another" (Romans 12:10). "Be not wise in your own conceits" (Romans 12:16). DEALING WITH DIVIDERS. 1. How the church should deal with dividers. "Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye have learned: and turn away from them. For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent" (Romans 16:17-18), The church which entertains, encourages, or fellowships one who divides churches contrary to the doctrine of Christ, or retains in her fellowship one who does such, is failing to obey a positive command of the Lord. Though he be your personal friend, you must not sacrifice the peace and unity of the church on the altar of personal regard. Little attention is paid to the Lord’s command in this matter. We need some conscience along this line. A man can divide a church in one place, and go right into full fel­lowship in another congregation. Sometimes such a one, with no repentance or effort to heal the division he caused in one church, is made a teacher and leader in another church. Such would not be if that church had regard for what the Lord said. "A factious man after the first and second admonition refuse; knowing that such a one is perverted, and sinneth, being self-condemned" (Titus 3:10-11). A factious man is one who causes divisions. 2. How God will deal with dividers. "But unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, tribulation and anguish" (Romans 2:8-9). SANCTITY OF THE CHURCH. blood bought. "The church of the Lord which he purchased with his own blood" (Acts 20:28). Redeemed not with "silver or gold," but with the precious blood of Christ (1 Peter 1:18). Christ loved it. "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not hawing spot or wrinkle or any such thing; but that it should be holy and without blemish" (Ephesians 5:25-27). Never speak lightly of the church, nor in any way condemn the church. Sin on the part of some member of the church may be condemned, but the church, never! we think the soldiers were hard-hearted and criminal in driving the nails into the Lord’s fleshly body and piercing his side with a spear; but that body was not as dear to him as the church, his spiritual body. How exceedingly sinful, therefore, must the Lord regard him who through his own opinions or selfish ambitions divides the church of the Lord! The doom of such has already been announced. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye" (1 Corinthians 3:16-17). TOPICS FOR INVESTIGATION AND DISCUSSION. What Caused the Division of the Kingdom in Israel? Show How God, the Son, and the Holy Spirit Are One. All Seeing Alike. Whose Duty is It to Preach? God’s Purpose in Converting Men. QUESTIONS What is the difference between unity and union? Is there union where unity exists? Why is unity desirable? How does division impede the work of the church? To what does division lead? What are the fruits of division? What does the Lord say about divisions? Quote. How does division in congregations affect the members? How does division often drive Christ out? Quote passage. Are divisions always sinful? What does God say about those who cause divisions? Quote. Quote passage classifying dividers. What caused division at Corinth? Quote. What does division show? How does personal matters often cause divisions? How do selfish ambitions often divide the church? Tell about Diotrephes. How did Diotrephes cast out of the church? Give passage. On what is faith based? Quote. How do we walk by faith? Quote. Show that faith is more than the mere belief of a fact. How did Moses and Aaron show lack of faith in God? Give reference. Contrast opinion and faith. Why was Cain’s sacrifice rejected? Quote. Can opinion be a basis of unity? Why? Why is worship based on opinion a sin? In matters of opinion, what course should be pursued? How does custom become a law for many? How should the contribution be made? How do would-be leaders sometimes cause division? What is the result of inactivity? Who is responsible for inactivity? Is there work for each member? What is your work? What did David say of unity? Quote. What did Paul say of unity? Quote. Quote what Peter said of unity. Give the prayer of Jesus for unity. When is unity possible? What are some of the necessary elements of unity? How does a church program promote unity? How is the Bible a basis for unity? Show the unity of the human body. Christ is Head; show unity of members of church— his body. How do we conduct ourselves in society relative to rights of others? How should we treat those who cause divisions? (Romans 16:17-18). How should different congregations treat a divider? How will God deal with dividers? Quote Acts 20:28. Quote Ephesians 5:25-27. Quote 1 Peter 1:18. Why not condemn the church? Show how Christ loved the church. ======================================================================== CHAPTER 37: 03.08. THE LORD'S DAY MEETING ======================================================================== THE LORD’S-DAY MEETING. Churches may have as many meetings as they desire, but as concerning the Lord’s-day meeting they have no choice—the Lord commands the church to meet on this day for worship. preparation for the meeting The object of any meeting can be better attained if proper preparations have been made. The Lord’s-day meeting can be made more helpful and satisfying if the churches as a whole will give attention to proper preparation for the services. Special preparation should be made by those who have the lead in conducting the services. comfortable houses. Every church should have a comfortable place in which to meet, if within their power to do so; and usually they can have, if they will. Why not have an attractive place in which to worship the Lord? See that the building is well heated in cold weather and properly ventilated at all services. supply of bibles, "Thy word is a lamp unto my feet, and a light unto my path" (Psalms 119:105). As respects the Bible, some churches are not very well lighted. Have a good supply of Bibles in the building; see that they are conveniently arranged, so that those present will have ready access to them. Every congregation should also have a good concordance, a Bible dictionary, and maps of the Bible lands, to be used in their study. song books. A good supply of song books should be provided. Exercise care in the selection of books which have intrinsic value. The custom of some congregations in changing books every year is due to the fact that they do not buy books which have lasting qualities. They learn only a few songs in the book, and soon desire a change. OBJECT OF MEETING. supplies some of our needs. The meeting on Lord’s day supplies some of our spiritual needs, else the Lord would not have ordered it. To worship God. We do not mean by this that a man cannot worship God at any other time, but there are some acts of worship that he can attend to only in this meeting. when is the object attained? The object of this meeting has not been attained when a man has simply partaken of the Lord’s supper, and let no man think that because he has had part in this one part of the service he has fully attained the object of the meeting. "And they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers" (Acts 2:42). WORSHIP meaning. The Greek word more frequently used to express the idea of worship is proskuneo. Another word sometimes translated "worship" (Php 3:3; Hebrews 9:9; Hebrews 10:2) is latruo. This word is more frequently translated "serve." A few other Greek words are occasionally translated "worship." A careful survey of all the Greek words translated "worship" leads us to this conclusion—namely, that to worship God acceptably is to render sincere and reverential obedience to him. We are unable to draw that hair-splitting distinction between worship and service that some affect to see. The distinction between worship and service which some think they can make has enabled some to engage in some unauthorized things in what they call service, which they would not do in worship. vain worship. "But in vain do they worship me, teaching as their doctrines the precepts of men" (Matthew 15:9). It is vain because it does not benefit the worshiper, nor does it reflect honor on Jehovah (see Mark 7:6-7). Doing things as a religious ceremony which God has not commanded is worship, but it is vain worship. It is not the province of man to plan his own worship, neither can he devise a system of worship which is pleasing to Jehovah. Determine whether your worship is acceptable, whether it is vain, by measuring your actions by the word of God. true worship. "God is Spirit: and they that worship him must worship in spirit and in truth" (John 4:24). True worship is the only worship that is worth our time and attention, for it alone is pleasing to God. True worship is to worship the Father in spirit and in truth. To worship in spirit is to put our spirits into the worship—to be sincere, not formal nor indifferent. Man has always been inclined to drift into empty forms, and God has always been displeased with such worship. "But they flattered him with their mouth, and lied unto him with their tongue. For their heart was not right with him, neither were they faithful in his covenant" (Psalms 78:36-37; see Matthew 15:7-8). To worship in truth is to be guided by the truth. "And the Lord said, Forasmuch as this people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their hearts far from me, and their fear of me is a commandment of men which have been taught them" (Isaiah 29:13). Their fear, or worship, was regulated by the teaching of men, "But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth, but a doer that worketh, this man shall be blessed in his doing" (James 1:22; see Ezekiel 22:26; Ezekiel 33:30; Ezekiel 33:32; Matthew 15:8-9; Colossians 2:20-23; Mark 7:13). TEACHING AND ADMONISHING. an essential part. All true worship is based on proper teaching, "O, Jehovah, I know that the way of man is not in himself; it is not in man that walketh to direct his steps" (Jeremiah 10:23). "Teach me thy way, O Jehovah; I will walk in thy truth" (Psalms 86:11). "Teach me to do thy will; for thou art my God" (Psalms 143:10). "My people are destroyed for lack of knowledge" (Hosea 4:6). "Ye shall know the truth, and the truth shall make you free" (John 8:32). The early church "continued steadfastly in the apostles’ teaching" (Acts 2:42)—that is, they continued attentive students of the apostles. According to the Great Commission, after the people had been taught and baptized they continued to be taught (Matthew 28:19-20). The proper discharge of this duty requires that every church make a systematic effort to develop every member to the highest point of efficiency in teaching the word, not only to the members, but to those who do not know the Lord. obligation on all. Some seem to think that Bible study is a privilege rather than a duty, whereas it is both. Every child of God should regard it a great privilege and blessing, as well as a solemn duty, to learn more of himself, to learn of God and the way of life. In the Great Invitation Jesus said: "Take my yoke upon you, and learn of me" (Matthew 11:29). We are commanded to give diligence in adding knowledge (2 Peter 2:5). God expects all his children in a reasonable time to arrive at such a degree of knowledge as to be able to teach others. "For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food" (Hebrews 5:12). In the temptation of our Savior, he relied on the word of God as his weapon of defense (Matthew 4:1-25). "It is written" was the end of each temptation. Every one should so familiarize himself with the Scriptures as to be able to use an appropriate quotation in every temptation. Take part in the Lord’s-day Bible study, either as a teacher or student. It will help you and encourage the work. Be a helper, and see how it helps you. In the work of teaching, remember that you are working with God: "And working together with him we entreat also that ye receive not the grace of God in vain" (2 Corinthians 6:1). what to teach. The word of God, being the source of all spiritual light, should be the only matter taught in the Lord’s-day meeting. We should speak as the oracles of God (1 Peter 4:11). No one should seek to force his opinion into the study. Certainly all available help may be used in arriving at the true meaning of any part of God’s word; but the class should keep in mind the fact that they are trying to learn the Bible and are using helps only as a means of arriving at the true sense of the text. How teach. God has tied us to no particular method of teaching. The printed page may be used, or oral comments. Teachers should strive to make the lesson interesting and instructive. Interest lags when the class drags. Let the teacher be fully prepared. Discussion of points is helpful, but endless discussion is death to interest. When each one has told what he thinks about a point, pass on, even if you have not arrived at agreement. Admonish each one to take the points expressed and think the matter over at home. The interest in the class may be killed by wrangling over points in which, perhaps, only two are three are interested. "Foolish and ignorant questioning refuse, knowing that they gender strifes" (2 Timothy 2:23). preparing the lesson. The teacher should feel his responsibility, and, if he is truly a teacher, he does. We would not long tolerate a teacher in our schools and colleges who habitually goes before his class unprepared. Your responsibility as a teacher of God’s word is greater than his. If you can’t bring yourself to a keen realization of this responsibility, do not make a mockery of the sacred office of teacher—give it up to some one with a keener sense of responsibilities. "Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth" (2 Timothy 2:15). Each student should feel his responsibilities. No one should be a drag. A wideawake student is a wonderful stimulant to others. "Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of sinners, nor sit-teth in the seat of scoffers: but his delight is in the law of Jehovah; and on his law doth he meditate day and night" (Psalms 1:1-2). Search the scriptures (John 5:39). THE CONTRIBUTION. In another lesson in this volume we have discussed this lesson at some length. the collection. In the Scriptures there is no particular method revealed by which the collection is to be made. Proper order should be maintained throughout the services. Confusion should be avoided, "Let all things be done decently and in order" (1 Corinthians 14:10). Certainly no congregation of any size will push and jostle in an effort to get to the table to deposit their offerings. Such confusion is inexcusable when a more orderly way is always more practical. Besides, some Christians do not like to advertise their gifts in so public a way. Their sense of the propriety of things rebels against it. No congregation mills around in such confusion in the Supper. You recognize the propriety of having the congregation waited upon in the Supper; do likewise in the collection. SINGING. teaching, admonishing, melody."And be not drunken with wine, wherein is riot, but be filled with the Spirit; speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your hearts to the Lord" (Ephesians 5:18-19). "Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God" (Colossians 3:16). Singing might be appropriately classed under the head of teaching. Yet it belongs also to prayer and praise. Hence, we discuss it as a separate item. The requirements laid down by Paul to guide us in singing make it our duty to look well to the nature of the songs we sing. All light, meaningless songs, made up of a jumble of catchy rhymes, should be religiously avoided. Many of the songs we sing have nothing to commend them but their tune, and even the tune is sometimes obnoxious to one who has any real musical discernment. Many of our songs are written by men of no Bible information, no literary training, no spiritual devotion, and little musical ability. A song is not good because it is old, neither is it bad because it is new. Since song writing became so general, each year has produced its quantity of songs, and only the good ones have lived. The good old songs we sing are the gleanings from countless hundreds written in years gone by. An occasional song written now will live, but most of them perish in a season, or at most in a few years. Think of the songs you sang a few years ago—who sings them now? Every church owes it to its children to sing songs, some at least, that will abide with them in the years to come. Such songs are a real spiritual uplift. A careful study of the passages at the beginning of this paragraph will show you the nature of the songs you should sing. The songs should be scriptural and devotional. appropriate songs. In the great variety of songs at our command it is not difficult to select an appropriate song for any occasion or any part of the worship. The song leader who at a baptismal service sang as the candidate was raised from the water, "pull for the shore, sailor, pull for the shore," created more merriment than devotion. One leader sang "Why Not To Night" as an invitation song at the morning service. There are appropriate songs for every appropriate occasion. rendition.Speak your words plainly and distinctly.Unless people understand what you say, you are not obeying Paul’s injunction to teach and admonish one another in your singing. This is an essential part to consider. Making music is not obeying the inspired injunction. No congregation should so forget the purpose of the singing as to sing to no purpose. "I will sing with the spirit, and I will sing with the understanding also" (1 Corinthians 14:15). This means that your spirit is in the singing, and that you will sing so that others can understand. The context clearly indicates this meaning. A note, as to length, has no absolute value; its value is relative. The movement, whether rapid or slow, should be determined by the sentiment of the song and the occasion. Remember, you should not sing to please the people. the director. Certainly the director should be a Christian—one who is not deeply religious should never conduct any part of the worship. The song leader can make or mar this part of the worship. A religious service is no place for him to show his musical skill nor to do any vocal "stunts." He is the leader in that part of the worship which can be made very devotional and uplifting. He should look carefully to the selection of suitable songs, and then to so lead the congregation as to produce the designed results. Let no light, funny remarks be indulged in between the songs. Usually, the less he says, the better, unless by some well-chosen remark he can make the singing more edifying. When we come to worship it is no time to sing the notes! THE SUPPER. the table. When the church is permanently settled in a meeting place of its own, a table suited to the purpose should be a part of the furniture. the linen and vessels. Good linen of sufficient size is not very costly, and should be procured. Increased sanitary knowledge is creating a demand for the individual communion service. Where this is desired, by all means purchase a neat service which can be kept sani­tary. Whether you have the individual service or not, procure a service becoming that part of the worship. Then keep both linen and vessels clean. preparing the emblems. In every congregation there are good women who have an interest in pure worship. One of these should be entrusted with the duty of preparing the loaf. The Supper was instituted in connection with the last passover under the law (Luke 22:14-23). In that feast no leaven was used; hence, they used unleavened bread when the Lord’s Supper was instituted. Unleavened bread was made without any ingredients to make it rise. A good grade of flour, a little salt, rich sweet milk or vegetable oil, and water should be used. Avoid making the bread hard or brittle, but see that it is well baked. We see no ground for controversy over the use of grape juice or grape wine— both are fruit of the vine (Luke 22:18). presiding at the table. Are you to preside at the table? Then do not preside at that sacred feast looking unkempt and unkept, as if you had no regard for the service. You would not so appear if you were called on to take a leading part in any other meeting. And the Lord’s Supper is no place for controversy or scolding. Unless an appropriate sermon precedes, a few well-chosen remarks may be helpful. Speak loud enough for the entire congregation to hear. giving thanks. Prayer is made up of petition, praise, and thanksgiving. But giving thanks is not praying, and praying is not giving thanks. Many people who are called on to give thanks at the table pray instead of giving thanks. Give thanks—do not pray—leave the praying for the appropriate occasion. And, in giving thanks, speak so all may hear, that all may say "Amen" (1 Corinthians 14:16). And use a little thought. Often one is heard to say, "Father, we thank thee for this fruit of the vine which represents thy blood," as if it was the Father, and not the Son, who shed his blood. Such ignorance, or thoughtlessness, is inexcusable. who should partake? "For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, This is my body which is for you: this do in remembrance of me. In like manner also the cup, after supper, saying, This cup is the new covenant of my blood: this do, as often as ye drink it, in remembrance of me" (1 Corinthians 11:23-25). This was written "to the church of God which is at Corinth" (1 Corinthians 1:1). It is the Lord’s table (1 Corinthians 10:21), and is in his kingdom (Luke 22:29-30). Certainly all Christians have a right to partake of it. Do not eat or drink unworthily (1 Corinthians 11:28-29; see lesson on Lord’s Supper, SOUND DOCTRINE, Vol. I., pp. 168-183). PRAYER. There is such a thing as congregational prayer—that is, a prayer which is offered by a body of people. "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven" (Matthew 18:18). This teaches that a body of people may agree beforehand that they will ask for a certain thing. the leader. It is not expected that the whole body will speak out. One is called on to lead. He is to lead the congregation, and should pray for such things as the whole congregation may desire. He is giving voice to the prayer of all. The congregation should follow him, and indorse his prayer with an audible "Amen" (1 Corinthians 14:15-16). This makes it necessary for the leader to speak loud enough for all to hear, otherwise he is not leading them. No one can say "Amen" to a prayer which he does not hear. The prayers recorded in the Bible are short. Some prayers are not scriptural as to length. PROMPTNESS. Announce the time to begin, and begin on time. A church in its affairs should manifest the elements of enterprise and promptness that are essential to success in any calling. "Whatsoever thy hand findeth to do, do it with thy might" (Ecclesiastes 9:10). "In diligence not slothful; fervent in spirit; serving the Lord" (Romans 12:11). TOPICS FOR INVESTIGATION AND DISCUSSION. Edifying. My Part in the Lord’s-Day Service. Tarry One for Another. The Church a Light. Little Things QUESTIONS How many meetings may a church have? What meeting does the Lord specially command? Proof. Tell about preparations for the meeting. Describe Solomon’s temple. What aids should we have in Bible study? What character of song books should we have? Why do congregations so often change books? What is the object of the Lord’s-day meeting? When is the object attained? What is worship? Can you make a distinction between worship and service? What is vain worship? Quote passage. Why vain? How determine your worship is accepted by Jehovah? How do we worship in spirit and truth? Name some of the elements of worship. Why is teaching necessary? Give reference. In what does a lack of knowledge result? Quote. Give passage exhorting us to teach? Who needs milk? Quote passage. Give temptation of Jesus and his defense. What should we teach? Why? What helps may be used? Why? What questions should be avoided? Why? Is your teacher prepared—to teach? What do you think the best method for making the collection? What must we do in singing? Quote passage. Should we sing a thing we would not teach? Name some songs you wish to sing in the worship. Do you like the songs you sang five years ago? Why? Name some inappropriate songs for Lord’s day meeting. Name some appropriate songs for Lord’s Supper, baptism, invitation. How should we sing? Quote 1 Corinthians 14:15. Whom should we seek to please in singing? Who should direct the song service? Why not sing the "notes" in worship? Do you have a suitable table for Lord’s Supper? Is the linen suitable? Are you pleased with the vessels on the table? Are they always clean? What kind of bread is used? How is it prepared? Why is it a sacred service? Does he who presides at the table show preparation and neatness? Do you pray when asked to give thanks at the table? Who should partake of the Supper? Where is the table? Quote passage. Who are in the kingdom? Quote passage. How do people eat or drink "unworthily?" What is congregational prayer? Give scripture for congregational prayer. What about a congregational prayer which all cannot hear? What of long prayers? Were you on time at services this morning? ======================================================================== CHAPTER 38: 03.09. ELDERS ======================================================================== ELDERS. Every body of people must have government. In the divine government Christ is King, and there are no privileged classes. In the church every member has duties to perform, and this work is functional rather than official. The eye may guide the movements of other members of the body, but does not boss them. The hand serves the body, but is not a slave to the body. There can be no domineering of one member over another. Paul warns each member of the church at Rome *’not to think of himself more highly than he ought to think" (Romans 12:3), and uses the human body as an illustration to enforce the admonition. The disciples while Christ was with them clamored for positions of honor. He called them unto him and said: "Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you: but whosoever would become great among you shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matthew 20:20-28). OFFICIALISM. Does Paul contradict his Lord when he says: "If a man seek the office of a bishop, he desireth a good work?" (1 Timothy 3:1). A more exact and literal translation is: "If a man seeketh the oversight, he desireth a good work." But with the word "office" left in the text, it does not sanction the idea that a bishop is an official dignitary; for the word shows that it is a work to be sought, not an official position. Seeking to be a bishop is desiring a good work. The word "office" has several meanings, one of which is: "That which anything is fitted to performa function." In this sense each member of the body has an office, a function, as, it is the office of the eye to see, the ear to hear. We have many members in one body, and all members have not the same office (Romans 12:4). As in the human body, so in the body of Christ, no official dignity attaches to one member above another. DUTIES OF A BISHOP (Elder, Overseer). definition.A bishop is an overseer. This the word means. As age and experience are necessary for the work, bishops were selected from the older and more experienced members of the church; hence, the words "bishop" and "elder" are frequently used interchangeably. But it does not follow that all the older men in the congregation are bishops or elders of the congregation. Age alone does not give the necessary qualifications. In Acts 20:17 it is said that Paul called to him the elders of the church at Ephesus, and in his speech to them he called them bishops. duties.Acts 20:17-35; Acts 20:28 : "Take heed unto yourselves, and to the flock, in which the Holy Spirit has made you bishops, to feed the church of the Lord which he purchased with his own blood." The elder’s duty is twofold: (1) "Take heed to yourselves." If an elder realizes the solemn obligation resting on him, and the awful consequences, both to himself and the church, of a failure to fill the measure of the trust committed to him, he will not be satisfied with anything less than a rigid self-examination. Such questions as these will come up in his mind: Do any selfish motives enter into what I am about to do? Do I possess those qualities of leadership which inspire confidence and make others inclined to follow? Do I know enough about the Bible to teach this church? Do the members have confidence in my sincerity so as to be impressed with what I say? To feed the church is to impart Bible information to them in such way as to make them better men and women. A bishop must be a leader, not only in work, but in character and knowledge. (2) "And to all the flock." Each member must be the object of his constant care. He must have no pets, no favorites, and in his sight there must be neither rich nor poor. Of course he must show a special solicitude for those who need him most. "To feed the church." Many seem not to realize what is meant by "feed" the flock. To make the same speech each Sunday to the congregation is not edifying them—is not feeding them. To do his duty requires diligent preparation and a special effort to put that information before them in such terms as will interest them. A wise elder recognizes the fact that he cannot always do all the teaching that is needed. He will study the needs of the congregation and call to his assistance men who are specially prepared for the work needed. The results to a congregation are serious, if not fatal, when an elder imagines that he must do all the teaching. It is their duty to see that the congregation is properly taught and developed. PLURALITY OF ELDERS. Each congregation had a plurality of elders, or bishops, after they had been in existence long enough to develop elders. These were selected from the older, more experienced, better informed, and most pious element in the churches (Acts 14:23; Acts 20:17; Titus 1:5). THE NEED OF QUALIFICATIONS. The character of the work of bishops makes certain qualifications essential. Thoughtful men know the nature of the qualifications necessary for the work of a bishop, even if none were revealed. In business affairs there is no expressed law giving the qualifications that a man must possess to be a manager of a business concern, but he who knows the nature of the work to be done knows the qualifications necessary to do the work. People usually do not exercise the care and thought in selecting their religious leaders that they do in the selection of their business leaders. Knowing this, the Lord laid down in detail the qualifications an elder must possess. These qualifications are not arbitrarily imposed, but are essential to the performance of the work. Paul says, "The bishops therefore must be"— and then gives the qualifications. Putting a man into the "eldership" who has not these qualifications does not make him an elder any more than putting a man’s name on the church book makes him a Christian. To be an elder, there are certain things a man "must be;" and to be a Christian, there are certain things a man "must do." To inquiring Saul the Lord said: "Go into Damascus and it shall be told thee what thou must do." Had Saul failed to heed that "must," he would not have become a Christian. The same Lord said an elder "must" have certain qualifications. Our denominational friends have decided that one of the things the Lord said one must do to be a Christian is nonessential, and some of us have decided that some of the things a man "must be" to be an elder are not essential. There is as much disrespect for the Lord, and as much disloyalty, in one as the other. QUALIFICATIONS. Read carefully1 Timothy 3:1-10;Titus 1:5-11;1 Peter 5:1-4. "The bishops, therefore, must be"— "without reproach." No shame or embarrassment must be brought on the church by the conduct of its elders. There must be no questionable methods in their business dealings nor irregular conduct in their social life. "Moreover he must have good testimony from them that are without; lest he fall into reproach and snare of the devil." Questionable methods in dealing with the affairs of the church will render him peculiarly unfitted for the work. "husband of one wife." It is always safe to take the safe side. The lamented J. W. McGarvey said: "If I were an elder of the church, and my wife should die, I would go before the church the next Lord’s day and resign." The thoughtful person can readily see why an elder who discharges his duty should have a wife. "temperate." Of course a drunkard cannot be an elder. "sober-minded." Not frivolous, worldly-minded. Must not act from impulse or passion, but from conscientious, sober thought. An elder may do untold harm to the church or injustice to a member if he is given to acting from impulse or passion. "orderly." Thayer defines it: "Well arranged, seemly, modest." He should be so modest, his life so well-ordered, as to gain the respect and admiration of all.. "given to hospitality." Literally, a lover of strangers." "Apt to teach."Skillful in teaching. If he be not better informed in the Scriptures than the members, he cannot teach them; and if he cannot advance the church in Bible knowledge, he cannot be an elder. His knowledge of the English language and his general information must be such that he can command the respect of the people in his community. Communities differ in their general information and Bible knowledge. Hence a man who might be able to teach in one community might be utterly out of place as an elder in another. A man is certainly not "apt to teach" if he cannot gain the respect and attention of the people. An ignorant man cannot be "apt to teach," and even some well- informed men are failures as teachers. To be "apt to teach" one must be able to interest others in what he is trying to tell them. An elder, then, in the language of Paul to Titus, must "be able both to exhort in SOUND DOCTRINE, and to convict the gainsayer. For there are many unruly men, vain talkers, and deceivers whose mouths must be stopped." "No brawler." An elder must not be quarrelsome, nor abusive, nor insulting. His gentlemanly bearing must be manifest to all. "No striker." Not a "bruiser, ready with a blow; pugnacious, contentious, quarrelsome person" (Thayer). "gentle.""Seemly, suitable, equitable, fair, mild, gentle." He must have a wholesome regard for the feelings and preferences of others. He must be considerate. "not contentious." One "must contend earnestly for the faith" (Jude 1:3); but one who is of a contentious spirit, one who contends where no principle is involved, but only his likes and dislikes, is a nuisance and trouble maker anywhere. Untold troubles in churches have come from this contentious spirit. Elders must be free from this spirit. "No lover of money." "Not greedy of filthy lucre." "Lucre" is gain; "filthy lucre" is base, or dishonest, gain. An elder must be honest in his dealings, he must not even crave riches; no Christian should. "But they that are minded to be rich fall into temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition" (1 Timothy 6:9). "A good ruler." "One that ruleth well his own house, having his children in subjection with all gravity; (but if a man knoweth not how to rule his own house, how shall he take care of the church of God)?" "Having children that believe, who are not accused of riot or unruly." Men must have demonstrated ability to rule before they can be elders. "Not a novice"—not a new convert. He must have been a Christian long enough to develop a character which demonstrates his ability to fill the place. He must not, because of his position as an elder, be puffed up and fall into the temptation of the devil. Nothing is more detrimental than for an elder to feel that he has been exalted above the other members of the church. "not self-willed." Not "self-pleasing, self-willed, arrogant" (Thayer). The self-willed man seeks to have his way, regardless of the wish of the congregation or the law of the Lord, and such a spirit leads him into vicious interpretation of the word of God in an effort to justify his course and trickery and scheming to accomplish his purposes. Instead of gently caring for the weakest member as a good shepherd will do, he follows his own course regardless of the spiritual welfare of the members. Such spirit and such course cannot but result in constant friction and in driving some from the fold. Thus he, for his own pleasure, destroys him for whom Christ died and wounds the church for which he shed his blood. "Not soon angry." The hot-headed, impetuous man should never be thought of as an elder. The man so constituted should have enough respect for God’s word and the church to refuse to serve in that capacity even if chosen. Such men cannot be fair and just in their treatment of others. The elder has a difficult position to fill, and should be able to retain a judicial bearing even under provocation. "A lover of good"—loving goodness. If he loves the good in human character, he will love good men and seek to develop goodness in men. "just." He must be just in his dealings with men and in his judgment of them. If his attitude toward others is controlled by prejudice, passion, and selfishness, he cannot be fair and just toward them. Unjust treatment may destroy a soul for which the elder must give an account. "holy." That is, separate from the world. A worldly-minded elder cannot develop a spiritual membership, but will likely develop in the church pride and a desire for worldly show. "strong in word." "Holding to the faithful word which is according to the teaching, that he may be able both to exhort in the SOUND DOCTRINE and to convict the gainsayers." "self-control." If he control not himself, he cannot control others. "willing." Peter exhorts the elders to take the oversight, "not of constraint, but willingly," and according to Paul he should desire the work—not the office. One cannot succeed in the work when he undertakes it over his own protest, or reluctantly; and yet, if he un­dertakes the work solely for the honor it will reflect on him, he is disqualified. "not a boss." "Neither as lording it over the charge allotted to you." An elder should not, simply because he is an elder, seek to impose his will or preference, on the congregation over their protest, where the truth of the Scriptures is not involved. He should have a proper regard for the congregation, and they for him. "An example." "Making yourself an ensample for the flock." All efforts of elders in teaching and directing the church will avail little unless their lives are above reproach. Your character is the best index to your conception of righteousness. In studying the qualifications of bishops, there is this to consider: Paul told Timothy what qualifications elders must have, and he also told Titus. Neither likely knew of the letter to the other. Each had only the letter to him to direct him in the matter. It seems, therefore, that if a man possesses the qualifications mentioned in either letter a church would be justified in selecting him for a bishop. Perhaps no man possesses all the qualifications in a high degree, but to be an elder a man should in a noticeable degree possess all the qualifications mentioned in at least one of the letters. Certainly it is understood that an elder must possess all the qualifications which are essential to a well-rounded Christian character, and in addition to these there are requisite traits he must possess which are essential to leadership and impartation of knowledge. SELECTION OF ELDERS. It is possible that in the membership of the congregation there may be a number who possess the necessary qualifications. Paul told the elders of the church at Ephesus that the Holy Spirit had made them bishops (Acts 20:28). The Holy Spirit makes elders or bishops, and the Holy Spirit makes Christians, but only when the Holy Spirit’s teachings are followed. If an "elder" possess not the qualifications laid down by the Holy Spirit, and if he be not chosen by the church as the Holy Spirit directs, he is a man-made elder, and a man-made elder is no more scriptural than a man-made Christian. There is no specific way by which the elders are to be selected revealed in the Scriptures, but it is usually understood by Bible students that the method followed in the selection of the public servants of the church in the sixth chapter of Acts furnishes a guide to us in such matters. The apostles said to the multitude of the disciples: "Look ye out therefore, brethren, among you, seven men of good report, full of the Spirit and wisdom, whom we may appoint over this business" (Acts 6:3). Inspired men made known the qualifications of the men, and the brethren were directed to find the men. This necessarily requires conferences with each other, that those possessing the necessary qualifications be found. Follow this method without passion or prejudice, and there will be no trouble following the selection. It is not the province of a visiting preacher, or a few men who are members of the congregation, to make the selection of the elders; nor is it the province of the elders, when the congregation needs some additional elders, to select others to serve with them. The eldership is not a self- perpetuating body. The congregation should select the overseers. If an elder should move to another place, he is not an overseer in his new home, unless the congregation in such place selects him for that work, and this they cannot do till he has resided with them long enough to prove his fitness for the work. A new convert cannot be an elder in a congregation. ATTITUDE OF CONGREGATION TOWARD THE ELDERS. You have seen the need of elders in your congregation, you have found the men possessing the qualifications and placed in their hands the responsibility of the work; they are your elders by your own selection. What is your attitude toward them? "Obey them that have the rule over you, and submit to them: for they watch in behalf of your soul, as they that shall give account; that they may do this with joy and not with grief: for this were unprofitable for you" (Hebrews 13:17). remunerating elders. In the service of Jehovah it is necessary for each Christian to devote some of his time thereto. In the days of the apostles, at least in some instances, the elders who served the congregation devoted such an amount of their time to the work that it was necessary to support them in the work. If the work of the church demands a great amount of the time of the elders, the congregation which is benefitted by their labors should not allow them to suffer the loss from their business, while they themselves enjoy the benefits derived from their labor in the church, but should support them. That elders were supported by the church is declared when it is stated that they should not take the work of elders for the sake of the remuneration which might be received (1 Peter 5:2). "Let the elders that rule well be counted worthy of double honor, especially those who labor in word and teaching. For the scriptures saith, Thou shalt not muzzle the ox that treadeth out the corn. And the laborer is worthy of his hire" (1 Timothy 5:17-18). deposing elders. A man who possesses the qualifications and has been selected by the congregation for one of the bishops will remain an elder in that congregation so long as he possesses the qualifications, or till he moves away. Let it be remembered that elders are human, and though they make mistakes, as well as all humans do, it is better to assist them in overcoming such mistakes, knowing that "they watch for your souls," than to organize a mob, attempt to depose them, or demand their resignation. Let it be remembered that if in your congregation there is an elder—a man possessing the qualifications, whom you have selected as one of the overseers of the congregation— he is an elder made by the Holy Spirit, and for you to seek to oust him is to antagonize the Holy Spirit. It is possible that he may appear to be guilty of things which disqualify him for the eldership, but even then he should be accorded a fair hearing. For some one to form a dislike for the elders, and make a motion to depose them, and attempt to carry such by a popular vote, without the elders having been given a fair trial, is nothing short of the mob spirit. resigning. The overseership of a congregation is a duty placed on a qualified man by the congregation, by the direction of the Holy Spirit. No man can resign a duty or responsibility without guilt. Perhaps it would be better to say that a man cannot resign from the over- seership at all; he can only refuse to discharge his duty, and to refuse to do one’s duty is a sin. If a man discovers that he does not possess the necessary qualifications for the work, let him be just with the congregation and himself and announce to the congregation that he cannot function in that work longer. TOPICS FOR INVESTIGATION AND DISCUSSION. Elders in Israel. Imposition of Hands. Deacons in the Church. Woman’s Work in the Church. What Can Young People Do in the Church? QUESTIONS. What is the office of your eye? Whom does Christ call great? Give narrative. Are there officials in the members of your physical body? Is an elder an official? Is he an official in any sense that other members are not? What is a bishop? From whom were bishops selected? What is the difference between an elder and a bishop? What is the duty of the elders? Quote. What is it to feed the church? Must the elders personally do all the teaching? Quote passages showing there were a plurality of elders in churches. Why do elders need qualifications? Does the Lord name the qualifications they must possess? Give passages. What does "without reproach" mean? Must an elder be the husband of one wife? Must he be married? What does "temperate" mean? What does "sober-minded" mean? Define "orderly?" What is hospitality? When is one apt to teach? What is a brawler? When is a man a striker? What is it to be gentle? When is one contentious? What is a lover of money? What is filthy lucre? What is a good ruler? What is a novice? What is a self-willed man? What does "not soon angry" mean? Why must one be a lover of God? What is a just man? What is a holy man? What is it to be strong in word? Why must one be strong in self-control? Why must elders be willing—willing in what? What is it to "lord it over the congregation?" How are elders to be examples to the flock? What about the qualifications named in the letters to Timothy and Titus? How does the Holy Spirit make elders? How does the Holy Spirit make Christians? What is a man-made elder? What is a man-made Christian? Who selects the elders? If an elder move to a new place is he an overseer there? What should be the attitude of the church to the elders? Is it right to pay the elders? Can an elder be deposed? Can an elder resign? ======================================================================== CHAPTER 39: 03.10. DISCIPLINE ======================================================================== DISCIPLINE. Every Christian should, if possible, have fellowship with some local congregation. It is best for him and best for the cause in general, for it helps to keep alive in him a feeling of responsibility and keeps him in touch with those who may be a source of strength to him, and it gives the church the benefit of his cooperation. Every church should know its members; this is also best for the members and best for the church. Every church should keep a membership list, and also a record of its proceedings. LEADERS IN THE CONGREGATION. In discipline, as in all other matters, elders should take the lead. It is their business to fed the church (Acts 20:28), to help the weak (Acts 20:35), and to watch for the souls of those under their charge (Hebrews 13:17). Though there may not be men who have been duly elected as overseers in your congregation, it is a fact that there are those who take the lead. Every body of men, whether organized or unorganized, looks to certain men in their number to lead and direct their affairs; hence, every congregation, even though it may not have duly selected elders, can, and must, exercise discipline. If a congregation has characteristics sufficient to give it a right to exist, it has a right to protect itself from any who would seek to subvert its aims or destroy its peace. Not only so, but the Lord requires his church to keep itself relatively pure and fit for his service. This is the purpose of discipline. MEANING OF DISCIPLINE. Church discipline pertains to the teaching, training, correction, and development of its members, having as its end in view their ultimate salvation. One should not entertain the idea that discipline has to do with nothing but getting rid of unruly members. Withdrawal is to be resorted to only when other disciplinary measures fail. THE NECESSITY FOR DISCIPLINE. In every well-regulated body, whether family, State, or church, discipline must be maintained, otherwise it would go to pieces. It promotes the peace and happiness, as well as the efficiency, of the body, and develops the character of all concerned. Think of a home where discipline is not in evidence, an army where it is not maintained, or a school where it is not observed. Try to imagine a church where Christian discipline does not exist. The children obey the parents, the soldier the duly constituted officer, the student the teacher, and the Christian the Lord; else the peace and usefullness of each is marred and the design of each institution is thwarted. Many churches, in their loose and lax way of doing things, pay little or no attention to discipline. No systematic effort is made to instruct the members nor to train them to become efficient workers. Members go out from such congregations into places where they might, if they knew how to proceed, build up churches of Christ and become leaders in the work. Members absent themselves from the worship week after week, and no effort is made to find the cause nor to bring them back. Instead of cutting off the unruly member of the body, he is allowed to go on his way till he becomes so rotten that he sloughs off. In this way only do some churches ever get rid of worthless members. The fact that Christianity makes some progress, in spite of all these things, is positive proof of its inherent power and vitality. Many churches are to be commended for the discipline they exercise, and you should be encouraged by the work that is being done. METHODS OF DISCIPLINE. self-discipline. Each member should discipline himself. Paul says: "I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected" (1 Corinthians 9:27). "Crucify the flesh with the passions thereof" (Galatians 5:24); "overcome evil with good" (Romans 12:21)—that is, overcome evil by doing good, when reviled, "revile not again" (1 Peter 2:23); "let your forbearance be known to all men" (Php 4:5); "avenge not yourselves" (Romans 12:19); "in honor preferring one another" (Romans 12:9). You may shrink from public work; this is not a discredit to you; but can you not recall work in your vocation of life which you at one time were timid in undertaking, but now perform it without embarrassment? Did you not have to discipline yourself? Work in the church needs to be done; the needs you know. Perhaps your feeling of a lack of preparation is no greater than others feel. church a source of power. Every effort should be made to develop every member of the church into the highest possible usefulness in the service of the Lord. The church is a storehouse of untold power, if all its possibilities were developed and all its latent forces utilized. Much of its power is allowed to lie dormant, and also much that might be utilized in Christian service goes out into other channels of activity. All this power, much of which is worse than wasted, might be conserved and made use of in the church by the proper training and development of all the members. How to develop this power should be a matter of deep concern to all. We trust the following considerations may be helpful to those who study these lessons. teaching and admonition. No one can develop in the Christian life without a continuous growth in knowledge. Christians live "by every word that proceedeth out of the mouth of God" (Matthew 4:4). How necessary then that the congregation be thoroughly taught the Bible, and what a responsible work is that of the bishops to see that it is done! As shepherds they must feed the flock that it may grow (Acts 20:28; 1 Peter 2:2). Referring to his work with the church at Ephesus, Paul says: "I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house" (Acts 20:20), He closed his speech by saying: "In all things I gave you an example, that so laboring ye ought to help the weak" (Acts 20:35). training in service. Knowledge alone is not sufficient. Development comes through the practice of knowledge. We should not only teach the young member that it is his duty to do a thing, but teach him how to do it. John the Baptist taught his disciples how to pray, and the Lord’s disciples requested of him: "Lord, teach us to pray, even as John also taught his disciples" (Luke 11:1). Give them practice. Are you teaching a class? Then take some member of the class and teach and drill him during the week till he can teach the lesson at the next meeting, and put him at it. Follow this method with all the members of the class. Repeat the process from time to time. Let the elders seek to develop as many as they can to take the lead in public, both in the Lord’s day meeting and in prayer meetings. Teach them to do personal work. encouragement. Things sometimes look gloomy, and some become discouraged. Here is a fine opportunity for the more aggressive and determined to render some valuable service. Paul exhorts the brethren to "encourage the faint-hearted, support the weak" (1 Thessalonians 5:14). Others are naturally timid, and shrink from doing any work of a public nature. Many such, under proper encouragement, become as effective workers as any. Openly avowing and teaching one’s belief begets confidence and stimulates interest. In fact, no one can long maintain an interest in a theory or system that he neither practices nor preaches. reproving, rebuking. Reproving should never be done in a spirit which conveys to the one reproved the idea that you rejoice in the occasion for a reprimand, nor in a spirit of self-righteousness or "holier- than-thou" bearing, but should ever be done solely with the design of leading the one reproved to avoid the transgression or the neglect of duty in the future. "Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted" (Galatians 6:1). There are times when a public reproof is timely—especially, we think, when some public sin is persistently indulged in. "Them that sin reprove in the sight of all, that the rest also may be in fear" (1 Timothy 5:10). "Reprove them sharply" (Titus 1:13). FINAL ACTION When all efforts at teaching and training, rebuking and exhorting, fail to keep one in line of duty or bring the erring to repentance, the next move required by the Lord is plainly laid down in the Holy Scriptures. In this matter, as in all other matters, we have no choice but to do what the Lord commanded. Concerning the notorious case of fornication in the church at Corinth, Paul solemnly commands: "In the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of the Lord Jesus, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. . . . Put away the wicked man from among yourselves" (1 Corinthians 5:1-13). "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the traditions which they received of us" (2 Thessalonians 3:6). "A factious man after a first and second admonition refuse; knowing that such an one is perverted, and sinneth, being self-condemned" (Titus 3:10-11). To the church at Thyatira the Lord said: "But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols. And I gave her time that she should repent; and she willeth not to repent of her fornication" (Revelation 2:20-21). This church, in refusing to take action in this matter, became in a measure partaker of her guilt, and incurred the displeasure of the Lord. It is a warning for churches today. HOW TO PROCEED. proper spirit. The final object of all disciplinary measures is to develop the member into the greatest usefulness and bring about his final salvation. All measures adopted should be carried out in a spirit best calculated to accomplish the desired end. Let it be realized that to sever a member from the body is a serious matter, and to proceed so as to win and not repel should be the aim of any one who is earnestly seeking the salvation of the erring. Different cases require different treatment, and a thoughtful man who is acquainted with human nature and the Bible will, with prayerful consideration, be able to determine the proper course, personal matters. "If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift" (Matthew 5:23-24). "And if thy brother sin against thee, go show him his fault between thee an him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican" (Matthew 18:15­). The obligation to take steps to settle a personal matter rests upon both the offender and the offended. If one knows that his brother feels that he has been wronged, he should go to him and seek reconciliation; and if one thinks he has been wronged, he should go to the offender and seek reconciliation. With a feeling of responsibility for settlement resting on both the offender and the offended, there should be no serious trouble in reaching an agreement. With a desire for settlement strong enough on the part of each to lead each to be willing to make sacrifices or concessions concerning his own rights and privileges, a settlement usually results. But should the one seeking the reconciliation fail in his personal efforts, then he should take others to assist him. If these fail, he should then tell it to the ’church, his helpers being witnesses. "If he hear thee, thou hast gained thy brother"—and certainly your object should be to save him; and his course has been unchristian, else he has not trespassed against you. Your object should be to bring to an end the estranged feelings and to show him the sinfulness of his conduct, Seek to save him. Remember: "If any among you err from the truth, and one convert him; let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins" (James 5:19-20). In approaching him, let it not be with the air that you seek to have your feelings placated only, but rather manifest an interest in saving him from sin. public offense. By this we mean those offenses which concern the whole body. Personal offenses referred to in the preceding paragraph become public, or offenses to be taken notice of by the church, when it has been brought before the church for action. The sin on the part of any member which becomes generally known is a public sin, as we view it. You should not seek to advertise even a public sin, but when it becomes generally known it should be corrected publicly. leaders in withdrawal, The elders who are appointed overseers in the church are by that appointment the responsible leaders in all such matters. They should carefully and prayerfully investigate any case brought to their attention, and, if a public offense, bring the results of their investigation before the church, making known the facts of the person’s guilt or innocence, giving the evidence upon which they base their conclusions. If the accused is found guilty, and will not repent, they should announce that they have exhausted their powers to reclaim him, and failed. As the object is the salvation of the erring, if there are those in the congregation who feel that they may be able to lead the brother to repentance they should be importuned to make the effort, but no undue time should be consumed by such parties. The results of their efforts should be made known before the final action of withdrawal. When final action is taken the entire congregation should concur in the matter. (1 Corinthians 5; 2 Corinthians 2:2-6). making it effective. Frequently a withdrawal of fellowship means but little. The guilty party is not made to feel the force of it. Our attitude toward him before and after the withdrawal differs but little, if any. Such a course has a tendency to make the man feel that the church has gone through a meaningless form. Though we have withdrawn from him, he should be "exhorted as a brother;" yet on our social relations with him the Lord tells us that we should "turn away" from him, not to keep company with him, even to the point of refusing to sit down at the table and eat with him. The fact that he has been withdrawn from denies him the right to the Lord’s table till he has righted his wrongs. But Paul says: "I wrote unto you in my epistle not to company with fornicators; not at all meaning the fornicators of this world, or with the extortioners, or with idolaters; for then must ye needs go out of the world: but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat" (1 Corinthians 5:9-11). Paul plainly states that he does not have reference to those of the world, for he says it would be necessary that you go out of the world to avoid them; but if a man is called a brother, with that man, if he be guilty, having withdrawn from him, you must not eat. If reference is had by this passage to the Lord’s Supper, then with such characters who belong to the world you may eat the Lord’s Supper. If your attitude before and after withdrawal is the same toward the one withdrawn from, wherein does he find the force of his discipline and what can be the impression made on the world by your course? OBJECTIONS. Many objections offered against withdrawing from members deserve no consideration, for the simple reason that those offering the objections frequently recognize the fact that God demands it, but they seek to make it appear that it is impossible to execute what God commands, or else to do so would ruin the church. However, if the objector thinks he has scripture against withdrawing fellowship, we must investigate what he offers as proof and accept his position or show where he is wrong. The scripture relied on by some, in objecting to withdrawal, is Matthew 13:24-39. Some of the difficulties in this parable are cleared up in the explanation given by the Savior in response to the request of his disciples. In this explanation we learn: 1. Jesus sowed the good seed. 2. The field is the world. 3. The good seed are sons of the kingdom, members of the church. 4. Tares are the children of the devil. 5. The enemy that sowed the tares is the devil. 6. The harvest is the end of the world. 7. The reapers— the servants—are the angels. No matter what interpretation you place on the scope of the parable, it is a fact that it says not one word about the good seed not withdrawing from the tares, but it does show that the angels— reapers—are not to interfere in these matters till the final end of time. No man can put an interpretation on a parable, or figurative speech of any kind, which conflicts with a plain command. You have no more right to make void a plain command by your interpretation than you have by your tradition. "Withdraw from every brother which walketh disorderly." Keep the church pure. TOPICS FOR INVESTIGATION AND DISCUSSION. Results of Ignorance. Bringing Thoughts into Captivity. Christian’s Attitude Toward the World. Restoring Those Withdrawn From. Christians as Soldiers. QUESTIONS. Why have local membership? Should churches keep a register? Does every congregation have leaders? Why should the church be kept pure? What does "discipline" mean? Why the needs for discipline? What of home, school, army, or church without discipline? In what do you find proof oi the divine origin of Christianity? When and how do we discipline ourselves? Mention some case in which you have disciplined yourself. Why should each member be developed? Why is it necessary to develop members? With what church did Paul labor night and day? Give passage. Why do we need to be taught to pray? Show how to be taught a thing is not enough. How can teachers be developed? What is personal work? How should we treat timid members? How can timidity be overcome? How shall we reprove? When may a public reproof be administered? When should we withdraw? Give history of fornicator at Corinth. Cite passage. What is a factious man? Who was Jezebel? Give passage. How did the church at Thyatira incur the displeasure of the Lord? What is the design of withdrawal? What course should be taken in a personal grievance? Give passage. Why take two or three with you? In a personal grievance, on whom does responsibility rest? What is your object in seeking reconciliation? Why attempt settlement of personal troubles without telling church? What are public offenses? Who leads in withdrawal? In withdrawals should the church be advised of the sin and guilt? Should others attempt to lead the erring one to repent? Does the entire church withdraw? What should be bur attitude toward those withdrawn from? Quote. Do those withdrawn from have a right to the Lord’s table? May we eat the daily meals with those withdrawn from? If not why? Does God command withdrawal? Quote passage. Why do some object to withdrawing? Recite the parable of the tares? Where found? What is the good seed? What is the field? Who are the tares? Who is the enemy? When is the harvest? Who are the reapers? How do some make void plain commands? ======================================================================== CHAPTER 40: 03.11. THE SABBATH ======================================================================== THE SABBATH. Students should review SOUND DOCTRINE - Vol. I., pp. 70-83; Vol. II., pp. 54-67. The persistent claims of the Sabbatarians and the frequent reference to the Sabbath by others, show great confusion among people who attend church services. For this reason we think it timely to discuss the subject. first mention of sabbath. There is no law in the book of Genesis relative to the Sabbath, nor any indication that it was observed for the first twenty-five hundred years of the world’s history. The first mention we have of the Sabbath is in connection with the giving of manna (Exodus 16:22-30). In preparation of the Sabbath they were required to gather twice as much on the sixth day as on previous days; for the Sabbath was "a solemn rest, a holy Sabbath unto Jehovah." The whole circumstance shows that the people were unacquainted with such an institution. About thirty days later, the Sabbath law was incorporated in the Ten Commandments, spoken from Mount Sinai and written on tables of stone (Exodus 20:1-26). given to ancient Israel only. "And Jehovah said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel . . . and he wrote upon the tables the words of the covenant, the ten commandments" (Exodus 34:27-28). not given to fathers. "And Moses called unto all Israel, and said unto them, Hear, O Israel, the statutes and the ordinances which I speak in your ears this day, that ye may learn them, and observe to do them. Jehovah our God made a covenant with us in Horeb. Jehovah made not this covenant with our fathers, but with us, even us, who are all of us here alive this day" (Deuteronomy 5:1-3). Immediately following this statement Moses rehearsed to them the Ten Commandments, which included the Sabbath Commandment, and declared to them that this covenant was not made with their fathers, but with all who were there that day. when was the sabbath given? The time when the Sabbath was given is clearly shown in the preceding references; but, as additional proof, let us read again: "Thou earnest down also on Mount Sinai, and spakest with them from heaven, and gavest them right ordinances and true laws, good statutes and commandments, and madest known unto them thy holy Sabbath" (Nehemiah 9:13-14). Here it is affirmed that he made known to them his Sabbath at Mount Sinai. sign between God and Israel. "Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever" (Exodus 31:16-17; see Ezekiel 20:10-12). why sabbath was given to Israel. "And thou shalt remember that thou wast a servant in the land of Egypt, and Jehovah thy God brought thee out thence by a mighty hand and by aft outstretched arm: therefore Jehovah thy God commanded thee to keep the Sabbath day" (Deuteronomy 5:15). The reason here assigned why they should keep the Sabbath could not apply to any other people. Gentiles were never servants in the land of Egypt. not given to gentiles. "And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day" (Deuteronomy 4:8). Certainly all "this law" includes the Sabbath (see Romans 2:14). LAW OF MOSES—LAW OF GOD. Sabbatarians make the claim that the Ten Commandments is the "law of God," as contrasted with statutes and judgments, ceremonies, etc., which were made known through Moses, and contend that all the law, save the Ten Commandments, has been done away. This claim is without foundation in fact, and is made by them in an effort to defend their unscriptural claim that Christians should observe the Sabbath. law of Moses is law or Jehovah. "And they spake unto Ezra the scribe to bring the book of the law of Moses, which Jehovah had commanded to Israel" (Nehemiah 8:1). "Also day by day, from the first day unto the last day, he read in the book of the law of God" (Nehemiah 8:18). "And they stood up in their place, and read in the book of the law of Jehovah their God a fourth part of a day" (Nehemiah 9:3). The eighth and ninth chapters of Nehemiah describe a protracted effort on the part of Nehemiah and associates to teach the people. The people asked Ezra to bring "the book of the law of Moses" (Nehemiah 8:1). He brought "the law" before the assembly (Nehemiah 8:2). He read therein, and the people gave attention to "the book of the law" (Nehemiah 8:3), "the words of the law" (Nehemiah 8:13). Day by day he read in "the book of the law of God" (Nehemiah 8:18), "the book of the law of Jehovah" (Nehemiah 9:3). Any one can see that these terms are used interchangeably, that they all refer to the same book or law. Hence, inspired writers made no distinction between "law of Moses" and "the law of Jehovah." Even what Joshua wrote was written in "the book of the law of God" (Joshua 24:26). Certainly he did not write on the tables of stone, nor did he add to the Ten Commandments, the very thing the Sabbatarians call "the law of God." Such distinction exists only in the biased brains of Sabbatarians. In one short paragraph Luke uses these terms interchangeably: "And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord). . . . And when the parents brought in the child Jesus, that they might do concerning him after the custom of the law. . . . And when they had accomplished all things that were according to the law of the Lord, they returned unto Galilee" (Luke 2:22-39). greatest commandments. Sabbatarians claim that the Ten Commandments are the law of God, and that this law was never to be repealed, but that all the other commandments in the Old Testament were repealed. A lawyer asked Jesus: "Which is the great command­ment of the law? And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this, Thou shalt love thy neighbor as thyself. On these two commandments the whole law hangeth, and the prophets" (Matthew 22:35-40). These commandments are found in Deuteronomy 6:5. They are not in the Ten Commandments, the thing the Sabbatarians call the law of God. Thus by their false position they make the greatest commandments part of the law of Moses. The fact is, these two commandments are the sum, the essence, of the law. All the other requirements of the law, including the Ten Commandments, are regulations growing out of these two fundamental commandments. Every law or command intended to regulate our actions in things specially pertaining to God is included in the commandment to love God with all we have and are; and every law, or command, seeking to govern us in our relations to our fellow man finds its roots in the command to love our neighbor as ourself. Hence, the Sabbatarian would do away with the foundation upon which all the other laws, including the Ten Commandments, rest, and retain the Ten Commandments without a foundation. THE LAW. Sabbatarians make the contention that the words "the law" always have reference to the Ten Commandments. This is not always true, as may be seen by reference to the following: 1 Corinthians 14:34; Matthew 12:5; Matthew 22:36; Acts 23:3; Acts 5:34. Many more can be cited. moral and ceremonial law. Sabbatarians contend that the Ten Commandments are the moral law, and that the law of Moses is the ceremonial law; that the ceremonial law has been abrogated, but that the law of God, the moral law, the Ten Commandments, is still in force. Let us see some of the commands in "the law of Moses," "ceremonial law," and see if they are ceremonies. "And a sojourner shalt thou not wrong, neither shalt thou oppress him: for ye were sojourners in the land of Egypt. Ye shall not afflict any widow, or fatherless child" (Exodus 22:21-22). Are these commands ceremonies? "If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, thou shalt forbear to leave him, thou shalt release it with him" (Exodus 23:4-5). "Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand against the blood of thy neighbor: I am Jehovah" (Leviticus 19:16). "Thou shalt not wrest justice: thou shalt not respect persons; neither shalt thou take a bribe" (Deuteronomy 16:19). Are these commands only ceremonies? Study the Ten Commandments and see if the Sabbatarians are correct in making the claim that they are a perfect moral law. Do the Ten Commandments forbid lying, save on your neighbor? Do they forbid coveting, save only that which belongs to your neighbor? The words spoken by Moses are the law of Jehovah, just as the Ten Commandments are the law of Jehovah, and he who would know the law of Jehovah for ancient Israel must read all the law given in that dispensation. The Ten Commandments, the fifth excepted, is a system of negative law. With the fifth excepted, they do not require one to assist others in any way, no matter what may be their condition. THE TEN COMMANDMENTS THE COVENANT. When the Israelites reached Sinai God gave them the Ten Commandments, and they are specifically called the covenant. "And he wrote upon the tables the words of the covenant, the ten commandments" (Exodus 34:28). "And he declared unto you his covenant, which he commanded you to perform, even the ten commandments; and he wrote them on two tables of stone" (Deuteronomy 4:13). "When I was gone up into the mount to receive the tables of stone, even the tables of the covenant which Jehovah made with you, then I abode in the mount forty days and forty nights; I did neither eat bread nor drink water. And Jehovah delivered unto me the two tables of stones written with the finger of GodAnd it came to pass that at the end of forty days and forty nights, that Jehovah gave me the two tables of stone, even the tables of the covenant" (Deuteronomy 9:9-11). Let it be observed: (1) The Ten Commandments are called the covenant. (2) That God made this covenant with them at Horeb. the new covenant made. "Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake" (Jeremiah 31:31-32). Sabbatarians make a distinction between God’s law and the law of Moses. God’s law, then, is God’s covenant, the one he made with Israel. In making this distinction Sabbatarians forever ruin their plea for the perpetuity of God’s law, the covenant God made; for in the foregoing quotation Jehovah contrasts the covenant to be made with the covenant which he made with Israel, and shows that the covenant he made with Israel was to be superseded by the new. Read the eighth, ninth, and tenth chapters of Hebrews, and see that God has made the new covenant. This new covenant is not like the old. perpetual—forever—generations. "Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever" (Exodus 31:16-17). Sabbatarians claim that, since the Jews still have generations, and that perpetual and forever do not end, the Sabbath is still binding. Such contention will make binding the following: 1. The passover feast. "And this day shall be unto you for a memorial, and ye shall keep it a feast to Jehovah: throughout your generations ye shall keep it a feast by an ordinance for ever" (Exodus 12:14). 2. Perpetual incense. "And when Aaron lighteth the lamps at evening, he shall burn it, a perpetual incense before Jehovah throughout your generations" (Exodus 30:8). 3. Burnt offering. "It shall be a continual burnt offering throughout your generations*’ (Exodus 29:42). 4. Fringes. "Speak thou unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations" (Numbers 15:38). Do Sabbatarians do these things? The same terms which describe their duration describe the Sabbath’s duration. The facts are that the people broke the covenant (Isaiah 24:5), and then God broke the covenant he made with them (Zechariah 11:10-11). LAW OF THE SABBATH. The decalogue, which the Sabbatarian claims to be eternally binding on all nations, contains the bare command to remember the Sabbath day. The Ten Commandments contain no penalty for Sabbath violation. A law without a penalty is no law, for it cannot be enforced. Sabbatarians must go to what they call the law of Moses to find the penalty for Sabbath violation, and they declare this law has been annulled; more, they have God giving the eternal law, and Moses giving the law to enforce it. Moreover, outside of what they call the ceremonial law, they can find no penalty for the infraction of the Sabbath law. This again makes the greater rest on the less. But what was required on the Sabbath? Rest. What was the nature of the rest required? No work to be engaged in by them, or their children, or servants, or cattle (Exodus 20:19). must not prepare food. "This is that which Jehovah hath spoken, Tomorrow is a solemn rest, a holy sabbath unto Jehovah: bake that which ye will bake, and boil that which ye will boil; and all that remaineth over lay up for you to be kept until the morning" (Exodus 16:23). abide in your place. "Jehovah hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day" (Exodus 16:29). showbread. The showbread was to be prepared and renewed every Sabbath (1 Chronicles 9:32; Leviticus 24:8-9). Two lambs slain. Two lambs were sacrificed every day, and on the Sabbath two additional lambs were sacrificed (Numbers 28:1-10). This was the law for every Sabbath. If there is a Sabbath now, it is necessarily one of "every Sabbath," and two additional lambs must be sacrificed and the table of showbread attended to. These things belonged to "every Sabbath." If the Sabbath continues, so must these services continue; if these services have ended, so has the Sabbath. kindle no fires. "Ye shall kindle no fire throughout your habitations upon the sabbath day" (Exodus 35:3). penalty. "Whosoever doeth any work therein shall be put to death" (Exodus 35:2). Example of the execution of the death penalty is found in Numbers 15:32-36. circumcision on the sabbath. The law required the circumcision of the male child on the eighth day after its birth. This, say the Sabbatarians, was a ceremonial law. The law required rest on the Sabbath day, and the law required the male child to be circumcised on the eighth day after its birth. If a child was eight days old on the Sabbath (and some of them were), one of these laws had to be broken. Which? "Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man. If a man receive circumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every whit whole on the Sabbath?" (John 7:22-23). Thus the Sabbath law was broken in order to observe the law of Moses. sheep in the pit. Jesus said to the Jews: "What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?" (Matthew 12:11). Here they violate the Sabbath law in performing acts of mercy to a dumb brute. Not to destroy the law. "Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfill" (Matthew 5:17.) possibly the passage in Luke makes this clearer: "But it is easier for heaven and earth to pass away, than for one tittle of the law to fall" (Luke 16:17). Christ did not say that the law would stand "till heaven and earth pass away," but that it would stand till it was fulfilled. He spoke not of the length of the law, but of the certainty of its fulfillment. Did Christ fulfill the law? (see Luke 24:44). When fulfilled, the law expired by divine limitation. it could not give life. "If there had been a law given which could make alive, verily righteousness would have been by the law" (Galatians 3:21). not binding on Christians. "Now we know that what things soever the law saith, it speaketh to them that are under the law" (Romans 3:19). "What then? shall we sin, because we are not under law, but under grace? God forbid" (Romans 6:15). Christians were never commanded to keep the Sabbath, and the sin of breaking the sabbath was never charged against any one in the new dispensation. TOPICS FOR INVESTIGATION AND DISCUSSION. Discuss Moses as a Lawgiver. Incidents of Mount Sinai. Requirements to Teach the Law in Old Testament. Results of Universal Observance of Sabbath Law. Breaking Old and New Covenants Contrasted (Hebrews 10:28-29). QUESTIONS. What is a Sabbatarian? How is the word "Sabbath" generally used? How long after the creation before the Sabbath was given? To whom was the Sabbath given? Quote. Who were the "fathers" to whom the Sabbath was not given? When was the Sabbath given? Quote. Where was the Sabbath made known? Quote, Prove that the Sabbath was a sign. The Sabbath was a sign between whom? Why was the Sabbath given to Israel? Quote Deuteronomy 5:15. Prove the Sabbath was not given to Gentiles. What distinction do Sabbatarians make in Old Testament laws? Why do they make such distinction? Did inspired men make such distinction? Prove that the law of Moses and the law of God are the same. Prove "book of the law of Moses" and "book of the law of God" the same. Where did Joshua write? Quote. Quote what Christ called the two greatest commandments. Where are these commandments found in the Old Testament? Are the greatest commandments in what Sabbatarians call the law of God? Sabbatarians make who the giver of the greatest commandments? What rests on these two commandments? Give evidence that "the law" does not always mean the Ten Commandments. What do Sabbatarians call the moral law? Are the Ten Commandments a perfect moral law? Why? Give some commandments in the law of Moses that are not ceremonial. How many of the Ten Commandments are positive? Name them. Which of the Ten Commandments requires me to assist my neighbor? Quote and cite passage saying the Ten Commandments are the covenant. How long was Moses in Mount Sinai? Where did God make this covenant with Israel? What is the difference, if any, between Horeb and Sinai? How long after the deliverance from Egypt before they reached Sinai? Quote the prophecy concerning a New Covenant. Where is it? What covenant was the New Covenant to supersede? Name some things besides the Sabbath that were to be perpetual. When did the people break the covenant? Quote passage. When did God break the covenant? Quote passage. In which law is the penalty for breaking the Sabbath found? What was the nature of the rest on the Sabbath? What could they not do on the Sabbath? What sacrifices belonged to every Sabbath? Quote. Cite passage. Is there a Sabbath now? If so, what sacrifice belongs to it? Quote. What is the penalty for breaking the Sabbath? What law was broken when they circumcised on the Sabbath? Quote. Show life of dumb brute more important than observing Sabbath law? Did Christ say the law would not pass away? Quote passage. When was the law fulfilled? Quote passage. Show that life was not by the law. Quote passage. Prove that Christians are not under the law. Quote passage. ======================================================================== CHAPTER 41: 03.12. SABBATH OR LORD'S DAY, WHICH? ======================================================================== SABBATH OR LORD’S DAY, WHICH? To the Jews the Sabbath was a day of rest. This no one denies. Some, however, not realizing that Christianity is a new way (Hebrews 10:20), have sought to make the law of the Sabbath binding on us. Some of the arguments relied on by these semi-Judaizers have been considered in the preceding lesson. Study carefully SOUND DOCTRINE, Vol. I, pp. 70-81; Vol. II, pp. 54-67. In addition to the truths learned in the three lessons referred to, we offer the following. the sabbath a shadow. "Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day: which are a shadow of the things to come" (Colossians 2:16). Paul speaks in this passage of meats, drinks, feast days, new moons, and the Sabbath. Sabbatarians make the contention that the word "Sabbath" as found here has reference to the Sabbaths of the feast days. This contention is born of the desire to substantiate a position to which they have subscribed. Paul here mentions the feast days and other things which were done away when Christ died, including the Sabbath, declaring that they were only a shadow. Christians are in no sense under the old law, and are, therefore, free from all demands of the law (Romans 3:19; Romans 6:15). severed from Christ. "Ye are severed from Christ, ye who would be justified by the law; ye are fallen away from grace" (Galatians 5:4). The Sabbath was one of the commands of the law; Hence, those who observe the Sabbath are severed from God, have fallen from grace. dead to the law—married to Christ. "Are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth? For the woman that hath a husband is bound by the law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress; but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man. Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God" (Romans 7:1-4). Paul is not here seeking to teach a lesson concerning the relation between husband and wife. He is simply using that well-known relation, and the law governing that union, to teach a lesson which all Judaizers then needed to know, and that all semi-Judaizers now need to know— namely, that as the death of the husband released the woman, so that she is at liberty to marry another man, so the death of the law released the people under it so that they might marry another, even the Lord Jesus Christ. He further emphasizes the thought by saying: "But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, not in oldness of the letter" (Romans 7:6). The law here referred to is clearly identified by the apostle in the next verse, where he says: "I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet." This shows that the law concerning which he was speaking contained, at least, the Ten Commandments. He says we are discharged from that law, the one including the Sabbath. Jesus and the sabbath. "And pray ye that your flight be not in the winter, neither on a Sabbath" (Matthew 24:20). This does not mean, as Sabbatarians claim, that Jesus was teaching his disciples to have such regard for the Sabbath that, at the destruction of Jerusalem, they should pray that their flight be not on the Sabbath. If so, it proves that they were to have a similar regard for the winter. The facts are: During winter flight would be difficult and accompanied with suffering—pray that ye be not compelled to flee in that season; on the Sabbath the gates would be closed (Nehemiah 13:19), making flight difficult. Besides, the Jewish leaders would seek to interfere with their traveling on the Sabbath. Hence, pray that your flight be not on the Sabbath. Jesus set forth the superiority of his teaching over the Ten Commandments (Matthew 5:21-27). In fact, in his teaching and practice he seemed to be preparing the people for an utter setting aside of the Sabbath (Matthew 12:1-2; Mark 2:23-28; Luke 13:10-16; Luke 14:1-6; John 7:22-23). the apostles and the sabbath. Sabbatarians argue that the following references prove that the apostles kept the Sabbath: Acts 13:14; Acts 13:42; Acts 13:44; Acts 16:13. In every city where there were Jews the apostles preached to them . first. The Jews gathered for synagogue worship on the Sabbath, and the apostles took advantage of the opportunity to preach to them. This fact no more proves that they kept the Sabbath than it proves they observed the synagogue worship. Sabbatarians do much preaching on Sundays these days. Does that fact prove them Sunday observers? LORD’S DAY—FIRST DAY OF THE WEEK. John said: "I was in the Spirit on the Lord’s day" (Revelation 1:10). Though the early writers, some of whom heard some of the apostles preach, universally applied the term "the Lord’s day" to the first day of the week, yet Sabbatarians of all schools deny the correctness of this application. They argue that the Sabbath is the Lord’s day, but it is never so called. Though the Sabbath had been in existence for centuries, in the New Testament a new term was invented, a new word coined. The new word was coined to describe a certain day and a certain supper. This new word is kuriakos—kuriakos day and kuriakos supper. New institutions and new conditions introduce new ideas and new relations, making it necessary frequently to coin new words. If the student will reflect over a number of new words coined during the world war, he will see how true this is. Now, in the Christian religion there was introduced a new supper, a supper relating specially to the Lord, and a new day, a day relating specially to the Lord. No such supper and no such day were before known. Hence, a new word is coined. Had the Sabbath, an old institution, been meant, no such word would have been necessary to express that idea. Thayer defines the word: "Kuriakos, of or belonging to the Lord." memorable occurrences of the first day. Following are some of the occurrences of the first day, which distinguish it above all other days of the week and make it specially appropriate to call it the Lord’s day: (1) Christ arose. "Now when he was risen early the first day of the week" (Mark 16:9). (2) Many saints arose (Matthew 27:52-53). (3) Christ appeared to his disciples repeatedly on this day (Mark 16:9-14; Luke 24:13-36; Matthew 28:8-10; John 20:19-26). (4) Resurrection first declared (Luke 24:34). (5) Pentecost was the first day (Leviticus 23:15-16; Deuteronomy 16:9; see SOUND DOCTRINE, Vol. I., pp. 109-111). (6) Baptism of the Holy Spirit on the first day (Acts 2:1-4). (7) Peter refers to the first day as the beginning (Acts 11:15). (8) First fruits of Christian harvest on this day (Acts 2:1-47). (9) First public announcement of the resurrection and coronation of the Lord was on the first day (Acts 2:1-47). (10) Remission of sins in the name of Christ was first preached on this day (Luke 24:45-49; Acts 2:38). (11) Regular meeting of the disciples was on the first day (Acts 20:7.) disciples met on first day. "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we tarried seven days. And upon the first day of the week, when we were gathered together to break bread, Paul dis­coursed with them, intending to depart on the morrow; and prolonged his speech until midnight" (Acts 20:6-7). On this journey Paul was making haste to reach Jerusalem by Pentecost (Acts 20:16), and yet he tarried in Troas seven days. It is evident that he tarried that he might meet with the disciples in their regular meeting to break bread on the first day of the week, for immediately after the meeting he went on his journey. Having tarried in Troas seven days, he was there over a Sabbath day, but no reference is made to the Sabbath. If they held a meeting on the Sabbath, no Sabbatarian historian would have failed to mention it. Evidently Luke was not a Sabbatarian. But it is stated that they met on the first day of the week to break bread. Paul had remained seven days for this meeting, though in a hurry to reach Jerusalem. We know that Luke was present at the first part of this meeting, for he says: "When we were gathered together to break bread." The early sailing of the vessel made it necessary for some to leave the meeting that they might catch the ship before it weighed anchor (Acts 20:13). Paul finished his speech, intending to go by land to Assos and there join his companions (Acts 20:13). When Paul finished his speech at daybreak, he departed (Acts 20:11). One question that might disturb some is: If Paul could go on foot to Assos, why not all? In reply it is sufficient to suggest that Paul and his company were carrying offerings to Jerusalem for the poor, and that some one must go by ship to care for this offering. Besides, to carry it across the country, had they been able to do so, would have been to put this considerable sum at the mercy of robbers. Perhaps these companions left during the break in the meeting caused by the falling of Eutychus from the window. Also Paul, knowing that he must depart as soon as it was light, took advantage of this break in the services to take food before his twenty- mile walk to Assos (Acts 20:11). It has sometimes been thought that the eating referred to in this verse was the communion. But the circumstances are against that view. They all met to break bread. Evidently this would be attended to early in the meeting, and before part of the company had to leave. Besides, it is certain that only Paul ate the meal mentioned in Acts 20:11. This view is plainly indicated in the English translation, and made certain in the Greek text, where every action is expressed in the singular. Certainly Paul did not eat the Lord’s Supper alone. The meeting at Troas is spoken of in such terms as to reveal the fact that it was their custom to meet on the first day of the week to break bread—"when we were gathered together to break bread"—and such meeting of the disciples furnished Paul an opportunity to speak to them. "come together." That the church in the days of the apostles had a regular time for meeting is revealed in the manner of referring to their meetings: "I praise you not, that ye come together not for the better but for the worse. For first of all, when ye come together in the church, I hear that divisions exist among you" (1 Corinthians 11:17-18). "If therefore the whole church be assembled together" (1 Corinthians 14:23). "When ye come together" (1 Corinthians 14:26). "Not forsaking our own assembling together, as the custom of some is" (Hebrews 10:25). "Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come" (1 Corinthians 16:2). "Upon the first day of the week, when we were gathered together to break bread" (Acts 20:7). collections on the first day. "Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come" (1 Corinthians 16:1-2). The saints in Jerusalem were in need of assistance, and Paul had directed the brethren in Galatia to make contributions to assist them, and in this passage he is asking that the brethren at Corinth have their offerings ready when he comes. There could be no more convenient time for this than in their regular meeting, and so he directs that they attend to it on the first day of the week. The passage is translated by Dr. Macknight: "Now concerning the collection for the saints, as I ordered the churches of Galatia, so also do ye. On the first day of every week, let each of you lay somewhat by itself, according as he may be prospered, putting it into the treasury, that when I come, there may be then no collections." Judge you, fellow Christians, is it not more seemly that Christians should celebrate the day of Christ’s resurrection than that they should celebrate the ending of creation. TOPICS FOR INVESTIGATION AND DISCUSSION. Superiority of Gospel Over Law. The Law a Schoolmaster. Days of Celebration Under the Law. First Day of the Week in the New Testament. Resurrection of Christ. QUESTIONS. Christianity a "new way?" Proof. Give proof that the Sabbath was a shadow. Quote passage. What does Paul say about the law and falling from grace? Quote. How were the Jews released from the law? Quote. When were they released? Quote. Prove they were released from the Ten Commandments. (Romans 7:1-7). Why were the Jews to pray that their flight be not on the Sabbath? What about flight in the winter? Quote passage. What was the attitude of Jesus toward the Sabbath? Give passage. Why did the apostles preach on the Sabbath? Show that they did. Why do Sabbatarians preach on Sunday? Name some recently coined words. What new word did the Holy Spirit coin? Give passage. Why this new word? To what institutions is this word applied? To whom do they relate? Let each student name the occurrences on the first day. From what place did Paul come to Troas? To what place was he hastening? When did he wish to reach there? How long did Paul tarry in Troas? Give quotation. Was there a meeting on the Sabbath in Troas? Why did the disciples meet on the first day? Quote. Prove that Luke was present at the meeting. Why did some leave before the meeting was over? Proof. Why did Paul not go at this time? What occasioned the break in the service? What did Paul do after the accident? Quote passage. What evidence that only Paul ate this meal? Prove that Luke met with them to break bread. Would he leave before he accomplished his purpose? Did he leave before Paul ate alone? Proof. Prove that the church had regular meetings. When did they make their collections? ======================================================================== CHAPTER 42: 03.13. CHURCH FINANCES ======================================================================== CHURCH FINANCES. This subject is much neglected, both in teaching and practice; perhaps it is neglected in practice because it is so much neglected in teaching. Possibly preachers fail to preach on it because they fear they will be criticized and accused of preaching with selfish ends in view, or it may be because they cannot approach the subject in a wholly unselfish spirit. One cannot discuss this subject as he should so long as he is prompted by self-interest. When one can discuss the subject free from self-interest and wholly for the spiritual good of his hearers, just as he does other Bible subjects, he will be able to develop unselfishness in others. Brother, approach the subject in the spirit of Paul: "Not that I seek for the gift; but I seek for the fruit that increaseth to your account" (Php 4:17). Christianity was founded in sacrifice. "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that ye through his poverty might become rich" (2 Corinthians 8:9). "If a man would come after me, let him deny himself, and take up his cross daily, and follow me" (Luke 9:23). Our giving is intended to be a means of spiritual development. Giving up material things in the proper spirit brings us spiritual growth, spiritual riches. Hence, "it is more blessed to give than to receive" (Acts 20:35). No motive should be put before a Christian to induce him to give that would not develop him spiritually and leave him richer for the giving. To take his money by motives which would not enrich him spiritually is to take from him without his receiving any benefits in return. That is a species of robbery Christians cannot practice. On these grounds many of the present-day schemes of financing religious matters are subject to adverse criticism. These schemes are also objectionable on other grounds. OBJECTIONABLE SCHEMES. SUPPERS, FAIRS, DINNERS, BAZAARS, RUMMAGE SALES, ETC. It is surprising how many otherwise good people can see no harm in bazaars, fairs, suppers, etc., to raise money for religious use. They reason that if they give full value for the money, what harm can there be? Who can object if we run a legitimate business and put the proceeds into the church treasury? If this was carried on as an individual business, none could offer a valid objection; but these things are put before the community as church affairs, and people are expected to patronize them on that account. Such things do not fill any real need in the business affairs of the community any more than does the cripple who occasionally appears on the street selling pencils or shoe strings. You are expected to buy from the cripple because he is a cripple, and you are expected to buy from the church because it is the church. Such things put the church before the community as a helpless cripple begging for patronage. It cheapens the church. More, it cultivates the church to look to some other way of raising the needed money besides the God-ordained way of giving. Such schemes benefit no one spiritually, but impoverish the spiritual life of the church. DONKEY PARTIES, MOTHER GOOSE PARTIES, TOM THUMB, MANLESS and womanless weddings, etc., are so utterly abominable that one is astonished that decent people could ever resort to such degrading schemes to raise money for the church. Yet it has been done—is still being done. By such practices some churches have contributed to the degradation of the community and brought the church into disrepute. To many people the Tom Thumb weddings appear to be the most innocent, but to those whose hearts are cultivated in reverence for Gcd and God’s institutions the Tom Thumb weddings are exceedingly objectionable. Marriage is a divine institution, a holy relationship, and one who reverences God and his institutions will find only pain in witnessing a mock marriage staged for entertainment. Certainly those who are trying to teach their children to regard marriage as a sacred relationship will not drag the innocent little tots through a mock marriage in which often the name of Jehovah is spoken in vain—all for the entertainment of a giddy-headed crowd of thoughtless, irreverent pleasure seekers—to get money for the church. We profess to reverence Jehovah and thus desecrate his holy institution! How can you expect the divorce evil to cease, or there to be a higher regard for the church? gifts from those not members. There is nothing wrong in accepting the purely voluntary gifts from those who are not members of the church. church graft. The use of the word "graft" in the political world is well known. Such practice has found its way into the church. In some places there is frequently an indiscriminate canvass of the community for funds for the church. No man should be asked to support with his means a doctrine or church that he does not indorse, and which he could not support with his speech and prayers. Yet some churches go at this thing in a systematic way. When the emergency arises, committees are selected to canvass the business and professional men of the town. Each member of the committee goes to the business or professional man with whom he or she has been dealing and speaks after this fashion: "I have been a customer of yours, and now I come to you for help in our church work." It may be the man does not believe in the religion he is asked to support with his means, or he may be a member of some other church and feels that his church needs every cent he is able to give to church work, but he knows that to refuse to give will bring him into disrepute with the members of that church. He gives in self­defense! It may be that a robber had just held him up in a lonely stretch of road, at the point of a pistol, demanding his money. He did not have to give it, but he was afraid not to. He does not have to give to the committeeman from the church, but he is afraid not to. Both use the same motives in obtaining his money—both are highway robbers. GOD’S PLAN The financial question is not a difficult one in the church work, if God’s way is followed. It shows lack of faith to say God’s way will not work. No plan will work itself. A plan is only a method to follow, and certainly God can devise a better plan than man. To think otherwise is presumption. Perhaps your lack of faith has never allowed you to faithfully try out God’s plan. God’s plan briefly stated."Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come" (1 Corinthians 16:2). This tells when to give, who should give, and how much to give. when? "Upon the first day of the week." This puts system into your giving. This does not mean that you are never to give at any other time. "As we may have opportunity, let us work that which is good toward all men" (Galatians 6:10). But the first day of the week, when all are assembled for worship, is God’s special time for you to put your money into the church treasury. who? "Each one of you." This includes every member of the church. Of course God does not require the impossible. No man is required to do that which he cannot do. But let no man deceive himself, and make a false plea to God that he is not able to give. In making a false statement about their giving, Ananias and Sapphira lied to God (Acts 5:1-42). Let us beware lest we be guilty of the same. No man should be contented with making a bare living—he should strive to be able to give to him that needs (Ephesians 4:28). Each one should strive to carry his part of the burden. If all work to that end, the cause of God will prosper. "For I say not this that others may be eased and ye distressed; but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality" (2 Corinthians 8:13-14). No unjust burden will fall on any one if every one does his part. How much? Let each one give as he prospers. If calamities so impoverish a member that he is dependent on the bounty of others, he can, of course, for the time being, give nothing. But if he is able to work he will not long be in that condition. WHAT PART OF OUR INCOME SHALL WE GIVE? Let us not be too exacting in our figuring with the Lord who gives us all things. On this matter of giving Paul remarks: "He that soweth sparingly shall reap also sparingly; but he that soweth bountifully shall reap also bountifully" (2 Corinthians 9:6). A little study of what the Jews were required to give may be stimulating to us. the jews gave. Counting the Sabbaths, the feast days in which no work could be done (Leviticus 23:1-43), the Sabbatical years, and the year of Jubilee (Leviticus 25:1-43), the Jews gave approximately one-third of their time to the Lord. They also gave one-tenth of their products to their religion (Deuteronomy 14:22-27). After their king was anointed they had to give another tenth as taxes to support their government (1 Samuel 8:15­). Hence, two-tenths, or one-fifth, of their gross income was given to support their religion and their government. In addition, each man over twenty years of age was required to give a half-shekel into the service of the tabernacle every atonement day (Exodus 30:10-16). Every man was required also to bring a gift, as much as he was able, when he went to the three annual feasts (Deuteronomy 16:16-17). Over and above this were required numerous burnt offerings, peace offerings, drink offerings, and various other sacrifices and vows (see Leviticus 1:1-17, Leviticus 2:1-16, Leviticus 3:1-17, Leviticus 4:1-35, Leviticus 5:1-19; also Leviticus 23:37-38). They were required to give to the poor as the need arose (Leviticus 19:9-10; Leviticus 25:35; Deuteronomy 15:7-11). If a loan was made to a poor man no interest was to be collected (Leviticus 25:35-37). the jews robbed Jehovah. When the Jews failed to bring the offerings and tithes as commanded they robbed God (Malachi 3:8). should we be as liberal as the jews?Giving is a proof of love? Are we required to be as liberal as were the Jews? Think seriously. Does love ask how much sacrifice is required? Does it not rather say every sacrifice possible will be made, if necessary? Do parents ask how much they are required to sacrifice for their children? In every case the amount of sacrifice is determined by their love and ability and the needs of the child. Is not the same true in our service to God? Is not our willingness to sacrifice a true test of our love? when Paul was collecting funds for the poor saints in Jerusalem, Titus and another brother went to Corinth to stir up the brethren there (2 Corinthians 8:16-24), and Paul wrote them: "Show ye therefore unto them in the face of the churches the proof of your love" (2 Corinthians 8:24). He spoke of the liberality of the churches of Macedonia: "How that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For according to their power, I bear witness, yea and beyond their power, they gave of their own accord, beseeching us with much entreaty in regard to this grace and the fellowship in the ministering to the saints" (2 Corinthians 8:1-4). He then says to the Corinthians: "I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love" (2 Corinthians 8:8). purpose or pledge. Some are opposed to pledging a certain amount to the work of the Lord. It seems that Corinth had made a definite promise. The matter of contributing to the poor saints had been before them, and they had given Paul some sort of assurance con­cerning their proposed contribution. "I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand your aforementioned bounty, that the same might be ready as a matter of bounty" (2 Corinthians 9:5). You borrow for your personal use, and make pledges to pay for things you wish in business and pleasure; why not for the work of the Lord? cheerful giver. "Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver" (2 Corinthians 9:7). The Lord certainly did not intend this statement to be a screen behind which a reluctant giver might hide his stinginess. A man able to give much more than he does give often tries to justify his small gift by saying: "That is all I can give cheerfully, and we are told the Lord loves a cheerful giver." He fails to see that by such speech he is advertising his stinginess, and virtually proclaims that he knows the Lord does not love him! Such a man fails to realize that in Christian service we must crucify the flesh. To allow the flesh to triumph is to become carnal. Giving freely is largely a matter of training. Those who have never given anything usually think they cannot spare any money, for have they not always needed all they have been able to get hold of? Giving promptly as the need arises, even though it requires a decided effort to put the devil of selfishness down, will soon show one that he can give and still thrive. If you would give freely and cheerfully, cultivate the spirit of giving by giving. If the Lord does not love one who does not give cheerfully, he certainly loves less the one who does not give at all. the idolater.Covetousness is idolatry (Colossians 3:5). Money may become one’s God, and he its slave. Money is a useful servant, but a bad master. As a master it shuts us off from God. "Ye cannot serve God and mammon" (Luke 16:13). Selfishness shuts the love of God out of our hearts. "But whoso hath this world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?" (1 John 3:17). Supporting the gospel. The church at Philippi had been generous in the support of Paul, but for a time had lacked opportunity to send to him. "But I rejoice in the Lord greatly, that now at length ye have revived your thought of me; wherein indeed ye did take thought, but ye lacked opportunity. Not that I speak in respect to want: for I have learned, in whatever state I am, therein to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengthened me. Howbeit ye did well that ye had fellowship with my afflictions. And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account. But I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odor of a sweet smell, a sacrifice acceptable, well­pleasing to God. And my God shall supply every need of yours according to his riches in glory in Christ Jesus" (Php 4:10-19). share with the teacher. "Let him that is taught [literally, being taught] in the word communicate unto him that teacheth in all good things" (Galatians 6:6). The word "communicate" in this verse is from, the Greek verb koinoneo, which Thayer defines: "To come into communion or fellowship, to become a sharer, be made a partner." Hence, Paul here exhorts these brethren to be partners, to have fellowship, with the one who teaches them. They were to do this in all good things, not simply the bare necessities. Share your good things with him. Paul took wages. To the church at Corinth Paul said: "I robbed other churches, taking wages of them that I might minister unto you" (2 Corinthians 11:8). Brethren from Macedonia supplied his needs (2 Corinthians 11:9). Certain conditions prevailed in Corinth which made his course advisable. He determined that none of his enemies there should have grounds for criticizing him. Even now conditions may arise in which for a time a preacher would do well not to accept contributions from a church. Though Paul did not demand a support from the church in Corinth while working there, he gave them to understand that he had a right to do so. "What soldier ever serveth at his own charge? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock Do I speak these things after the manner of men? or sayeth not the law also the same? For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth, or saith he it assuredly for our sakes? Yea, for our sakes it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking. If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; for we bear all things, that we may cause no hindrance to the gospel of Christ. Know ye not that they which minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar? Even so did the Lord ordain that they that proclaim the gospel should live of the gospel" (1 Corinthians 9:7-14). church treasury. It is evident that there was a collection of funds. This required a treasury and treasurer. Even in the small group following Christ there was a treasurer (John 12:6; John 13:29). Funds were put into this bag by sympathizers who gave of their substance to the company (Luke 8:3). With the money in this treasury they bought the things needed, and helped the poor (John 13:29). avoiding criticism. Why Judas was selected treasurer we do not know. He may have been a shrewd business man, and perhaps the criticism so often hurled at the treasurer would not particularly injure his reputation. Any way, criticisms do frequently come, and sometimes do great injury to the congregation. They could be easily avoided. Prejudice against the treasurer may arise. Let him guard against the day of such possible prejudices, Paul had enemies who sought occasion to injure his influence (2 Corinthians 11:12), They might have raised criticisms concerning his handling the funds collected for the poor saints in Jerusalem, had he not taken precautions against it. Another brother in good standing was appointed by the churches to share with him the responsibility. "Avoiding this," said he, "that any man should blame us in the matter of this bounty which is ministered by us: for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men" (2 Corinthians 8:18­). Titus and at least one other brother were always in the company (2 Corinthians 8:16-23). If the treasurer would require that the elders count with him the money, and themselves keep a record of each Lord’s day contribution, he would protect himself from criticism and keep down a possible disturbance. Let others share with him the responsibility of distributing funds. He should pay out no money on his own responsibility, save for the known routine business affairs of the congregation, and then he will require a receipt for all bills paid. business methods. Many members never associate the idea of business with the affairs of the church, and in far too many congregations financial shortage exists continually. The church in Jerusalem selected men to look after the business of the congregation (Acts 6:1-15). When the men selected to look after the financial affairs of the congregation are business failures, you need expect little less than a failure. Would you place a man who is a business failure in charge of your personal affairs? Why exercise less care in the affairs of the church? Men who are successful in their business affairs make successful business men in the affairs of the church. church budget. All conservative business men have their fiscal year, at the close of which they take stock of their assets and liabilities, and then they make the budget for the incoming year. They outline certain work within the limits of their physical and financial ability—they have definite ends in view to accomplish within the year. How many churches have a fiscal year? How many of them have any real plans for the year? Can you tell what your church is striving to accomplish within this year? Often the congregation undertakes a work, and before it is completed finds itself in financial straits; the work lags, many become discouraged, and a few have to bear the burden. In most instances such conditions are chargeable to a lack of wisdom on the part of the church. Jesus said: "The sons of this world are for their generation wiser than the sons of light" (Luke 16:8). ’"For which of you desiring to build a tower, doth not first sit down and count the cost, whether he hath wherewith to complete it? Lest haply, when he hath laid the foundation, and is not able to finish, all that behold begin to mock him, saying, This man began to build, and was not able to finish" (Luke 14:28-30). Has your congregation a program for the year? Have they counted the cost? How much are you to give to that work? Do they know they will be able to complete the work commenced? financial report to church. The receipts and disbursements should, at regular intervals, be reported to the church, not because any one questions the honesty of those handling the funds, but for the information of all concerned. No one’s business how little i give. Let us not question the honesty of the misguided brother who says: "It is no one’s business how much or how little I give." Often the amount he gives is such a paltry sum, compared with his ability, that he is ashamed to let it be known. Is it any one’s business if there is in the congregation some one who is profane, or a drunkard? Is it the business of the congregation if in their membership there is an idolater? The member who is able and will not give is an idolater. Covetousness is idolatry (Colossians 3:5). the most important part. Often the brother who presides at the Lord’s table says: "We now come to the most important part of the service." Such statement should not be made. Why should we speak of one commandment being of more importance than another? We would not undervalue the Lord’s Supper (see SOUND DOCTRINE, Vol. I., p. 168). We are commanded to contribute our money as well as to observe the Lord’s Supper, to teach and admonish one another also (Colossians 3:1-25). The idea that when one has observed the Lord’s Supper he has done the most important thing in the service of the Lord becomes a solace to some who do not contribute, nor have any part in teaching, or being taught. regular and special contributions. Special contributions are sometimes required to meet special needs. Then there is the regular work of the church, which includes the incidental expenses connected with the services, care for the house, lights, and having the gospel preached. For this regular work of the church regular contributions are needed. slipping money to the preacher. Some brethren have formed the habit of going direct to the preacher with the amount they give to his support? Is it a desire to let the preacher know how much he is giving for his support, distrust in the treasurer, or fear that the preacher will not be adequately supported? Why this practice? All such money should be turned over to the treasurer, with the name of the brother contributing, that the church may not only know that the preacher is supported, but that they may know the brother is doing his part in the work. Don’t do yourself as well as the congregation an injustice. TOPICS FOR INVESTIGATION AND DISCUSSION. Should the Church Compete in Business? Building Solomon’s Temple. Sacrificing for the Lord’s Work. The Joy of Helping. The Church and Worldly Methods. QUESTIONS. Why are church finances neglected? Why do not ministers preach on this subject? Upon what was Christianity founded? How does giving assist us? What motive should induce us to give? Why object to suppers, etc., to raise money for the church? Is the church a money-making institution? What about Tom Thumb weddings? Would you take your child to one? Would you accept a gift from a non-church member? Is there such a thing as church graft? Name it. Can you give to support that in which you do not believe? Do you ask others to do so? What is God’s plan for raising money? Quote passages. Why should we give? Quote passage. Can you give at other times? Who should give? Quote passage. How much should one give? Quote passage. Tell about Ananias and Sapphira. How did they sin? Do you give as you have prospered? What is it to give by equality? Where was such done? How much time did the Jews give in God’s service? Name it. How much did the Jews give in products? Tell how. How much to the government? When and why did they give half a shekel? What gifts did they make at the feasts? Give reference. Name the feasts. How were the Jews to treat the poor? How did the Jews rob God? Quote passage. What does giving prove? Do you make a sacrifice in giving? Why were contributions made for the saints in Jerusalem? What does Paul say the gifts proved? Give quotation. Name some churches which contributed to the saints in Jerusalem. Do you oppose making a definite pledge to church work? Why? Did the church at Corinth make a pledge? Quote passage. Who is a cheerful giver? How become a cheerful giver? What is covetousness? Quote passage. Does your church support the gospel? Do you think the Lord is satisfied with what you give? Tell how Philippi contributed to Paul. How often? Quote passage. What is your duty toward teachers of the gospel? When and from whom did Paul take wages? Quote passage. What does Paul say to Corinth about supporting the gospel? Why is a church treasurer necessary? Who was treasurer among the apostles? How did Paul avoid criticism relative to funds for Jerusalem? How can a treasurer today avoid criticism? How should we handle the funds? Should business methods be followed in the church? Why? What kind of man should have charge of business affairs of the church? Does your church have a budget? What work does your congregation plan for this year? How much are you giving to that end? Why should the treasurer make reports to the church? Is it any one’s affair how much you give? Why? What is the most important part of God’s service? Why and when should there be special contributions? Discuss the regular contribution. Should you give the preacher money privately? ======================================================================== CHAPTER 43: 03.14. INSTRUMENTAL MUSIC ======================================================================== INSTRUMENTAL MUSIC. "Be not drunken with wine wherein is riot, but be filled with the Spirit; speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord" (Ephesians 5:18-19). "Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God" (Colossians 3:16). We are commanded to sing, but no player on an instrument can read the New Testament passage commanding him to play. No question is settled till it is settled right, and no question is settled right till it is settled according to the proper authority. The proper authority to settle all religious questions today is the New Testament. It is not a question of what I think, or what you think, of what I like, or what you like, but what does the New Testament teach? THE CHURCH A NEW TESTAMENT INSTITUTION. The church, a New Testament institution, is of Christ, and not of Moses, and she must look to Christ for the law to govern her in her work and worship. Much confusion arose in the early days of the church over the effort of some of the Jews to bind on the churches the ordinances of the law of Moses (Acts 15:1-41; Galatians 2:11-21). These Judaizers developed into a wild sect called the Ebionites. Every effort to bind on Christians the law of Moses, or any part of it, has resulted in a sect, and the organ party is no exception. INSTRUMENTS PROHIBITED. exclusive and inclusive. A law or command is both inclusive and exclusive. It includes the things commanded, and excludes all things not mentioned. The Lord’s Supper: In giving the Lord’s Supper the Savior named the elements to be used, and in doing so excludes everything else. No one has a right to make an addition of his favorite dish on the ground that there is no specific command not to do so. The command to baptize believers (Mark 16:15-16) excludes the baptism of disbelievers, and every one so understands it. The com­mand to sing excludes any other kind of music, just as the command to baptize believers excludes the baptism of disbelievers. generic and specific terms. "Go" is a generic term. If a man rides or walks, he is obeying the command to "go" (Matthew 28:19). "Walk" is a specific term. Had the Lord said "walk" and preach the gospel, it would be wrong to ride. "Music" is a generic term. Had the Savior commanded us to make music, we could obey him by singing or making music on any kind of an instrument; but he commanded us to sing, and that is a specific term. We cannot obey that command by per­forming on an instrument. Therefore, the person who performs on an instrument is not obeying the command to sing. Authority to play the instrument is not found in the passage commanding us to sing, and he who performs on an instrument must find his command in some other passage or willfully use it contrary to authority, expedients. With the advocates of instrumental music "expedient" is a very popular word, but in the use of the word they ignore its meaning. Expedient— something fit or suitable to the end in view; it expedites the doing of the thing required, instrumental music cannot be an expedient, for it in no way assists the singing: it is wholly a different kind of music. A song book is an expedient, for in singing there must be words and tune, and a song book enables you to know the words and the tune. Instrumental music may drown some of the discords made by the singers, but it does not eliminate them. The essential idea in the singing required by Paul is teaching, admonishing, and making melody in the heart. Instrumental music does not aid in teaching and admonishing one another; but on account of its added volume of sound, it is a positive hindrance to the teaching, in that the people are frequently, because of it, unable to understand the words; neither does it aid you in making melody in your hearts. If you wish to make a noise, it is expedient; if you wish to obey Paul, it is a hindrance. ADDITIONS TO WORSHIP. "What things soever I command you, that shall ye observe to do: thou shalt not add thereto, nor diminish from it" (Deuteronomy 12:32). nadab and abihu (Leviticus 10:1-7). These men were priests, and it was their business to do the things commanded in the tabernacle worship, which, so far as we know, they did on this particular occasion; at least, it is not charged against them that they failed. Their sin consisted in making an addition to the things required. They "offered strange fire before Jehovah, which he had not commanded them;" and "there came forth fire from before Jehovah, and devoured them, and they died before Jehovah." This was a mixed worship; they added to what God commanded. The incident is written for our admonition (1 Corinthians 10:11). God commands us to sing; let no one make an addition thereto, lest a worse fate befall him (Hebrews 10:28-29). cain and abel (Genesis 4:1-8). Abel offered the sacrifice God commanded, and was approved. Cain substituted something of his own choosing, and God refused to accept it. God will accept no worship which he has not appointed. God commands us to sing. The man who blows a horn in the worship substitutes something of his own choosing; and, as he cannot blow the horn and sing at the same time, he not only substitutes, but refuses to do what God commands, and the congregation which appoints him to the work shares with him in the sin. new testament teaching. God meant for the New Testament to be a complete guide for the churches. "He that hath an ear, let him hear what the Spirit says to the churches" (Revelation 3:13) The early Christians looked to inspiration for their guidance. Even Jesus while on earth presumed not to follow his own way. "I seek not mine own will, but the will of him that sent me" (John 5:30). Even in his teaching he spoke not his own words: "For I spake not for myself: but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak" (John 12:49). In this, as well as in other matters, he left us an example that we should follow his steps (1 Peter 2:21). Let no man rely on his own wisdom in his worship. The wisdom of man is foolishness with God (1 Corinthians 1:20). There is such a way as the way of truth (2 Peter 2:2), and the truth is the gospel (Ephesians 1:13). No one walks in this way of truth, then, who practices things not found in the gospel. Instrumental music is not in the gospel, not in the way of truth, and no man can practice it and walk in the way of truth. It rests on man’s wisdom and is foolishness with God. "There is a way that seemeth right unto a man; but the end thereof are the ways of death" (Proverbs 14:12). If instrumental music is in the New Testament, some one would find a command for it, or an example of its use by inspired men. No such command and no such example have been found. But some will have it. In the absence of any New Testament authority for its use, it can be safely affirmed that no one ever introduced instrumental music into the church to please God. We want it; let us have it; we then will see if we can find an excuse for it. This is the course of all innovations. all that pertains to life and godliness. "Seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue" (2 Peter 1:3). We not only have all things that are essential to life and godliness, but also all things that pertain to life and godliness. All these things come to us "through the knowledge of him that called us." Knowledge of Christ is not what he knows, but what we know through him, or the knowledge we have from him. Peter says we are to grow in the knowledge of Christ (2 Peter 3:18). We cannot grow in what he knows, but we can grow in our knowledge concerning him, and the knowledge we have concerning him is found in the New Testament. The New Testament, therefore, not only gives us the things essential to life and godliness, but all things that pertain to life and godliness. A thing, therefore, not found in the New Testament does not, in any way, have anything to do with life and godliness. It must, therefore, pertain to death and ungodliness. This helps us to see the force of the following: "Whosoever goeth onward and abideth not in the teaching of Christ hath not God" (2 John 1:9). If instrumental music can be found in the New Testament, it pertains to life and godliness; but it cannot be found in the New Testament, therefore it pertains to death and ungodliness. The one who adds instrumental music to the worship of the church does not abide in the teaching of Christ and hath not God. not of faith. "Whatsoever is not of faith is sin" (Romans 14:23). Faith comes by hearing the word of God (Romans 10:17). If the word does not teach a thing it cannot be of faith; it must, therefore, be a sin. This puts instrumental music in the class of things sinful, for the New Testament teaches no one to use it. When we sing, we, do so by faith, for the Lord commands it; but no one can play an instrument in the worship of the church by faith, for it is not commanded. It is, there­fore, a sin. Do all in the name of Christ. "Whatsoever ye do, in word or deed, do all in the name of the Lord Jesus" (Colossians 3:17). A man. cannot do a thing in the name of the Lord which the Lord has not authorized him to do any more than a sheriff can perform an act in the name of the State which the State has not authorized him to do. Before a person can perform an act in the name of the Lord or in the name of the State, there must be a law authorizing him to do that specific thing. The Lord has given no law in the New Testament authorizing any church to use instruments in the church; it cannot, therefore, be done in his name. Hence its use in the church violates Paul’s injunction to do whatsoever we do in the name of the Lord. This injunction is a prohibition against doing anything which the Lord has not authorized. apostles guided into all truth. "Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth" (John 16:13). The Holy Spirit did not guide the apostles into using instrumental music, but he did guide them into all truth, even the deep things of God (1 Corinthians 2:10), and these things they revealed to others (1 Corinthians 2:13). Paul commanded others to imitate him (Php 2:17), and to do the things they had learned, received, heard, and seen in him (Php 3:9). "The things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also" (2 Timothy 2:2). Those who use instrumental music do not do so on the ground that they learned from Paul, or received from him, such practice; nor are they among the faithful men commanded to teach others. They are not imitators of Paul. The addition of unauthorized things to the worship shows contempt for Jehovah in that it declares that he did not know what to include in the worship to make it the most edifying, or that he intentionally withheld something we need. an aid to the worship. The Catholic Church uses images, paintings, the crucifix, and counting of beads as aids to worship. What argument can a Protestant make against all the Catholic inventions and ceremonies as aids to worship, while he himself makes the same argu­ments for instrumental music? The argument is as good for the Catholic as for the Protestant. not an aid, but worship. The claim of the advocates of instrumental music that they use it as an aid is a mere subterfuge. They attempt to find authority for it in the Old Testament, Surely, then, they must use it just as it was then used. It was not used then as an aid: "Praise him with the stringed instrument and pipe. Praise him with the loud cymbals: praise him with high sounding cymbals" (Psalms 150:5-6). To praise God is to worship him, and they were to praise God with these instruments. In many places the Christian Church plays the instrument during the collection, also while the Lord’s Supper is being eaten, when no singing is done. Surely they do not expect us to take them seriously when they claim it is used as an aid in the singing. the old testament argument. The advocates of the use of instrumental music make an effort to justify its use on the ground that it was used by the Jews in their worship. This argument proves more than they want. Under the Old Testament there was infant membership, burning of incense, animal sacrifices, the seventh-day Sabbath, plurality of wives, as well as instrumental music. From the Old Testament the Catholic gets his burning of incense, infant membership; the Mormon goes there for his plurality of wives; the Sabbatarian, for his seventh-day Sabbath; and the advocates of instrumental music are bringing up the rear by going to the Old Testament for instrumental music. Neither can argue against the other without condemning himself. INSTRUMENTAL MUSIC AT HOME, WHY NOT AT CHURCH? Some affirm that if it is right to have instrumental music in our homes it is right to have it in our public worship. But this also proves too much even for them. We eat full meals at home, but Paul condemns such in connection with the worship (1 Corinthians 11:1-34). If one should argue that we may have anything in the worship that we may have on our tables at home, the advocates of instrumental music would object. A little thing. It is argued that the organ is a little thing to have trouble over. A little thing to whom? Certainly not to the one who is determined to have it. To him it is bigger than the peace of the congregation and the fellowship of his brethren. The truth is, he wants the objector to regard it as a little thing so he will not object. The organ is only a start. No church, having introduced the organ, stops with it—a flock of instruments come in at the same door. CONGREGATIONAL SINGING. Ephesians 5:18-19; Colossians 3:16. Here we are commanded to teach and admonish one another in psalms, hymns, and spiritual songs. This is clear authority for congregational singing. How could they teach one another by singing unless they were gathered together? One may sing while he is alone as much as he pleases, but the teaching commanded in these verses must be done in the church assembled, otherwise they could not teach one another. This is authority for congregational singing (see also Matthew 26:26-30). WILL-WORSHIP. "Which things have indeed a show of wisdom in will-worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh" (Colossians 2:23). Paul had just asked these brethren why they submitted to the doctrines of men as though they had not died with Christ and were still of the world. These doctrines, he explains, have a show of wisdom in will-worship. The Greek word for will-worship means self-chosen worship—that is, a worship not originating with God, which we choose to adopt. There is not one particle of authority in the New Testament for the use of instrumental music in the worship; it is, therefore, self-chosen. The early churches were so pronounced in their opposition to instrumental music that, though they rapidly apostatized, no church used it till about seven hundred years after Christ, and then it was first used in a Catholic church. TOPICS FOR INVESTIGATION AND DISCUSSION. Judaizers and Paul. Church for Worship or Entertainment? Worldly-Minded People in the Church. God’s Protest Against Departures. A Way That Seemeth Right to Man. QUESTIONS. Repeat from memory Ephesians 5:18-19. Quote Colossians 3:16. How should a religious question be settled? To whom must the church look for authority? Give passage. Give an example of an effort to bind the law on the church. Reference. What elements are to be used in the Lord’s Supper? Give reference. By what law are other things excluded? Does Christ expressly say not to have pies on the Lord’s table? How does the command to baptize believers exclude disbelievers? Does the command to sing exclude anything? What? What difference between generic and specific terms? Is the command to sing specific? Is the word "music" specific? Is performing on an instrument singing? Where is the command in the New Testament to play instruments? Where is the command to sing? Quote it. What is an expedient? Is instrumental music an expedient to singing? Why? What is the essential idea in the singing commanded? Does the instrument assist in the teaching or admonishing? Who were Nadab and Abihu? In what did they sin? Give passage. Why did God accept Abel’s sacrifice? Give reference. Quote. Why did he reject Cain’s sacrifice? Give quotation. If you blow a horn, do you substitute? How? What is a complete guide for the church? Proof. Show that Christ came not to do his will. Quote several passages. How is Christ our example? What is the way of truth? Proof. How do we walk in this way? Is instrumental music in the way of truth? Proof. Is it used to please God? Does God give us all things that pertain to life and godliness? Quote. What is meant by "knowledge of him?" 2 Peter 1:3. Where is this knowledge found? Proof. Is instrumental music found in the New Testament? Who has not God? Quote 2 John 1:9. How do we abide in the doctrine? How does faith come? Quote passage. Is instrumental music of faith? Why? Is it a sin to use it? Why? "What does "in the name of Christ" mean? Illustrate. Can we use instrumental music in the house of the Lord? Quote, proving that the Holy Spirit guided the apostles into the truth. Is there an example of the apostles using instrumental music? Can we use it and imitate them? What do Catholics use as aids to worship? Was instrumental music in the Old Testament used as an aid? Proof. Is it used as an aid in the voluntary? Is the Old Testament authority for instrumental music in the church? What do Sabbatarians get from the Old Testament? What do Mormons get from the Old Testament? What do Catholics get from the Old Testament? Show that we may have things at home that are sinful to have in worship. Is the organ a "little thing?" Where is the authority for congregational singing? What is the object of singing? What is will-worship? What are the doctrines of men? Give reference. Quote. How is instrumental music proof of will-worship? When was instrumental music first used in a church after Christ? By whom used? ======================================================================== CHAPTER 44: 04.01. SOUND DOCTRINE, VOL 4 ======================================================================== Sound Doctrine —A— SERIES OF BIBLE STUDIES FOR SUNDAY SCHOOL CLASSES, PRAYER MEETINGS, PRIVATE STUDY, COLLEGE CLASSES, Etc. By C. R. NICHOL and R. L. WHITESIDE Vol. 4 of 5 Sixth Edition COPYRIGHT, 1924, BY C. R. NICHOL Order from the Publisher: NICHOL PUBLISHING COMPANY CLIFTON, TEXAS ======================================================================== CHAPTER 45: 04.02. TABLE OF CONTENTS ======================================================================== TABLE OF CONTENTS THE DIVINE ORIGIN OF CHRISTIANITY THE DIVINE ORIGIN OF CHRISTIANITY (CONCLUDED) NATURE OF MAN EVENTS OF SINAI THE TABERNACLE JOHN THE BAPTIST MIRACULOUS MANIFESTATIONS OF THE SPIRIT THE WORK OF THE HOLY SPIRIT IN CONVERSION THE WORK OF THE HOLY SPIRIT IN CONVERSION (CONCLUDED) THE HEART CONVERSION OF THE EUNUCH ACTION OF BAPTISM LETTER TO THE CHURCH AT EPHESUS ======================================================================== CHAPTER 46: 04.03. A WORD TO TEACHER AND STUDENT ======================================================================== A WORD TO TEACHER AND STUDENT. Each student, as well as teacher, should have a good Bible, a Bible concordance, and a Bible dictionary. Always take your Bible to the recitation with you. Do not try to force your views on others. Do not spend the entire time for the recitation discussing one point. The scripture quotations in this book are from the American Standard Version. If you think you can make valuable suggestions for additional volumes to be published, write me. Volume V. of this series will be ready by the time the class has finished this volume. The series will consist of at least twenty-four books. In many places where Volume I. has been used the class has devoted one night to the lesson, and for the next night has assigned some one each of the subjects suggested in "Topics for Investigation and Discussion," found at the close of each lesson, having them prepare a talk on such subjects. This course has been followed for study in midweek Bible classes. They have found it very profitable, and it has been the means of developing young people, as well as the older members of the congregation. I will be glad to furnish you any book you may need to assist you in your studies. THE PUBLISHER. ======================================================================== CHAPTER 47: 04.04. THE DIVINE ORIGIN OF CHRISTIANITY ======================================================================== THE DIVINE ORIGIN OF CHRISTIANITY. That Christianity exists in the world and has to do with the destinies of men and nations cannot be denied by any one. Since it began to exist it has had its friends and enemies. From whence came this great system? It is easy for a Christian to satisfy himself that Christianity is of divine origin, for he has tasted of its fruit and knows that it is good. But the man who has not experienced any of the blessings which come through its revolutionizing influence in the lives of those who have subscribed to its precepts may stand at the threshhold and demand to know of the power of this system before entering. It is our purpose to give some of the facts and evidences which show Christianity to be of divine origin. The proofs are so many and so varied that it is a problem to select that which will be most appropriate for the lesson. ITS RESULTS. A Tree is Known by Its Fruits. (Matthew 7:20.) A good tree may bear some wormy, knotty fruit. It is not to be judged by that—other causes are responsible. Christianity is not to be judged by wild fanatics, nor moral perverts, who profess to enlist under its banner. The question is, Has it borne good fruit? When men and women live up to its demands and ideals, are they made better? Anyone, unless warped by prejudice and hatred, knows that it is elevating in its influences. Now, Christianity is either true, or the greatest lie ever invented. Is it possible, then, that the greatest lie ever invented will reform and elevate character? A lie does not reform people, nor does it elevate them. Truth reforms and elevates. Christianity reforms and elevates. Material Progress. This may truly be called the byproducts of Christianity. Where Christianity goes material improvements follow. Christianity does not say anything about building better houses, but it builds them. It does not say anything about better methods of farming, but it inaugurates them. It does not say anything about better stock, but it gives us better breeds. There are causes for these improvements. Christianity gives us higher ideals, and these create a desire for better things: and these higher ideals are reflected in better living conditions. Moreover it gives us a higher standard of morals, and this, together with higher ideals, quickens the intellect, and produces a more intelligent. citizenship. As a result of this quickening of the ideals and intellect, better living conditions are not only desirable, but they are made possible. A contrast between the living conditions where Christianity has the greatest influence with the conditions where Christianity has no influence will convince any thoughtful person that these statemens are true. Women. If you wish to get a view of what Christianity has done for woman, contrast her condition and standing in a land influenced by Christianity with her condition where Christianity has not gone, or with her condition before Christianity began. Where Christianity has not gone brute force is the main force, or factor, in shaping social and domestic life. Physically man is stronger than woman. He is made so because of the part he must play in life. Where brute force controls there is one inevitable result—the man subdues the woman to a state of drudgery and menial service, little, if any better than slavery. How any woman of intelligence can fail to be an ardent believer in Christianity and an enthusiastic advocate of its principles is more than we can understand. Philanthropic. As people advance in Christianity they become more and more interested in their fellow men. Christianity develops love for others, and a desire to help. This spirit leads them to sacrifice for the well-being and happiness of others. Instead of casting the infirm and helpless aside, as so much incumbrance, people, influenced by the spirit of Christ, build hospitals, asylums, homes, and schools, for them. If it is in your heart to reply that people who are not Christians frequently give liberally to such institutions, just remember that people brought up in Christian homes and surrounded by Christian influences generally imbibe some of the Christian spirit, though not themselves Christians. And even if some should give through a desire to create a favorable impression, and gain applause, or increase of business, they are paying tribute to the Christian spirit—they realize that people full of the Christian spirit applaud sacrifice for others. And remember, too, that these things are not done in heathen lands where the spirit of Christ is unknown. Could a falsehood develop such a good and helpful spirit? Is Christianity the biggest lie ever propagated? Does any sane person think that the biggest lie ever invented has developed more good in people than all truth combined? Lord’s Supper. There is an institution observed by many churches every Lord’s day. This institution they call the Lord’s supper. It is observed in commemoration of Jesus Christ. Whence came this supper? It had a beginning. It is declared in the scriptures that Jesus instituted it, and commanded, "This do in remembrance of me" (Luke 22:19-20). Paul also declared, "For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come" (1 Corinthians 11:26). It is a monument to Christ—when was it erected, if not when the scriptures declare? If it is not of divine origin, it is an imposture—a fraud. It is not enough for infidels to say that Christians now are deluded in the matter—they must account for its origin. The first group who ate the supper—how were they induced to believe that it was of divine origin, if it is forgery? If a deceiver or deluded man had tried to induce them to begin the observance of an unheard of thing, how would he have so deceived them? He could not have told them that a recently crucified and risen Christ had instituted and commanded it. They would have known better, if it were not true. If he told them that such a Being in the remote past had required it, they would call for historic evidence, and demand why it had not been observed before. It is an unanswerable argument, and by its observance we do show his death, and it will continue till he comes again. Anno Domini. Christianity has become so fixed as a truth that all people in the civilized world acknowledge the year of Christ’s birth in all written communications and legal documents. Even those who profess not to believe in Christ must also bear witness to this great truth in their letters and legal documents. For or Against Christ. "He that is not with me is against me" (Luke 11:23). No one but a dullard can be indifferent to Christ and his claims. People cannot let him alone. No matter where you go, if there is a man in the community who does not believe in Christ, he makes the fact known—he is, as Christ said, against him; and his very opposition becomes and is a declaration of the truthfulness of the claims of Christ—that he was more than a man. Men may disbelieve in Mohammed, and you never know of it—in fact they are serenely indifferent towards Mohammed; but the one who disbelieves in Christ is pronounced in his opposi­tion to Christ and Christianity. Christianity has a vital force about it. Men cannot be opposed to it and let it alone. It not only demands their attention, but has their attention—you are either for or against Christ. Unity of the Bible. The claims of Christianity rests on the Bible. If the Bible is the product of divine wisdom and benevolence, so is Christianity, for it is the central thought, the goal towards which everything in the Bible tends. During a period of about fifteen hundred years, many men of various attainments, under various conditions and circumstances, separated widely by time and space, were engaged in writing the Bible; yet the entire Bible presents one central thought, Jesus the Christ the Son of the Living God. Only because these men were guided by one supreme Intelligence could they have so co­ordinated their work that the unity is constantly seen and that no conflicting statements were made. In these lessons we present only a part of the mass of evidence which is available to prove the claims of the Bible to be the product of divine Wisdom. Laws of Sanitation. Only in the past few years has the medical profession learned much about sanitary regulations and how certain diseases are spread. Only recently have we learned that indiscriminate spitting spreads disease. But thousands of years before medical science knew anything about the laws of sanitation, or the need of such laws, God gave through Moses a system of sanitary laws superior to any now in operation in the most enlightened communities. Read Leviticus 15; Deuteronomy 23:10­. The most enlightened nations that that time, and for thousands of years later, could not have developed a system of sanitation any ways near approaching that given through Moses, much less would we expect such laws to have been developed by a nation of people just out of slavery. These laws came from God; on no other grounds can we account for them. ARGUMENTS FROM PROPHECY. Prophecy Defined. A combination of circumstances or causes may plainly indicate that certain things will happen—to predict such inevitable results is not prophecy. From observation and the history of a disease the physician may be quite certain what the developments of the morrow will show in his patient, but that is not the result of prophetic powers. A prophecy is a prediction concerning future events, which the unaided powers of man cannot forecast. It is such a declaration as only One who sees the end from the beginning could make. Such prophecies are found in the Bible concerning men, cities, and nations. History enables us to trace out these prophecies and see their complete fulfillment; and their fulfillment proves conclusively that "no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit" (2 Peter 1:21) We invite your attention to a few of these prophecies. Babylon. This city can be traced back to about three thousand years before Christ. See Genesis 10:10; Genesis 11:1-9. Isaiah speaks of it as "Babylon, the glory of kingdoms, the beauty of the Chaldeans pride" (Isaiah 13:19). After Isaiah’s day the city continued to grow in power and splendor for more than a hundred years, and became the seat of universal empire. It was located in a fertile plain on the Euphrates river. The city was laid off as a square, and has been variously estimated by historians to have been forty to sixty miles in circumference. A great wall of defense, seventy-five feet thick, on which were two hundred and fifty towers. surrounded the city. This wall was surrounded by a deep, wide ditch filled with water from the Euphrates. Perhaps no city of that time was so well fortified, and yet Jeremiah says, "The broad walls of Babylon shall be utterly overthrown, and her high gates shall be burned with fire" (Jeremiah 51:58). Previous to this Isaiah had declared, "And Babylon, the glory of kingdom the beauty of the Chaldeans’ pride, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and ostriches shall dwell there, and wild goats shall dance there. And wolves shall cry in their castles,. and jackals in the pleasant places" (Isaiah 13:19; Isaiah 22:1-25). No matter how it might prosper for a time, God had decreed its utter destruction and ruin. See also Isaiah 14:4-27. Later, about the time of Babylon’s greatest glory, Jeremiah uttered prophecies to the same import (Jeremiah 25:8-14; Jeremiah 51:1-64). These seemingly unreasonable prophecies have been literally fulfilled; for centuries the city, now no more than heaps of ruins, has been uninhabited. Desolation is spread over the place, and the once glorious city has become the home of the wild beast and doleful creatures. And, as the prophet said, the Arabian refuses to pitch tent there, and shepherds camp not there with their herds. This complete desolation of the once mighty Babylon is a continuous argument for the inspiration of the men of God, Isaiah and Jeremiah, who, while the city was in its glory and still prosperous, foretold its downfall and present desolation. Tyre. As far back as the settling of the Israelites in Canaan Tyre was a fortified city (Joshua 19:29). In the days of David and Solomon, Tyre was friendly to Israel (2 Samuel 5:11; 1 Kings 7:13-45). Tyre was a city of wealth (Zechariah 9:3), the merchant of the people of many isles (Ezekiel 27:3), a great shipping center, and her for fortifications were so complete that a five year siege by Shalmaneser, king of Assyria, failed of results. "It was against a city such as this, so confident, and to all appearance so justifiably confident, of sitting a queen forever, that several prophets, particularly Isaiah and Ezekiel," through inspiration foretold its destruction. "And they shall make a spoil of thy riches, and make a prey of thy merchandise; and they shall break down thy walls, and destroy thy pleasant houses; and they shall lay thy stones and thy timber and thy dust in the midst of the waters. . . . And I will make thee a bare rock; thou shalt be a place for the spreading of nets; thou shalt be built no more: for I Jehovah have spoken" (Ezekiel 26:12-14). A part of Tyre was on the main land and a part on an island near to shore. Ezekiel tells us that Tyre would be destroyed by Nebuchadnezzar (Ezekiel 26:7-11). History tells us that after a siege of thirteen years Nebuchadnezzar destroyed the city on the main land. Later Alexander the Great laid siege to the city. He took the ruins of the part destroyed by Nebuchadnezzar and laid them in the water so as to build a pass-way to the island, thus literally fulfilling Ezekiel’s words. Also so completely were the ruins of Tyre thrown into the sea that its location has been lost; and this fulfills another statement of Ezekiel: "Though thou be sought for, yet shalt thou never be found again" (Ezekiel 26:21). The student should read Isaiah 23:1-18; Ezekiel 26:1-21, Ezekiel 27:36. Ezekiel 26:1-26; Amos 1:9-10; Zechariah 9:2-4; and then search histories, books of travel, and Encyclopedias, and see how literally all these prophecies have been, and are being fulfilled. "Alexander the Great, after a memorable siege, captured the city of Tyre and reduced it to ruins (332 B. C.). She recovered in a measure from this blow, but never regained the place she had held in the world. The larger part of the site of the once great city is now ’bare as the top of a rock’—a place where the fishermen who still frequent the spot spread their nets to dry."—Myers’ General History, page 55. Egypt. (See Isaiah 19:1-25; Ezek. 29:30,31.) From these prophecies we learn that Egypt was to be reduced to a land of desolation and waste, "in the midst of the countries that are desolate." "And I will diminish them that they shall no more rule over the nations." At the time of this prophecy, and from the dawn of history, Egypt had been one of the leading nations of the earth. They had subdued many nations. Some of their works are the wonder of the world today. The recent discoveries in the tomb of King Tut-Ankh-Amen show the splendor and glory of that ancient kingdom. But in the midst of her glory Jehovah predicted her complete downfall. "And there shall no more be a prince from the land of Egypt." This is a remarkable feature of the prophecy. More than five hundred years before Christ Egypt lost her independence; and it has since passed under the dominion of different governments. Every effort to gain their independence, or to put one of their own race on the throne, has met with failure. Study the prophecies relating to Egypt and study her history, and see that she presents a perpetual monument to the inspiration of the Bible. Prophecy of Moses Concerning the Jews. (Deuteronomy 28:1-68) The student should read the entire chapter. This remarkable prophecy was uttered by Moses concerning his own people before they reached the land out of which they were to be taken, and fifteen hundred years before the events occurred. If the student would read a vivid account of the fulfillment of this prophecy, he may do so in the Wars of the Jews, by Josephus, Book 2, chapter 7 to close of Book 6. (Let the teacher mark some of the striking passages in Josephus, and read them to the class.) Let us notice some of the predictions in this chapter (Deuteronomy 28:1-68). Many ills were to befall the Israelites in case they disobeyed the Lord. "Jehovah will bring a nation against thee from afar, as the eagle flieth" (Deuteronomy 28:49). Israel was not conquered by her neighbors, as is usually the case; but by a nation from afar, Rome, conquered her. And there was no cringing fear in the hearts of the Roman soldiers as they came upon the Jews—like an eagle, the Roman army was fearless and certain in its movements. "A nation whose tongue thou shalt not understand." The Jews would have understood the language of the Syrians, or that of any other nation near them; "but Moses declared they would be conquered by a nation whose language they understood not. They understood not the language of the Romans. "A nation of fierce countenance, that shall not regard the person of the old, nor show favor to the young." This, as you learn from all histories, was characteristic of the Roman army. "And they shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou trustedst, throughout all thy land; and they shall besiege thee in all thy gates throughout all thy land" (Deuteronomy 28:52). The Roman army completely overran the land of the Jews, destroying not only Jerusalem, but the walls of every fortified city as well. Josephus records these matters at length. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and thy daughters. . . .The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eyes shall be evil towards the husband of her bosom, and towards her son, and towards her daughter, and towards her young one that cometh. out from between her feet, and towards her children whom she shall bear; for she shall eat them for want of all things secretly, in the siege and in the distress wherein thine enemies shall distress thee in thy gates" (Deuteronomy 28:53-57). See how literally this was fulfilled. "There was a certain woman that dwelt beyond Jordan; her name was Mary, her father was Eleazar, of the village of Bethezod, which signifies the house of Hyssop. She was eminent for her family and her wealth, and had fled away to Jerusalem with the rest of the multitude, and was with them besieged therein at this time." Josephus relates how all her living was consumed, and how, when she got together anything to eat, the rapacious guards robbed her of it till it was "impossible for any way to find any more food, while the famine pierced through her very bowels and marrow, when also her passion was fired to a degree beyond the famine itself; nor did she consult with anything but with her passion and the necessity she was in. ... She slew her son; and then roasted him, and ate the one-half of him, and kept the other half by her concealed. Upon this the seditious came in presently, and smelling the horrid scent of this food, they threatened her, that they would cut her throat immediately if she did not show them what food she had gotten ready. She replied that she had saved a very fine portion of it for them; and withal uncovered what was left of her son. Hereupon they were seized with a horror and amazement of mind, and stood astonished at the sight, when she said to them, ’This is mine own son, and what hath been done was mine own doing. Come eat of this food; for I have eaten of it myself.’ . . . After which those men went out trembling, being never so much afrighted at anything as they were at this."—Wars of the Jews, by Josephus, Book 6, chapter 3, section 4. This horrid incident in fulfillment of the prophecy of Moses needs no comment. "And thou shalt become an astonishment, a proverb, and a byword, among all the people whither Jehovah shall lead thee away" (Deuteronomy 28:37). See also Jeremiah 29:15-20. Thus Moses spoke of the future of his own people, and this prophecy is today being fulfilled before the eyes of all nations. Every nation has its Jews, and everywhere the Jew is a wanderer, and a hiss, and a byword among all peoples. We hold that it is not possible for one to honestly read the history of the Jews as outlined in the prophecies and written by Josephus, and also observe their present condition, and not be convinced that these prophecies were given by inspiration. Scattered, but not Consumed. In their dispersion the Jews were not to be utterly destroyed from off the earth. This is indicated in the statement that they would be a continual hiss and byword. See also Jeremiah 5:18; Jeremiah 30:11; Amos 9:8. They were to be scattered everywhere, never to dwell in their own land again, but would not be utterly consumed. Persecution has not destroyed him; neither has he lost his identity by marrying and intermarrying with other peoples. He is a living and perpetual demonstration that the prophets were holy men of God who spoke as they were moved by the Holy Spirit. Nineveh. Nineveh was one of the oldest cities of history (Genesis 10:8-12). It became a wonderful city, variously estimated to have been from sixty to seventy-four miles in circumference, with a protecting wall one hundred feet high, surmounted by fifteen hundred towers two hundred feet high. The people in this city, in its great glory, became so wicked that God sent Jonah to preach to them (Jonah 1:1-2; Jonah 3:1-2). In her great pride, Nineveh had boasted, "I am, and there is none beside me." The student should read the three chapters of Nahum and Zephaniah 2:13-15. These prophets foretell the utter destruction of this mighty city. She would become "a desolation, and dry like the wilderness. And herds shall lie down in the midst of her. all the beasts of the nation: both the pelican and the porcupine shall lodge in the capitals thereof; their voice shall sing in the windows; desolation shall be in the threshholds." Not one word of this prophecy has failed. The destruction and desolation is too well-known to every student of history to need recounting in this connection. Excavations, first begun in 1820, have revealed in destroyed. Nineveh only that which confirms all the Bible said of that place. Hence, the prophecies against Nineveh, like all other prophecies in the Bible, furnish proof of the inspiration of the Bible. TOPICS FOR INVESTIGATION AND DISCUSSION. Prophecies Concerning Christ. The Prophet Like Moses (Deuteronomy 18:15-19). Why the Jewish Nation was Destroyed. What the Bible is to me. Prophecies Concerning False Teachers in the Christian Age. QUESTIONS. What needs of yours does Christianity meet? What longings does it satisfy? What comforts and consolations does it give? By what do you judge a fruit tree? What good fruit does Christianity bear? How does this prove its truthfulness? How does Christianity promote material progress? Give some points of contrast between nations where Christianity has some influence and those where it has not gone. What blessings has Christianity brought to women? Why do people influenced by Christianity build institutions for the needy and helpless? How are the needy and helpless treated in heathen lands? Will falsehood develop nobility of character? For what does the Bible say the Lord’s supper was established? In what way does its existence prove its divine origin? Can people be indifferent to the claims of Christ? What did Christ say on this point? How does this prove Christianity to be a vital force? About how many years intervened between writing the first part of the Bible and the last? What is the central thought of the Bible? How does this unity prove its divine origin? Give some of the sanitary regulations of the law of Moses. How do they prove the inspiration of the Bible? What is prophecy? How may we know these prophecies were neither deductions nor guesses? How far back can you trace Babylon? Where located? How fortified? What of its glory in Isaiah’s day? What did Jeremiah say would happen to its broad walls and high gates? What did Isaiah say of its future desolation? What is known of its present condition? What to you is the most remarkable feature in this prophecy and its fulfillment? Give location of Tyre. When was it first mentioned in the Bible? What of its riches and power? What does Ezekiel say of its destruction? Who destroyed old Tyre? Why cannot its location be found? How did Alexander the Great take the part located on the island? What particular feature of Ezekiel’s prophecy did he fulfill? What is Tyre’s present condition? Where is the land of Egypt? Tell something of its ancient power and splendor. Who prophesied of its downfall? What other remarkable thing did the prophets mention concerning Egypt? What description did Moses give of the nation that would come against the Jews? How extensive would that invasion be? Give the prophecy of the tender and delicate woman and its fulfillment. What would the Jews become among all nations? Give some expressions and sayings of today which prove the Jew to be a hiss and a byword. How do these things prove the inspiration of Moses? Read some passages showing that the Jews were to be scattered among all nations. Could the unaided powers of man have known that they would not lose their identity by marrying into other nations? Could the unaided powers of man have known that they would be scattered everywhere? What proof is there in these things that the prophets were inspired? Where is Nineveh first mentioned? Give its location. Tell about its greatness and its defences. What was Nineveh’s boast? Tell about Jonah and Nineveh. What prophecies were uttered concerning Nineveh? Tell what you can about their fulfillment. ======================================================================== CHAPTER 48: 04.05. THE DIVINE ORIGIN OF CHRISTIANITY (CONCLUDED) ======================================================================== THE DIVINE ORIGIN OF CHRISTIANITY. (CONCLUDED.) "For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit" (2 Peter 1:21). To demonstrate that men were enabled to make known future events will, we think, convince any reasonable man that they were inspired in such utterances by the Supreme Intelligence. Prophecies and their fulfillment furnish a line of evidence which any one may learn, and which increases in force as the years go by. Many of these great prophecies were so contrary to what would naturally be expected that no one could even imagine that such things would ever be; and yet, in the light of developments, prophecies became accurate history. Prophecy said that certain powerful kingdoms would be overthrown never to be re-established, and so they were, and that certain magnificent cities would be destroyed never to be rebuilt, and so they were. Each prophecy fulfilled furnishes a new argument, and the continued desolation of such cities as Babylon, Nineveh, and Tyre furnishes a new argument every day. Many other prophecies might be considered, but we have space for only a few more. NEBUCHADNEZZAR’S DREAM (Daniel 2:1-45). The Dream Made Known. Nebuchadnezzar had a dream which troubled him, but he was not able to recall it, and the wise men of the kingdom could not make known to him the dream. Only Daniel, a prophet of Jehovah, was able to make known to Nebuchadnezzar his dream. "Thou, O king, sawest, and, behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the aspect thereof was terrible. As for this image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass, its legs of iron, its feet part of iron, and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and brake them in pieces. Then was the iron, the clay, the brass, the silver, the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth" (Daniel 2:31-35). The Dream Interpreted by Daniel."Thou, O king, art king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory; and wheresoever the children of men dwell, the beasts of the field and the birds of the heavens hath he given into thy hand, and hath made thee to rule over them all: thou art the head of gold. And after thee shall arise another kingdom inferior to thee; and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron, for as much as iron breaketh in pieces and subdueth all things; and as iron that crusheth all these, shall it break in pieces and crush. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, it shall be a divided kingdom; but there shall be in it the strength of iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron does not mingle with clay. And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand forever. Forasmuch as thou sawest that a stone was cut out of the mountains without hands, and that it brake in pieces the iron, the brass, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure" (Daniel 2:37-45). Five universal kingdoms are mentioned in this prophecy, and several centuries of history are accurately outlined. 1. Nebuchadnezzar’s Kingdom is the First, and is represented in the image by the "head of gold." Babylon, his capitol city, was a wonderfully fortified city, and Chaldea, Arabia, and Palestine were included in his dominions. But even during the lifetime of Daniel Babylon fell, and its vast domains passed under the rule of the next universal empire. 2. The Medo-Persian. Cyrus the Great, king of Persia, removed the king of Media, and united the two kingdoms under his rule (550 B. C.). He subdued the kingdom of Lydia in Asia Minor (645 B. C.) Then Babylon was conquered (B. C. 538), and Medo-Persia became the second universal empire of Daniel’s prophecy. This kingdom was the "breast and arms" of the image in Nebuchadnezzar’s dream. 3. The Macedonian Kingdom. Alexander the Great, who inherited the small kingdom of Macedonia from his father Philip, soon rose to world power by rapid conquest of territories belonging to the Medo-Persian kingdom. In rapid succession he overran Asia. Minor (B. C. 334), Syria (333 B. C..) and Egypt (332 B. C.) He then turned his course towards the heart of the Persian Empire. In the decisive battle of Arbela he routed the Persian king (331 B. C.), and became master of all the countries ruled by the Medo-Persian kings. After his death (323 B. C.) his world empire soon fell to pieces. The Macedonian kingdom was represented by the belly and thighs of the image of Nebuchadnez­zar. The Roman Kingdom. After the death of Alexander, the Macedonian Kingdom divided into many fragments. By conquering these fragments and other territories near Rome, the Roman government became the next universal empire. It was the legs of the image. The Kingdom of Christ, the "little stone" of the dream. Daniel declared that in the days of "those kings," the kings represented by the image, the God of heavens would set up a kingdom. During the existence of the Roman kingdom, Jesus was born in Palestine. He announced, "The time is fulfilled, the kingdom of God is at hand" (Mark 1:15). He gathered about him a small body of disciples, the nucleus of the kingdom which Daniel saw as "a little stone" in its beginning and which was to smite the image on its feet and break it to pieces. The kingdom of God, small in the beginning, was not established by force of arms. It was indeed a "little stone" cut out of the mountains without hands, but it grew till it filled the earth. It smote the image on its feet, and destroyed it. By the end of the fifth century after Christ the Roman kingdom had been divided into ten kingdoms. Thus the Roman kingdom was destroyed, and in its destruction ended the image of universal earthly empire. Today there is not a man, woman, or child under the Roman government or any part of it. The government of Italy is in no sense a successor of the ancient government of Rome. Hence, the image of Nebuchadnezzar passed away, but the kingdom of God began as prophesied by Daniel. It continues to grow, and will stand forever. Since the fall of Rome there has been no earthly universal empire. At first glance the student may fail to see how the "little stone" could destroy all these kingdoms by striking the image on its feet after three of the kingdoms had passed away. A little reflection will clear the matter up. In his dream Nebuchadnezzar saw the image of a man, and this image represented these world empires. As in a human being, so in this image, one spirit animates the entire body, and gives it personality. Herein is found the personal identity of the image, for the same spirit moved and controlled every kingdom represented in this image—all were moved by the spirit of pride, selfish greed, and worldly ambition. Nothing else could have led them through such hardships and hazards in their search for universal dominion. This spirit adopts the principle that "Might makes right." Between such spirit and the kingdom of God there is no compatibility, but continual and uncompromising warfare; and to the extent that the kingdom of God influences men the spirit of universal worldly empire is destroyed. The Golden Rule, "All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them," cannot be a part of the program of greed for universal worldly dominion. The kingdom of Christ, the "little stone," smote the spirit as exemplified in the Roman government and destroyed it, never to rise again. A few men have since been filled with such spirit, but not enough at one time to give it universal power. Charlemagne, Napoleon, and others tried it, but failed. The recent efforts of the Emperor of Germany at world empire is another illustration to the same effect. It is remarkable that Daniel, at a time when universal empire was in vogue, should accurately outline the rise and fall of one universal kingdom after another till there should rise a kingdom; small in beginning, so impregnated with a spirit diverse from these and would so influence men that it would destroy from the face of the earth such a monster. Study the image and Daniel’s interpretation, and see with what precision Daniel made known the history of the nations, and the beginning of the kingdom of Christ. There is only one explanation: Daniel was an inspired prophet—the Bible is true. CHRIST’S PROPHECY CONCERNING JERUSALEM AND THE JEWS. (Matthew 24:1-28; Mark 13:3-23; Luke 21:5-24.) Here we have recorded our Lord’s remarkable prophecy concerning the destruction of Jerusalem and the calamities to befall the Jews. The student should carefully read these passages, and note carefully each item of the prophecy. In connection with this prophecy Jesus also mentioned his second coming, and some superficial readers get the two mixed. It can safely be said that all the things recorded in Matthew 24:4-28 relates to the destruction of Jerusalem and the calamities to befall the Jews in that connection. Every one who has any knowledge of ancient history knows that in A. D. 70 Jerusalem was destroyed by the Roman armies, but not every one has investigated carefully to see how completely every detail of our Lord’s prophecy was fulfilled. It will strengthen your faith to look carefully into these matters. Josephus was an eyewitness to much that took place, being a participant in the war. We know of no other war and siege of which we have on record such minute details and vivid descriptions, as we have of the Roman invasion of Palestine and their siege of Jerusalem, given by Josephus in his Wars of the Jews. This history was endorsed by Vespasian and many of the Romans who took part in the war and siege; also by Chalsis, and Agrippa. Titus the commander of the Roman armies in that memorable war, placed his name to the history in attestation of its truthfulness. In reading Josephus’ account of these matters, did we not know he was a Jew and an unbeliever in Christ, we might think he was fully bent on showing that every detail of the Lord’s prophecy was fulfilled. SIGNS OF APPROACHING DESOLATION. To protect his disciples from these calamities Jesus pointed out certain signs which would warn them of the near approach of the coming doom. Wars and Rumors of Wars. "And ye shall hear of wars and rumors of wars; see that ye be not troubled: for these things must needs come to pass; but the end is not yet. For nation shall rise against nation, and kingdom against kingdom" (Matthew 24:6-7). The end here referred to is the destruction of Jerusalem and the temple, and the wars and rumors of wars are those that in some way would affect the Jewish people. This is evident from the fact that Jesus admonished his disciples to "be not troubled," and the further fact that the things which would affect the Jewish people was the subject under consideration. The near approach of such calamities as Jesus here foretells would not be thought of as a possibility by any of those then living, for the Jews were at peace among themselves and with the nations around them. But some years before the destruction of Jerusalem trouble arose in all the cities in which there were Jews. At Caesarea 20,000 Jews were killed and from that trouble spread through the country generally; "so that the disorders in all Syria were terrible, and every city was divided into two armies encamped one against another, and the preservation of the one party was in the destruction of the other; so the day­time was spent in shedding of blood, and the night in fear, which was of the two the more terrible; for when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also; and as each side did not care to slay those whom they only suspected on the other, so did they greatly fear them when they mingled with the other, as if they were foreigners" (Wars of the Jews, book 2, ch. 18, Sec. 1, 2). Famines and Earthquakes. "And there shall be famines and earthquakes in divers places." Famines did come, at least one of which was very severe. See Antiquities of the Jews, b. 3, ch. 15, sec. 3; also b. 20, ch. 2, sec. 5, and the many references in The Acts and Paul’s letters. Historians mention various earthquakes. Josephus mentions one in particular which occurred in Jerusalem (Wars of Jews, 4, 4, 5). Signs from Heaven. "And there shall be terrors and great signs from heaven" (Luke 21:11). The following from Josephus proves that these things did occur before the destruction of Jerusalem: "There was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. Thus also before the Jews’ rebellion, ... so great a light shone round the altar and the holy house, that it appeared to be bright day-time; which lasted for half an hour. . . . Moreover, the eastern gate of the inner (court of the) temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, . . . was seen to open of its own accord about the sixth hour of the night. . . . Besides these, a few days after the feast (Passover), ... a certain prodigious and incredible phenomenon appeared: . . . for, before sunsetting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding the cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner (court of the) temple, as their custom was, to perform their second ministrations, they said, in the first place they felt a quaking, and heard a great noise, and after that they heard a sound as of a multitude, saying, ’Let us remove hence.’" Four years before the war a certain man from the country, "when the city was in very peace and prosperity," entered the city, and "began on a sudden to cry aloud, ’A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, a voice against the whole people.’ This was his cry, as he went about by day and by night, in all the lanes of the city." The severest punishments often inflicted upon him did not cause him to cease, nor utter any words good or bad except that one cry. Even after the siege began, as he went around on the walls of the city uttering his familiar cry, he was killed by the enemy as he cried, "We, we to myself also." See Wars of the Jews, b. 6, c. 6, s. 3. Disciples to be Persecuted. "Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name’s sake." This was to come before the destruction of Jerusalem, and did come, as is shown by Luke’s record in Acts and by other historians. Gospel to be Preached to all the World. "And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come." Humanly speaking, it seems impossible, that, beginning with a mere handfull of disciples, the gospel should be so soon spread over the then-known world, but so it was. See Romans 1:8; Romans 10:18; Colossians 1:23. Desolation at Hand. "But when ye see Jerusalem compassed with armies, then know that her desolation is at hand" (Luke 21:20). The Roman armies spoken of in Luke is the same thing as the "abomination of desolation" spoken of in Matthew 24:15. "The Romans, being Gentiles, were an abomination to the Jews; and because the Roman armies had images on their banners the Jews would specially abominate them. And they made the country desolate; hence, appropriately called "the abomination of desolation." And when the Roman armies planted their banners around Jerusalem they literally stood on holy ground. Then Flee. "Then let them that are in Judea flee unto the mountains." The admonition indicates that they were to flee in haste, and that they would have an opportunity to escape even after the city was surrounded by the Roman legions. This opportunity came. The Siege. Cestius Gallus, after some success in other parts of Palestine, led his army against Jerusalem, and laid siege to the city. After taking the outer parts of the city and setting fire to some of it, he pitched his camp over against the royal palace. Josephus says that at this time he could have entered the city by force, and won it, had he only made the attempt. Many of the principal men of the city, seeing the hopelessness of the situation, invited Cestius to enter the city, but, fearing treachery, he declined. Then the Romans attacked the walls for five days, and the first, second, and third lines rested their shields against the walls. Again the Jews were about to open the gates to Cestius, but Cestius knew not this; "and so he recalled his soldiers from the place, and by despairing of any expectation of taking it, without having received any disgrace, he retired from the city without any reason in the world." See Wars of the Jews, b. 2, c. 19, s. 4, 5, 6, 7. While Cestius knew of no reason for giving up the siege and marching away, God had a reason for his doing so; for it gave the Christians an opportunity to escape to the mountains, as Jesus had told them to do. That great numbers did flee to the mountains is stated by Josephus and Eusebius. The Final Siege. A. D. 70. After the siege of Cestius, war and preparation for war continued in other parts of Palestine. Then again the Roman armies laid siege to Jerusalem, this time under the leadership of Titus. Then began the real miseries of the Jews in Jerusalem. "For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be" (Mark 13:19). Of these sufferings Josephus says: "It appears to me, that the misfortunes of all men, from the beginning of the world, if they be compared to these of the Jews, are not so considerable as they were." (Preface to Wars of Jews, Sec. 4.) "Neither did any other city ever suffer such miseries" (Wars, b. 5, c. 10, s. 5). It is singular that this unbeliever in Christ, in recording the history of the siege, should use almost the same words used by Christ in his prophecy. It was in this siege that the delicate woman mentioned in the preceding lesson ate her own child. The Destruction Complete. Of the temple Jesus said, "There shall not be left here one stone upon another, that shall not be thrown down." "For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round about, and keep thee in on every side, and shall dash thee to the ground, and thy children with thee; because thou knewest not the time of thy visitation" (Luke 19:43). Is it possible to think of prophecies which would seem more improbable of fulfillment? Jerusalem was so situated as to be, in a large measure, a natural fortress, and surrounded by walls thought to be impregnable. And yet every vestage of defense would be leveled to the ground. And the magnificence of the temple was beyond comparison. Not one stone of it was to be left upon another. What an enormous task, and how useless, such destruction would seem to be! And it was the custom of the Romans to preserve art and things useful and magnificent. Titus tried faithfully to save the temple from harm. Notwithstanding all this, not one stone was left upon another. Every student of this prophecy should read the fifth and sixth books of Wars of the Jews, by Josephus. Continued Fulfillment. "And they shall fall by the edge of the sword, and shall be led captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." (Luke 21:24). More than a million Jews perished in Jerusalem, besides the untold thousands who perished in other cities, and thousands were carried captive to Rome. Thus the religious and civil polity of the Jews came to an end, and the Jews have since remained scattered throughout the world, never again to have a government of their own. Out of the many prophecies which we do not have space to discuss we merely call attention to the following: Jesus pronounced woes upon Bethsaida, Chorazin, and Capernaum (Matthew 11:21-23). Only heaps of ruins The country of Moab was to be laid waste (Isaiah 15:1-9, Isaiah 16:1-14; Jeremiah 48:1-47). Edom was to be brought to desolation (Isaiah 34:5-17; Isaiah 49:7-20; Ezekiel 25:8-24). After traveling through these countries whose desolation was foretold by Jesus and the prophets, Volney, a celebrated French infidel, said: "And the history of former times revive in my mind; I remembered those ancient ages when many illustrious nations inhabited these countries; I figured to myself the Assyrians on the banks of the Tygris, the Chaldeans on the banks of the Euphrates, the Persian reigning from the Indus to the Mediterraneou. I enumerated the kingdoms of Damascus and Idumea, of Jerusalem and Samaria, the warlike states of the Philistines, and the commercial republics of Phoenicia. This Syria, said I, now so depopulated, then contained a hundred flourishing cities, and abounded with towns, villages, and hamlets. In all parts were seen cultivated fields, frequented roads, and crowded habitations. Ah! whither have flown those ages of life and abundance? —whither vanished those brilliant creations of human industry? Where are those ramparts of Nineveh, those walls of Babylon, those palaces of Persepolis, those temples of Balbec and of Jerusalem? Where are those fleets of Tyre, those dockyards of Arad, those workshops of Sidon, and the multitude of sailors, of pilots, of merchants, and of soldiers? Where those husbandmen, harvests, flocks, and all the creation of living beings in which the face of the earth rejoices? Alas! I have passed over this desolate land! I have visited the palaces, once the scene of so much splendor, and I beheld nothing but solitude and desolation. I sought the ancient inhabitants and their works, and found nothing but a trace, like the footprints of a traveler over the sand. The temples are fallen, the palaces overthrown, the ports filled up, the cities destroyed; and the earth, stripped of inhabitants, has become a place of sepulchers. Great God! whence proceeded such fatal revolutions? What causes have so changed the fortunes of these centuries? Wherefore are so many cities destroyed? Why has not this ancient population been reproduced and perpetuated?"—The Ruin of Empires, by Volney, pp. 6, 7. TOPICS FOR INVESTIGATION AND DISCUSSION. Jeremiah’s Prophecy Concerning the New Covenant (Jeremiah 31:31-34). Do the Prophecies of Paul in 2 Timothy 3:1-5; 2 Timothy 4:3-4 Fit These Times? Prophecies Concerning John the Baptist and Their Fulfillment. The Fruits of Christianity as Proof of its Divine Origin. What Has Infidelity to Offer in Lieu of Christianity? QUESTIONS. By what power did prophets speak? Who was Nebuchadnezzar? Where was Babylon? Of what kingdom was it the capital? Who was Daniel? How came he to be in Babylon? How did Nebuchadnezzar seek to find out his dream? Relate his dream. To whom did Daniel say belonged power to interpret the dream? What did the image represent? Name these universal kingdoms. Give some leading facts about the Babylonian kingdom. What part of the image represented this kingdom? Who conquered Babylon? Give some facts about the Medo-Persian kingdom. In the image what represented Medo-Persia? Give some facts concerning Alexander’s rapid rise to universal dominion. What represented the Macedonian kingdom in the image? What was the next universal kingdom? In the image what was Rome? What other kingdom would be set up? What was it like in its beginning? Was it a part of the image of Nebuchadnezzar’s dream? What did it do for the image? What spirit animated all these universal earthly kingdoms? How did Christianity destroy this spirit, this image of universal world empire? Who have since tried to revive this spirit and failed? How does Daniel’s interpretation of Nebuchadnezzar’s dream prove that he was inspired? Describe Jerusalem in the time of Jesus. Describe the temple. What did Jesus say concerning the temple? What was to be the final doom of Jerusalem? What signs would precede its final destruction? Why did Jesus tell the disciples about these signs? What were the first signs? Where did these troubles begin? Tell about the signs from heaven. What would happen to the disciples? Was this fulfilled? To what extent was the gospel to be preached? Prove that this item of the prophecy was fulfilled. Name and discuss the other signs mentioned by Jesus. How would they know the desolation of Jerusalem was at hand? What was the "abomination of desolation," and why so called? What were the disciples then to do? What commander first laid siege to Jerusalem? Tell about that siege. Why did he withdraw? When did the disciples have an opportunity to leave Jerusalem? Why flee to the mountains? What commander next came against Jerusalem? Who was his father? What did Jesus say about the tribulations of this siege? What does Josephus say about it? What can you say of the destruction of Jerusalem and the temple? How many perished in Jerusalem? What did Jesus say would become of the survivors? Is that prophecy continuing to be fulfilled? If these things strengthen your faith how should it affect your lives? What did Jesus say of Bethsaida, Chorazin, and Capernaum? What is their condition now? What was foretold concerning the country of Moab? What was to be the fate of the country of Edom? What can you say of the fulfillment of these prophecies? ======================================================================== CHAPTER 49: 04.06. NATURE OF MAN ======================================================================== NATURE OF MAN "What is man?" has been a question through the ages. By experience and observation we may learn many practical lessons about our physical organism and the working of our intellect and emotions, but such does not answer the question. The Bible is a revelation of God to man, and of man to himself. By experiment we may learn the mode of operation of the life in a seed, but that gives no clue as to what that life is; and so we may learn the method of the operation of electricity without learning one thing as to what it is. Psychology and the much talked of Psyco-analysis may teach us much about the methods of the operation of man’s spirit, but they cannot reveal to us what it is or whence it came. MAN’S BEGINNING. "And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7). Such language is never used in making reference to animals. Let it be observed that "breath" is not life. The child lives before it breathes. Body Without Spirit is Dead. "The body apart from the spirit is dead" (James 2:26). Death is predicated of the body, and the separation of the spirit from the body results in the death of the body. Man in the Image of God. "And God said, Let us make man in our image, after our likeness" (Genesis 1:26). Being made in the image of God does not refer to our physical bodies. If the view entertained by materialists be true, man is no more than an image shaped out of clay, with air breathed into him. Paul declares that we are the "offspring of God" (Acts 17:29). Image carries with it the idea of likeness. Points of Likeness Between God and Man—Intellect, Emotions, and Will. Spirit knows (1 Corinthians 2:11); grieves (Daniel 7:15); and rejoices (Luke 1:47). Spirit wills (Matthew 26:41). Intelligence is not an attribute of the body. If it were, the body would be just as intelligent after the separation of the spirit from the body as before. The "image" consists not in a physical likeness, but in intellectual, or spiritual, likeness. Man possesses these attributes as Jehovah, though in a finite degree. If man’s physical body, which is made of clay, is the thing that was made in the "image" of God, then every likeness of man carved out of stone is also in the "image" of God. But Paul declares that we ought not to think that God is like a material image (Acts 17:29). We ought not to think, then, that God is like our material bodies. Paul also declares that ignorance caused men to think that God was like material images. And so it is now. He who thinks that "in the image" of God refers to physical likeness is ignorant of the nature of God and man. God is Spirit (John 4:24), and spirit is not like flesh and bones (Luke 24:36-39). Spirit Returns to God. "The dust retumeth to the dust as it was, and the spirit returneth unto God who gave it" (Ecclesiastes 12:7). When Jesus was crucified, he cried, just before his death, "Father, into thy hands! commend my spirit" (Luke 23:46). Stephen, the first Christian martyr, at his death cried, "Lord Jesus, receive my spirit" (Acts 7:59). From these passages we ’learn that the spirit at death returns to God. And when the Lord comes again he will bring with him those who have died in faith: "Even so them also that are fallen asleep in Jesus will God bring with him." (1 Thessalonians 4:14). According to materialism there will be none for God to bring with him, for the dead will not exist till he returns and raises them, or recreates them. The Body Our House. "And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me. Yea, I will give diligence that at every time ye may be able after my decease (Greek, departure) to call these things to remembrance" (2 Peter 1:13-15). "For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens. For verily in this we groan, longing to be clothed upon with our habitation which is from heaven; if so be that being clothed we shall not be found naked. For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life" (2 Corinthians 5:1-4). The fleshy body is the tabernacle, the house in which the real man lives. Paul shows that at death we put off this tabernacle—the spirit leaves the body. "The days of our years are threescore years and ten, or even by reason of strength fourscore years; yet is there pride but labor and sorrow; for it is soon gone, and we fly away" (Psalms 90:10). "The spirit returns to God who gave it" (Ecclesiastes 12:7). Our bodies do not fly away, but inspiration declares that the spirit leaves the body, puts it off, and returns to God. Jesus and the Sadducees. "And there came to him certain of the Sadducees, they that say there is no resurrection; and they asked him, saying, Teacher, Moses wrote unto us, that if a man’s brother die, having a wife, and he be childless, his brother should take the wife, and raise up seed unto his brother. There were therefore seven brethren: and the first took a wife, and died childless; and the second; and the third took her; and likewise the seven also left no children, and died. Afterward the woman also died. In the resurrection therefore whose wife of them shall she be? for the seven had her to wife. And Jesus said unto them, The sons of this world marry, and are given in marriage: but they that are accounted worthy to attain unto that world, and the resurrection from the dead, neither marry, nor are given in marriage: for neither can they die any more: for they are equal unto the angels; and are the sons of God, being sons of the resurrection. But that the dead are raised, even Moses showed, in the place concerning the Bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. Now he is not the God of the dead, but of the living: for all live unto him" (Luke 20:27-38). "The major premise of his argument is the proposition that "God is the God of the living." Here the term dead is used in the sense attached to it by the Sadducees. If he had been disputing with the Pharisees, they could have answered, He is the God of the dead; for Abraham and Isaac and Jacob were dead when he said ’I am their God.’ But to a Sadducee a dead man was non est—he had ceased to exist, he was nothing; and to say, in their sense of the term, that God is the God of the dead, is to say he is the God of nothing. It would be nonsense. But God did say, hundreds of years after the death of the three patriarchs, ’I am the God of Abraham, and the God of Isaac, and the God of Jacob’ ( Exodus 3:6). The conclusion follows, that these patriarchs were not dead in the Sadducean sense of the term; and as the conclusion applies to their spirits, it proves that spirits continue to be alive after the bodies which they inhabited are dead."—McGarvey. "All live unto him," said Jesus. Whether the body be dead or living, whether the spirit is in the body or out, "all live unto him." Cannot Kill the Soul. "Be not afraid of them that kill the body, but are not able to kill the soul" (Matthew 10:28). According to materialists every one who kills another kills both soul and body, but Jesus declares this not to be true. According to him, a man cannot kill the soul. Paul’s Strait—to Abide or Depart. "For to me to live is Christ, and to die is gain. But if I live in the flesh—if this shall bring fruit from my work, then what I shall choose I know not. But I am in a strait betwixt the two, having a desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake’’ (Php 1:21-24). Here Paul contrasts living in the flesh with departing and being with Christ. To live in the flesh was to bring fruit from his labors—this any Christian desires, and to die was to be with Christ—a thing to be desired; hence, the strait. A materialist is never in this strait, for to him to die is to become extinct. According to materialists Paul could have lived till the second coming of Christ and been with him as early as to have died when he did! In the Body or Out. "I know a man in Christ, four-teen years ago (whether in the body, I know not; or whether out of the body, I know not; God knoweth), such a one caught up even to the third heaven. And I know such a man (whether in the body, or apart from the body, I know not: God knoweth), how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for man to utter" (2 Corinthians 12:2-4). A materialist would have told Paul that such doubts were senseless, that he was certainly in the body, for that is the only mode of existence. But Paul was no materialist. As a Pharisee he believed that a man’s spirit could live apart from his body; and, being inspired, he knew that, whether in the body or out, a man’s spirit was conscious, and could hear words. Spirit is Eternal. "Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day. For our light affliction, which is for a moment, worketh for us a more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal" (2 Corinthians 4:16-18.). We can see that the body, the outward man, perishes as we grow older; inspiration tells us that the inward man, the spirit, is at the same time renewed. For these reasons the outward man is not the Christian’s chief concern. He looks at (Greek, skopeo, observes, contemplates) the things not seen (not visible, blepo). The body is seen, the spirit is not seen. The spirit, then, is eternal. Hence, though our outward man is decaying, that is no cause of deep concern; for we are not having regard for things seen, the outward, perishable man; but our chief concern is for the in­ward man, the unseen, the eternal. Home in the Body—Absent from the Lord. "Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord. Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him" (2 Corinthians 5:6-9). It is certain that a materialist did not write this passage, for with them there is no such thing as being absent from the body. Paul says that when a Christian leaves the body he is at home with the Lord; and while he is at home in the body he is absent from the Lord. With the materialists there is a tabernacle, a house, but no one dwelling in it—a house, but nobody at home. The Transfiguration. "And after six days Jesus taketh with him Peter, and James, and John his brother, and bringeth them up into a high mountain apart; and he was transfigured before them; and his face did shine as the sun, and his garments became white as the light. And behold, there appeared unto them Moses and Elijah talking with him. And Peter answered, and said unto Jesus, Lord, it is good for us to be here: if thou wilt I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah. While he was yet speaking, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid" (Matthew 17:1-6). Moses died more than fourteen hundred years before this, but he continued to retain his individuality and identity. Elijah did not die, but was caught up into heaven. He too is still Elijah, just as much a real being as he was during his life on earth. The three apostles with Jesus on the mount saw these two men, Moses and Elijah, talking with Jesus on the mount. Materialists say this was a vision. Certainly; it was not a dream. Luke’s account of this occurrence says they had been asleep; "but when they were fully awake, they saw his glory, and the two men that stood with him" (Luke 9:32). They also heard the conversation. Peter’s evidence is also decisive. He declares they were eye-witness of his glory and heard God’s voice while they were in the holy mount (2 Peter 1:16-18). Spirit Distinct from the Flesh. Jesus distinguishes between the flesh and spirit: "The spirit indeed is willing, but the flesh is weak" (Matthew 26:41.). Spirit is Within."Jehovah . . . formeth the spirit of man within him" (Zechariah 12:1.) "Who among men knoweth the thinks of a man, save the spirit of the man, which is in him" (1 Corinthians 2:11). And this spirit in man is not composed of flesh and bones; "for a spirit hath not flesh and bones, as ye behold me having" (Luke 24:39.) Souls Purified."Seeing ye have purified your souls’ in your obedience to the truth" (1 Peter 1:22.) But obedience does not purify the flesh (1 Peter 3:21). Therefore man is more than flesh. Soul Departs; and Comes Again into the Body."And it came to pass, as her soul was departing (for she died) (Genesis 35:18). "And the soul of the child came into him again, and he revived" (1 Kings 17:22). "And her spirit returned, and she rose up immediately" (Luke 8:55). "The body apart from the spirit is dead" (James 2:26). Shall Never Die. "In the way of righteousness is life; and in the pathway thereof there is no death" (Proverbs 12:28). "If a man keep my word, he shall never see death. The Jews said unto him, Now we know that thou hast a demon. Abraham died, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death" (John 8:51-52). Of course, Jesus knew that people die, but he also knew that there is a sense in which good people do not die. This he plainly affirms. These materialistic rulers talked back at him just as present day materialists do. If materialists are right, then those Jews were right. If those Jews were wrong, then present day materialists are also wrong. "Whosoever liveth and believeth in me shall never die. Believest thou this?" (John 11:26). "Believest thou this?" is a very appro­priate question, and so we pass it on to the materialists. Souls Under the Altar."And he opened the fifth seal, and I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: and they cried with a great voice, saying, How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth" (Revelation 6:9-10). Their persecutors were still living on the earth. This, then, was before the resurrection. It is also said of these souls: "And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, who would be killed even as they were, should have fulfilled their course" (Revelation 6:11). This conversation with these souls was after their bodies had been beheaded, and while their enemies and their brethren were still living on the earth. Their fellow-servants who were still living on the earth were also to suffer death, as they had. Only one who disbelieves the Bible can contend that these souls were not alive and conscious, even though their bodies had been slain. Wicked Continue Conscious. "The Lord knoweth ] how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment" (2 Peter 2:9). These unrighteous people were kept in punishment after death and before the judgment. This harmonizes with Proverbs 5:11-12 : "And thou mourn at thy latter end, when thy flesh and thy body are consumed, and say, How have I hated instruction, and my heart despised reproof." This they said when their bodies were consumed. Rich Man and Lazarus. See Luke 16:19-31. The condition of the dead, both of the righteous and the wicked, as set forth in the preceding paragraphs, is further borne out by what Jesus says concerning the rich man and Lazarus. This is not a parable, but we shall not consume space discussing that point. A parable is a statement of a fact, or truth, in nature, to illustrate spiritual or heavenly things. To say that this is a parable might involve us in some doubt as to what the figure signified, but it would not at all do away with the facts as Jesus stated them. A parable is a statement of truths or facts. To deny this is to say that a parable is false. There was a certain rich man, and there was a certain beggar named Lazarus. Jesus said so. If there was not this certain rich man and this certain beggar, then Jesus did not state facts. This rich man and this beggar lived and died while the Law of Moses was in force; and the conversation took place between Abraham and the rich man while the rich man’s brethren were still living. TOPICS FOR INVESTIGATION AND DISCUSSION. The Transfiguration. The Rich Man and Lazarus. The Sadducees and Pharisees and Wherein They Differed. Building a Character for Eternity. What is Physical Death? Spiritual Death? Eternal Death? QUESTIONS. What theories have you heard as to the nature of man? How may we learn what man is? Describe the creation of man. Is breath life? What is said of the body without the spirit? What is the meaning of the word "image?" What is the meaning of the word "likeness?" What is said of God? Why cannot "image of God" refer to physical likeness? How is man like God? Show that man’s physical body was not that which was made in the mage of God. Quote passages showing that at death the spirit returns to God. When the Lord returns whom will he bring? What is a tabernacle? Why call the body a tabernacle? What is meant by "putting off the tabernacle?" What flies away? What difficulty did the Sadducees put to Jesus? How did Jesus meet the difficulty? To the Sadducees what did death mean? How did the reply of Jesus prove that the spirits of Abraham, Isaac, and Jacob still lived? Quote Matthew 10:28. What is there about man that we cannot kill? Tell why Paul was in a strait. What about this shows Paul was not a materialist? Show that Paul understood that man can live in the body or out, and be conscious. What about man perishes and what is renewed? What about man is eternal? In what sense is the body a house? Where does Paul say he would be, if absent from the body? What difficulty here confronts the materialists? Describe the Transfiguration. Prove that it was a real occurrence. What bearing does it have on this subject? How does Jesus distinguish between flesh and spirit? Prove that man’s spirit is within him. Prove that soul and flesh are distinct. What is said of the soul at death? Prove that it returns to the body when the dead are raised. What is said in Proverbs 12:28? Why did the Jews say Jesus had a demon? How does this statement of Jesus show that he was not a materialist? What did John see under the altar? What did these souls say? Prove that this was before the resurrection. What does the Bible teach concerning the condition of the wicked between death and the judgment? What is a parable? Is the story of the rich man and Lazarus a parable? If it were a parable would it be any less true, and the characters any less real? What shows that the conversation between the rich man and Lazarus took place soon after the rich man died? What law was then in force? ======================================================================== CHAPTER 50: 04.07. EVENTS OF SINAI ======================================================================== EVENTS OF SINAI The student should review the lesson on "Deliverance of Hebrews from Bondage," Sound Doctrine, Vol. 2, 31-55. After the Israelites left the Red Sea, Moses led them into the wilderness of Shur where they murmured because they found no water. After three days they reached Marah, but the water was bitter, and they could not drink it. At the command of Jehovah, Moses cast a tree into the water, and the waters became sweet (Exodus 15:22-26). Manna. Soon they complained of hunger, and longed to be back in Egypt. The Lord fed them with manna. They were required to gather each day only enough for that day, save on the sixth day they were required to gather enough for the Sabbath also, as no manna fell on the Sabbath. Some of them disregarded the Lord’s word both in regard to keeping some of it over night during the week, and in seeking for it on the Sabbath. Preserving a Portion of Manna. At the command of Jehovah an omerful was put into a pot to be kept throughout their generations as a reminder to future generations of the food they ate in the wilderness for a period of forty years (Exodus 16:1-36). Again they complained about the water, and were miraculously supplied (Exodus 17:1-7). Battle with Amalek. In Rephidim, Amalek made war with them. Joshua led Israel to battle. From a hill Moses watched the battle. While he held up his hands Israel prevailed; when he lowered them Amalek prevailed. Because his hands were "heavy," Aaron and Hur seated him on a rock, and held up his hands till the going down of the sun. Amalek was defeated. Then God had a threat recorded that in future years Amalek would be utterly destroyed (Exodus 17:8-16). Jethro. Jethro, priest of Midian, Moses’ father-in-law, visited them, bringing with him Moses’ wife and two sons. When Jethro saw the heavy burden upon Moses in judging Israel, he suggested that Moses select seventy elders of Israel to judge in the smaller matters. Matters which could not be settled were brought to Moses. Let it not be overlooked that Jethro gave the advice on the condition that "God command thee so." AT SINAI. The Covenant. God promised, on condition of obedience, that he would take them as a people for his own possession and make them a kingdom. The people pledged themselves to obey (Exodus 19:1-8). Must Not Touch the Mount. Preparatory to giving the law the people were sanctified, and commanded not to touch the mount. Certain death was the penalty for touching the mount (Exodus 19:1-25). The Ten Commandments. (Exodus 20:1-26) The ten commandments were first spoken by Jehovah to the people at Sinai. Jehovah appeared on the mount in the midst of thunderings, lightnings, smoke, and the voice of a trumpet. The people were so awed by this sublime sight that they requested that thereafter all communications be delivered them through Moses. This is referred to in Hebrews 12:18-27. (For a fuller discussion of the Ten Commandments see "Sound Doctrine," Vol. 2, pp. 53-70.) Sundry Other Laws. In addition to the ten commandments, a full code of laws regulating the social, political, and religious life of the people was given. Many of these laws are recorded in twenty-first and twenty-second chapters of Exodus. The laws regulating the priesthood and sacrifice (see first nine chapters of Leviticus), and the laws regulating the three annual feasts (Exodus 23:14-17; Exodus 34:18-25; Leviticus 23:4­44) are of particular interest to the student of the New Testament. (On the feasts see "Sound Doctrine," Vol. 1, pp. 109, 110.) Moses in the Mount. Soon after the ten commandments were given, Moses at the call of Jehovah, went up into the mount, where he remained forty days, during which time Jehovah instructed him fully concerning the building of the tabernacle, and gave him two tables of stone on which were written the ten commandments (Exodus 24:1-18, Exodus 25:1-40, Exodus 26:1-37, Exodus 27:1-21, Exodus 28:1-43, Exodus 29:1-46, Exodus 30:1-38, Exodus 31:1-18). The Golden Calf. (Exodus 32:1-35) The people became restless at the long absence of Moses. To Aaron they said: "Up, make us gods, which shall be before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him." Of the ornaments of gold that were contributed by the people Aaron made a golden calf, and called the people to its worship. Jehovah informed Moses of what the people had done. In hot anger, he said to Moses: "Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation." The plea of Moses for the people is beautiful in its unselfishness, humility, and trust. But when Moses neared the camp of Israel and saw with his own eyes what was taking place, his "anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount." He re­buked Aaron, and Aaron sought to lay the blame on the people. Aaron knew better than to make that calf, but it is a case of yielding to the demands of the people. There have always been teachers who would yield to the demands of the people. "For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside unto fables" (2 Timothy 4:3-4). God has always severely condemned such leaders. About Three Thousand Killed. Names Blotted Out. About three thousand people were slain for the sin of making and worshiping the golden calf. Then Moses prayed, "Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written" (Exodus 32:31-32). Jehovah answered, "Whosoever hath sinned against me, him will I blot out of my book." There is a book of life in which the names of the righteous are written (Malachi 3:16-17; Luke 10:20; Php 4:3). Sin may cause these names to be blotted out (Exodus 32:32-33; Psalms 69:28). Then at the judgment those whose names are not found written in the book of life are cast into hell (Revelation 20:11-15). Second Time in the Mount. (Exodus 34:1-35) Jehovah commanded Moses to prepare two tables of stone like the first, and to come again into the mount. When Moses went up into the mount Jehovah descended in a cloud and proclaimed himself to be "Jehovah," a God merciful and gracious, slow to anger, and abundant in loving-kindness and truth; keeping loving-kindness for thousands, forgiving iniquity and transgressions and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and fourth generation." Moses at the command of Jehovah wrote the ten commandments upon two tables of stone. When Moses returned from the mount his face shone so that Aaron and the people were afraid to come near him. Then he put a veil on his face. Paul refers to this veil in 2 Corinthians 3:1-18. The Two Great Events at Sinai. The student will readily see that the two outstanding events of Sinai were the giving of the law, of which we have already spoken, and the building of the tabernacle, which is discussed in another lesson. The Priests. Out of the tribes of Israel the tribe of Levi was selected as the priestly tribe. But not all Levites were priests, for out of the tribe of Levi the family of Aaron was selected to be the priests (Exodus 2:1-10; Exodus 4:14-20; Exodus 28:1; Exodus 28:40-43; Exodus 29:1-9; Exodus 29:44; Numbers 18:1-7). The other Levites were helpers or ministers to Aaron and his sons (Numbers 3:5-10; Numbers 18:21-24). The priests had many duties, of which a very prominent feature was the offering of sacrifices. The laws governing the sacrifices are recorded mainly in the first nine chapters of Levi­ticus. In the old dispensation they had their priests and high priests, and the people approached Jehovah through these men. It is the province of the priest to intervene between men and Jehovah. In the Christian dispensation every child of God is a priest (1 Peter 2:5-9; Revelation 1:6). Christians do not have to appeal to a Catholic priest to have him intercede with God for them; but, being priests themselves, they go to God. Again, the priests under the law made material sacrifices, but Christians offer spiritual sacrifices. The high priest under the law had infirmities, but our high priest, Christ, is perfect (Hebrews 7:28). The Jews were required to offer the very best they had—they were not allowed to bring the crippled calf, nor defective lamb. Nadab and Abihu. (Leviticus 10:1-10.) Nadab and Abihu were priests, sons of Aaron. It was their duty to offer sacrifices and to burn incense. But in officiating as priests they went too far, "and offered strange fire before Jehovah, which he had not commanded them. And there came forth fire from before Jehovah and devoured them, and they died before Jehovah." So far as we know they had done everything that day that the Lord commanded them to do; at least, it is not charged against them that they left off anything. But they did more than the Lord had appointed, and did that which he had not commanded. They presumed to improve on what the Lord had appointed. They were "progressive"—they did not believe in staying in the old ruts. Jehovah had not declared in express terms what they should not do, but he had told them what to do. To most people their offence would seem to be a small matter. "Burning a little incense, even if it was not required. What harm could there be in that? Why be so legalistic anyway?" At least, so people reason about matters today. Jehovah sees not as man sees. Concerning his laws, he says, "Thou shalt not add thereto, nor diminish from it" (Deuteronomy 12:32). But Nadab and Abihu added—they did that "which the I ord had not commanded them"; and, without even the form of a legal trial, God destroyed them. These things were written for our learning (Romans 10:5), and happened to them for examples for us (1 Corinthians 10:11). Blaspheming and Cursing. To blaspheme is to speak contemptuously of God, or to use his name in a light, frivolous way; or speak in any way to reflect on his majesty or glory. Profanity, so often heard, is blasphemy. The use preachers sometimes make of the name of the Lord in a light, flippant way approaches dangerously near to blasphemy. To curse is to "utter a wish of evil against one; to imprecate evil upon; to call for mischief or injury to fall upon; to execrate." Two men had a fight in the camp of Israel. One of them "blasphemed the Name and cursed." The Lord commanded that he be stoned; "and they brought forth him that had cursed out of the camp, and storied him with stones" (See Leviticus 24:10-23). This shows how abhorrent it is of God for one to curse and blaspheme. Numbering the People. By order of Jehovah all the people of Israel from twenty years old and upward were numbered. Each tribe was numbered separately. There were six hundred and three thousand five hundred and fifty exclusive of the tribe of Levi, which was not included in the numbering (Numbers 1:1-49). Afterwards the Levites were numbered, every male from a month old and upward, twenty-two thousand (Numbers 3:14-43). Exchanging the First-born for the Levites. When the Lord slew the first-born of the Egyptians, he dedicated to himself the first-born in Israel, both of man and of beast (Exodus 13:1-15). At Sinai God accepted the Levites as his instead of the first-born of all Israel; but there were two hundred seventy-three more of the first born of Israel than there were of the male Levites. The people redeemed this two hundred seventy-three by payment of five shekels for each of the two hundred seventy-three (Numbers 3:40-51). The Order of Encampment and Marching. The whole order of encamping and marching was regulated by Jehovah to the minutest detail. The Levites encamped round about the tabernacle (Numbers 1:52), with Gershon on the west (Numbers 3:21-23), Kohath on the south (Numbers 3:27-29), the Meraites on the north (Numbers 3:33-35), and Moses, Aaron, and his sons on the east (Numbers 3:38). The other tribes were distributed as follows: On the east, Judah, Issachar, and Zebulum (Numbers 2:3-9); on the south, Ruben, Simeon, and Gad (Numbers 2:10-12); on the west, Ephraim, Manasseh, and Benjamin (Numbers 2:18-24); on the north, Dan, Asher, and Napthali (Numbers 2:25-31). Each family of the Levites had its special burden assigned it in transporting the tabernacle (Numbers 3:21-37; Numbers 7:4-9). A definite order was followed in breaking camp to move: the standard of Judah when first, the tabernacle was then taken down and borne by the Gershinites and the Meraites, following Judah; then followed the standard of Reuben, the Kohathites following, bearing the sanctuary; the standard of Ephraim and the standard of Dan in the rear (Numbers 10:11-28). The Cloud. The cloud rested over the tabernacle while they were in camp; and not till the cloud was raised and moved, did they break camp and move (Exodus 40:34-38; Numbers 9:15-23). They then marched till the cloud stopped, and there they camped again. The Lord selected the camping places. Time at Sinai. By reference to Exodus 19:1 and Numbers 10:11 it will be seen that the Israelites remained in camp at Sinai nearly a year. TOPICS FOR INVESTIGATION AND DISCUSSION. Israel’s Deliverance from Bondage. The Sin of Murmuring and Complaining. The Sinfulness and Folly of Profanity. The Blessings of Righteousness to a Country Socially and Politically. God’s Dealings with the Israelites as Examples to Us. QUESTIONS. How came Israel to be in Egypt? How long were they in Egypt? Describe the severity of their bondage. Who led them out of Egypt? What happened at the Red Sea? When were they saved from the Egyptians? When did they sing the "song of deliverance?" Where is the Red Sea? After the Red Sea into what wilderness did they go? What about their water to drink? How was the water sweetened? Tell of the murmurings before they reached Sinai. How did the Lord satisfy their hunger? Describe the manna. Tell of the regulations concerning gathering manna. How long did they eat manna? In what, and why did they preserve some of the manna? Who were the Amalekites? Where did Israel come into contact with the Amalekites? Describe the battle. What threat was recorded? Who was Jethro? What relation was Jethro to Moses? What advice did he give Moses? On what condition did he recommend the advice? What promise did God make Israel at Sinai? On what condition? What reply did the people make? What was the regulation about touching the mount? Describe the scenes connected with giving the ten commandments. Repeat the ten commandments. When were the ten commandments first given? Name some of the laws not expressed in the ten commandments. Where do we find the laws regulating the priests and sacrifices? What were the three annual feasts? How long was Moses in the Mount the first time? What instructions did Jehovah give him concerning the tabernacle? What was the tabernacle? Describe the making and worship of the golden calf. What did the Lord say? What plea did Moses make for the people? What did Moses do when he saw the people worshiping the calf? Why did Aaron make the calf? Why are there false teachers today? How many people were slain for worshiping the calf? Repeat the prayer of Moses for the people. What about the "book of life?" What kind of a God is Jehovah? What of Moses’ face when he returned from the mount? What effect did this have on Aaron and the people? Why was a veil put over the face of Moses? What does Paul say about this veil in 2 Corinthians 3? In what sense do the children bear the iniquity of the parents? What do you regard as the greatest events at Sinai? Which was the priestly tribe? Of what family were the priests? Who ministered to the priests? What was the duties of the priests? Who are priests now? Who is the high priest now? Why not have a few men as special priests now? What kind of sacrifices do Christians make? Describe the sacrifices required of the Jews under the law? Who were Nadab and Abihu? What was their duty? What sin did they commit? What happened to them? In what did they sin? Why? What does Jehovah say about adding to his word? What does Paul say concerning Old Testament examples? What is blasphemy? What is it to curse? Tell of the fight and the half Egyptian? Who cursed and blasphemed? What was done to him? What do you think of one who curses or uses profanity? Why did Jehovah claim the first born? For who did the Lord exchange the first born? How was the difference in number adjusted? Locate the tabernacle, and tell who surrounded it. Locate the tribes in camp, and the leader of each group. Who bore the tabernacle in the march? Name the order of the tribes in the march. Tell the burdens cf the families of Levi in transporting the tabernacle. Tell about the cloud, and how long they were at Sinai. ======================================================================== CHAPTER 51: 04.08. THE TABERNACLE ======================================================================== THE TABERNACLE Its Significance. Building and furnishing the tabernacle, together with the ordering of its mode of worship, occupies a prominent place in the history of the Hebrews. The early religious life of the Hebrew nation centered around the tabernacle, and, later, around the temple. To the New Testament student its chief value is found in its typical significance of the new order of worship. Historic Review. In former lessons we became familiar with Abraham (Vol. 1, pp. 54-67), Isaac and Jacob (Vol. 2, pp. 5-15), and with the fact that Jacob became the father of twelve sons who became the heads of the twelve tribes of Israel. We learned that Joseph (Vol. 2, pp. 18-28), through the treachery of his brethren, was sold into Egypt, and how, through him, food was stored up against the seven years of famine, and how Jacob and the other sons with their families finally came down, and were given the fat of the land. The descendants of Jacob were finally reduced to bondage. Their bondage was terrific in its severity. During this time Moses was born. He was preserved from Pharaoh’s decree, and brought up as the son of Pharaoh’s daughter with all the advantages of a royal education. Stephen gives an interesting synopsis of early Hebrew history in the seventh chapter of The Acts. With Moses as their leader the Hebrews were later delivered from bondage. Pharaoh, stubborn and self-willed, defied Jehovah; and Jehovah determined to crush him so that he would willingly let the Israelites go. No more interesting history was ever written than that of this mighty conflict. Finally Pharaoh gave his consent to let them go, and then, having decided that he acted foolishly, pursued them to bring them back. The result is told in the fourteenth chapter of Exodus. Then the Israelites sang the song of their deliverance. See Sound Doctrine, Vol. 2, pp. 30-41. THEIR JOURNEYS. From the Red Sea to Mount Sinai. In the last of the historic lessons from the Old Testament in "Sound Doctrine," Vol. 2, we left the children of Israel on the shores of the Red Sea. They did not tarry long at the place of their deliverance, but immediately took up their march towards Sinai. After three days’ journey they came to Marah (Exodus 15:22-26), thence to Elim (Exodus 15:27), thence into the wilderness of Sin, between Elim and Sinai. They entered this wilderness "on the fifteenth day of the second month after their departing out of the land of Egypt" (Exodus 16:1). Here they complained of hunger, and murmured against Moses and Aaron; and here they were first fed with manna, See Exodus 16:1-36. They passed on to Rephidim where God gave the water from a rock (Exodus 17:1-7). Here they were attacked by Amalek, and Jehovah gave them the victory (Exodus 17:8-15). In the third month they came into the wilderness of Sinai, and camped before the mount (Exodus 19:1-2). Their journey is given in greater detail in Numbers 23:1-15. At Sinai. Here Jehovah entered into a covenant with them (Exodus 19:3-15), and gave them the ten commandments (Exodus 20:1-17). See "Sound Doctrine," Vol. 2, pp. 56-68. Other laws were given. The Tabernacle was erected. In fact, Exodus 19:1 to Numbers 10:12 is a record of the laws given and the events at Sinai. Provisional Tabernacle. The Tent mentioned in Exodus 33:7-11 was evidently not the Tabernacle which was erected as God’s dwelling place and a place of worship. This Tent was pitched "without the camp, afar off from the camp"; but the Tabernacle was set up in the midst of the camp (Numbers 1:52-53; Numbers 2:1-31). Only Levites might enter the tabernacle, but Joshua, of the tribe of Ephraim (Numbers 13:8; Numbers 13:16), as the minister of Moses had the care of this tent, and "departed not out of the Tent" (Exodus 33:11). It appears to have been used temporarily while the tabernacle was being constructed. Collecting the Material. "And Jehovah spake unto Moses, saying, Speak unto the children of Israel, that they take for me an offering: of every man whose heart maketh him willing ye shall take an offering. And this is the offering which ye shall take of them: gold and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and sealskins, and acacia wood, oil for light, spices for the anointing oil, and for the sweet incense, onyx stones, and stones to be set, for the ephod, and for the breastplate. And let them make me a sanctuary, that I may dwell among them" (Exodus 24:1-8). "And they came, every one whose heart stirred him up, and every one whose spirit made him willing, and brought Jehovah’s offering, for the work of the tent of meeting, and all the service thereof, and for the holy gar­ments. And they came, both men and women, as many as were willing hearted, and brought" material so abundantly that the workmen reported to Moses’, "The people bring much more than enough for the service of the work which Jehovah commanded to make"; and Moses commanded that they cease their offerings. Exodus 35:21-29; Exodus 36:5-7. The Architect. The tabernacle was not the product of human wisdom or skill. Jehovah was the architect—from him came the plans and specifications. "According to all that I show thee, the pattern of the tabernacle, and the pattern of the furniture thereof, even so shall ye make it" (Exodus 25:9). "And see that thou make them after their pattern, which hath been showed thee in the mount" (Exodus 25:40). This point is emphasized in Hebrews 8:5. The whole plan of the tabernacle is given in Exodus 25:1-40, Exodus 26:1-37, Exodus 27:1-21, Exodus 36:1-38, Exodus 37:1-29, Exodus 38:1-31. The student should carefully read these six chapters. The Artisans. God called two skilled workmen, Bezalel and Oholiab, and inspired them for the work. These were the master-workmen. Wise-hearted men and women assisted them. See Exodus 31:1-7; Exodus 35:25-35; Exodus 36:1-3. The Superintendent. Inasmuch as God gave Moses the pattern for the tabernacle and made him responsible for its construction, it was necessary that he superintend every detail of its construction. General Plan of the Tabernacle. By reading Exodus 40:1-33 the student will get a comprehensive view of the general plan of the tabernacle. An outer court serves as a sort of fence or protecting wall around the tabernacle. The tabernacle proper was an oblong structure, divided by a screen or veil into two compartments, called the holy place and the most holy place. The articles of furniture consisted of the brazen altar, the laver, the table of showbread, the candlestick, the altar of incense, the ark of the covenant, together with certain utensils for service. The Court. This protecting wall or fence around the tabernacle was one hundred cubits long, fifty cubits wide, and five cubits high. The foundation of the court consisted of sixty sockets of brass, twenty on the north side, ten on the west end, twenty on the south side, and ten on the east end. Into these were fitted sixty pillars of brass provided with silver hooks on which were hung curtains of linen. The curtains for the door, twenty cubits wide, in the east end, were ornamented with fine needlework. The altar of burnt offerings and the laver were placed in the court before the door of the taber­nacle. See Exodus 27:9-18; Exodus 38:9-20; Exodus 40:29-33. It is certain that the people might enter this court, for it is specified that when any man of Israel made an oblation of a burnt offering he should bring it to the door of the tent of meeting, and kill it on the side of the altar northward (Leviticus 1:1-11). Foundation of the Tabernacle. The foundation of the tabernacle consisted of one hundred sockets of silver and five sockets of brass (Exodus 26:19­; Exodus 38:27-30). It seems that this silver for the sockets was obtained by taxation (Exodus 38:25-27). The Walls. The walls of the tabernacle were made of acacia wood, overlaid with gold. "And he made the boards for the tabernacle of acacia wood, standing up. Ten cubits was the length of a board, and a cubit and a half the breadth of each board" (Exodus 36:20-21). Two tenons were mortised into one end of each board, and these tenons fitted into two sockets of silver in the foundation. There were twenty boards in the south side of the tabernacle, and twenty boards in the north side, and six in the west end, and two corner boards— forty-eight in all. The tabernacle was therefore thirty cubits long. There is some difficulty in determining its exact width. Six boards of a cubit and a half each for the west end would make the tabernacle only nine cubits wide, but it is likely that the corner boards lapped over in such a way as to make the west wall ten cubits. See Exodus 26:15-25; Exodus 36:2-30. These boards were held in place by bars of acacia wood, five on each side and five on the west end. These bars passed through rings fastened to the boards, excepting the middle bar. It seems that the boards were of sufficient thickness to admit of a hole being mortised through them. Through these holes the middle bar passed. See Exodus 26:26-30; Exodus 36:31-34. The Apartments. The tabernacle was divided into two rooms. The partition was made of a richly-wrought curtain called the veil. This curtain was hung on four pillars of acacia wood overlaid with gold and set in sockets of silver. Exodus 36:35-36. The first apartment, or room, was called "the holy place" (Exodus 26:33), "the tent of meeting" (Exodus 40:26), "the first tabernacle" (Hebrews 9:6). The articles of furniture placed in this room were, the table of showbread, the candlestick, and the altar of incense (Exodus 40:24-36). The second room, or apartment, was called"the most holy place" (Exodus 26:33-34), "holy place within the veil" (Leviticus 16:2), "holy of holies" (Hebrews 9:3). It contained the ark of the covenant. The Coverings. The tabernacle had four coverings. See Exodus 26:1-14. These coverings formed the roof of the tabernacle. Whether there was a ridge pole so as to give some pitch to the roof or whether the curtains hung flat over the top has been a matter for some speculation. It seems impossible that proper drainage could have been given had there been no pitch for the roof. The student will notice that each covering was large enough to hang down on the sides and ends of the tabernacle. Setting up the Tabernacle. When all the work was finished, and ready for setting up the tabernacle, Moses inspected the work, and blessed the workmen (Exodus 39:42-43). The tabernacle was set up on the first day of the first month in the second year after they came out of Egypt (Exodus 40:17). As the Israelites started from Egypt on the fifteenth day of the first month it will be seen that the tabernacle was set up just eleven months and fifteen days after they began their journey. What wonderful events had occurred during this short period! Diagram. For the benefit of the class a diagram should be placed on the board, or let some member of the class draw the diagram. Care should be exercised in placing the various articles of furniture in their proper places. It is not stated just what position the tabernacle occupied within the court. As the altar of burnt offering and the laver stood at the front of the tabernacle, and as a considerable space was required for the animals and for the work of preparing them for sacrifice, it is likely that the tabernacle was set well back in the court, leaving more space at the front than at the back of the tabernacle. (If each member of the class will draw a diagram of the tabernacle it will assist them in the study.) The Diagram. With the diagram before us let us go on an excursion of inspection. To do so it is well to begin at the east end, at the door of the court, and study each item as we advance. Gate of the Court. The gate of the court was twenty cubits wide; a beautifully ornamented curtain was suspended on four pillars of brass, set in sockets of silver (Exodus 27:16). Altar of Burnt Offerings. Inside the court we first come to the altar of burnt offerings. It was made of acacia wood overlaid with brass with a net work of brass, and was provided with pots, shovels, basins, flesh-hooks, and fire pans—all made of brass. See Exodus 38:1-7. The Laver. The laver stood between the altar of burnt offerings and the door of the tabernacle (Exodus 40:30). Water was kept in it. "Aaron and his sons shall wash their hands and their feet thereat: when they go into the tent of meeting, they shall wash with water, that they die not; or when they come near the altar to minister, to burn an offering made by fire unto Jehovah. So shall they wash their hands and their feet, that they die not. It shall be a statute forever to them, even to him and his seed throughout their generations" (Exodus 30:17-21). Door of the Tabernacle. There were no boards at the east end, or front, of the tabernacle. Five pillars, set in sockets of brass and provided with hooks of gold, stood at the entrance. On these was suspended a richly ornamented curtain (Exodus 26:36-37). Table of Showbread. This table was made of acacia wood overlaid with gold, and stood in the holy place, on the north side. Its utensils for the service were made of gold. Twelve loaves of bread were placed on this table every sabbath day, and the priests ate, in the holy place, the loaves that were removed. See Exodus 25:23-30; Exodus 40:22-23; Leviticus 24:5-9. Candlestick. The candlestick stood on the left as one entered the tabernacle, on the south side. It was made of gold, with an upright shaft and six branches—a lamp on each branch and one on the upright shaft (Exodus 25:31-40; Exodus 30:8; Leviticus 24:1-3). The common idea that the lamps were kept burning day and night seems not to be borne out by the facts, for it is stated that Aaron was to dress the lamps in the morning and light them at even (Exodus 30:7-8). While it is stated that the lamp was to burn continually, it is also stated that Aaron was to keep it in order from evening to morning continually. A little reflection will make the matter clear. Compare Exodus 29:38; 2 Samuel 9:7-13. Altar of Incense. This altar, made of acacia wood, and overlaid with gold, stood in the holy place before the second veil. Incense was burned on it every morning, and blood from the sin offering of atonement was put on the horns of this altar once a year. See Exodus 30:1-10; Exodus 40:26-27. The Second Veil. The second veil separated the holy place from the most holy place (Exodus 26:33). It was beautifully ornamented with figures of cherubims. It was suspended on four pillars of acacia wood overlaid with gold and set in sockets of silver. The Ark. This was a chest, or box, made of acacia wood and overlaid with gold. The lid was made of pure gold, and was called the mercy seat. See Exodus 25:10-22. This sacred chest was called the ark of the covenant, because the tables of the covenant were placed in it (Deuteronomy 9:9-12; Deuteronomy 10:1-5). It was located in the most holy place (Exodus 26:33-34; Exodus 40:20-21). THE TABERNACLE AS A TYPE. Caution. It is not safe to press a type further than we have divine warrant. That the tabernacle as a whole was a type is made plain by Paul in Hebrews 8:5; Hebrews 9:9. Having mentioned the articles of furniture, he says, "Of which things we cannot speak severally" (Hebrews 9:5). This rather indicates that each article of furniture had a typical significance, but we are not told what they typify. And we are not told what the court typifies. We do not care to speculate as to these matters, neither will we be dogmatic. The Holy Place and the Most Holy Place. It seems plain that the holy place was a type of the church, and the most holy place, a type of heaven (Hebrews 8:2; Hebrews 9:1-10; Hebrews 9:23-25; Hebrews 10:19-21). TOPICS FOR INVESTIGATION AND DISCUSSION. Stirring Events of Sinai. Need of Inspired Workmen in Building the Tabernacle and the Church. Following the Pattern. Liberality of the Hebrews a Rebuke to Us. The Tabernacle as a Type. QUESTIONS. What was Abraham’s native country? Repeat the promise in Genesis 12:1-3. How old was Abraham at the birth of Isaac? Give names of Isaac’s sons. Name Jacob’s sons. How came Joseph in Egypt? What caused his father and brothers to come down? Describe the bondage of Israel. How was the child Moses preserved? Name the plagues sent on Egypt. Describe their crossing the Red Sea. Give names of places they passed after leaving Red Sea, in their march fo Sinai. Give date of their arrival at Sinai. Describe the giving of the ten commandments. Do you think the tent mentioned in Exodus 33:7-11 was the tabernacle? Give reason for your answer. How was material for the tabernacle obtained? What kinds of material was called for? Who brought material? How came them with so much silver, gold, and jewels? Who gave the plans for the tabernacle? What charge was given concerning these plans? Name the skilled workmen. Who assisted? Who superintended the erecting of the tabernacle? Did God say to Moses: "Thou shalt not make ten windows in the tabernacle?" Would Moses have sinned in making ten windows in the tabernacle? Give reason for your answer. May we add to the New Testament pattern? What was the court? How was the tabernacle divided? Name the articles of furniture. Give the dimensions of the court. Describe the foundation. How many pillars? Who might enter the court? Of what was the foundation of the tabernacle made? Describe the boards. How were they fitted into the foundation? How many boards? How were these boards held in place? What was the first room in the tabernacle called? What was the second room called? Describe the coverings of the tabernacle. Give date of setting up the tabernacle. How long after they left Egypt? Describe the gate, or door, of the court. Give dimensions of the altar of burnt offerings. Name its utensils for service. Where was it located? Of what was the laver made? What were its uses? Where located? Describe the door of the tabernacle. Where was the table of showbread located? What purpose did it serve? How often were the loaves replaced? How much gold was used in. making the candlestick? How many lamps? Were the lamps kept burning day and night? Give reason for answer. Where was the altar of incense located? Describe the second veil. Where was the ark of the covenant located? What did it contain? Describe the mercy seat. Discuss the tabernacle as a type. ======================================================================== CHAPTER 52: 04.09. JOHN THE BAPTIST ======================================================================== JOHN THE BAPTIST The Priests. ALL priests under the law of Moses were of the tribe of Levi, but not all Levites were priests. The family of Aaron of the tribe of Levi was selected as the priestly family (Exodus 28:1; Exodus 28:43; Numbers 3:10; Numbers 18:7). In allotting the land of Canaan to the Israelites, instead of giving the tribe of Levi a section of the country to themselves, certain cities located in the possessions of the other tribes were given to them (Numbers 35:1-8; Joshua 21:1-42). When the priests multiplied and became numerous it was not necessary for all of them to be in Jerusalem continuously. To establish order and system, David divided the priests into twenty-four courses (1 Chronicles 24:1-19). The courses served by turn at the temple, and each course had its chief. Hence, the origin of the term "chief priest." John’s Parents. Zacharias and Elizabeth were both of priestly families, and Zacharias was of the course of Abijah. "There was in the days of Herod,, king of Judea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Luke 1:5-6), A Child of Promise. Zacharias and Elizabeth were old and childless. They had prayed for a son. "And they had no child, because that Elizabeth was barren, and they both were now well stricken in years. Now it came to pass, that while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to enter into the temple of the Lord and bum incense. And the whole multitude of the people were praying without at the hour of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And Zacharias was troubled when he saw him, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: because thy supplication is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John" (Luke 1:7-13). Unbelief of Zacharias. Zacharias was a good man, but his faith wavered. "And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and I am sent to speak unto thee, and to bring thee these good tidings, And behold, thou shalt be silent and not able to speak, until the day that these things shall come to pass, because thou believest not my words which shall be fulfilled in their season" (Luke 1:18-20). Forecast of John’s Greatness. "And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and he shall drink no wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother’s womb. And many of the children of Israel shall he turn, unto the Lord their God. And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the dis­obedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him" (Luke 1:14-17). Zacharias Prophesied. "Yea and thou, child, shalt be called the prophet of the Most High: for thou shalt go before the face of the Lord to make ready his ways; to give knowledge of salvation unto his people in the remission of their sins" (Luke 1:76-77). John’s Environments. John grew up in the sparsely-settled hill country of Judea (Luke 1:80). Thus environed he had time for meditation and communion with God, and his character matured, unspoiled by all those artificial niceties that people of the world call culture and refinement. Nor did he learn, by daily contact with immoral people and false religious teachers to view with indifference the baseness and corruption then so prevalent. This gave him boldness and directness in denouncing sin and calling people to repentance. His Dress and Food. "Now John himself had his raiment of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey" (lit. 3:4). His clothing was well suited to his work of baptizing, and his food such as the deserts afforded. The law allowed the Jews to eat locusts (Leviticus 11:20-23). Expectancy of the People. "And behold, there ,was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel" (Luke 2:25). Anna the prophetess "gave thanks unto God, and spake of him to all them that were looking for the redemption of Jerusalem" (Luke 2:38). So great was their expectancy that a Deliverer appeared about that time that "all men reasoned in their hearts concerning John, whether haply he were the Christ" (Luke 3:15). This feeling grew till the leaders at Jerusalem sent a delegation to learn if he were indeed the Messiah (John 1:19-27). Multitudes Come to Him. The Israelites had long been under Roman rule. Such condition is distasteful to any people; it was especially so for those who considered themselves God’s chosen people. They resented being ruled by "Gentile dogs." They longed for deliverance. Hence, when John announced, "The kingdom of heaven is at hand" (Matthew 3:2), the people were thrilled with the prospects of deliverance, and poured out to him in throngs. "Then went out unto him Jerusalem, and all Judea, and all the regions round about Jordan; and were baptized of him in the river of Jordan, confessing their sins" (Matthew 3:5-6). Forerunner. John was to make ready the people for the coming of Christ. "And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins; as it is written in the book of the words of Isaiah the prophet, The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight. Every valley shall be filled, every mountain and hill shall be brought low; and the crooked shall become straight, and the rough ways smooth; and all flesh shall see the salvation of God" (Luke 3:3-6). The imagery is drawn from the building of a highway. John was not literally digging down the hills and filling up the valleys— he was dealing with people—and yet his figure of speech fitly describes certain features of his work. "Every valley shall be filled." The down­cast, the hopeless, the dispirited, needed to be lifted up, to have their hopes rekindled; to be made to know that by the help of God they could fill their God- appointed mission in life. "Every mountain and hill shall be brought low." The self-righteous, the arrogant, the haughty, the proud, the egotistical, must be brought to a true humility of spirit that bows tremblingly at God’s word. "The crooked shall become straight." Moses said of Israel, "They are a perverse and crooked generation" (Deuteronomy 32:5), and David spoke of those who "turn aside unto their crooked ways" (Psalms 125:5). Paul spoke of "a crooked and perverse generation" (Php 2:15), and Peter exhorted his hearers to save themselves from this crooked generation (Acts 2:40). Who has not heard of one so dishonest in his dealings that he is referred to as "a crook?" To be of use to God and man such crookedness must be straightened out. "And the rough ways smooth." Some otherwise good people are rough in their ways and manners, and inconsiderate of the feelings and comfort of others. This roughness must be eliminated, and supplanted by gentleness, forbearance, and consideration. These things so necessary then to prepare people for the Lord are necessary now. His Teaching. While John was a reformer and a prophet, his teaching was, in some respects, unlike that of any prophet preceding him. He demanded: (1) faith in the coming Messiah (Acts 19:4); (2) repentance. He rebuked the sins of the people, and called them to repentance. "Repent ye, for the kingdom of heaven is at hand" (Matthew 3:2). This was the burden of his preaching. (3) Confession of sins. "They were baptized of him in the river Jordan, confessing their sins" (Matthew 3:6). (4) Baptism. And those who refused to be baptized rejected the counsel of God against themselves (Luke 7:30). (5) That those baptized show by their lives that they had repented. "Bring forth therefore fruit worthy of repentance," said he (Matthew 3:8). This does not mean that they were to relate an experience preparatory to baptism, but that they practice deeds answerable to amendment of life; that is, that they live so as to show they had repented. By submitting to baptism they bound themselves to a life of reformation. His teaching also removed false hopes. The Jews depended much on the fact that they were descendants of Abraham; but John, in a striking figure, informed them that those who did not live right would be cast into the fire (Matthew 3:7-12). Established No Church. There is not the slightest evidence that John established a church or set up a kingdom. He was only a voice crying in the wilderness, "Prepare ye the way of the Lord." John was not in the kingdom. Jesus said: "Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist; yet he that is but little (Marginal reading: Greek, lesser) in the kingdom of heaven is greater than he" (Matthew 11:11). Had John been in the kingdom of heaven it would have been impossible for him to be as great as any born of women, and yet less than the least in the kingdom. John’s work was to prepare a people for the kingdom; so of the personal ministry of Christ and his disciples in their mission to the Jews. The kingdom was then in preparation. "The law and the prophets were until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it" (Luke 16:16). "From the days of John the Baptist until now the kingdom of heaven suffereth violence, and the men of violence take it by force" (Matthew 11:12-13). Till John, their only teaching was derived from the law and the prophets. This does not mean that the law and the prophets ended then, but that John’s preaching was added. The law and the prophets could not end till they were fulfilled. The typical sin-offerings and atonement under the law were not fulfilled till Christ entered heaven with his own blood (Hebrews 9:12-24). The prophecies concerning Christ were not fulfilled till he was glorified in heaven (Luke 24:44; Acts 2:25-36; Acts 13:33). Jesus himself declared that not one jot or tittle of the law would fail till it was fulfilled (Matthew 5:18); and he taught his disciples to observe the law (Matthew 5:19; Matthew 23:1-3), but to beware of the corruptions added by the Pharisees and Sadducees (Matthew 16:6; Matthew 16:11-12). Roman dominion over Judea was very distasteful to the Jews, and the bolder and more violent were ready to seize any opportunity to throw off the yoke. When John announced the near approach of the kingdom and gave evidence of his greatness, people were ready to flock to him as the promised deliverer. After he was cast into prison, and Jesus became prominent the daring and reckless were ready to take him, and, by force, make him king (John 6:15). To keep down such rashness Jesus charged his disciples to tell no man that he was the Christ (Matthew 16:20; Mark 8:30; Luke 8:31), and charged those he cured to tell no one (Matthew 8:4; Luke 5:14). His Name. In announcing to Zacharias that a son should be born to him the angel Gabriel named this son John (Luke 1:13); and when they came to circumcise the new-born child and would name him Zacharias, "after the name of his father," his mother said, "Not so; but he shall be called John." See Luke 1:50-63. The thing that distinguished John from all preceding reformers was the fact that he baptized his converts. For this reason he gained the title "the Baptist." Hence "Baptist" was an official title, or descriptive term. A baptist is one who baptizes. It is unreasonable and unscriptural for any body of people the greater number of whom never baptized any one to call themselves Baptists. The fact that John the Baptist baptized a person did not make that person a Baptist any more than it changed his name to John the Baptist. If John Doe the merchant sells goods to a man that man does not thereby become a merchant. To so argue would be foolish, and to argue that because John the Baptist baptized a man the man thereby became a Baptist reveals a degree of ignorance as astounding as it is inexcusable, Two-fold Nature of His Work.(1) John made ready a people for the Lord. Of this we have already spoken. (2). He pointed out Christ, and bore witness of his divinity. "And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him. And I knew him not: but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit. And I have seen, and have borne witness that this is the Son of God" (John 1:32-34). Jesus Comes to Be Baptized. It had been revealed to John that he would baptize the Son of God. Though John knew him not, a sign had been given him by which he would know him: "Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit" (John 1:33). With what interest and expectancy John watched for the sign we can only conjecture. John says, "I knew him not"; and yet when Jesus came to be baptized, he said, "I have need to be baptized of thee, and comest thou to me?" (Matthew 3:14), Perhaps this only indicates that John knew him to be a good man, but did not know him to be the Son of God. In grandeur and sublimity the baptism of Jesus surpassed anything that had taken place since the creation of the world. John, than whom none greater had ever been born of woman, was the administrator, the Son of God, the active agent in creating the world (John 1:1-10; Colossians 1:16-17; Hebrews 1:1-2), was the subject. As the two came up out of the water, the Holy Spirit gave his sanction by descending upon Jesus in visible form, and God the Father spoke his approval from heaven, saying, "This is my beloved Son in whom I am well pleased" (Matthew 3:17). What other scene so sublime has mortal eye ever beheld? In our own baptism, however, we may visualize this scene when we are baptized "into the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:18-19). THE CHARACTER OF JOHN. His Courage. John rebuked the sins of the masses. Perhaps this required no great amount of moral courage, for he was in no special way dependent on them for support; neither did they have political power by which they might harm him. But King Herod had shamelessly contracted an unlawful and adulterous marriage with the wife of his brother. John’s courage was put to the test. No doubt the people were watching him—will he rebuke sin in the exalted as well as in the poor and lowly? But John acquitted himself like a man. Without hesitation came the rebuke: "It is not lawful for thee to have her" (Matthew 14:4). For his fidelity to the right, he was, perhaps not unexpectedly cast into prison. Had his courage not stood the test in the presence of royalty, even the cringing, whimpering boot-lick that now toadies to wealth and influence would thunder at John anathemas of condemnation. Jesus’ Estimate of John. Jesus said that none born of women was greater than John (Matthew 11:11). To the multitude Jesus said: "What went ye out into the wilderness to behold? a reed shaken with the wind?" See Matthew 11:7-9. A reed is a long slender plant, easily swayed to and fro by the passing breezes. John was a sturdy character swayed neither by applause nor persecution, unshaken by the fads or fancies of others. "But what went ye out to see? a man clothed in soft raiment?" Did you go out to see a fawning sycophant, a smooth, oily, self-seeking flatterer? John was not that! His Unselfish Devotion to Realities. To understand the realities of life and unselfishly fill our proper place in God’s economy is a worthy attainment. Many good men have been carried off their feet by ambition and flattery. Men have sacrificed known truths and duties to gain position of fame and power. Here John’s character shines as in a dark place. He came at a time when the world was in expectation, and his preaching excited the masses. His fame reached the leaders at Jerusalem, and they sent a committee to John to learn from him if he was the Christ. All were in a receptive mood. What a commotion might he have created had he claimed to be the promised deliverer! The people would have followed, and John knew it. What a temptation it would have been to some men I But John calmly replied, "I am not the Christ" (John 1:20); and directed the attention of the people to one greater than he; "Behold, the Lamb of God, that taketh away the sin of the world! This is he of whom I said, After me cometh a man who is become before me: for he was before me" (John 1:29). More; he realized that the zenith of his power and fame had been reached. "He must increase, but I must decrease" (John 3:30). Men generally contemplate the waning of their powers, the diminishing of their influence, with sadness, sometimes with a tinge of bitterness. Not so with John; he was the friend of the bridegroom and rejoiced at his coming, even though it meant the eclipsing of his own splendor. See John 3:26-30. John was not looking for earthly glory, but sought to be of real service to God and man. "He that is greatest among you shall be your servant" (Matthew 23:11). Elijah. Jesus said of John, "This is Elijah, that is to come" (Matthew 11:14). And yet when the Jews asked John, "Art thou Elijah?" he said, "I am not" (John 1:21). Not a person, but in character and work, he was Elijah. The angel said concerning him, "He shall go before his face in the spirit and power of Elijah" (Luke 1:17). His Death. The account of John’s death is given in Matthew 14:1-12; Mark 6:14-29. Herod being reproved by John for his unlawful marriage, cast John into prison. He had deferred his execution out of fear of the multitudes who regarded John as a true prophet (Matthew 14:5). It seems that when Herod’s first wave of anger at being rebuked had passed there returned a growing respect for John; but not so with Herodias, for there burned in her heart an implacable thirst for his blood (Mark 6:19-20). She kept to her purpose; "and when a convenient day was come"—convenient for her purpose—"Herod on his birthday made a supper for his lords, and the high captain, and the chief men of Galilee" (Mark 6:21). At all such feasts wine flowed freely. Into this maudlin bunch of lecerous bloats the adulterous Herodias shamelessly sent Salome, her daughter by Philip, to dance the licentious dance of the Orientals. The dance so pleased Herod that he vowed to give her anything she might ask, even to the half of his kingdom. She went to her mother about the matter and said, "What shall I ask?" "The head of John the Baptist." Her opportunity had come. "The king was exceedingly sorry." But like many other weaklings, he would commit a revolting crime rather than break a foolish promise. John was beheaded, and his head presented to the daughter on a platter. "And his disciples came, and took up the corpse, and buried him; and they went and told Jesus." TOPICS FOR INVESTIGATION AND DISCUSSION. Office of a Priest. Significance of Names. The River Jordan. Herod and His Birthday Party. Dancing. QUESTIONS. What is a priest? Of what tribe were the priests under the law? Of what family? Name the cities given the priests. Into how many courses did David divide the priests? What was a chief priest? Who were John’s parents? For what had they prayed? What was their character? Describe the angel’s visit to Zacharias. Of what course was Zacharias as a priest? How did Zacharias receive Gabriel’s message? What sign was given Zacharias? What did the angels say concerning the child’s future greatness? What did Zacharias prophesy concerning the child’s great ness? What do you know of John’s early life? Describe his dress and food. What of the suitableness of his dress for his work? What were the people expecting? Show the class that your answer is correct. What were their thoughts concerning John? What did the leaders in Jerusalem do? What was the political condition of the Jews at this time? Why was this distasteful to them? What special message of John interested them? What did the multitude do? From what is the figure of speech in Luke 3:3-6 drawn? How did he dig down the mountains? How did he fill up the valleys? What is the meaning of "crooked" as applied to people? Meaning or "rough" as applied to people? Is the same kind of preparation needed now? Why? Name the different things John’s preaching demanded. Give reference. What is said of those who refused to be baptized? What is meant by "Bring forth therefore fruits worthy of repentance?" What false hopes did the Jews have? How did John remove that? Where is the proof that John established a church? Prove that John was not in the kingdom. In what sense did the kingdom exist? What did men of violence seek to do? When was the law and prophets fulfilled? Why was John called the Baptist? Prove that it was not part of his name in childhood. Give the two-fold nature of John’s work. What special event had been revealed to John? How was John to know when he baptized the Son of God? Why was the baptism of Jesus such a sublime scene? Give proof of John’s courage. What did Jesus say of John? What is the difference between flattery and encouragement? Is flattery ever helpful? What was John’s opportunity to be carried away by ambition? What did he say of himself? What fact might have soured a lesser soul? In what sense was he Elijah? Where is the account of John’s death given? Whom had Herod married? Why was John cast into prison? What was Herod’s attitude towards John? Who was present at Herod’s birthday feast? What was the attitude of Herodias towards John? Who danced at Herod’s party? Does dancing make people better? Does it take a wise person to dance well? How did Herod feel about that dance of Salome? What did he promise? What did she ask, and on whose advice? How did Herod receive the request? Why did he grant the request? Tell the remainder of the performance. What became of John’s body? Let each one in the class give what to him is the most striking thing about John and his ministry. ======================================================================== CHAPTER 53: 04.10. MIRACULOUS MANIFESTATIONS OF THE SPIRIT ======================================================================== MIRACULOUS MANIFESTATIONS OF THE SPIRIT. What or Who Is the Holy Spirit? Many people are confused as to whether the Holy Spirit is, or is not, a person. Some contend that the Holy Spirit is only a power, influence, or force. Without an effort or desire to sustain any theory, let us see what we can learn from the New Testament. The Spirit Knows. "But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God. For who among men knoweth the things of a man, save the spirit of the man, which is in him? Even so the things of God none knoweth, save the Spirit of God" (1 Corinthians 2:10-11). The Spirit which is here said to know the things of God is the same Spirit which the apostles received, and by which they were inspired. This the language plainly shows, and all agree that they were inspired by the Holy Spirit. It is plain therefore that the Holy Spirit knows. The Holy Spirit Speaks. " The Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called, them" (Acts 13:2). "Thus saith the Holy Spirit" (Acts 21:11). "Well spake the Holy Spirit through Isaiah the prophet unto your fathers" (Acts 28:25). "But the Spirit saith expressly, that in latter times some shall depart from the faith" (1 Timothy 4:1). ’"He that hath an ear, let him hear what "the Spirit saith to the churches" (Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22). Many other passages might be given. The Holy Spirit Has Emotions. "And grieve not the Holy Spirit of God" (Ephesians 4:30). The power to know, speak, and to suffer grief belongs only to intelligent beings. THREE PERSONS. There are three divine persons, the Father, the Son, and the Holy Spirit. We need not bother ourselves about any speculations concerning the Trinity. Such speculations are profitless. We may know these divine persons exist, but we cannot comprehend their glory, majesty, and power. However certain things concerning their work and their relationship to them are clearly revealed. The Three in Creation. Jehovah, the Father, was the designer. "Let us make man," said he, "in our image, after our likeness" (Genesis 1:26). To whom was he speaking? Who was included in the pronouns "us" and "our"? It is certain that the Son, the Logos, the Word, was present, and that he was the active agent through whom the Father worked—that he was the executor of the Father’s will. "In the beginning was The Word, and the Word was with God, and the Word was God. "Ail things were made through him; and without him was not anything made that hath been made" (John 1:1-3). "Who is the image of the invisible God, the first-born of all creation; for in him were all things created, in the heavens and upon the earth. things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him" (Colossians 1:15-17). "God, having of old time spoken unto the fathers in the prophets by divers portions and in divers man­ners, hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds" (Hebrews 1:12). In these passages it is plainly declared that Jehovah made all things through the Son. But what of the Spirit’s work? "And the earth was waste and void; and darkness was upon the face of the deep: and the "Spirit of God moved upon the face of the waters" (Genesis 1:2). The marginal reading here is very significant, "was brooding upon the face of the waters." "By his Spirit the heavens were garnished" (Job 26:13). "Thou sendest forth thy Spirit, they are created" (Psalms 104:30). Thus it is seen that the Spirit was the finisher, the beautifyer, the one who brought order out of chaos, and made the world a habitable place. The Three in Creating the Plan of Redemption. Many fail to realize that God is a God of order and system. In any well organized business, different men have different work assigned them. There is not the overlapping of functions in the divine economy that some seem to think. Who has not heard people pray indiscriminately to God, Christ, and the Holy Spirit to convert, or save the sinner? Such prayers show that the one praying does not realize that there is system or order in the divine operations. The plan of redemption originated in the great loving heart of God, and the Son came to execute the Father’s plan (John 3:16-17; Colossians 1:19-20; John 5:30; John 6:38; John 14:4). But after Jesus, through death and resurrection, made possible the salvation of man, not a man knew of the significance of his death, nor how to be saved. So far as the people were concerned, the plan was in chaos, and darkness covered the face of the earth. The two disciples on the way to Emmanus expressed the sentiment of the disciples: "But we hoped that it was he who should redeem Israel" (Luke 24:21). Hence, no one could at that time appropriate or use the benefits of this new order created through the death and resurrection of Christ. The Holy Spirit then, as in creation of the world, had to perform his work to make useable that which God had through the Son created. Jesus had said to his apostles just before his death: "And I will pray the Father, and he shall give you another Comforter, that he may be with you forever, even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him; for he abideth with you, and shall be in you. . . . But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you" (John 14:16-17, John 14:26). "Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment: of sin, "because they believe not on me; of righteousness, because 1 go to the Father, and ye behold me no more; of judgment, because the prince of this world hath been judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth. is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come. He shall glorify me: for he shall take of mine, and shall declare it unto you." (John 16:7-14). And he expressly charged them: "Tarry ye in the city (Jerusalem) until ye be clothed with power from on high" (Luke 24:49). "It is not for you to know the times or seasons which the Father hath set within his own authority. But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost parts of the earth" (Acts 1:7-8). On the first Pentecost after the resurrection of Christ the Holy Spirit came, so enlightening them as to enable them to know and declare fully the plan of redemption. Jesus was preached, and inquirers were told what to do to be saved. (See Acts 2:1-47) BAPTISM OF THE HOLY SPIRIT. It is said of Old Testament prophets that they "spake from God, being moved by the Holy Spirit" (2 Peter 1:21). That they were not baptized in the Holy Spirit is evident from the fact that such endowment is first mentioned in Matthew 3:11. Of Christ it is said that he received the Spirit "without measure" (John 3:34). Old Testament prophets had that measure of the Spirit which enabled them to teach present truths and to reveal future events. They had that measure of the Spirit called inspiration, which enabled them to be God’s spokesmen; for a prophet is one who speaks for another (Exodus 7:1). Some had an additional measure, enabling them to work miracles. We have no record that any of them had the gift of tongues. There was no need for such gift, as the prophets spoke only to their own people, unless Jonah be an exception. In the saying that Christ received the Spirit without "measure" the thought is presented that others did receive it by "measure." After Christ was raised from the dead he made reference to baptism in the Spirit promised by John the Baptist: "John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence" (Acts 1:5). This was only a few days before the day of Pentecost. The apostles tarried in Jerusalem as the Lord had directed them (Luke 24:46-49). "And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them, and they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:1-4). What was this baptism in the Holy Spirit, and what were the results? The following results will help us to determine what the baptism in the Spirit was. Results of Baptism in the Spirit: The recipients were enabled to speak in tongues, that is, they spoke in other languages without the slow process of learning them. "They began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). Inspiration. "For it is not ye that speak, but the Spirit of your Father which speaketh in you" (Matthew 10:20). "But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you" (John 14:26). "Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come" (John 16:13). See also Luke 24:49; 2 Corinthians 2:10-13. It appears that all" the miraculous gifts of the Spirit were conferred by the baptism of the Spirit. Baptism of the Spirit: Did Not Depend on Human Agency. It was administered by the Lord, and the apostles did not so much as know when they were to receive it (Acts 1:5). Did Not Purify the Heart. "And he made no distinction between us and them, cleansing their hearts by faith" (Acts 15:9). Did Not Sanctify. "Sanctify them in thy truth: thy word is truth" (John 17:17). "Sanctified by faith" (Acts 26:18). Did Not Save. Although Cornelius received a miraculous endowment of the Spirit, it did not save him, for the angel had said to him, Peter, "shall speak unto thee words, whereby thou shalt be saved, thousand all thy house" (Acts 11:14)." (Acts 11:14). Did Not Convert. "The law of Jehovah is perfect, restoring the soul" (Psalms 19:7). Did Not Give Faith. "And so spake that a great multitude both of Jews and of Greeks believed" (Acts 14:1). Did Not Purify Soul. "Seeing ye have purified your souls in your obedience to the truth" (1 Peter 1:22). Was Not Common. In rehearsing the case of Cornelius before his brethren Peter said: "And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning. And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit (Acts 11:15-16). The Spirit was given to the Samaritans by the imposition of the hands of the apostles (Acts 8:14-17). But in making reference to the Spirit falling on Cornelius and his house, Peter declares that it fell on them as on the apostles "at the beginning." The fact that he referred to the "beginning"—Pentecost—for a like occurrence shows that from that date till the incident at the house of Cornelius there had been nothing like it. GIFTS OF THE SPIRIT. "Now there are diversities of gifts, but the same Spirit" (1 Corinthians 12:4) "For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings of miracles; and to another prophecy; and to another discerning of spirits: to another divers kinds of tongues; and to another the interpretation of tongues: but all these worketh the one and the same Spirit, dividing to each one severally even as he will" (1 Corinthians 12:8-11). From this it seems that a person ordinarily had only one gift of the Spirit, but this was not always the case, for Philip the evangelist, not only received direct communication from the Spirit, but he also worked miracles. (See Acts 8:1-40) It should be remembered that the apostles who were baptized in the Spirit had all the gifts of the Spirit. PASSING AWAY OF BAPTISM AND GIFTS OF THE SPIRIT. Paul indicates in Ephesians 4:8-14 that these gifts were meant to continue "till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full grown man, unto the measure of the statue of the fullness of Christ." The fullness of the knowledge of the Son of God is revealed to us in the gospel. These gifts were to continue then till the will of God was fully revealed—till the canon of the Holy Scriptures were completed— which was done with the giving of the book of Revelation. The sacred writing having been completed, there is no longer need for inspiration, nor for miracles to confirm the word. The More Excellent Way. After having discussed at length the matter of spiritual gifts in 1 Corinthians 12:1-31, Paul declared that he would show unto them a more excellent way. This more excellent way is revealed in 1 Corinthians 13:1-13. In 2 Corinthians 13:9 he affirms that they knew in part, and spake in part, that is, the gospel was revealed unto them a part at a time, and, of course, they could speak only that part revealed. The apostles had revealed to them at any given time only so much as was needed for the occasion, and, of course spoke only what was revealed. By this process the whole will of God was revealed—revelation was completed. Paul affirms that that which was in part, that is, those spiritual gifts, would be done away. "But when that which is perfect is come, that which is in part shall be done away" (1 Corinthians 13:10). He had just affirmed that prophecy, or inspired revelation, and tongues would cease, or "be done away" (1 Corinthians 13:8), and in this verse he tells when they would cease or "be done away," namely, when revelation was completed. With John’s book of Revelation the sacred canon was closed—the gospel was completely made known. To us has been revealed fully man’s origin, sin, and destiny; together with a knowledge of how he may escape sin and attain to the tree of life in the city of God. The miraculous gifts of the Spirit, having served their purpose, passed away, never again to be needed or used by man in this life. "But now abideth faith, hope, love, these three." To contend for the miraculous powers of the Spirit now is to deny that the Bible is a complete revelation from God; or else the one so contending does not understand the purpose for which these miraculous powers were given. TOPICS FOR INVESTIGATION AND DISCUSSION. Why the Early Church Needed Gifts. How Did Miracles Confirm the Word? The One Baptism (Ephesians 4:1-32). Why is Love Greater Than Spiritual Gifts (1 Corinthians 13:1-13). The Bible Complete. QUESTIONS. Name some theories about the Holy Spirit. Quote a passage proving the Holy Spirit knows. Quote a passage proving the Holy Spirit speaks. Quote a passage which ascribes emotions to the Holy Spirit. Prove that the Holy Spirit is a person. There are how many divine persons? Name them. Tell of God’s work in creating the earth. Tell of Christ’s work in creating the earth. Tell of work of Holy Spirit in creating the earth. Why do you think God is a God of order? Tell of some prayers you have heard. To whom should one pray? With whom did the scheme of redemption originate? Quote passage in proof. What is the work of Christ in saving men? Quote passage in proof. When, was Christ’s work in plan of salvation completed? What the work of the Holy Spirit in plan of salvation? When the earth was without form and void, what did the Spirit do? Quote passages showing the work of Spirit in saving men. What did Christ tell apostles Spirit would do for them? What was the Holy Spirit to do for the world? When did Spirit come on apostles as promised by Christ? Were Old Testament prophets inspired? Quote proof. 23 Where is first promise of baptism in Holy Spirit? Who had the Spirit without "measure"? What measure of the Spirit did Old Testament prophets have? What was a prophet in Old Testament times? Did Old Testament prophets speak with tongues? Who first promised a baptism in the Holy Spirit? Where is the next promise of baptism in the Spirit? What were the results of a baptism in the Spirit? Who administered baptism in Holy Spirit? Did apostles know when they would receive baptism in Spirit? Did baptism in Spirit purify hearts? Quote Acts 15:9. Did baptism in Spirit sanctify? Quote jJohn 17:17. Did baptism in Spirit save? Quote Acts 11:14. Did baptism in Spirit convert? Quote Psalms 19:7. Did baptism in Spirit give faith? Quote Acts 14:1. Did baptism in Spirit purify soul? Quote 1 Peter 1:22. Of what did Spirit falling on Cornelius remind Peter? How was the Spirit given the Samaritans? ’ Name some of the gifts of the Spirit. Name the gifts of the Spirit possessed by Philip. What gifts of the Spirit did apostles have? How long were gifts of Spirit to continue? Ephesians 4:8-14. What is meant by "knowledge of Son of God"? This knowledge is revealed where? When was the sacred canon closed? How was the word confirmed? Hebrews 2:1-4. Why no need for inspiration now? Why no need for miracles now? What is the "more excellent way"? How many apostles were there? Did all speak with tongues? What is meant by know "in part"? What was to be "done away"? 1 Corinthians 13:10. When did the "perfect" come? What of those who contend for miraculous powers now? ======================================================================== CHAPTER 54: 04.11. THE WORK OF THE HOLY SPIRIT IN CONVERSION ======================================================================== THE WORK OF THE HOLY SPIRIT IN CONVERSION. In the conversion of sinners the Holy Spirit operates through the word of God. So far as we know all who believe the Bible insist that in the conversion of sinners the Spirit has a work to do, but people differ as to the means the Spirit uses in doing his work; in fact, some contend that the Spirit’s work is without means. Or, stated differently, some contend that the Spirit comes into direct touch with the sinner’s heart, and does a work on the sinner’s heart separate from, or without, the word. DEPRAVITY. Those who contend for a work of the Holy Spirit without the word argue that "man is so depraved that he is unable without the direct enabling power of the Holy Spirit to obey the gospel of the Son of God."— J. B. Moody, Missionary Baptist, in Nashville Debate. The theory of human depravity is expressed as follows by J. M. Pendleton, Missionary Baptist, in "Church Manual Designed for the Use of Baptist Churches": "All mankind are now sinners, not by constraint but choice; being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse." In the Assembly, or Second London, Confession (Baptist), Chap. VI, we read: "From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual trans­gressions." So also states the Philadelphia Confession. These confessions certainly paint a dark picture of the human family. We wish here to notice some of the passages generally relied on to establish the doctrine of inherited depravity. Psalms 51:5. "Behold, I was brought forth in iniquity; and in sin did my mother conceive me." When David said he was brought forth "in iniquity," he is far from affirming that the iniquity was in him. Though he was "conceived in sin," it was not a fault, nor sin, in David. He does not affirm that sin was conceived in him. David was brought forth "in iniquity." What is the signifi­cance of this expression? People are said to be born "in a language." "How hear we, every man in our own language wherein we were born" (Acts 2:8). What is the meaning of being born "in" a language? Certainly it means only that we are born in a country where a certain language is spoken. And the expression, "brought forth in iniquity," can mean no more than that David was brought forth in a world where his surroundings were sinful. Psalms 58:3. "The wicked are estranged from the womb: they go astray as soon as they are born, speaking lies." Let it be observed that the ones David speaks of "go astray"—they were not born astray. David was speaking of the wickedness of the wicked, and not of all, as may be seen by reading the verses following the foregoing quotation. Jeremiah 13:23. "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil." This passage speaks not of infants, or of our condition at birth, but of these "accustomed" (marginal reading, taught) to do evil. Ephesians 2:1-3. "And you did he make alive, when ye were dead through your trespasses and sins, wherein ye once walked according to the course of this world, according to the prince of the powers of the air, of the spirit that now worketh in the sons of disobedience; among whom we also all once lived in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest." In this passage it is affirmed that they "were dead." Paul does not say, "Ye were born dead," but, "Ye were dead through your trespasses and sins." See also Colossians 2:13. "Were by nature children of wrath." The word "nature" frequently refers to nature acquired by practice. It is so used in 1 Corinthians 11:14. It is evidently so used in the passage under consideration, for they were said to be dead through their "trespasses and sins." But if nature here refers to inherent nature, Paul is far from saying that we are sinners by this nature, for sinners are only those who transgress the law (1 John 3:4). When Adam sinned the wrath of God fell on him, and he suffered physical death. This penalty comes on all, and all in that sense are "children of wrath." See Sound Doctrine, Vol. 1, pp. 32-25. But this does not even intimate that we are born totally depraved. Such an idea is not in the entire passage. The dogma of inherited sin is not taught in the Bible; but if it were, it does not follow that man must have the Holy Spirit to come into his heart, separate and apart from the word, to enable him to hear, believe and obey the gospel. In preparing the plan of salvation God adapted the gospel to the needs of man as he is, and holds man responsible for not obeying it. The fact stands forth that man is a sinner as a result of his having transgressed the law of Jehovah. This man needs to be saved, and God proposes to save him. The question before us is: How does God bring the fact of man’s lost condition to his consciousness, and how does he lead man out of that sin to become a Christian? Motive. All rational beings act from motive. Motive, then, is the power which produces voluntary action. If the gospel produces all the proper motives to move one to become a Christian, there can be no other power to move a free moral agent to become a Christian. The gospel presents to us the most powerful of motives, such as salvation, heaven, the love of God, and fear of punishment. Can man know these motives? Do they appeal to him without God’s sending the Holy Spirit into his heart to enable him to know the motives and to be influenced by them? It is conceded that Satan seduced Eve and led her into sin by placing motives before her. Eve, acting on these motives, departed from the Lord and became a sinner; but, according to the direct operation advocates, God is unable to reach the heart of the sinner by motives presented in the gospel without some additional power. Thus the strange theory is held out that God cannot accomplish as much by motive as the Devil did. Eve was as far from Satan as the sinner is from God; she was as free from the taint of sin as the sinner is from righteousness, even according to the theory of the most radical advocate of total depravity. The New Hampshire Confession, said, by Prof. W. J. McGlothlin, to be "the most widely used and influential statement of doctrine among American Baptist at the present time," makes this statement: "We believe that man was created in a state of holiness, under the law of his Maker; but by voluntary transgression fell from that holy and happy state." Hence, according to the direct-operation theory, Satan, by motive, led God’s holy servants to voluntary sin, but God cannot, by motive, lead sinners to do right. Who can believe that Satan is so much more powerful than God? Ability. Has the sinner the ability to become a Christian? Without hesitation we affirm that he has, when properly instructed, the ability to forsake sin and obey the gospel, and that he has the ability to understand the gospel when it is presented to him. Otherwise he would not be responsible. Where there is no ability there is no responsibility. Inclination. Inclination is a leaning or preference of the feelings, mind, or will. What inclined Adam and Eve to sin? What inclines a rational person to perform any act? What inclines people to become Christians? Is it possible that the stirring appeals of the gospel cannot stir up in a sinner’s heart any desire for the blessings offered? Action. Can a sinner become a Christian? Keep in mind the fact that the sinner’s sinfulness does not exceed the holiness of Adam and Eve, that the sinner is no further from God than Adam and Eve were from Satan; yet Adam and Eve were able, when the way was opened to them, to voluntarily go into sin. So also the sinner is able, when the way is opened to him, to voluntarily obey the gospel. If sinners do not have the ability, it is not their fault, and they cannot be blamed. It must follow then that, if the sinner cannot become a Christian when the gospel is presented to him, God only is to be blamed for his remaining in sin. If the direct work of the Spirit on the sinner’s heart gives him the ability to act, then he is helpless till God sends him the Spirit; neither would he, in any way, be responsible till the Holy Spirit gave him the ability. If the sinner has the ability, but has no inclination till the direct work of the Spirit creates in him the inclination, then he is not responsible for not being inclined. We do not recall a clear-cut statement by the direct-operation advocates as to whether they think the Holy Spirit, by direct operation on the sinner’s heart, creates in him some new faculty enabling him to act, or whether he woes the sinner into favorable feelings towards the Lord, or forces him out of sin into salvation. But no matter about that, the fact is, the theory frees the sinner from responsibility till God sees fit to send the Holy Spirit into him. If the theory is true, then God damns a man for not doing that which he cannot do. But the scriptures nowhere intimate that the Spirit of God does, or must, accompany the word to make it either intelligible or credible, or to enable one to accept it. God gave the gospel to meet man’s needs as he is. DIRECT INFLUENCE DOES NOT CHANGE CHARACTER. That there have been some instances in which it seems there was direct spiritual influences even on sinners is not disputed, but did such operation change character, or convert a sinner to God? Pharaoh. Pharaoh’s dream was of God, but it in no way changed his character. See Genesis 41:1-57. Enemies Restrained. When the children of Israel reached the land of Canaan, they were constantly beset by enemies, looking always for an opportunity to strike them. This opportunity came three times a year when all the men, as required by the law, went up to Jerusalem to attend the feasts, thus leaving their homes and borders without protection. What an opportunity to their enemies! But God in some way exercised a restraining influence on these heathen enemies. His promise to Israel gave Israel assurance: "Neither shall any man desire thy land, when thou goest up to appear before Jehovah thy God three times in the year" (Exodus 34:24). Of course these heathen nations knew not that their desires were held in abeyance by the God of Israel, neither were they at all benefitted by such spiritual influence. Balaam is another striking example. See Numbers 22:1-41, Numbers 23:1-30, Numbers 24:1-25. By invitation of Balak he went to curse Israel, but every time he opened his mouth to pronounce a curse God caused him to pronounce a blessing. It is said that the Spirit of the Lord came upon him (Numbers 24:2). Still Balaam was a degenerate prophet who loved the hire of wrong doing (2 Peter 2:15), and taught Israel to sin (Numbers 31:16; Revelation 2:14). Thus in spite of the direct work of the Spirit on Balaam, he grew worse and worse, finally coming to a miserable end, forever disgraced (Numbers 31:8). Also Balaam’s ass was enabled to speak; but, of course, the direct influence on the beast produced no change in her (Numbers 22:28-30). King Saul, disowned and cast off by the Lord, with murder in his heart started in quest of David. The Spirit of the Lord came upon him and he prophesied (1 Samuel 19:18-24). Of course it produced no moral improvement in him. Caiaphas. In a council to plot against the Lord Caiaphas was inspired to make a clear prophecy concerning the Lord (John 11:47-53). Caiaphas was not morally improved by this direct influence which enabled him to prophesy, but continued as an enemy of the Lord. In fact, no one can prove that direct operation, or direct spiritual influence, ever affected a change in the character of a person thus operated upon, nor that such influence was ever wrought on any one for the purpose of converting him to the Lord. THE SPIRIT CONVICTS OF SIN. "Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment" (John 16:7-8). It is not stated here clearly how the Spirit will convict the world of sin, but the method is implied in the statement that, having come to the apostles, he would convict the world. Saul, or Paul, Convicted. Of course, to convict a person of sin is to convince him that he is a sinner. Paul gives us a concrete example in his own conviction. "I had not known sin, except through the law" (Romans 7:7). "Through the law cometh the knowledge of sin" (Romans 3:20). He also declares that the Scriptures are profitable for reproof (1 Timothy 3:16). The word here translated reproof is the noun form of the same word translated convict in John 16:8. Hence the same thing is affirmed of both the Spirit and the Scriptures, or word. This does not mean that there are two ways by which sinners are convicted. It only shows that the word is the instrument, or means, used by the Spirit in conviction. The Scriptures are the words of the Spirit. People who do not know the Scriptures have no just idea of what sin is. The Heathen. The heathen, certainly above all people, need to be illuminated and brought to a realization that they are sinners; but never was one of them converted till he heard the word of the Lord. In the Scriptures the Holy Spirit speaks to them, and through these words convicts them. Every denomination seems to realize this, and so bend their efforts to send the gospel to the heathen. This, no matter what their theory or practice is at home, is a confession that they realize the only way to convert a heathen is to preach to him. The prayer system of conversion would be cheaper, as respects the heathen, if it would work. The Ninevites. The Ninevites were worshipers of idols, and in no sense in covenant relationship with the Lord. Their wickedness was so great that Jehovah determined to destroy them. To this wicked city God sent Jonah, declaring to them that within forty days the city would be destroyed. The preaching of Jonah resulted in the reformation of the entire city. Even the king bowed himself, and proclaimed that all should fast and cry mightily unto God, and turn from their evil ways. God says they repented (Matthew 12:41). The city was spared. If the work of the Spirit in convincing people of sin is performed separate and apart from the word there was no need for Jonah to visit Nineveh and preach to them; neither is there any need for the gospel to be sent to the heathen nations today. In the history given of the conversion of the Ninevites not one word is said about any influence brought to bear on them aside from the preaching of Jonah. If the direct operation of the Spirit was necessary to their conversion, then Jonah, in recording the matter, left out the essential thing, and recorded minor matters. This no careful and reliable historian does. If one could prove that they were converted by a direct power, he would convict Jonah of being an unreliable historian. The fact that Jonah did not mention any direct operation is proof positive that there was no direct operation in their conversion. RECONCILIATION. To reconcile men to God is to restore them to harmony with God. How is this accomplished? "All things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; to wit, That God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation" (2 Corinthians 5:18-19). Here it is said the apostles had the ministry, or work, of reconciliation committed to them. What means were they to use in performing this great work? We are not left to guess, for it is plainly declared that God gave them "the word of reconciliation." The word, then, was the instrument by which they were to reconcile the world unto God. If reconciliation is to be accomplished by the direct work of the Spirit, then the language of Paul is misleading, and they had nothing to do with reconciling the world to God. In the verse following the ones quoted Paul says, "We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God." An ambassador is one sent as a diplomatic agent to represent his sovereign to others. See Sound Doctrine, Vol. 1, p. 90. If the Holy Spirit is sent from God directly into the hearts of sinners to perform the work of reconciliation, or any part of it, separate and apart from the work the apostles were to do, then they were not ambassadors, and did not have the ministry or word of reconciliation committed unto them. ALL THAT PERTAINS. "His divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue" (2 Peter 1:3). The force of this passage will be better appreciated if we understand what Peter means by the phrase "through the knowledge of him." He uses the expression a number of times, and it is, therefore, easy to determine what he means by it. It will be seen that "knowledge of God" and "knowledge of Christ" means knowledge that is revealed concerning them. "For if these things are yours and abound, they make you to not be idle nor unfruitful unto the knowledge of our Lord Jesus Christ" (2 Peter 1:8). We may be idle and unfruitful in the knowledge revealed to us concerning the Lord Jesus Christ, but we can be neither idle nor unfruitful in what he knows. "But grow in grace and the knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18). We may grow in our knowledge of Jesus Christ, may grow in the knowledge revealed concerning him, but we cannot grow in what he knows. Hence, it is plain that by "knowledge of Christ" Peter means that knowledge which we have concerning him, that is, the knowledge revealed in the Bible. Peter, therefore, affirms that we have in the Bible everything that pertains to life and godliness. Hence, we have in the Bible, not only everything that is essential to life and godliness, but everything that pertains to life and godliness, that is, everything that in any way belongs to life and godliness. To pray for a power or a means of godliness or spiritual life separate and apart from the Bible is to deny that Peter knew what he was talking about; and no one who understands and believes what Peter says would pray for any additional power, any power separate from the word of God, to produce life and godliness. TOPICS FOR INVESTIGATION AND DISCUSSION. The use of the eyes and ears in conversion. Ability and responsibility. The Great Invitation (Matthew 11:28-30). The Parable of the Sower. The Conversion of Saul of Tarsus. QUESTIONS. State some theories held by people concerning the operation of the Holy Spirit in conversion. State the theory of inherited depravity as held by some. What is meant by being born "in" a language? What does David mean by "brought forth in iniquity"? Show that David does not teach in Psalms 58:3 that we are born away from God. Show that Jeremiah 13:23 does not teach inherited sin? How does Paul say we were dead? What does the word "nature" sometimes mean? In what sense do we suffer as a result of Adam’s sin? Does not all life, animal and vegetable, fall under the same penalty? What is motive? What moves rational beings to act? What motives does the gospel present? Can you think of any higher motives that could be presented? How did Satan seduce Eve? What motives did he present to her? Was the act of Adam and Eve voluntary? As to character what was the condition of Adam and Eve? What does the direct-operation theory involve as to the relative power of Satan and God? What about ability and responsibility? What is inclination? What inclined Adam and Eve? What inclines sinners to become Christians? Can you show that the sinner’s sinfulness does not exceed the holiness of Adam and Eve? Show that, if the direct-operation theory be true, the sinner is not to blame if he does not obey the gospel? Can you prove that Pharaoh’s dream was from God? What power did God exercise over the nations around Israel? Were they conscious of that influence? Did it reform or change them in, character? Show that the direct operation on Balaam did not improve him. What enabled King Saul to prophesy? What about Caiaphas? Quote John 16:7-8. What is it to convict sinners? To whom was he to come that he might convict the world? How does Paul say he knew sin? Explain how the Holy Spirit convicts by words. Why preach to the heathen nations? What do the actions of all denominations show as to what they think is necessary to convert the heathen? Tell about the results of Jonah’s preaching to the Ninevites. What need for Jonah to preach to them? What do reliable historians record? Prove that there was no direct operation in the conversion of the Ninevites. What is reconciliation? How were the apostles to bring about this reconciliation? Prove that this excludes the idea of direct operation of the Holy Spirit. Quote 2 Peter 1:3. What does "knowledge of Christ" mean? Prove that 2 Peter 1:3 excludes the idea of direct operation of the Holy Spirit. ======================================================================== CHAPTER 55: 04.12. THE WORK OF THE HOLY SPIRIT IN CONVERSION (CONCLUDED) ======================================================================== THE WORK OF THE HOLY SPIRIT IN CONVERSION. (CONCLUDED.) Begotten by the Word. "Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth. . . . And this is the word of good tidings which was preached unto you" (1 Peter 1:22-25). Without a begetting there can be no spiritual life. Peter here affirms that they were begotten by the incorruptible seed, "the word of God, which liveth and abideth," and that word, or seed, "is the word of good tidings which was preached unto you." This is plain and emphatic, and if the sinner is begotten by a direct work of the Spirit, Peter’s language is misleading. But his language is not misleading, for, in fact, the Holy Spirit was here, through Peter, telling just how sinners were begotten. The Parable of the Sower (Matthew 13:1-23; Mark 4:2-20; Luke 8:4-15). In this parable Jesus shows that the word of God sustains the same relation to the spiritual kingdom that vegetable seed sustains to the vegetable kingdom. In nature seed must be planted in the soil to produce a harvest. The same thing is true in the spiritual kingdom, or else the parable and Christ’s explanation of it means nothing to us. Hence, in the spiritual kingdom, seed must be planted in the soil. Jesus explains that the seed is the word of God, and the human heart is the soil. He also explains that the word, or seed, enters the heart, the soil, through hearing. "And that in the good ground, these are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience." The force of this cannot be evaded by arguing that the soil must be prepared; for, no matter how well you prepare soil, you cannot raise a crop without planting seed. The devil knows this, and, for that reason, he, when he can steals the word out of the heart, lest people believe and be saved. He knows that the word of God is a living, incorruptible seed, and that if it is allowed to remain in the heart the person will believe. If it is not living seed, in which the germ of spiritual life is lodged, why his anxiety to get it out of the heart? Indeed, if the word of God as seed has not in it the germ of life, just as does the vegetable seed, then the parable is misleading. This parable settles the matter—no seed, no harvest. The seed which makes Christians is the word of God. THINGS ATTRIBUTED TO THE WORD. It Makes Believers. "Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name" (John 20:30-31). "So then belief cometh by hearing, and hearing by the word of Christ" (Romans 10:17). "And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and Greeks believed" (Acts 14:1). It Begets. "I begat you through the gospel" (1 Corinthians 4:15). It Quickens. "This is my comfort in my affliction; for thy word hath quickened me" (Psalms 119:50). "I will never forget thy precepts; for with them thou hast quickened me" (Psalms 119:93). It Enlightens. "The commandment of Jehovah is pure, enlightening the eyes" (Psalms 19:8). It Sanctified. "Sanctify them through thy truth: thy word is truth" (John 17:17). It Cleanses. "Already ye are clean because of the word which I have spoken unto you" (John 15:3). It Saves. "Receive with meekness the implanted word which is able to save your souls" (James 1:21). "Who shall speak unto you words, whereby thou shalt be saved, thou and all thy house" (Acts 11:14). "Forbidding us to speak to the Gentiles that they may be saved" (1 Thessalonians 2:16). The foregoing quotations need no explanation.They are plain statements. Plainly do they affirm that we are made believers, begotten, quickened, enlightened, sanctified, cleansed, saved, by the word of God. If the advocates of the direct operation of the Spirit in conversion could find one plain statement to the effect that we are converted by a direct impact of the Spirit on the heart, they would consider the matter settled beyond controversy. With us one plain declaration to that effect would settle the matter, and we would advocate the doctrine; why then will they not allow the foregoing plain declarations to settle the matter with them? But the advocates of the direct-operation theory cannot read one plain statement of Scripture in support of their theory. They infer that the sinner needs this power, and therefore must have it, else he cannot turn to God. The doctrine is only a guess, an inference, a speculation, and yet God nowhere says the sinner needs such power. JUDGED BY THE WORD. "He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day" (John 12:48). "So speak ye, and so do, as men that are to be judged by a law of liberty" (James 2:12). As we are to be judged by the word, or the law of liberty, our responsibility does not go beyond the word. But if there is a direct operation of the Holy Spirit on our hearts, and we are responsible for the way we treat this influence, then the word of God, by which we are to be judged, does not reach the limit of our responsibilities. This would leave some of our responsible acts for which we are not to be judged. It must follow, then, that, if there be such a thing as a direct influence of the Holy Spirit in conversion, no one is, or could be, responsible for the way he treats this influence. PAUL’S COMMISSION. "To this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me" (Acts 26:16-18). To Open Their Eyes. Paul was sent to open the eyes of the people. But surely no one thinks Paul was sent to open the physical eyes of the people. His work was to enlighten the people, to open the eyes of their understanding, "that they may turn from darkness to light and from the power of Satan unto God." After certain people had been enlightened and had become Christians, he said to them, "Having the eyes of your heart enlightened" (Ephesians 1:18). To open their eyes was to open their hearts; to give a correct understanding, and to lead them to be favorably inclined towards the Lord. We understand with the heart (Matthew 13:15). Paul opened the eyes of the people; for that purpose the Lord sent him. He was the Lord’s agent, and, as such, the Lord was working through him. To say that the Lord cannot open the eyes of the people or convert them through his own chosen agent is to limit the power of God. The Holy Spirit was in Paul, and, through him, preaching to the people. To say the Holy Spirit could not open the eyes, or hearts, of people through his own chosen instrument or agency is to limit the power of the Holy Spirit. Paul affirms that Christ was working through him: "For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed" (Romans 15:18). If there is a direct power to convert people, Paul would not dare mention it, for he would not "speak of any things save those which Christ wrought through" him. But he did, even in this passage, mention "the obedience of the Gentiles"; hence, Christ brought about their obedience through Paul. And the plain fact that God did things through Paul helps us to understand a matter of much dispute in connection with the conversion of Lydia. Lydia’s Conversion. (Acts 16:6-15.) At Troas "a vision appeared to Paul in the night: There was a man of Macedonia standing, beseeching him, and saying, Come over into Macedonia, and help us. And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called us to preach the gospel unto them." It is significant that the call for help was interpreted by these inspired men to mean that God had called them to preach the gospel to the people of Macedonia. It shows that the people of Macedonia needed help, and that God intended to extend the needed help through his chosen agents. Leaving Troas, Paul and his company went to Philippi, a city of Macedonia, where they tarried for a number of days. "And on the Sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshiped God, heard us: whose heart the Lord opened to give heed unto the things that were spoken by Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there." Help was needed in Macedonia, and Paul’s vision at Troas shows that this needed help was to be derived through Paul and his company. They understood the vision to mean that God was calling them to preach the gospel to the people of Macedonia. . The help Macedonia needed, then, was to be extended through preaching the gospel to them. Through Paul’s preaching the Lord was seeking to open the eyes of the people, for to that end was Paul sent (Acts 26:18). If they were to be converted by a direct impact of the Holy Spirit, what need was there for Paul to visit them? It is plain from the record that no one there was converted before Paul preached to them. This shows how the Lord opened Lydia’s heart. To open the eyes and to open the heart is but two ways of saying the same thing. Such expressions mean, to enlighten a person, to give him understanding, and lead him to be favorably inclined towards the Lord. The sight of intense suffering may open the heart of a stingy man so that he attends to the needs of the suffering. The gospel is God’s power for saving men. This power Paul preached, and through his preaching Lydia saw the sufferings of Christ and his great love and rich provisions for man’s salvation. Thus, through his chosen agents, God was bringing his power to bear on Lydia’s heart; and, in this way, her heart was touched and opened so that she attended to the things spoken by Paul, that is, she obeyed what Paul taught her. There is nothing strange or forced in the foregoing statements. They are in perfect harmony with the general trend of Scriptural teaching and with the claims God makes for his word. Is the heart stony? Then his word is "like a hammer that breaketh the rock in pieces" (Jeremiah 23:29). Is the heart ignorant? "The opening of thy words giveth light; it giveth understanding unto the simple" (Psalms 119:130). Are the eyes closed? Then Paul was sent for the express purpose of opening the eyes. The word is a sword (Ephesians 6:17) which cuts to the heart (Acts 2:37; Acts 7:54); it gives understanding (Psalms 119:104), enlightens the eyes (Psalms 19:8), and produces faith (Romans 10:17). The word is seed, and its fruits were seen in the promptness of Lydia being baptized. Paul preached the gospel, Lydia’s heart gave ready response to its appeal, and she promptly acted. God accomplished this through his agent, Paul, whom he had chosen for that purpose. THE GREAT COMMISSION. "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world" (Matthew 28:19-20). This passage clearly lays the burden of making disciples on the apostles. That they were to accomplish this work by preaching the gospel is plainly set forth in Mark’s record of the Commission: "Go ye into all the world, and preach the gospel to the whole creation. He that believethand is baptizedshall be saved; but he that disbelieveth shall be condemned" (Mark 16:15-16). Men can be neither converted nor saved without the power of God."For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth" (Romans 1:16). The gospel is God’s power for saving, and no one can be saved without it, unless he can be saved without God’s power. If any other power saves men, then the gospel is not God’s power to save, or else God has two powers by which he saves. The apostles knew nothing of any other power. They preached the gospel, believing it to be God’s power to save. They never mentioned any direct power by which sinners might be saved; neither did they ever pray for the Holy Spirit to come directly into the sinner’s heart to regenerate him. They proceeded on the hypothesis that sinners could hear, understand, believe, and obey the gospel. The Holy Spirit spoke through them, and confirmed the word with miracles and signs (Hebrews 2:3-4). THE FIRST SERMON UNDER THE GREAT COMMISSION (Acts 2:1-47). The apostles were all filled with the Holy Spirit, "and began to speak with other tongues, as the Spirit gave them utterance." When the people heard Peter’s words, that is, the words of the Holy Spirit spoken through Peter, "they were pricked to their heart" (Acts 2:37). But they were not yet saved, for they immediately asked, "Brethren, what shall we do?" The answer came to them in no uncertain terms (Acts 2:38), and with that answer an exhortation to save themselves. About three thousand received the word, and were baptized. Noth­ing is said about their receiving any other power. All the disciples, excepting the apostles, were driven out of Jerusalem (Acts 8:1-4). They went about preaching the gospel. The fact that they risked their physical lives to preach the gospel shows that a greater life depended on it. Philip at Samaria. "Philip went down to the city of Samaria, and proclaimed unto them the Christ." But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women" (Acts 8:12). Philip preached the gospel; the people heard, believed, and were baptized. Through Philip the Holy Spirit preached to the people, and confirmed the word with signs. The Eunuch.Acts 8:26-40. (See conversion of the Eunuch in this volume.) Here again the process was preaching, hearing, believing, baptism. The Spirit was present, but he spoke to Philip, and through Philip to the Eunuch. Saul. (Acts 9:1-18; Acts 22:3-16; Acts 26:2-18.) Saul heard the Lord speaking in an audible voice, saying, "I am Jesus whom thou persecutest." Having heard this, he believed, and inquired what to do. The Lord replied, "Enter into the city, and it shall be told thee what thou must do." At the command of the Lord, Ananias came to him, and said, "And now why tarriest thou? arise, and be baptized., and wash away thy sins, calling on his name." Saul heard, believed, and was baptized. Cornelius. (Acts 10:1-48) Peter was sent to Cornelius to tell him words where he and his house would be saved. Peter preached to him, and he believed and was baptized. The Holy Spirit fell on him, but not to save him, for he was to be saved through words (Acts 11:14); nor was it to give him faith, for words produced faith (Acts 15:7); nor to purify his heart, for that was done by faith (Acts 15:8-9). The Jailer. (Acts 16:19-34.) The jailer heard the preaching, believed, and was baptized. The apostles were active in preaching the gospel, and the book of Acts gives a record of some of their work. Their words were the words of the Holy Spirit, for they spake as the Spirit gave them utterance. In this way the Spirit led men to Christ. The inspired historian records not one case of a conversion by a direct work of the Spirit in the sinner’s heart. And yet some claim that, in all conversions, there is a direct, or super-added, work of the Holy Spirit. Why did Luke not mention such momentous matters, if such were present? He did tell of the preaching, of believing, of repenting, of baptism, and of salvation; but not once does he tell us that a direct work of the Spirit was necessary to convert one soul. Luke was a reliable historian. While he did not tell all the various incidents connected with the various conversions, he did as a reliable historian, record all the important essential matters. Therefore, to contend that the conversion of all these thousands was accomplished by a direct operation of the Spirit in the sinner’s heart, is to cast a serious reflection on Luke as a trustworthy historian. Believe it who can; but we cannot believe that Luke was so remiss in his duties as a historian as to leave out, in every case, the one essential thing. THE DRAWING POWER. "No man can come to me, except the Father that sent me draw him: and I will raise him up at the last day" (John 6:44). It is sometimes argued from this verse that God, in some way above our comprehension and aside from the word, draws the sinner to Christ. It is here clearly stated that God draws the sinner; the next verse tells how he does it. "It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me." The one who is drawn comes, and the one who is taught comes. It is plain therefore that the drawing power is put forth through the teaching. It is in this way that God’s power, the gospel, is brought to bear on people. If people could not come, Jesus would not invite them to do so." See Matthew 11:28-30. THE GOSPEL COMES NOT IN WORD ONLY. "Our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance" (1 Thessalonians 1:5). This passage is often used by those who argue for a direct work of the Spirit. But they forget that Jesus promised that miraculous powers would accompany the proclamation of the Gospel (Mark 16:15-20). These signs confirmed the word (Hebrews 2:3-4). These powers, conferred by the Holy Spirit, not only gave the preacher assurance that his message was true and that God was with him, but also gave the people "much assurance" of its divine origin. These extraordinary powers and signs were not wrought in the sinner’s heart to convert him, but they were visible manifestations of divine power to show the people that God was with the preacher, and that his message was from God. TOPICS FOR INVESTIGATION AND DISCUSSION. Responsibility of the Church in Preaching the Gospel. The Power of Ideals and Motives. The Ideals and Motives Presented in the Gospel. How Men Know God. How the Spirit Bears Witness, or Testifies. QUESTIONS. Show that we are begotten by the word. What does Peter say about this word? Is there life in the word? Give the facts of the parable of the sower. Give Jesus’ explanation of the parable. What is necessary to produce a plant in the vegetable kingdom? What is necessary to produce a plant, a Christian, in the spiritual kingdom? How does the seed enter the heart? Why is the devil anxious to get the word out of the heart? Quote James 1:18, and show its bearing on the subject. Quote passages showing the word saves. How are we sanctified? Quote passage. Quote passages showing we are quickened by the word. What does quicken mean? Quote passages showing how faith comes. By what are we to be judged? What is the extent of our responsibility? What bearing does this have on the direct-operation theory? Quote Paul’s commission. In what sense could he open people’s eyes? Why was he sent to open their eyes? Who was working through Paul? Do you think God can do as much through an agent as without one? Paul dared to speak only of what? How does this show there was no direct operation? Tell about Paul’s vision in Troas. How did they interpret this vision? What help did Macedonia need? How was this to be extended to them? To what city in Macedonia did they go? Tell about the meeting with Lydia and the other women. How did Paul proceed to help them? How was Lydia’s heart opened? Could the Lord open Lydia’s heart through Paul? What of the word as a hammer? Quote passage. What effect did Peter’s sermon on the day of Pentecost have on the people? Quote Matthew’s account of the Great Commission. What is the meaning of the word disciple? How were the apostles to make disciples? What is God’s power for saving people? Quote passage. Tell about the first sermon under the Great Commission. What effect did it have? Show that this effect was produced by the Holy Spirit. In what way, then, did the Holy Spirit convert them? Tell about Philip’s work at Samaria. How did the Holy Spirit have part on their conversion? What caused Saul to believe? Give the process of conversion in the Eunuch’s case. How did the Holy Spirit have part in his conversion? What caused the Eunuch to believe? Prove that the Holy Spirit did not fall on Cornelius to give him faith, nor to purify his heart, nor to save him. (Quote passages.) Where do we find the record of the preaching of the apostles? Who wrote that record? What do we expect reliable historians to record? How does this prove that the conversions in Acts were not brought about by a direct work of the Spirit on the sinner’s heart? Who draws sinners to Christ? Prove that this is done through preaching? What accompanied the preaching of the apostles? What was the purpose of these signs? Why preach the gospel? ======================================================================== CHAPTER 56: 04.13. THE HEART ======================================================================== THE HEART One frequently hears these and similar expressions: "I believe in a change of heart," "I believe in heart felt religion." A correct understanding of these terms would be helpful to all and would eliminate much confusion. That one must be sincerely religious and his heart be right to be saved is not a matter of doubt; but that one may be religious after a false system of religion, believe he is saved, and rejoice in the feeling produced by such assurance while still in his sins, must be apparent to any thoughtful person. WHAT IS THE HEART? Not the Physical Organ. There is an inward man, and an outward man (2 Corinthians 4:16). But few, and they the most ignorant, can be found who think that the heart mentioned in the Bible, with which religion has to do, is the physical heart, the center of the body’s circulatory system. The physical heart is susceptible of only two changes, namely, physical and chemical, and either would produce instant death. If this is the heart with which religion has to do, then, when the spirit leaves the body and the body and heart are buried, where will the religion of the spirit be? Spiritual. A careful study of what the Bible says concerning the activities and functions of the heart will give us a better understanding of the heart. The three major functions of the heart are intellect, emotions, and will. 1. Intellect. All our intellectual activities are ascribed, in the Bible, to the heart. The heart thinks. "Wherefore think ye evil in your hearts?" (Mark 9:4). "Out of the heart come forth evil thoughts" (Matthew 15:19). The heart understands. "The heart of the rash shall understand knowledge" (Isaiah 32:4). "For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed: lest haply they should perceive with their eyes, and hear with their ears, and understand with their hearts, and should turn again, and I should heal them" (Matthew 13:15). The heart knows. "The heart knoweth its own bitterness" (Proverbs 14:10). The heart believes. "With the heart man believeth unto righteousness" (Romans 10:10). The heart doubts. See Mark 11:23. The heart ponders. "But Mary kept all these sayings, pondering them in her heart" (Luke 2:19). The heart reasons. "But there were certain of the scribes sitting there, and reasoning in their hearts" (Mark 2:6). The heart judges. "Be­cause if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, we have boldness towards God" (1 John 3:20-21). To condemn is to pass adverse judgment. See also 1 Kings 3:9. These are purely intellectual processes, and are not processes of the physical heart. Perception, reflection, memory, are also intellectual processes, and belong to the heart. 2. Emotions, or Sensibilities. From the Bible we learn also that the heart is the seat of our emotions. We love with the heart. "Thou shalt love the Lord thy God with all thy heart" (Matthew 22:37). Despise with the heart. "She despised him in her heart" (2 Samuel 6:16). It is the seat of gladness and sorrow. "A glad heart maketh a cheerful countenance; but by sorrow of the heart the spirit is broken" (Proverbs 15:13). The heart rejoices. "Our heart shall rejoice in him, because we have trusted in his holy name" (Psalms 33:21). Admira-tion, wonder, fear, hate, etc., are also emotions, and belong to the heart. 3. Will. Voluntary action along any line is the result of the will. The will is a faculty, or shall we say a function? of the heart? We determine with the heart. "But he that standeth steadfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart," etc. (1 Corinthians 7:37). Purpose with the heart. "Let each man do as he hath purposed in his heart" (2 Corinthians 9:7). Repent with the heart. Repentance is a change of mind, or purpose. Paul speaks of an impenitent heart, a heart not willing to change its purpose with reference to sin and righteousness (Romans 2:4-5). We obey from the heart. "But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered; and being made free from sin, ye became servants of righteousness (Romans 6:17-18). We classified believing as an intellectual act. This, of course, relates only to that degree of faith which merely accepts the truthfulness of a proposition. And yet our emotions may help or hinder us in accepting the truthfulness of a proposition. The degree of faith that leads to salvation is a belief in Jesus Christ with all the heart. This, of course, includes the emotions and the will. Faith then, in this broad sense belongs to every faculty of the heart—the intellect, emotions, and will. CHANGE OF HEART. The expression,change of heart, is rather indefinite. It indicates nothing as to the nature of the change. Do we believe in a change of heart? It depends on what kind of change you have in mind. Nebuchadnezzar had a change of heart. "Let his heart be changed from man’s, and let a beast’s heart be given unto him" (Daniel 4:16). "The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as an oxen, and his body was wet with the dews of heaven, till his hair was grown like eagles’ feathers, and his nails like birds’ claws" (Daniel 4:33). We do not want that change of heart. Change from a pure heart to a corrupt heart would be a change of heart. We should not want that. Purifying, or cleansing the heart is more definite (Acts 15:9). Yet there is a change of heart when a sinner turns to God. When a sinner turns to God how much change takes place? a complete change in his intellect, emotions, and will? Not necessarily; perhaps he already knows what is right in many things, understands some things, and believes some things that all men should believe. But his understanding must be sufficiently enlightened so that he will know what to do. What change must take place in his emotions? Must he come to love the things he once hated and hate the things he once loved? Perhaps he already loves his wife, children, and law and order. He must not change this to hatred. But he must love God more than these, must love him so that nothing will hinder his serving him. His will must be changed so that, whereas he was not willing to serve God, he is now determined to serve him. The word of God enlightens our understanding, stirs up our emotions, breaks down our stubborn will, and enlists us in his service" (Deuteronomy 4:10; Psalms 119:9; Psalms 119:11; Psalms 119:104; Psalms 119:130; Matthew 13:15; John 6:44-45; Acts 26:16-18; Romans 10:14-17). These and many other passages teach us that the necessary changes in intellect, emotions, and will are effected by the word of God. Further Light. We may receive additional light as to what the heart is by considering the fact that certain actions are affirmed of both the heart and the spirit. We serve God with the spirit—"Whom I serve with my spirit" (Romans 1:9), and we serve him with the heart (Deuteronomy 28:47). We know with the spirit (1 Corinthians 2:11), and we know with the heart (Proverbs 14:10). We suffer anguish of spirit (Job 7:11), and anguish of heart (2 Corinthians 2:4). This shows that the heart of which the Bible speaks in connection with religion is not an organ of the flesh THE HEART RIGHT. It is frequently said, "If one’s heart is right, he is all right." If this refers only to the emotions, it is not true; but if it refers to the whole heart, then it is eminently correct. The heart is right only when the intellect, the emotions, and the will are right. HEART-FELT RELIGION. The physical sensations felt which are interpreted by some as heart-felt religion are caused by a reflex influence from our emotions, and are present when our emotions are greatly excited from any cause. Extreme delight, profound astonishment, great sorrow or fear, or any great emotion will produce a decided physical sensation, no matter what may be the exciting cause, whether religion, or earthly joy, love, calamities, fears, or sorrows. Whether the emotions be excited by truth or falsehood, if it be believed true, the feeling is the same. When Jacob believed on false evidence that Joseph was dead, his emotions and, therefore, his feelings were just as they would have been had Joseph been dead. See Genesis 37:28­. And when Joseph saw that his father Jacob was dead his emotions were aroused and the depressing feelings followed. See Genesis 49:33; Genesis 50:1. The process producing the feelings was the same in each case—the impression on the mind that a loved one was dead, emotions aroused, and depressed feelings followed. Truth was the cause in one case, falsehood in the other. Make a person believe he is lost, and grief follows, which, in turn, produces a feeling of depression. As an intense emotion cannot be sustained for a long period, the conscience smitten sinner loaded down with grief and a consequent feeling of depression is usually easily swayed the other way. Then make him believe he is saved, his emotions are aroused to the other extreme, the load of depression is removed, and a feeling of pleasure and joy follows. But his feelings are no evidence of his pardon, for they follow as a natural result of his emotions, and his emotions correspond with his faith. Such feelings are not evidence of the truthfulness of what one believes, but only the result of his belief. Instances in your own experience and under your own observation, as well as the case of Jacob when he believed Joseph dead, prove this to be true. In considering feelings under this heading we have had reference only to those fleshly sensations produced by emotions which some seem to think is heart-felt religion. But all sincere religion, whether heathen or Christian, produces these feelings. A person could believe in heathen religion and repudiate Christianity with all his soul, and still believe in that sort of heartfelt religion. But emotions themselves are spiritual feelings. In this sense also all sincere religion is heart-felt, for emotions are aroused in all people when they are sincere in their religion. To accuse a person, therefore, of not experiencing heart-felt religion is to accuse him of not being sincere. The sincere worshiper of idols experiences these pleasurable emotions when he be­lieves he satisfies the demands of his gods. HONEST HEART. Honesty is a condition, or attitude, of the heart. An honest heart seeks to bring about, or establish, right relations. In business affairs it seeks to deal on principles of justice and right; and if it finds that in some former transaction unjust gain was obtained, even though it was done by oversight, or mistaken calculations, it will seek to make proper adjustment of matters. It seeks to render to every man that which rightfully belongs to him, whether in social or business affairs, even though it requires self-sacrifice to do so. It is a fine thing to be honest towards all men, but it is a greater thing to be honest towards the truth, towards God; for the greater includes the less. A person is not honest towards the truth when he will not open his heart to receive all the facts, all the light, on any proposition. A partisan spirit that shuts up the heart against the reception of any truth that militates against the party is not honest towards the truth. A heart honest towards God seeks to establish right relationship with him, to scrupulously render to him that which is his due, according to the highest standard of justice and right. A wise heart recognizes that God’s way, God’s will, is right, and an honest heart seeks to conform to it. This explains why the good and honest heart in the parable of the sower so readily received the word and brought forth fruit abundantly. See Luke 8:15. This does not mean that an honest heart will not make mistakes. Saul of Tarsus sinned grievously in persecuting the church (1 Timothy 1:10-16), though he thought he was doing right (Acts 26:9-10). His honest effort to live up to what he thought was right gave him a good conscience towards God (Acts 23:1; Acts 24:16), but it proved nothing as to the righteousness of his course. It did enable him, however, to readily accept the truth when he saw it, and to thereafter put forth every ounce of his energy in promoting it. A heart waxed gross will not accept the truth, because such heart is not honest towards God. "For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their hearts, and should turn again, and I should heal them (Matthew 13:15). CONDITION OF THE HEART BY NATURE. The condition of the human heart at birth has long been a subject of debate. Dr. W. A. Jarrell, a Missionary Baptist minister, who has engaged in a great number of public debates with ministers of the Methodist Church, and also with Christian ministers, says, "That man is totally depraved is evident from his being a child of the devil—fathered by the devil of the same moral nature"—Gospel in Water, pp. 251, 252. Every child, according to this is a little devil, possessing the same moral nature of the devil. This doctrine of in­herent depravity is the very foundation of all denominational claims for a direct operation of the Holy Spirit in conversion. They claim that the heart is impure by nature, that even infants are impure by nature, and that infants, dying in infancy, are regenerated, else they would be damned. Adam was as good as God desired him to be. God pronounced all the work of his creation, including Adam, very good. See Genesis 1:31. More, he was a son of God (Luke 3:38). Certainly he was as good as Jehovah wanted him to be; if not, why not? And yet this good man, who certainly was not corrupt by nature, sinned, so far as we know, the first opportunity he had. The fact that a man sins is not, therefore, evidence of a corrupt, depraved heart. "God made man upright, but they have sought out many inventions" (Ecclesiastes 7:29). "We are also his offspring" (Acts 17:28). God is the Father of our spirits (Hebrews 12:9). Advocates of the doctrine of total depravity put much stress on their argument that children inherit the nature of their parents. How, then, can they show that our spirits do not inherit the pure nature of the Father of our spirits? We are told in the Creeds that we inherit a corrupt nature, being "made opposed to all good, and wholly inclined to all evil," and that the sinner cannot think a good thought nor do a good deed till God regenerates him by a direct impact of the Holy Spirit. If this is true, man is in no way responsible for his sinfulness, nor for his failure to become a Christian. And yet God will damn him for being such a character—can a man with any sense of justice, believe such a doctrine? Responsibility for Condition of the Heart. When Adam sinned he did not blame God for not making him better, but did seem to lay the blame for his sin on his wife. But he is getting paid back. Every advocate of the doctrine of inherent depravity blames Adam for all the sinfulness in the world. It is an easy way to shirk responsibility, but it is neither manly nor just. God makes every man responsible for the condition of his own heart. "Keep thy heart with all diligence; for out of it are the issues of life" (Proverbs 4:23). Jesus blamed the people for the grossness of their heart (Matthew 13:15). RELIGION. Not Enough to Be Religious. One may be religious and still condemned by Jehovah. The Jews were religious in the days of Christ and the apostles as they are now, and the straightest sect of the Jews were Pharisees. But Jesus said, "Expect your righteousness shall exceed the righteousness of the scribes and the Pharisees, ye shall in no wise enter into the kingdom of heaven" (Matthew 5:20). He also pronounced woes unto them, and denounced them in the most scathing terms (Matthew 23:13-16). To Nicodemus, one of the best of the Pharisees, Jesus said, "Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God" (John 3:1-3). As a Pharisee Saul of Tarsus persecuted the church with all his might (Acts 26:2-11), and made great advancement in the Jews’ religion" (Galatians 1:13-14). He thought he was doing right, and this gave him a good conscience, good feelings (Acts 23:1; Acts 26:9). And yet he was a great sinner, and found salvation only in Christ (1 Timothy 1:12-16). James speaks of vain religion (James 1:27). Certainly this sort of religion is worthless. Sincerity and Truth Essential. Sincerity of heart is essential to salvation and to the development of true culture; but sincerity alone is not sufficient. Of course, without sincerity of heart there cannot be a clear con­science nor any good feelings; but sincerity, a clear conscience, and good feelings do not prove one is correct. The case of Saul of Tarsus proves this. Also, one may believe that sprinkling is baptism, and another believe that it is not. Both are intense in their feelings about the matter, but one is certainly wrong. Jesus said, "If ye abide in my word, then are ye truly my disciples; and ye shall know the truth, and the truth shall make you free" (John 8:31-32). Knowing the truth, abiding in the word, are conditions of discipleship. PURE RELIGION. "Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep one’s self unspotted from the world" (James 1:27). Any man, whether religious or not, can help the needy; but keeping one’s self unspotted from the world is possible only to him, who, by obedience to the gospel, has separated himself from the world. But how keep one’s self unspotted from the world? The world follows worldly wisdom, the church follows the wisdom of God. This is the only permanent, and always present, point of distinction between the world and the church. To the extent that Christian people adopt worldly wisdom in religious matters to that extent they become spotted with the world. Help the needy, and keep yourself unspotted from the world —this is pure religion. Do you feel your religion? Certainly, and others should be able to feel your religion, too. As a general proposition it is true that our feelings correspond with the nature of the things we believe. If we believe joyful news, we feel joyous; if we believe sad news, we feel sad. But there is an additional thought we should consider: If we do not act in harmony with what we believe to be our duty, the good feeling will not follow our belief. Conclusion. Three divisions of the heart: Intellect, Emotions, and Will. To promote our usefulness, satisfaction, self-respect, and happiness the heart should be cultivated with the greatest possible diligence. The intellect is the great machinery for acquiring, retaining, and classifying information. A certain part of emotional interest must be aroused, or we will make poor progress in acquiring and remembering information. Poor memory is due largely to a lack of interest. If one loves the truth the acquiring of any truth produces pleasurable emotions, which leads to action, if the will is not too enfeebled. Strong emotions stimulate the will. A lazy man is stirred to instant action if the motive of fear becomes strong enough. Weakness of will and a failure to act is usually due to little, or no, emotion. "Keep thy heart with diligence." TOPICS FOR INVESTIGATION AND DISCUSSION. Cultivating the Intellect. Cultivating the Emotions. Cultivating the Will. Blessed Are the Pure in Heart (Matthew 5:8). QUESTIONS. What advantage in understanding such terms as "change of heart," and heart-felt religion? Must one be religious to be saved? Can one be religious and not be saved? (Give an example.) What does Paul say about the inward man and the outward man? What is the function of the physical heart? What about changing it? Is it the heart with which religion has to do? If so, where would the spirit’s religion be when the physical heart is buried? Have students name and discuss different intellectual activities of the heart. In the same way discuss the emotions. Discuss the will. Show that to believe with all the heart includes the intellect, emotions, and the will. Why is "change of heart" indefinite? Discuss Nebuchadnezzar’s change of heart. Why is "purify the heart" more definite? Discuss the change of heart necessary in becoming a Christian. Show how the word of God produces these changes. What actions are ascribed to both heart and spirit? When is the heart right? Is a person all right if his heart is right? Why? Do you ever have sensations about the physical heart when the emotions are aroused? How do you account for this? Must the emotions be religious to cause these sensations? Mention some emotions that you know by experience produces these feelings. Are these sensations an evidence of religion? Show how truth and falsehood may produce the same feelings. Do all sinners have feelings of depression? If not, why not? Do any have this feeling? Why? How may this feeling be followed by a pleasant feeling? Is this feeling an evidence of pardon? If not, why not? Are feelings evidence of the truthfulness of what one believes? May heathens have these pleasant sensations? May not emotions themselves be called feelings? Show how all sincere religion is heart-felt. Does sincerity make one’s religion right? What is honesty of heart? What is it to be honest in business affairs? What is it to be honest socially? What is it to be honest towards the truth? How does a party spirit destroy this honesty? What is it to be honest towards God? What will an honest heart do about its mistakes? Discuss Saul’s condition of heart before his conversion. What is meant by total hereditary depravity? What other doctrine does this dogma give rise to? Discuss Adam’s condition at creation. Did his sin prove that he was depraved? When we sin, is that proof of inherent depravity? Prove that man was not originally depraved. Show that man is responsible. From whom does your spirit come? Show that we are responsible for the condition of our hearts. Discuss the "honest heart" in the parable of the sower. Show that one can be religious, and not be saved. Show that sincerity and truth are necessary. What is vain religion? What is pure religion? Discuss keeping unspotted from the world. Show the value of emotions in religion. ======================================================================== CHAPTER 57: 04.14. CONVERSION OF THE EUNUCH ======================================================================== CONVERSION OF THE EUNUCH LESSON TEXT.Acts 8:26-40. The Church Scattered. In the first part of the eighth chapter of The Acts we have an account of the first persecution against the church at Jerusalem. This resulted in driving all the disciples out of Jerusalem, excepting the apostles. Having been so long under the teaching of the apostles, these disciples were so full of the word that they went everywhere preaching the word (Acts 8:1-5). Thus this persecution, instead of destroying Christianity as it was aimed to do, sent out active evangelists everywhere. Philip at Samaria. Philip was one of the seven selected to distribute alms (Acts 6:1-6). By means of this persecution, Philip the deacon became the evangelist. Samaria was his first field of labor. Here he met with phenomenal success. This city had long been under the influence of Simon the sorcerer, who had succeeded in making them believe that he was "that power of God that is called Great" (Acts 6:10). "But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ. they were baptized, both men and women. And Simon also himself believed: and being baptized, he continued with Philip" (Acts 8:9-13). See "Sound Doctrine," Vol. 2, p. 113. The Angel. Samaria had been converted, and had received miraculous gifts of the Holy Spirit (Acts 8:8-18). With the teaching and training they had received, together with the miraculous powers of the Holy Spirit, these disciples were able to carry on the work in that city. At this juncture "an angel of the Lord spake unto Philip, saying, Arise, and go towards the south unto the way that goeth down from Jerusalem unto Gaza: the same is desert" (Acts 8:26). Apostles, Not Angels--Are Ambassadors. During the entire history covered by the Bible God frequently communicated with man through the medium of angels; but since the apostles received their commission as ambassadors of Christ, God has never revealed his law to any man through an angel. After that time angels sometimes appeared to man, but not to show him the way of salvation. An angel appeared to devout Cornelius, not to preach the gospel to him, but to direct him to a man who would speak to him words whereby he and all his house should be saved (Acts 10:1-8; Acts 11:11-14). When the Ethiopian Nobleman was to be brought to Christ an angel was sent to the preacher. In both cases when the angel had delivered his message he withdrew. Neither has Christ since the apostles were empowered to act as his ambassadors. ever appeared to any one in person to tell him what to do to be saved. It is true that he appeared to Saul of Tarsus on the way to Damascus, and that incident is very illuminating. See Acts 9:1-19. Saul makes the direct appeal, "Lord, what wilt thou have me to do?" But the Lord did not in person give him the desired information. That work had been given to man. Hence Saul was sent to Damascus to learn from a man the answer to his question. See lesson on "Apostles," Sound Doctrine, Vol. 1, p. 84. Philip Promptly Obeys. Philip was commanded to leave Samaria, and "go towards the south unto the way that goeth down from Jerusalem unto Gaza: the same in desert" (Acts 8:26). To a preacher the command to leave a city and go fifty miles to an uninhabited country would seem singular, but Philip showed his faith in God’s guidance by prompt obedience. "And he arose, and went." The Same Is Desert. It has been argued by a certain class of controversialists that the country, being desert, where the eunuch was baptized, afforded not sufficient water for immersion. But no informed man who valued his word should make such assertion. As a matter of fact the word desert, in the New Testament, does not mean a barren, waterless waste. Thayer’s New Testament Greek Lexicon defines the word from which we have the word desert: "Solitary, lonely, desolate, uninhabited." A study of the usage of the word in the New Testament will show this definition of the word to be correct. By reading Matthew 14:13-21; Mark 6:31-34, you will learn that Jesus and his disciples went to desert place in a boat, and that the multitudes followed them, were made to sit down on the green grass and were fed, and that Jesus immediately caused the disciples to enter the boat while he sent the multitudes away. They were in a solitary, uninhabited place, and yet they were on the shores of the Sea of Galilee. It was desert, but not barren and waterless. The road from Jerusalem to Gaza passed through what was then a well- populated country, with the exception of a short stretch of road some miles out from Jerusalem. It was to this point in the road that Philip was instructed to go. Prof. J. W. McGarvey, who traveled through this country, says: "The term desert is not here to be understood as meaning a barren waste; for no such waste has ever existed between Jerusalem and Gaza; but as meaning that part of the way which leads through a comparatively unpopulated district. Much error and confusion concerning this way, or road, is found in the older commentaries, which were written before the recent thorough explorations of the country; but these, and especially the actual surveys made by the Palestine Exploration Fund of Great Britain) have cleared up the subject by showing that there was a Roman paved road leading direct from Jerusalem to Gaza, some traces of which are still visible, though the route, in the roughest part, is now impassable for vehicles. This road is laid down on the great map of Palestine made from the surveys, and can be easily traced by any one in possession of the map. The whole distance from city to city is about fifty miles, and the direction from Jerusalem is nearly due southwest. Some five or six miles from the latter city the road begins to descend from the central ridge, which it follows that far, through a rough and narrow ravine called Wady el Mesarr, into Wady es Sunt, known in the Old Testament as the valley of Elah. After traveling this valley for a few miles nearly due south, the road turns to the west, and rises through another wady to the level of the great Philistine plain, which it follows the rest of the way to Gaza. The passage along the mountain ravine must be the part called desert for all the rest of the way the road passes through the midst of villages, pastures, and cultivated fields; that is, it did so when the country was well populated" (Commentary on Acts, Vol. 1, pp. 150, 151). His Route. To go direct from Samaria to the desert part of the Jerusalem-to-Gaza road would require Philip to pass through the country to the west of Jerusalem. This would harmonize with the command, for he was not commanded to go to Jerusalem and take the road leading out to Gaza, but to go to the way that leads from Jerusalem to Gaza. Reaches the Way. He had fulfilled the command when he reached the way. Here he must wait for further orders. However, at that moment the Ethiopian was passing in a chariot. Philip could not as yet know that his journey had any relation to this man, and would most likely have let him pass out of sight had not the Holy Spirit given further directions. Foreknowledge. (Perhaps with God there is no foreknowledge nor afterknowledge, as time can be thought of as relating only to material things; but we use this word in the sense attached to it by most people.) God deliberately laid plans for the conversion of this Nobleman. Philip had to travel some fifty miles, and the eunuch only ten or twelve, to reach the point of meet­ing. Philip, therefore, had to leave Samaria, at least, the day before the eunuch left Jerusalem. But God had known the exact time the eunuch would leave Jerusalem, else he could not have properly timed the movements of Philip. The Eunuch. An eunuch is a man who by reason of physical conditions cannot be a father. The eunuch of this lesson was most likely a Jew, for the Jews then, as now, might be found in most civilized countries. His intelligence and honesty commended him to Candace, queen of Ethiopia, as being pre­eminently fitted for the position of treasurer of the kingdom. He was a believer in God, and had been to Jerusalem to worship according to the law of Moses. Ethiopia lay to the south of Egypt. The distance being so great, it is not likely that he went to Jerusalem three times a year as the law required (Deuteronomy 16:16). Besides, it would have been necessary for him to have obtained leave of ab­sence from the queen, who, doubtless, had not sufficient interest in his religion to indulge him in the loss of so much time from his important duties. Only a few years had elapsed since John the Immerser began to preach. Perhaps the eunuch had known little or nothing of the momentous events connected with the beginning and progress of Christianity. Not long before this visit to Jerusalem the church had been scattered from that city by persecution, and Saul of Tarsus was yet vigorously making war against the church. It is impossible that he did not on this visit hear something of these things. Whether he had heard anything favorable about this new religion and those who had espoused it is not certain, but his conduct shows that he left Jerusalem in a contemplative and inquiring state of mind. In this state of mind he began early in his journey to read carefully the copy of the Scriptures which he had. He was not a careless reader, but sought diligently to learn the meaning of what he read. But God, who was watching him and guiding the movements of another man, was bringing him help in a way he had not dreamed. "The Holy Spirit Said.” The eunuch was very desirous of more light, and God had laid plans to enlighten him; but, instead of the Holy Spirit coming to this inquiring man to enlighten him or convert him, the Spirit talked with the preacher. "Go near, and join thyself to this chariot," said the Spirit to Philip. The eunuch must have already passed on some distance, for Philip ran to him. Heard Him Reading. One thing was now settled in Philip’s mind, namely, that this man was the object of his mission, though he could not know whether this man was a Christian or Jewish worshiper; but he knew that a simple question would determine the matter, without raising any antagonism in the man if he should be an unbeliever. The Nobleman was reading the fifty-third chapter of Isaiah, and Philip knew that no Jew with the Jewish idea of the worldly glory of the promised Messiah could understand this Scripture. This chapter speaks of the lowliness, humility, suffering, and death of some one; and this would not fit the Jews’ idea of what the Messiah would be, but to the Christian it was plain. Hence, the simple question, "Understandest thou what thou readest?" The eunuch responded, "How can I except some man should guide me?" This showed Philip that the man was not a Christian. He knew now how to proceed, and needed only an opportunity to give the needed instruction. This the eunuch afforded by inviting Philip to sit with him in the chariot. The Passage. The exact point in Isaiah 53:1-12 which the eunuch was reading was: "He was led as a sheep to the slaughter; and as a lamb before his shearers is dumb, so he opened not his mouth: in his humiliation his judgment was taken away: his generation who shall declare: for his life is taken from the earth." 285 B. C. the Old Testament was translated into Greek. This version was called the Septuagint, and was extensively used by foreign Jews, also by the apostles. That the eunuch was reading from this version is proved by the fact that the wording of the quotation given from Isaiah agrees with the Septuagint. Compare Acts 8:32 with Isaiah 53:7. You will notice that "lamb" and "sheep" change places in these passages, but this is exactly what occurred in the Sep­tuagint, with which Acts 8:32 agrees. "In His Humiliation"—in his trial and crucifixion"his judgment was taken away." The judgment delivered by Pilate—"I find no fault in this man"—was taken away by the clamoring Jews, and Jesus was crucified. Philip Preaches Jesus. The student should carefully read Isaiah 52:1-15. The eunuch’s question, "Of whom speakest the prophet this? of himself, or of some other?" gave Philip an excellent opportunity to enlighten this earnest inquirer; "and, beginning from this scripture," he "preached unto him Jesus." To preach Jesus was then, and is now, more than to set forth his deity. For a fuller discussion of what it is to preach Jesus, the student is referred to "Sound Doctrine," Vol. 2, pp. 115-118. It is certain that Philip was laboring under the Great Commission, and that he was faithful to it. The Great Commission required on the part of the alien sinner faith, repentance, and baptism. See "Sound Doctrine," Vol. 1, pp. 95-108. Philip taught him that it was his duty to be baptized. Of this we are sure; ’for the eunuch said, "Behold, here is water; what doth hinder me to be baptized?" He could not otherwise have learned the need of being baptized. The conceit that the eunuch learned of baptism from Isaiah 52:15, which says, in our common version, "So shall he sprinkle many nations," is not borne out by the facts. The marginal reading in the American Standard Version has "startle." Isaac Lesser, a learned Jew, made a translation of the entire Hebrew Scriptures. He translates the passage: "Thus will he cause many nations to jump up (in astonishment)". This translation agrees with the context of the verse. It is further proved that the eunuch did not learn of baptism from this verse by the simple fact that he was reading the Septuagint Version, which, instead of having the Greek word for sprinkle—rantizo—it has the thaumazo, which means to astonish. The Baptism. "They both went down into the water, both Philip and the eunuch; and he baptized him." Some controversialists have argued that Philip and the eunuch went only down to the water, but language could not be framed in either the Greek or our English versions to indicate more clearly that they both went down into the water. Some who have tried to be funny rather than argumentative have said the Zacheus climbed up into a sycamore tree without going into the body of the tree, and Jesus went up into a mountain without going into the ground. But one can easily see how Zacheus could climb up into a sycamore tree without getting inside the body, and how Jesus could go up into the mountain without going into the ground, but no one can see how Philip and the eunuch could go down into the water without going into the water. Besides, when Jesus went up into the mountain he did not just go to the mountain. Just so, when Philip and the eunuch went down into, the water they crossed the line between the dry land and the water. They both went down into the water, just as is done in every case of immersion. The baptizing was done while they were in the water, and then they came up out of the water. The description does not fit the practice of affusionists. Affusionists do not take the candidates down into the water; immersionists do. SOME REFLECTIONS. Baptized Immediately. In The Acts no one was considered converted till he was baptized. This explains why there was no delay in administering baptism then. Every Christian should urge on those who respond to the invitation the duty of being baptized at the earliest moment. No Voting on Candidates. There is no indication that any inspired man ever called for a vote to determine whether any candidate should be baptized. It is certain that Philip did not call for a vote at Samaria nor in the eunuch’s case, for there was no church present in either case. This is a rebuke to those who practice such". Conclusion. The conversion of the eunuch throws much light on the ancient manner of evangelizing. Religious people have in these degenerate times fallen far short of the simplicity of New Testament evangelism. We have not space here to enumerate and discuss the points of divergence; the discriminating student can easily do that. The eunuch was a devout worshiper of God; but he was not a Christian, not a saved man.He was however, an earnest inquirer after truth. Such honesty of heart commends him to God. God sent both an angel and the Holy Spirit to Philip to guide him to the eunuch. Philip preached Jesus to him. The gospel is the power of God for saving men (Romans 1:16), and Philip brought this power to bear on the Nobleman. From this preaching he learned of his duty to be bap­tized, and Philip baptized him. Whatever the word baptize meant in that day is exactly what Philip did to him. Nothing can be settled by the scholarship of the world more certainly and definitely than that the Greek word baptize, from which we get the word baptize, means immerse. And the circumstances connected with this baptism are such as always accompany an immersion, but never accompany sprinkling and pouring. Such language is never used to describe sprinkling or pouring. Having now learned of Jesus the Savior of man and having been baptized in obedience to his command, the eunuch went on his way rejoicing in the assurance of salvation and in the hope of a glorious immortality. TOPICS FOR INVESTIGATION AND DISCUSSION. What Is It to Preach Christ? Christ in Prophecy. The Sufferings of Christ. The Agency of Man in Converting Sinners. The Doctrine of Matthew 5:6 and Its Application in This Case. QUESTIONS. What is the first account we have of Philip? What is a deacon? Why did he leave Jerusalem? Where was his first field of labor? Who, besides Philip, went forth preaching the word? What success attended Philip’s labors in his first field? What did Philip do besides preach in that place? Who was regarded as a great man in that place? What is a sorcerer? Are there such people now? How were the disciples in Samaria prepared to carry on the work? Who appeared to Philip? What message did he deliver? Give some accounts of God communicating with man by angels. When did the apostles become ambassadors for Christ? What of the ministry of angels after the apostles became ambassadors? Why did the angel appear to Cornelius? Why did not Christ tell Saul what to do to be saved? Define the word "desert" as used in the Bible? Give instances. What can you say of the road from Jerusalem to Gaza? What the distance from Jerusalem to Gaza? What direction from Jerusalem to Gaza? What direction is Samaria from Jerusalem? What part of the road from Jerusalem to Gaza is desert? Why might Philip have wondered at the command of the angel? Why did he so readily obey? Can you give some probable reason why Philip was not sent to Jerusalem to find the eunuch? Who was the eunuch? Was he an Ethiopian? How do you account for the fact that Philip’s movements were so well timed? What was the religion of the eunuch? Where was Ethiopia? How far from Jerusalem to Ethiopia? Is it probable that the eunuch had heard of Christianity while in Jerusalem? How did he occupy his time along the highway? To whom did the Holy Spirit speak, and what did he say? What did Philip do? Could the Nobleman know that Philip was specially sent to him? What part of the Scripture was the Nobleman reading? Repeat some of this chapter. Does this chapter agree with the Jews’ conception of the Messiah? What did Philip ask the Nobleman? How would his answer reveal his religious state? Give the answer to the Nobleman. What was the language Philip heard him reading? From what version was he reading? Give the meaning of "his humiliation." Give meaning of "judgment taken away." What is it to preach Jesus? Prove your answer to be true. Prove that Philip preached one should be baptized. Prove that the eunuch did not learn of baptism from Isaiah 52:15. Describe the baptism of the eunuch. Show that the circumstances do not indicate sprinkling. Give reason for promptness in being baptized. Could Philip have called for a vote of the church? Why? Show some points of difference between present day evangelizing and ancient preaching—evangelizing. What is the power of God to save? Quote scripture for reply. Will pretty speeches, funny jokes, or speculations save? Why do some people indulge in such? Can a man preach the gospel and not preach doctrine? Why did the Nobleman rejoice as he went his way? Whose duty is it to preach the gospel now? ======================================================================== CHAPTER 58: 04.15. ACTION OF BAPTISM ======================================================================== ACTION OF BAPTISM All the great religious bodies professing to believe the New Testament to be the word of God hold that to be a member of their respective churches one must submit to baptism, or to what they call baptism; and, in administering the rite, they refer to Matthew 28:18-19 as their authority for performing the rite. Some hold that baptism may be performed by sprinkling, pouring, or immersion, while others insist that immersion only is baptism. In giving the command to "baptize" Jesus certainly used a word which had a clear, definite meaning, and used that word with its commonly accepted meaning. From the lexicons of the language used in recording what Jesus said, we may easily learn the "meaning of this word, and also from the practice of the inspired men performing the act commanded by the Master. The command of Christ was recorded in the Greek language, that being the language in which the New Testament was written. The word "baptize" is from the Greek word baptizo. The question is not what does the word "baptize" mean as now used, but what does the word "baptizo," as used by inspired men, mean? What was the meaning of the word when Christ gave the Commission? Baptizo:"To dip in or under water."—Liddell and Scott. Sophocles, a native Greek, in his lexicon defines Baptizo: "To dip, to immerse: to sink." Thayer, who is without doubt, the greatest New Testament Greek lexicographer in all the world, defines Baptizo: "To dip repeatedly, to immerge, submerge." We could quote a great many Greek lexicons, but why should we, since there is not a recognized standard Greek lexicon in the world which defines the word otherwise than the foregoing. BAPTISM ADMINISTERED BY INSPIRED MEN. If one could be an eye witness of a baptism administered by inspired men, the question as to what act they performed would be settled; but since this is not possible for us in this day, let us determine from the inspired records just what act was performed. JOHN BAPTIZED IN THE RIVER JORDAN. "And they were baptized of him in the River Jordan, confessing their sins" (Matthew 3:6). And Jesus "was baptized of John in Jordan" (Mark 1:9). After his baptism it is said: "And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending on him" (Mark 1:9-10). "And John also was baptizing in Aenon near to Salim, because there was much water there" (John 3:25). Much water is not required for sprinkling or pouring; neither do those who have water sprinkled or poured on them "come up out of the water," as did Jesus immediately after his baptism; neither does anyone sprinkle or pour anyone in or into a river. All these conditions and circumstances are met, however, in immersion. PHILIP BAPTIZES THE EUNUCH. "And as they went on their way they came unto a certain Water; and the eunuch saith, Behold, here is water; what doth hinder me to be baptized? And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch; and he baptized him. And when they came up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing" (Acts 8:36-39). 1. They came to the water. 2. They went down into the water. 3. Philip baptized the eunuch. 4. They came up out of the water. The baptizing took place after they went down into the water, and before they came up out of the water. The same procedure is followed in every case of immersion, but is never necessary in sprinkling or pouring. (See lesson on "Conversion of the Eunuch" in this volume of Sound Doctrine.) BAPTISM IS A BURIAL. "We were buried therefore with him through baptism into death" (Romans 6:4). "Having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead" (Colossians 2:12). Mr. Wesley, the founder of the Methodist Church says, commenting on Romans 6:4, "We were buried with him—Alluding to the ancient manner of baptizing by immersion" (Wesley’s Notes). These passages so completely reveal the fact that in baptizing there was an immersion, that it seems to us unnecessary to make even a comment. Certainly every one knows that in sprinkling or pouring water on a person, just a few drops of water, there is not, there cannot be, a burial, nor is there anything that even resembles a burial. Every ordinary reader of the New Testament would, unless misled, understand that in baptism there is an immersion. BAPTISM NOT TO PUT AWAY FILTH OF FLESH, Peter declare that baptism is not to put away the filth of the flesh (1 Peter 3:21). A little reflection will show the student the significance of Peter’s statement. Both Jews and Greeks were accustomed to the practice of plunging into the water to put away the filth of the flesh. Hence, in seeing Christians immerse people, they would likely conclude that they were doing it to wash away the dirt from their bodies; but no such thought would have ever entered their minds had the practice of the Christians been to slightly moisten the fore­heads of the people for baptism. There can be no escape from the conclusion that Peter’s language teaches that they were immersed when baptized. Baptism requires Immersion requires Affusion requires 1 Water 1 Water 1 Water 2 Much water 2 Much water 2 3 Going to water 3 Going to water 3 4 Going down into water 4 Going down into water 4 5 Baptizing while in water 5 Baptizing while in water 5 6 Burial 6 Burial 6 7 Administrator handles subject 7 Administrator handles subject 7 8 Going up out of water 8 Coming up out of water 8 CLAIMS TO AFFUSIONISTS CONSIDERED. Controversalists among those who sprinkle and pour for baptism seek to offset the foregoing facts. In so doing, not only do they disregard the foregoing facts, but they practically disregard the scholarship of the world. No one thing is more clearly established by the scholarship of the world than that the apostles always immersed. Ezekiel 36:25. "And I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you." It is claimed by affusionists that this prophecy of Ezekiel refers to baptism under the New Covenant. Replying we would say: 1st. If this passage refers to baptism it proves too much for the affusionist, for they stoutly insist that baptism has nothing to do with cleansing people from their sins; whereas this passage declares, as a result of this sprinkling, they were to be cleansed from all their filthiness and idols. 2nd. The prophet in this passage does not refer to baptism, or the Christian dispensation, but to the national restoration of Israel from captivity in Babylon. 3rd. Read the entire passage (Ezekiel 36:22-31). It is plainly declared that the Lord would gather them out of all nations and countries, and bring them into their own land. Ezekiel prophesied during the early days of the captivity of Israel in Babylon (Ezekiel 1:1-3). After the restoration mentioned in this passage, and after the cleansing by sprinkling, they were to dwell in the land God gave their fathers, and the Lord would cause the cities to be inhabited, and the waste places to be built. The desolate land was to be tilled, whereas it was desolation in the sight of all that passed by; and the grain was to be multiplied. Years after Ezekiel uttered this prophecy the Jews did return from Babylon to their own land. When a Jew became unclean from any cause he was to have the water of cleansing sprinkled on him. The preparation and use of this water is described in Numbers nineteenth chapter. Having been denied in foreign lands, they must have the water of cleansing (clean water) sprinkled upon them. It is astonishing that any Bible student would refer to this passage as proof of sprinkling for baptism, when, as a matter of fact, it was certainly fulfilled when the Jews returned from Babylon to inhabit the land of their fathers. WATER ALONE NEVER SPRINKLED OR POURED. In all the Bible, there is not one instance where, by the authority of Jehovah, water, simply water, water unmixed with any other element, was ever, for any purpose, by anyone, sprinkled or poured on anyone. Baptize With Water. It is argued that John baptized "with water," and that therefore he applied the water to the subject, just as in whipping the boy "with a switch" the switch is applied to the boy. But we also wash clothes "with water," but not by sprinkling water upon them; and we dye clothes "with dye," but not by sprinkling dye upon them. The fact is, nothing can be proved, as to the act, by the use of the word "with." The word "baptize" tells what was done, and the expression "with water" names the element used; just as the expression that Christ will baptize "with the Holy Spirit" declares, by the word "baptize" what he would do, and "with Spirit" named the element he would use. But the American Standard Version, which is regarded by most scholars as the best translation, renders the passage, "I indeed baptize you in water" (Matthew 3:11). This is the correct translation. BAPTIZED IN THE SPIRIT. The argument relied on by the affusionist as the most conclusive is the following: John said the apostles would be baptized with the Holy Spirit (Matthew 3:11). The apostles were baptized in the Holy Spirit on the first Pentecost after the resurrection of Christ (Acts 2:1-4). Peter applied the prophecy of Joel, "I will pour forth or my Spirit upon all flesh" (Joel 2:28), to the baptism (Acts 2:17). Therefore, it is argued, God’s way of baptizing is by pouring. This is the strongest argument an affusionist can make for his contention, that sprinkling or pouring is baptism. The facts are, the apostles were overwhelmed in the power and influence of the Spirit. (Even affusionists will not have it that they had just a little of the Holy Spirit sprinkled upon them.) The overwhelming was the baptism. Let it be remembered that Jesus told the apostles to go to Jerusalem, and there tarry till they were "clothed with power from on high" (Luke 24:49). The word "clothed is from the Greek word enduo. This word is found again in 2 Corinthians 5:4, where it is translated "clothed." "For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon (enduo), that what is mortal may be swallowed up of life." Paul here is expressing his longing for the house, body, he had just made reference to in the first verse of this chapter: "for we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens." In his body of flesh he was groaning, not wishing to be unclothed, but clothed upon (enduo) with the house from heaven—the immortal body. Surely no one thinks he was longing for a little im­mortality to be sprinkled on his head, or for a little immortality to be poured on him; but he was longing for the mortal to be swallowed up of life. The Lord promised the apostles they would be baptized in the Holy Spirit (Acts 1:6; Acts 1:6). In Luke 24:49 he calls it being "clothed" (enduo) with power from on high. From this it must follow that to be baptized in the Holy Spirit is to be clothed in the Spirit. Hence, in their baptism in the Holy Spirit (Acts 2:1-4), they were clothed, or swallowed up, in the Spirit—completely overwhelmed, submerged. The falling rain fills a pool, and a person is baptized in that pool—would anyone say he was baptized by sprinkling? The water pours from a hydrant into a baptistry, and one is baptized in it—would anyone say he was baptized by pouring? or that he was immersed by pouring? Put a coin in a glass of water and pour water into the glass till the coin is covered. It is immersed—was it immersed by pouring? It is also buried. Was the pouring immersion? Was the pouring the burial? But enough water was poured on it to cover it, to overwhelm it; and this covering—this overwhelming, was the immersion, the burial. Just so with the baptism in the Holy Spirit. The Spirit was poured out on the apostles till they were completely under its influence, overwhelmed by the Spirit; and this overwhelming was the baptism. If the pouring was the baptism, then, as soon as the pouring ceased, the baptism ceased, whereas they continued to be overwhelmed, continued in this baptism. Baptized in the Cloud and Sea. "For I would not, brethren, have you ignorant, "that our fathers were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea" (1 Corinthians 10:1-2). In connection with this passage the affusionist quotes Psalms 68:7-9, "O God, when thou wentest forth before thy people, when thou didst march through the wilderness; the earth trembled, the heavens also dropped rain at the presence of God, the God of Israel. Thou, O God, didst send a plentiful rain," and contend that this rain was at the crossing of the Red Sea, and that the falling of the rain on them was the baptism. They are clearly wrong in making such contention, for The rain mentioned in this passage has no more reference to what took place at the crossing of the Red Sea than it does to the rain which fell at the end of the drouth in the days of Elijah. The fact is David was speaking of what took place at Sinai. If it could be proved that it rained when they crossed the Red Sea (but it cannot, for it is expressly stated that they crossed on dry ground, Exodus 14:22), it would be easy to prove that they were not baptized in, that is, by the rain. Paul says they were baptized "in the cloud and in the sea." There were two elements, cloud and sea, in their baptism. Any theory that leaves out one or both of these elements is wrong. To say that they were baptized by spray blown from the sea leaves out the cloud—one element in which Paul says they were baptized. To say they were baptized by falling rain, leaves out both the elements in which Paul says they were baptized. Paul does not say they were baptized in the rain, but in the "cloud and in the sea." Read the account of this in Exodus 14:15-25. The waters stood upright on either side of them as they marched across (Exodus 15:8), making a channel through which they marched (Exodus 14:22). The cloud, which guided them in their march, "removed from before them, and stood behind them," thus completely hiding them from the Egyptians, submerging the Israelites, burying them out of the Egyptians’ sight. Hence, they were baptized, overwhelmed, in the cloud and in the sea, as Paul declares. If some one should argue that this cloud became a pillar of fire by night to give Israel light, let it be remembered that Paul calls it a cloud, and so does Moses (Exodus 14:19-20). It was darkness on the side next to the Egyptians, but light on the side next to the Israelites. This the record plainly declares. Neither did the cloud pour out rain on Israel, for it stood behind them to hide them from the Egyptians. HISTORY OF SPRINKLING FOR BAPTISM. Dr. Wall, of the Church of England, in his history of Infant Baptism, says: "Their general and ordinary way was to baptize by immersion, or dipping the person, whether it was an infant, or grown man or woman, into the water. This is so plain and clear by an infinite number of passages, that, as one cannot but pity the weak endeavours of such paedobaptists as would maintain the negative of it; so also we ought to disown and show a dislike of the profane scoffs which some people give to the English antipaedobaptists merely for their use of dipping. It is one thing to maintain that that circumstance is not absolutely necessary to the essence of baptism, and another, to go about to represent it as ridiculous and foolish, or as shameful and indecent; when it was in all probability the way by which our blessed Savior, and for certain was the most usual and ordinary way by which the ancient Christians, did receive their baptism" (Vo. 2, pp. 384, 385). , Dr. Wall then gives several instances of what was called baptism without immersion. The most ancient one he cites is that of Novatian in A. D. 251 (Wall, Vol. 2, pp. 385, 433), who, while confined to his bed by sickness, had water poured on and around him? This is the first instance of anything but immersion being called baptism known in religious history. Dr. Wall gives the case of Novation as one of "the most ancient instances of that sort of baptism that are now extant in records" (Vol. 1, pp. 390). Sprinkling Legalized. "The council of Revenna (1311) was the first to allow a choice between sprinkling and immersion" — Schaff-Herzog Encyclopedia, Vol. 1, pp. 201. SPRINKLING IN THE BIBLE. In all the Bible there is not one instance of sprinkling being called baptism. Not one!! We do not find where water alone was ever sprinkled on any one in Old Testament times. Water mixed with blood, water mixed with oil, water mixed with ashes of a heifer, was sprinkled, but never was unmixed water sprinkled or poured on any one for anything, by the authority of God. In Numbers 19 will be found direction for making the water of purifying, or clean water, which God commanded to be used in the sprinklings of the Old Testament times. TOPICS FOR INVESTIGATION AND DISCUSSION. Baptism of Jesus. Immersion More Impressive Than Sprinkling. The Sin of Substitution Something Else for What God Commands. An Appeal for Prompt Obedience. Colossians 3:1. QUESTIONS. What religious bodies practice affusion or immersion? Name the bodies practicing immersion only. Quote Matthew 28:18-19. How may we learn the meaning of the Greek word for baptize? In what language was the New Testament written? How do the lexicons define "baptize"? How else may we learn the meaning of baptizo?? In what places did John baptize? Why did he baptize in Aenon? Describe the baptism of Jesus. Describe the baptism of the eunuch. Was not the eunuch in a desert when baptized? How was water found in the "desert" to baptize? How do some try to prove that "into" does not mean "into"? Quote the passages which speak of baptism as a burial. Why did Peter say baptism is not to put away filth of flesh? Why would sprinkling and pouring not make unbelievers so think? What does New Testament require? What does sprinkling require? Quote Ezekiel 36:25. Show that Ezekiel 36:25 does not refer to baptism. What was "clean water"? How was "clean water" made? Can you show that water alone was ever sprinkled or poured on anyone by the authority of God? State the argument of affusionists on "with water." Reply to argument on "with water." Give affusionists’ argument on baptized "with Holy Spirit." Reply to this argument. Quote 1 Corinthians 10:1-2. What argument do Affusionists make on 1 Corinthians 10:1-2? Reply to this argument. Describe the baptism of the Israelites. When was the first instance of sprinkling or pouring being called baptism? When was this? When was sprinkling "legalized"? ======================================================================== CHAPTER 59: 04.16. LETTER TO THE CHURCH AT EPHESUS ======================================================================== LETTER TO THE CHURCH AT EPHESUS. LESSON TEXT-Revelation 2:1-7. Ephesus was a sea port town on the western coast of Asia, a city of great; importance. Several nationalities made up its citizenship. Here stood the temple of Diana, one of the seven wonders of the world. With the exception of the Jews dwelling there the city, when the gospel was first brought to it, was devoted to the worship of idols. As Paul returned, accompanied by Priscilla and Aquila, from this first preaching tour in Europe, he stopped off for a short stay in Ephesus, preaching while there, in the synagogue of the Jews. Leaving Priscilla and Aquila there, he took his departure, promising to return "if God will." This may be regarded as the beginning of the church in that wicked city. See Acts 18:18-21. About this time Apollos, an eloquent preacher who knew only the baptism of John, came to Ephesus, and began boldly to preach in the synagogue. "But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately" (Acts 18:26). When Paul returned to Ephesus he found certain disciples. By questioning them, he learned that they had been baptized into John’s baptism. When he had taught them they were baptized into the name of the Lord (See Acts 19:1-7). After the Great Commission became operative, no one could be baptized by divine authority into John’s baptism. But there is not the least evidence that those who were baptized into John’s baptism while it was valid were ever baptized again. These men whom Paul found at Ephesus who had been baptized into John’s baptism were evidently converts of Apollos before he had been taught properly by Priscilla and Aquila. For three months, in the synagogue, Paul spoke boldly the things pertaining to the kingdom of God without serious opposition. Then the opposition became so pronounced that he withdraw with the disciples, and established himself in the school of one Tyrannus where he taught daily for two years. So great were his opportunities and so active was he in preaching the gospel it is said, within the short space of two years and six months spent in Ephesus, "all they that dwelt in Asia heard the word of the Lord." The influence of Paul’s preaching was so far reaching and revolutionizing in its results that "not a few of them that practiced magical arts brought their books together and burned them in the sight of all; and they counted the price of them, and found it fifty thousand pieces of silver," about $8,000. The preaching of Paul was endangering the business of Demetrius and his fellow-craftsmen, who were engaged in the lucrative business of making silver shrines of Diana. This so enraged them that they headed a mob, and put the city in a great uproar, which was finally quieted by the town clerk. After the uproar Paul delivered an exhortation to the disciples and left the city. Later, as he was passing near the city, he sent for the elders of the church, and made a very striking speech to them (Acts 20:17-35). He also sent Timothy to Ephesus to counteract some false teaching and useless speculations (1 Timothy 1:3-4). JOHN AT EPHESUS. We are told that John for a number of years during the latter part of his life lived at Ephesus. From that city this beloved and holy man was banished to the isle of Patmos for the sole reason that he was a preacher of the gospel of Christ (Revelation 1:9). On a certain Lord’s day the Lord appeared to him, and dictated seven letters to be written to seven churches in Asia. He saw the glorified Lord standing in the midst of seven golden candlesticks and holding seven stars in his right hand. These seven candlesticks were explained to be the seven churches, and the seven stars, the angels of the seven churches. The Candlesticks. In John’s vision the candlesticks represented churches. This is a significant figure of speech. A candlestick generates no light, but it upholds and sustains that which gives light. So the church generates no light, no matter how learned and wise the membership may be. There is no spiritual light in the schemes, philosophies, and inventions of man. The word of God is a light to our pathway (Psalms 119:105), and the church upheld that light. "Among whom ye shine as lights in the world, holding forth the word of life" (Php 2:15). The church does this by living the Bible, and by teaching it as the inspired word of God. The Stars. The stars were angels of the churches. An angel is a messenger. Not all angels are heavenly messengers. A person or being who carries a message is an angel, a messenger, for that is the import of the word. God sent John the Baptist with a message to the people. He called him "my messenger" (Greek, angel) (Matthew 11:10; Mark 1:2; Luke 7:27). On one occasion as Jesus was going up to Jerusalem, he sent messengers (Greek, angels) on before him to make ready for him in a village of the Samaritans (Luke 9:51-56); and the two spies whom Joshua sent into Jericho to bring him information concerning the land and Jericho are referred to by James as mes­sengers (Greek, angels) (James 2:25). Angels of the Churches. Various theories have been held as to who or what these angels of the seven churches were. Some hold that every church has a guardian angel who watches over its destinies. We know of no basis for such theory. If there be such guardian angels the condition of some churches would indicate that they were rather remiss in their duties. Besides, the Lord would hardly have had John to write letters and send them to such invisible beings. Others claim that each church had a pastor, and these pastors were angels, or messengers, of the churches. We cannot see in what sense such persons would be messengers of the churches. If a church sent a man somewhere with a message, or for a message, he would be the angel, or message bearer, of that church; otherwise he could not have been the angel of that church. A little reflection, while bearing in mind the meaning of the word angel, will help us to see who these angels, or messengers, were. John’s home was at Ephesus, and the other six churches were not far away. All must have known John. At this time he was an old man, the only living apostle, and a very lovely character. Now he is banished to Patmos, a small island twenty miles from the coast, and almost barren. Such tragedy would touch the heart of every Christian wherever the news went. They would want to have word from him, also to comfort him all they could. We can well imagine that they discussed the matter till each church in that region decided to send some reliable man of their own number to see him, and bring back from him any message he might have for them. One thing we do know: John was instructed to write these letters and send them to the seven churches. Some one was at hand by whom he was to send them, for in no other way was it possible for him to send them. Hence, the command of the Lord to send these letters by the angels of the churches. The Greek can as be translated "by" or "unto." Condition of the Churches. The letter to each church reveals the conditions of that church. A fair survey of the field then and now will lead one to conclude that churches were little, if any, better then than now. We sometimes hear people say the churches in the days of the apostles were perfect. But not so. Churches were then made of people with the weaknesses people now have. In fact, many churches then were composed mostly of those converted from idolatry. The whole social fabric out of which they were taken was saturated with immorality and ignorance. They had a long way to go to reach the perfection we sometimes hear attributed to them. No wonder so many of them fell so far short of the ideal. Read Paul’s first letter to the church at Corinth and see how far they were from what they should have been. The letter to the church at Ephesus shows that church not to have been pleasing to the Lord. Hence, when we become discouraged about churches now, let us reflect that it has always been thus. The Dead-Line. But will the Lord own such churches? He is long suffering (Luke 18:7; 1 Timothy 1:16), and bears with them for a time. If not, none of us could be saved. But there is a deadline, beyond which, if we go, the Lord will cut us off. When a church has had its attention called to an evil in it and then determines to go on in that evil regardless of what the Lord says, their day of doom has arrived. "He that being often reproved hardened his neck shall suddenly be destroyed, and that without remedy" (Proverbs 29:1). The Lord threatened Ephesus, unless they repented. And yet there were things about that church which pleased him. THINGS APPROVED. Their Works and Toil. "I know thy works, and thy toil," said the Lord; and he approved that. To toil is to work under difficulties and hardships. There is drudgery and weariness about toil. Not all work in the service of the’ Lord is toil. When the church is at peace the Lord’s day worship interesting, uplifting, and inspiring, to do what you can to serve God is work, and the Lord is pleased with your efforts; but there, is no toil about that—it is delightful work. But when everything goes dead-wrong—the church is in confusion, the neighbors regard it as fussing bunch of senseless cranks, the singing is poor, the prayers are mechanical, the spirit of suspicion and cynical criticism is rife so that your best efforts are misunderstood and adversely criticised--and yet, in spite of all, you strive to do your best, there is toil about that. Ephesus Warned. Years before John wrote to Ephesus, Paul warned the elders of that church: "Take heed unto yourselves, and to all the flock, in the which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood. I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them" (Acts 20:28-30). And when Timothy was left there by Paul, some were teaching a different doctrine and others were wrangling over endless genealogies. No wonder the faithful had toiled. Such continued efforts, under trying circumstances, required staying qualities; and, at least, some had that. Patience. The Lord had taken knowledge of their patience, and was pleased with it. What is patience? It is to hold on to the right, no matter what the trials, difficulties, or persecutions may be. Patience never quits, never lets up, never lets go. For a fuller discussion of patience see Sound Doctrine, Vol. 2, pp. 170,171. Could Not Bear Evil Men. Notice the wording: "1 know thy works, and thy toil and patience, and that thou canst not bear evil men." This church was so patient that it could not bear evil men. Sometimes people think that patience will serenely put up with anything, but not so with the patience which the Lord commends. Some things it cannot bear. But their patience, when it could not bear these evil men, ousted them, instead of skulking off home and leaving them in charge. Genuine patience does not say, "Well, if that is the way you are going to do, I’ll quit"; but it does say, "Get out of this church, you evil men; and let us keep the church pure": and then proceeds to make its word good. Churches Not Careful. Many churches are not careful as to their teachers. They send for preachers whom they know only through reports in the papers. As a result they frequently get trouble on their hands, and the church is injured so that it may never recover. When the tide of innovations swept over Texas many churches could have been saved had the leaders been watchful, and kept designing preachers out. Many elders realized this after it was too late. They were not watchful. Another innovation is now springing up, namely, settling matters by majority vote; and churches are being disturbed, and some of them divided. When it suits their purpose they vote the elders out. Will the elders protect themselves and the churches against this danger? Ephesus Watchful. "And didst try them that call themselves apostles and they are not, and didst find them false." They would not tolerate pretenders. It is not likely that they had a church trial; church trials usually result in confusion. They give a designing man with a glib tongue an opportunity for mischief. Besides, there is no need for a trial if the leaders are wise. How they proceeded to try them we do not know. They knew what an apostle should be; and, in some way, they put them to the test, and found that they were not apostles. Narrow and Bigoted? For one to make any headway at pretending to be an apostle, he would have to be a man with some personality and accomplishments. An ignorant man, shabbily dressed, and of no personality, would fool no one. Most likely these men worked up a following. That was a crisis in the church at Ephesus, but they met it in the way the Lord approved. But what would be said now? If an accomplished man with selfish designs, and with the mixing qualities of Absalom, should come to a church, he would keep his selfish designs hidden; and he would gain a following. If, however, he was put out of the church, as were these pretenders at Ephesus, that church would be called a narrow, contracted, bigoted bunch of heresy hunters. But why should that church worry, if the Lord approves? Are not many churches guilty of studying too much about what the world will think of their course rather than of what the Lord will think of them? The Lord requires, discipline, even to withdrawing fellowship, when that is the only remedy. See lesson on Discipline, Sound Doctrine, Vol. 3, pp. 109-121. Left First Love. "But I have this against thee, that thou didst leave thy first love. Remember therefore whence thou art fallen." Can you imagine the scene in that church when the letter was being read. The messenger of the church had returned from John. The disciples whom he met would anxiously inquire concerning the beloved John. Think of the report: "He is well, and has seen the Lord in his glorified state; and the Lord had him write a letter to this church!" A letter from the glorified Lord! What a sensation! That letter will be read next Lord’s day to the whole church! How the news would fly! Sunday comes; not a vacant seat; every member is present. How eagerly they listened, leaning forward to catch every word falling from the lips of the good man as he read that letter. How their hearts must have swelled with gladness as he read the words of praise from the Lord for their work, toil, patience, and discipline. "Nothing wrong with us," they must have thought. Then with measured tones showing deep emotion, for the reader must have shown how he was effected, he read: "But I have this against thee." This pronouncement must have caused consternation for the moment, and the question must have arisen in each heart, "What has the Lord against us?" Then with directness the words came: "Thou didst leave thy first love. Remember whence thou art fallen." A Well-Balanced Church. The church at Ephesus worked, and toiled, and held on. They would have nothing to do with lying pretenders, and they hated the doctrine of the Nicolaitans, for all of which the Lord approved them. They hated, but they did not love. Some one said, "Love is of God; hate is of the Devil." But that is not always true. "I hate them that regard lying vanities; but I trust in Jehovah" (Psalms 31:6). "I hate the work of them that turn aside" (Psalms 101:3). "Through thy precepts I get understanding; therefore I hate every false way" (Psalms 119:104). "I hate them that are of a double mind; but thy law do I love" (Psalms 119:113). "I hate and abhor falsehood; but thy law do I love" (Psalms 119:163). "There are six things which Jehovah hateth; yet, seven which are an abomination unto him: haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that deviseth wicked purposes, feet that are swift in running to mischief, a false witness that uttereth lies, and he that soweth discord among brethren" (Proverbs 6:16-19). "The fear of Jehovah is to hate evil: pride, and arrogancy, and the evil way, and the perverse mouth, do I hate" (Proverbs 8:13). "Hate the evil, and love the good" (Amos 5:15). "Abhor that which is evil; cleave to that which is good" (Romans 12:9). "Thou hatest the works of the Nicolaitans, which I also hate" (Revelation 2:6). The Christian must hate the Devil and all his works, and love God and all his works. But the church at Ephesus had cultivated hatred for the Devil and imposters, but failed to cultivate love for God and the right. All the powers of their souls were consumed in hating. The Christian character is balanced between love and hate. Ephesus was lopsided. Hate the Devil, but not more than you love God. Some good men now, as did Ephesus, cultivate opposition to wrong, and neglect an active interest in building up the right, till they become austere, dogmatic, and little less than a nuisance. They become all back-bone, with none of the gentler graces to make them desirable or helpful. Others cultivate gentleness, sweet-spiritedness, and all the gentler graces, and neglect to cultivate the heroic spirit of opposition to wrong, till they become so soft and flabby that they are practically worthless. A character is properly balanced by cultivating seemingly opposing characteristics. A well-balanced character is a rare accomplishment. Remedy. Few people can realize that, having labored, and toiled, and kept the church free from imposters, and, like Ephesus, never growing weary of the task, they may, notwithstanding this, be in a fallen condition. It must have shocked Ephesus when the Lord said, "Remember whence thou art fallen." Such characters are usually assertive, and overrate their own accomplishments and loyalty to the Lord. But they had fallen. And the remedy: "Repent and do the first works." Rekindle the love you had in your hearts for the Lord, for the church, and for man, when you first became Christians. "Or else"—you repent, humble your haughty spirit, and rekindle your first love—"or else I will come to thee," not to approve and bless, but I "will move thy candlestick out of its place, except thou repent," that is, I will cease to recognize you as my church, unless you repent. Encouragement. "To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God." Applies to All. "He that hath an ear, let him hear what the Spirit saith to the churches." Through this letter to Ephesus the Lord speaks of all churches. Periods of Church History. Some have advanced the idea that these seven churches in Asia represent seven periods in the history of Christianity, and that we are now living in the Laodicean period, or age. This is a mere conceit, with no foundation in Scripture or reason. The theory involves too much. The seven letters described conditions then existing in those churches; otherwise the letter would have been a mystery to those churches, and they would have been puzzled to know why the Lord would so write to them. But to say that the conditions described in those letters did prevail in those churches, but they still represent periods of church history, would involve the idea that God made those churches so they would fit the periods to be represented, or else he made the periods to correspond with the condition of the churches. That is absurd. Neither does history show any such periods. It is supposed that the church at Ephesus represented the churches of that period. But that will not do, for there are six other churches mentioned in these letters, each one differing from the other, and not one of them like Ephesus. Besides, if Laodicea represents all the churches of this age there is little hope for any of them. Neither do all the churches now seem to be as rich and well-satisfied as was Laodicea, nor are they all lukewarm. The Lord Knows. Though the Lord was seated on his throne in glory, yet he described himself as "he that walketh in the midst of the seven golden candlesticks." He knew their works. They are his churches and he is interested in them; and he still walks among them, and knows their conditions, and knows the heart and life of each member. * * * TOPICS FOR INVESTIGATION AND DISCUSSION. Letter to Smyrna (Revelation 2:8-11). Letter to Pergamum (Revelation 2:12-17). Letter to Thyatira (Revelation 2:18-29). Letter to Sardis (Revelation 3:1-6). Letter to Philadelphia (Revelation 3:7-13). Letter to Laodicea (Revelation 3:14-22). QUESTIONS. Locate Ephesus. What of its citizenship? What about its religion? Tell of Paul’s first visit to that city. Whom did he leave there? What great temple was located in Ephesus? Tell about Apollos and his preaching. Whom did Paul find when he returned? Did John baptize for the remission of sins? Why then did Paul baptize people at Ephesus again? How long did Paul preach in the synagogue? Why did he cease to preach in the synagogue? In whose school did he then teach? How long did he teach in that school? What of his success? What stirred up the silver-smiths? Tell about the mob. Tell about Paul’s speech made later to the elders. Why did he sent Timothy to Ephesus? How came the apostle John to be on Patmos? How far, and what direction is Patmos from Ephesus? Tell how the Lord appeared to John on Patmos. What were the candlesticks and the stars? Why is a church like a candlestick? What gives light? What is an angel? Show that men are called angels, or messengers. Who were the angels of these churches? How did John send the letters to the seven churches? Name the seven churches in Asia. Were all of them perfect? Which were not? Does the Lord recognize imperfect churches? Will he always bear with them? Where is the dead-line? What did the Lord approve about Ephesus? What is toil? When is work not toilsome? In. your efforts to do right, what most discourages you? Repeat Paul’s warning to the elders at Ephesus. What is patience? Describe the patience of the church at Ephesus. Why should churches be careful in selecting teachers? Do you know of any evil results from a failure to be careful in selecting teachers? How have innovations been brought into churches? How do designing men capture churches? What is an innovation? Is there Scriptural authority for settling matters by majority vote? Should the elders select a teacher who is in favor of an innovation? How could Ephesus know that certain men were not apostles? Why did the Lord commend their dealings with these pretenders? What enabled Absalom to be so successful? 2 Samuel 14:25; 2 Samuel 15:1-6.) What fault did the Lord find with Ephesus? Must a Christian hate? If so, what? What is a well-balanced character? From what had Ephesus fallen? What was the remedy? What would the Lord do if they failed to do their duty? What encouragement did he give them? Why cannot these churches represent different periods in church history? Why is the Lord interested in knowing the condition of churches? Does the Lord know what the church of which you are a member is doing? Wherein do you see that the church of which you are a member can improve? ======================================================================== CHAPTER 60: 05.01. SOUND DOCTRINE, VOL 5 ======================================================================== Sound Doctrine —A— SERIES OF BIBLE STUDIES FOR SUNDAY SCHOOL CLASSES, PRAYER MEETINGS, PRIVATE STUDY, COLLEGE CLASSES, Etc. By C. R. NICHOL Vol. 5 of 5 Sixth Edition COPYRIGHT, 1952, BY C. R. NICHOL Order from the Publisher: NICHOL PUBLISHING COMPANY CLIFTON, TEXAS ======================================================================== CHAPTER 61: 05.02. TABLE OF CONTENTS ======================================================================== Table of Contents THE WILDERNESS JOURNEY NAMES AND TITLES OF CHRIST (No. 1) NAMES AND TITLES OF CHRIST (No. 2) THE GREAT SALVATION WHAT MUST I DO TO BE SAVED? INFANT BAPTISM THE CHURCH AT CORINTH CONVERSION OF SAUL OF TARSUS CONVERSION OF CORNELIUS SOLDIERS OF CHRIST THE SECOND COMING OF CHRIST (No. 1) THE SECOND COMING OF CHRIST (No. 2) ETERNAL LIFE ======================================================================== CHAPTER 62: 05.03. THE WILDERNESS JOURNEY ======================================================================== THE WILDERNESS JOURNEY In Volume 4 of SOUND DOCTRINE we learned some things of the happenings at Sinai. In this lesson we pursue these historic studies further; but before following the Israelites from Sinai, let the student again review the order of their encampment and marching. (See Vol. 4, pp. 55, 56). THEY LEAVE SINAI. "And it came to pass in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony. And the children of Israel set forward according to their Journeys out of the wilderness of Sinai; and the cloud above in the wilderness of Paran." (Numbers 10:11-12). This is the second year after they left Egypt. They had left Egypt on the fifteenth day of first month (Exodus 12:1-51), and reached Sinai in the third month after leaving Egypt (Exodus 19:1-2). Here they received the law and made the tabernacle. The tabernacle was first set up on the first day of the first month, in the second year after they left Egypt. It had therefore been eleven and one-half months since they left Egypt, and about ten months after they reached Sinai. They left Sinai on the twentieth day of the second month of the second year, only one month and twenty days after the tabernacle was set up, or thirteen months and five days after they left Egypt. they murmur. They had been in bondage in Egypt for years, laboring under the oppression of the most tyrannical task-masters. They had been gloriously and miraculously delivered from that bondage and were being led to a land "flowing with milk and honey," with every assurance that Jehovah was with them and leading them; yet they soon fell to murmuring and complaining about every fancied inconvenience. The food fell about their camps in great abundance, and cost them nothing, save the effort to gather it. They grew tired of it and murmured: "And the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic." (Numbers 11:1-8). But Jehovah’s anger was kindled, and he punished them severely. Because they clamored for meat, the Lord told them he would give them meat till it was loathsome to them. By letting them learn from experience that their own ways brought them trouble, they would come to realize that the Lord’s way was best. It is only when we begin to lose faith in God, that we think our way is better than his, and feeling our self-sufficiency we begin to murmur against God’s way. It is sin to murmur against God or against his servants if they faithfully discharge their duty. The people are given to murmuring! The scribes and Pharisees murmured against the disciples for eating with sinners (Luke 5:30). For lack of reason they murmured against Jesus on numerous occasions. On one occasion the disciples murmured against what Jesus taught, and some of them ceased to walk with him (John 6:60-66). In speaking of the various sins of the Hebrews in the wilderness journeyings, Paul said, "Neither murmur ye, as some of them murmured, and perished by the destroyer." (1 Corinthians 10:10). MIRIAM AND AARON COMPLAIN AGAINST MOSES. (Numbers 12:1-16). God had selected Moses to lead the people out of Egypt into Canaan, and under earnest protest Moses had accepted the position to which God has assigned him. But having undertaken the work, he was doing his best. Aaron was Moses’ brother, and Miriam was his sister. Each was older than Moses. They became envious of Moses: "And they said, Hath Jehovah indeed spoken only with Moses? hath he not spoken also with us?" They felt that Moses had no preference over them. But Jehovah had so ordered it, and their complaint was in fact a protest against God’s order. The Lord rebuked them severely for their presumption, saying, "Hear now my words: if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream. My servant Moses is not so; he is faithful in all my house: with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses? And the anger of Jehovah was kindled against them, and he departed." It seems that Miriam was the leader in this complaint, for she suffered worse, being immediately afflicted with leprosy. Through prayer of Moses they were healed. Even after a leper was healed there was a ceremony for cleansing, a process of disinfection (See Leviticus 14:1-57). at kadesh—the spies. (Numbers 13:1-33, Numbers 14:1-45; Deuteronomy 1:19-46). About two years after the Hebrews left Egypt, they reached Kadesh, which is eleven days journey from Horeb, where they had remained several months, before Mt. Sinai (Deuteronomy 1:2). Kedash is less than one hundred miles from Jerusalem, hence they had spent most of the time between Kadesh and Sinai in camps. Why they spent forty years between Egypt and Canaan will be discussed later. From Kadesh, spies, twelve men, one from each tribe were sent into Canaan to view out the land. "And they returned from spying out the land at the end of forty days." They brought back some of the fruit of the land, and reported that it was a land "flowing with milk and honey;" they also declared that the land was filled with giants and the cities were fortified and very great. In their opinion the land could not be taken. But two of the spies, Caleb and Joshua, believed they were able to take the land. Caleb stilled the people before Moses and said, "Let us go up at once, and possess it; for we are well able to overcome it." But the men that went up with Caleb and Joshua said, "We are not able to go up against the people; for they are stronger than we." The trouble with the ten was they were leaving God out of the matter. The majority report prevailed, and the people wanted to stone Caleb and Joshua, select another captain and return to Egypt. Joshua and Caleb plead earnestly with the people, saying, "If Jehovah delight in us, then he will bring us into this land, and give it unto us, only rebel not against Jehovah, nor fear ye the people of the land." But all the congregation bade, "Stone them with stones." With this Jehovah was displeased and said unto Moses, "How long will this people despise me? And how long will they believe not in me, for all the signs which I have wrought among them? I will smite them with the pestilence, and disinherit them. And will make of thee a nation greater and mightier than they." Moses, Aaron, Caleb, and Joshua were approved by Jehovah. A very small majority—jour, and against more than a million/ But let us not forget that God was with the four, and against the more than a million. Jehovah threatened to destroy the whole congregation, but Moses interceded for them. (In the church today, some would have every matter settled by a majority vote. Such was not Jehovah’s way). why the forty years? The people had said: "Our wives and little ones will be a prey." Had they not rebelled they could have reached Jerusalem from Kadesh in a few days. Because they rebelled, Jehovah said: "Your dead bodies shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, that have murmured against me, surely ye shall not come into the land, concerning which I swore that I would make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, that ye said should be prey, them will I bring in, and they shall know the land which ye have rejected. But as far you, your dead bodies shall fall in this wilderness. And your children shall be wanderers in the wilderness forty years, and shall bear your whoredoms, until your dead bodies be consumed in the wilderness. After the number of days in which ye spied out the land, even forty days, for every day a year, shall ye bear your iniquities, even forty years." (Numbers 14:29-34). Two of these forty years had already passed, leaving thirty-eight years for the wilderness wanderings. (Deuteronomy 2:14). sabbath breaking. (Numbers 15:32-36) A man was found gathering up sticks on the Sabbath day, "And they put him in a ward, because it had not been declared what should be done with him." At the command of Jehovah,— "all the congregation brought him without the camp, and stoned him to death with stones; as Jehovah com­manded Moses." (For a discussion of the Sabbath, see SOUND DOCTRINE, Vol. 3, p. 122-132). korah’s rebellion. (Numbers 16:1-50) Moses and Aaron were of the tribe of Levi, but Aaron’s family were chosen for priests. Aaron was the first high-priest. The other Levites were ministers to do service about the tabernacle. Korah was a Levite, but not a priest. He aspired to be a priest and a leader. In this ambition he was supported by Dathan and Abiram, the son of Eliab, of the tribe of Reuben. They called a convention of two-hundred and fifty of the princes of the congregation, men of renown. It was a formidable group of respected men, even if they were not respectable. The sense of that convention of renown men was expressed to Moses and Aaron in these words: "Ye take too much upon you, seeing all the congrega­tion are holy, everyone of them, and Jehovah is among them: wherefore lift ye up yourselves above the assembly of Jehovah." But Moses and Aaron were filling the places God had assigned them. But these men were not satisfied with God’s arrangement, and thought to depose Moses and Aaron. Moses was greatly distressed and rebuked Korah for his selfish ambitions. He also said: "Thou and all thy company are gathered together against Jehovah." Then Moses sent for Dathan and Abiram, but they flatly said: "We will not come up." To settle the matter definitely, Moses proposed that they and "Aaron come before Jehovah, take every man his censer, and put incense upon them, and bring ye before Jehovah every man his censer, two hundred and fifty censers; thou also and Aaron, each his censer." They did so. At the command of Jehovah, Moses said to the people, "Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins." After the people departed from them, Moses pronounced judgment upon them; the earth then opened and swallowed them up. Thus ended Korah. the people protest. (Numbers 16:41-50). On the morrow the people "murmured against Moses and against Aaron, saying, Ye have killed the people of Jehovah." To punish them for this arrogant protest, a plague fell upon the people and there were "fourteen thousand and seven hundred, besides them that died about the matter of Korah." aaron’s rod. (Numbers 17:1-13). To show them definitely whom he had selected as priests, Jehovah directed that a man from each tribe was to take a rod, write his name upon it, and lay them upon the tent of meeting. Aaron represented the tribe of Levi. On the morrow H was found that Aaron’s rod had bloomed and borne ripe almonds. "And Jehovah said unto Moses, Put back the rod of Aaron before the testimony, to be kept for a token against the children of rebellion; that thou mayest make an end of their murmuring against me, that they die not." death of miriam. (Numbers 20:1) Miriam, the sister of Moses and Aaron, died at Kadesh. THE SIN OF MOSES AND AARON. (Numbers 20:1-29). "And there was no water for the congregation: and they assembled themselves together against Moses and Aaron." They berated Moses for bringing them out of Egypt into a place devoid of fruit and water, and wished they had died when their brethren fell before Jehovah. Moses and Aaron presented the matter to Jehovah, and Jehovah commanded them to assemble the people before the rock, and speak to it, "that it give forth its water." Moses gathered the people together, and said, "Hear now, ye rebels: shall we bring you forth water out of this rock? and Moses lifted up his hand, and smote the rock with his rod twice: and water came forth abundantly, and the congregation drank, and their cattle. And Jehovah said unto Moses and Aaron, Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this as­sembly into the land which I have given them." Jehovah told Moses and Aaron to speak to the rock: instead they struck the rock. Concerning this incident David said that Moses "spake unadvisedly with his lips." (Psalms 106:33). Instead of speaking to the rock, Moses spoke to the people in such a way as to make at appear that he and Aaron were bringing forth the water out of the rock. They believed in the existence of God then as much as any time; yet Jehovah said they believed not in him. They lacked confidence in God’s way. They followed their own way instead of the Lord’s way. That was disbelief, and so it is now. He who, changes God’s order, or refuses to do what God says, lacks faith in God. If one believes in God’s goodness and wisdom he is anxious to do what God says. One with genuine faith never thinks of changing God’s order or way. Israel encounters opposition, Israel requested passage through Edom to Canaan, which would have given them a short route (Numbers 20:14-20). Moses proposed to the king that they would travel their highways, touching none of the products of the land. The king of Edom refused them passage. The Lord had forbidden them fighting with Edom (Deuteronomy 2:1-8), so they passed through the extreme eastern border. In making this circuit they came in contact with the following people and destroyed them: The king of Arad and his people (Numbers 21:1-3), Sihom and Og, kings of the Amorites (Numbers 21:21-34). Their fame as warriors had reached Balak. the king of Moab, and he feared to meet them in battle. (Numbers 22:2-3). death of aaron. (Numbers 20:22-29). Aaron, the brother of Moses, three years his senior, was the first high-priest for Israel, He was the mouth-piece for Moses in the contest with Pharaoh (Exodus 14:10-16, Exodus 14:27, Exodus 14:30’ Exodus 7:1-2). He was anointed as priest at Sinai. (Leviticus 8:1-36). He was with Moses all the forty years of wanderings, till they reached Mt. Hor, when he died and was gathered unto his people. (Deuteronomy 32:50). the curse of serpents. (Numbers 21:1-35). Again the children of Israel became discouraged, and murmured against God and Moses. They complained about their food and lack of water. "And Jehovah sent fiery serpents among the people, and they bit the people, and much people of Israel died. And the people came to Moses and said, We have sinned because we have spoken against Jehovah, and against thee; pray unto Jehovah, that he take away these serpents from us. And Moses prayed for the people, and Jehovah said unto Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it, shall live. And Moses made a serpent of brass, and set it upon a standard: and it came to pass, that it a serpent had bitten any man, when he looked upon the serpent of brass, he lived." (Numbers 21:6-9). Of course there was no virtue in the serpent to heal the snake bite. God healed them, but it was when they looked on the serpent of brass. No one can reason correctly and see any connection between the act performed and the blessing to be obtained. How often has God selected something to test man’s faith which was far from reasonable from man’s point of view. Had God directed Moses to make a concoction of different kinds of herbs, and bathe, or anoint the snake bite therewith, it is possible that the people would have ascribed the cure to the medicinal treatment, instead of the power of God, and all the people would have desired to keep the prescription for making the lotion. The people knew there was no power in the brazen serpent to heal. They knew the power to cure was of God. Surely no one thinks there is power in the water of baptism to cleanse one of sin, but God commands those in the Christian Dispensation who would be saved, to repent "and be baptized" in the name of Jesus Christ "unto the remission of sins." (Acts 2:38). Because some irreverent sectarian cannot see how it is possible for baptism to have anything to do with one’s salvation, he cries, "water salvation." Doubtless had such a perverter of the truth lived in the wilderness when the fiery serpents were among the Israelites, and they were required to look on the serpents, he would have cried: "Snake salvation." Balaam: (Numbers 22:6-24). Balak fearing to meet Israel sent for Balaam, saying, "Come now therefore, I pray thee, curse me this people: for they are too mighty for me; peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for T know that he whom thou blesseth is blessed, and he whom thou curseth is cursed. And the elders of Moab and the elders of Midian departed with rewards of divination in their hands, and they came unto Balaam and spake unto him the words of Balak." Balaam invited them to remain over night and he would see what God would say. God said to him: "Thou shalt not go with them: thou shalt not curse the people: for they are blessed." Balaam then said to the messenger: "Jehovah refuses to give me leave to go with you." It should be observed that Balaam says Jehovah "refused" to allow him to go. It is not said Balaam did not wish to go, and that additional persuasion would bring him That revealed to Balak that Balaam wished to go. "Balak sent again princes, more and more honorable than they," with the injunction, "Let nothing, I pray thee, hinder thee from coming to me; for I will promote thee unto very great honor, and whatsoever thou sayest unto me I will do." Balaam told the messengers that he could not go beyond the word of the Lord, but he said: "Tarry ye also here this night, that I may know what Jehovah will speak unto me more." That night the Lord said unto Balaam, "If the men are come to call thee, rise up, go with them;" and yet it is said "God’s anger was kindled because he went." He refused to allow Balaam to go, and then bade him go. To the casual reader this presents a peculiar phase of God’s dealing with men. A similar case is found in 1 Samuel 8:1-22, where we find the record of Israel crying for a king. Samuel protests; but when they cried and said, "We will have a king over us," Jehovah granted them their wish. What is the significance of this? The real answer is found in Ezekiel 14:1-9. Israel was determined to have a king, regardless of what God said. It was an idol within their hearts God answered them according to their idol and gave them a king. So Balaam wished to go to Balak, it was the longing of his heart, and he too was answered according to the idol in his heart. When a man wishes to do something which Jehovah forbids, how often is he found looking for something "more" God has said, which he can cite as a pretext for doing what he wishes? To be set on having our own way is dangerous. Rather we should inquire: "What hath Jehovah spoken?" Balaam accompanied the messengers, and was received with honor by Balak. In three successive attempts to curse Israel he blessed them. Having failed to bring disaster upon the Israelites in his efforts to curse them, he "taught Balak to cast a stumblingstone before the children of Israel, to eat things offered to idols, and commit fornication." (Numbers 31:16; Revelation 2:14). Hence immediately after Balaam’s departure we find Israel indulging in these base crimes. The fornication here mentioned as indulged in by Israel was not fleshly for­nication, but spiritual. In their covenant with the Lord they had pledged themselves to him, now we find them joining in false worship of Baal- peor. For a Christian to engage in false, unauthorized worship is to commit spiritual fornication. Christians are joined to the Lord, his body, united to and with him. For the worship of Baal-peor, the Israelites were put to death. allotment and boundaries. (Numbers 31:34) After having defeated the Midianites the Israelites encamped in the plains of Moab over against Jericho. (Numbers 33:48-49). Here, before they passed over Jordan into Canaan, God made known to them the exact boundaries of their land (Numbers 34:1-29), and directed that they set aside six cities of refuge (Numbers 35:9-34); here also provisions were made for Gad, Reuben, and half of Mannasah to have their inheritance on the east side of Jordan (Numbers 32:1-42). Here Moses recapitulated the law in a number of speeches as recorded in Deuteronomy. the death of Moses. When they had come near the land of Canaan, Moses said to the people, "I am a hundred and twenty years old; I can no more go out and come in: and Jehovah hath said unto me, Thou shalt not go over this Jordan." (Deuteronomy 31:2). "And Moses went from the plains of Moab unto Mount Nebo, to the top of Pisgah, that is over against Jericho. And Jehovah showed him all the land of Gilead, unto Dan, and all Naphtati, and the land of Ephram and Mannasseh, and all the land of Judah, unto the hinder sea, and die South, and the Plain of the valley of Jericho the city of palm-trees unto Zoar. And Jehovah said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither. So Moses the servant of Jehovah died there in the land of Moab, according to the word of Jehovah. And he buried him in the valley in the land of Moab over against Beth-peor: but no man knoweth of his sepulcher unto this day. And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated." (Deuteronomy 34:1-7). TOPICS FOR INVESTIGATION AND DISCUSSION The consequences of lack of faith. The Doctrine of Balaam. Mixed Worship—Spiritual Fornication. Moses a Type of Christ. Paul’s Reference to Sins of Israel. (1 Corinthians 10:1-33). QUESTIONS How long were the Israelites in Egypt? Where is Sinai? Where is Horeb? Tell about the cloud which accompained them in their journey. When did they reach Sinai? How long after they left Egypt till they reached Sinai? How long did they remain at Sinai? What was the tabernacle? When made? Who led them from Egypt? Why did they murmur? How was food provided? What food did they have in Egypt? How did God punish them for murmuring? What about murmuring against God’s servants? Why did the scribes and Pharisees murmur against Christ and his disciples? Were the disciples guilty of murmuring against Jesus? When? What does Paul say of the murmuring of Israel? (1 Corinthians 10:1-33). Who were Miriam and Aaron? What did Jehovah say to Miriam and Aaron? How did God speak to Moses? What punishment was inflicted on Miriam? How was she healed? What was the ceremonial law for healing a leper? Where is Kadesh? How far from Jerusalem? How long after leaving Egypt before reaching Kadesh? How many days journey from Kadesh to Mt. Sinai? How many spies were sent into Canaan? How long did they stay? What fruit did the spies bring back? How many spies made a favorable report? To what tribe did Caleb and Joshua belong? Who made a favorable report touching taking the land? What of majority rule? Is it right? Did God approve? Why did the Israelites wander so long in the wilderness? What penalty was inflicted on them for murmuring? How long did they wonder after returning back from Kadesh? Did all who left Egypt die in the wilderness? Which day is the Sabbath? Tell of the man picking up sticks on the Sabbath. Who was Korah? What tribe? Who was the first high priest? What tribe? What was Korah’s ambition? Who supported him? Tell about the convention they called. Why called? In opposing Moses, how did they oppose God? Tell of the censors they used. What became of Korah? Why did plagues fall on the people? Tell of the rods, especially Aaron’s. Tell of the death of Miriam? What great chorus did she compose? What sin did Moses and Aaron commit? What did David say of Moses touching this incident? Why did God say Moses and Aaron did not believe in him. If one believes in Jehovah, what will he do? Where is Edom? Tell of the refusal to allow Israel to pass through. What route did they take through Edom? Who are destroyed? Where is Moab? Who was its king? What his feeling towards Israel? Where did Aaron die? His grave? Why were fiery serpents among Israelites? Tell of brass serpents. Why, possibly, did God not direct use of a conviction? Where was the power that healed? What of baptism now? What did Balak ask Balaam to do? Why? Give Balaam’s reply to the messengers. Who was Balak? Who was Balaam? Was he a Hebrew? Did Balaam wish to go to Balak? Tell about the second group of messengers. What did Balaam say to them? Why different answers to Balaam by Jehovah? How will God answer us? Tell of Balaam’s trip to Balak. What did Balaam teach Balak to do? How did Israel play false with Jehovah? How did God’s people commit spiritual fornication? Where was Israel camped just before the death of Moses? Name the cities of refuge. What tribes were allowed land east of Jordan? What did Isaac say to Moses just before the death of Moses? Tell of Moses looking into Canaan. Where did he die? Where buried? How old? Are your works in keeping with your words? Do you possess these spiritual graces: Frugality, Industry and Sobriety? Every man is the architect of his own fate. Are your lips full of soot and ashes? ======================================================================== CHAPTER 63: 05.04. NAMES AND TITLES OF CHRIST (NO. 1) ======================================================================== NAMES AND TITLES OF CHRIST No. 1 Christ Jesus, our Lord, is the center and Substance of the Bible. In the Old Testament and the New Testament varied titles are applied to him. These names, or titles, grow out of his relations to Jehovah and man. Each name or title coming from some special relationship which he sustains to man, because of man’s needs. The student will have no trouble in seeing this as he studies the names and titles. The results will be a greater love and a deeper reverence for the Lord. "God highly exalted him, and gave unto him the name which is above every name, that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Php 2:9-11). the son of God. He is not a son; but The Son of God— the Son of God in a sense that no one else is, or can be. This title applies to him is his divine nature, his Deity. The gospel is the "gospel of the Son of God" (Mark 3:1). Before Jesus was born the angel said to Mary, "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God" (Luke 1:35). John the Baptist testified, "I have seen, and have borne witness that this is the Son of God" (John 1:34). The wonders, and signs performed by Christ "are written, that ye may believe that Jesus is the Christ, the Son of God" (John 20:30-31). He was declared to be the "Son of God with power" by the resurrection from the dead (Romans 1:4). "Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God" (1 John 4:15). "And who is he that overcometh the world, but he that believeth that Jesus is the Son of God" (1 John 5:5), He who may think of Jesus as a mere man, has not a proper conception of his Deity. immanuel: God with Us. "Behold, the virgin shall be with child, and shall bring forth a son and they shall call his name Immanuel; which is, being interpreted, God with us" (Matthew 1:23). Not Jehovah God, not God the Father. The thought to which emphasis is given is that in Jesus, God is with us. How comforting the thought, the assurance to the consecrated man that "God is with us." In Jesus God is manifested in the flesh. Paul applied to Jesus the following words of the Psalmist: "Thy throne, O God, is for ever and ever" (Hebrews 1:8). "In the beginningwas the Word, and the Word was with God, and the Word was God And the Word became flesh, and dwelt among us" (John 1:1; John 1:14). There are three persons in the Godhead, the Father, the Son, and the Holy Spirit. In Christ Jesus, dwells all the fullness of the Godhead bodily (Colossians 2:9). All the qualities of Deity reside in him, and all the divine plans for the redemption of man find expression in his mission. Immanuel—God with us, by day and night. How comforting the thought, how wonderful the fact,— God with us. Immanuel! son of man. More often than by any other title Jesus referred to himself as the "Son of Man." When he came to earth he took upon himself the nature of man. (Php 2:7; Hebrews 2:12-14). He was born of woman (Galatians 4:4). He was human as well as divine—the God-man. As a man he suffered as we suffer, and was tempted in all points as are we, yet without sin. (Hebrews 2:18; Hebrews 4:15). He is acquainted with our trials, he knows our sufferings. Our littleness, our selfishness, and self-interest often times crowd out sympathy for others and make us cynical; his greatness enables him to be filled with compassion for the unfortunate and the suffering, and makes him a friend of the outcast and downtrodden. He went with Mary and Martha to the tomb of their brother Lazarus (John 11:1-57), and in the hour of agony on the cross did not forget the welfare of his mother (John 19:26-27). The world in its sin and sorrow needed such compassion, and sympathy, and encour­agement as only the Son of man could give. He was & man of sorrow, acquainted with grief; who knew our frailties. He is our fortress and help in every time of need. LAMB."Behold, the Lamb of God, that taketh away the sins of the world" (John 1:29). Why a lamb? Israel was looking for a great liberator to deliver them from the yoke of Rome, and they could not see any place in their program for a lamb, meek, submissive, and defenseless, and they turned away from—The Lamb of God. Yet, he became the sacrifice for the sins of the world, and died that we might live. He "bare our sins in his body upon the tree" (1 Peter 2:24). The sacrifices of the lambs in the Old Testament service were types of Christ. He knew no sin, but suffered as a sinner for us. He "was delivered up for our trespasses" (Romans 4:25). He knew no sin, he committed no sin, as is evidence by the following: Though tempted in all points like as are we, "yet without sin" (Hebrews 4:15). He was "holy, guileless," though he knew no sin, he was made to be "sin on our behalf" (Romans 5:21), that is he became a sin offering for us—he "gave himself up for us, an offering and a sacrifice to God" (Ephesians 5:2). After his death, burial, resurrection and ascension he entered into new relationships and new titles were applied to him. Man’s needs are numerous, and urgent, and without Christ his condition would be deplorable in the extreme. In Christ every spiritual and moral need of man is fully met. "Jesus Christ is the same yesterday and to day, yea and for ever" (Hebrews 13:8). This does not conflict with the fact Jesus has not always occupied the same relationship to man. In the essentials of his character he has always been the same, an unchangeable being, but one can clearly see that he was the Creator of man, (John 1:3; Colossians 1:16; Hebrews 1), before he became the Saviour of man. A man may be a citizen of his country, and then become the President; and later a Chief Justice. He is the same person all the while but his relationships and responsibilities to the government and the people are different, with the positions held, yet he remains the same person. Christ changed relationships, but remained the same person. saviour."For there is born to you this day in the city of David a Saviour, who is Christ the Lord" (Luke 2:11). Each one who is lost, condemned, or in danger needs a Saviour. "For the Son of man came to seek and to save that which was lost" (Luke 19:10). "I came not to judge the world, but to save the world" (John 12:47). "Christ Jesus came into the world to save sinners" (1 Timothy 1:15). "And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved" (Acts 4:12). Because he saved people he is called Saviour. "And we have beheld and bear witness that the Father hath sent the Son to be the Saviour of the world" (1 John 4:14). Let no one become discouraged, for "he is able to save to the uttermost them that draw near unto God through him" (Hebrews 7:25). Though Jesus is the Saviour let no one conclude that he will be saved without complying with the conditions of salvation the Lord hath imposed. The jailor’s question shows that he thought there was something he must do to be saved, for he inquired: "Sirs, what must I do to be saved?" (Acts 16:30). Christ is the Savior of "all them that obey him" (Hebrews 5:8-9). Though you are a Christian there is much you must do. "Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee" (1 Timothy 4:16). To Christians Paul wrote: "So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure" (Php 2:12-13). DELIVERER. Every law has a penalty attached; and he who breaks the law must needs suffer the penalty when the law is executed. Men sinned, became lawless, and justice demands that the transgressor suffer the penalty. "Everyone that commiteth sin is the bondservant of sin." (John 8:34). Having sinned it was not within the power of man to escape the penalty for his transgression; he could not built a high tower and escape; nor could he hide in the wilderness. The blood of bulls and goats could not liberate him from sin’s penalty (Hebrews 10:4). Had his head been waters and his eyes perpetual fountains he could not wash away sin, nor the penalty for sin committed—he could not deliver himself. Jesus came as the deliverer. (Romans 11:26). "Grace to you and peace from God the Father, and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father: to whom be the glory for ever and ever" (Galatians 1:3-5). Deliverout of temptation: "The Lord knoweth how to deliver the godly out of temptation" (2 Peter 2:9). From the law of Moses: from the law which could not give life, "for if there had been a law given which could make alive, verily righteousness would have been of the law" (Galatians 3:21). We have been discharged from the law of Moses (Romans 7:6). Delivered from the wrath to come. "And to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come" (1 Thessalonians 1:10). ransom. A "ransom" is the price paid to redeem one from captivity or bondage. We of the United States like to boast of our liberty, and our rights. What are the rights of men? Have you the "right" to appropriate to your use the property of another? Have you the "right" to do that which is injurious to your neighbor? Do you think there rests on you no obligations save those you voluntarily take on yourself? Jehovah declares "All souls are mine" (Ezekiel 18:1-32; Ezekiel 4:1-17). By creation all men are Jehovah’s and it is man’s obligation to obey his law. But for the fact that his law is over all, one would not become a sinner, for sin is lawlessness (1 John 3:4). There is no irresistible compelling force which coerces one to sin. Every man is conscious of the fact that he can do right, or wrong, he can do what the Lord says, or he can refuse to obey the demands of the law. "Know ye not, that to whom ye present your­selves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness" (Romans 6:16). The sinner has nothing with which to purchase his redemption from the bondage of sin. Jesus came to man’s rescue and gave himself a ransom for all. (2 Timothy 2:6). "For while we were yet weak, in due season Christ died for the ungodly" (Romans 5:6). "Ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ" (1 Peter 1:18-19). "Feed the church of the Lord which he purchased with his own blood" (Acts 20:28). Without his blood there could have been no redemption. REDEEMER. Christ is the price paid for our redemption, and he is also the one who paid the price; hence he is also our redemption. "He redeemed us from the curse of the law" (Galatians 3:15). The old law from which we were redeemed dealt death. There was no power in it to give life" (Galatians 3:15). In Christ we have "our redemption through his blood, the forgiveness of our trespasses" (Ephesians 1:7). He "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession" (Titus 2:14). mediator. "There is one God, one mediator also between God and man, himself man, Christ Jesus" (1 Timothy 2:4-5). Man was at variance with God, at enmity with God; and could not approach God without mediation. Christ became the Mediator, the one to interpose on man’s behalf for reconciliation. The Mediator must be one who is not related to either party, or else one who sustains equally related to each party. Who but Jesus could be the Mediator between God and man? Jesus was the Son of God, and the Son of man. As Mediator "he ever liveth to make intercessions" for us (Hebrews 7:25). The work of the Mediator is to bring about reconciliations between the estranged parties—to determine who is in the wrong, and to make known the conditions on which reconciliation might be effected. That man had sinned against Jehovah, and hence was in the wrong, had been determined before Jesus came to bring about reconciliation. He came to reconcile man to God. "God was in Christ reconciling the world to himself,We are ambassadors therefore on behalf of Christ, as though God were entreating by us; we beseech you on behalf of Christ, be ye reconciled unto God" (2 Corinthians 5:19-20). "Be ye reconciled unto God" It is lamentable that some people have so far misconceived the teaching of the Scriptures that they have incorporated as an article of their faith the following: "The Son, who is the Word of the Father." The very and eternal God, of one substance with the Father, took man’s nature in the form of the blessed virgin; so that the two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man who truly suffered, was crucified, dead, and buried to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of man"— Discipline of Methodist Episcopal Church, South, Article 2. It seems to us that such statements as the foregoing from the Methodist Discipline, which flatly contradict the word of God, grew out of a misconception under which the writers of the Discipline of the Methodist Church were laboring, when the Discipline was written. We believe that the great masses of the members of the Methodist Church would not subscribe to such teaching, if they were conversant with the teaching of the Bible. Are you doing your best to teach them? Out of the doctrine that God must be reconciled to the sinner has grown the whole prayer-system of conversion. It proceeds on the ground that God is the one upon whom the work of reconciliation must be wrought; pleading for God to come down and save the sinner. The theory is wrong. God is willing to save the sinner; to save all who come unto him. The teaching, pleading, exhorting must be directed to the sinner. It is he who has gone astray. He must be brought back. "Be ye reconciled unto God." PHYSICIAN. The world is desperately ill. The frequent disregard of the marriage vows, the divorce evil, the lowering of moral standards among both married and single, the growing thefts, grafts, murders, have become alarming. The thoughtful in all classes are alarmed. In the general trend of affairs some think they see the near approach of the dissolution of civilization. "The whole head is sick and the whole heart is faint. From the sole of the foot, even unto the head there is no soundness in it" (Isaiah 1:5-6). Educators, psychologists, philosophers, and statesmen have put forth every conceivable remedy of man for the world’s ills; but their remedies have proven to be quack nostrums. Is there no balm in Gilead. Is there no physician there?" (Jeremiah 8:1-22; Jeremiah 22:1-30). There is only one physician, only one remedy for the ills of man. Jesus said: "They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners" (Mark 2:17). The remedial system revealed by Jesus, the Great Physician, will right all the world’s wrongs, if only it is allowed to operate in the hearts of men. Have you told anyone of the joys you have experienced? captain - leader. In every congregation of men there will be, must be, a leader. The work to which they are led, and the success which attends their efforts depends on the character and wisdom of the leader, and the faithfulness and loyalty of those who enlist under his banner. Jehovah promised a "leader and commander of the people" (Isaiah 55:4). Jesus is the "author (Margin: Captain) of our salvation" (Hebrews 2:12). Not only is he Divine, but Divine and human; and was tempted "like as are we, yet without sin" (Hebrews 4:15). He knows the temptation through which we pass. As a leader he left an "example, that we should follow his steps" (1 Peter 2:21). "If any man serve me, let him follow me" (John 12:26). "If any man would come after me, let him deny himself, and take up his cross, and follow me" (Mark 8:34). The way of man is not in himself; it is not in man that walketh to direct his steps" (Jeremiah 10:23). There are blind guides: "And if the blind lead the blind, both shall fall into the ditch" (Matthew 15:14) Jesus is the world’s only perfect leader, for only he knows her condition, and the way out. The idea of a leader is also a prominent part of the Shepherd. shepherd. Jesus is our Shepherd. "I am the good Shepherd; and I know mine own, and mine own know me .... and I lay down my life for the sheep" (John 10:14-15). "Ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls" (1 Peter 2:25). The shepherd "calleth his own sheep by name, and leadeth them out. He goeth before them, and the sheep follow him; for they know his voice" (John 10:34). "He leadeth me beside still waters, He restoreth my soul: he guideth me in the paths of righteousness for his name’s sake" (Psalms 23:3-4.) In this Psalm Jehovah is the Shepherd, but it is also true of the great Shepherd of our souls. The shepherd tenderly cares for his flock. He looketh after their needs and provides for their wants. light. Light is that which makes manifest. "But all things when they are reproved are made manifest by the light: for everything that is made manifest is light" (Ephesians 5:13). Ignorance is called darkness. "The way of the wicked is darkness: they know not at what they stumble" (Proverbs 4:19). Most of the revolting sins are committed during the hours of darkness, and in secret and hidden places. It is in the dark corners that germs breed, and disease saunters. Ignorance is darkness, sin is darkness, superstition is darkness. Jesus is the light we need. "In him is no darkness at all" (1 John 1:5). From our material sun we receive our natural light. Upon Jesus we must depend for all our moral and spiritual light. He is the sun of righteousness. (Matthew 4:16; Luke 2:32; John 1:4-7; John 5:35; John 8:12; John 1:7). Our spiritual moral and intellectual natures must be illuminated by Christ. "I am come a light into the world, that whosoever believeth on me may not abide in the darkness" (John 12:46). Christians have been "delivered out of the power of darkness" (Colossians 1:13). "Ye were once darkness, but are now light in the Lord" (Ephesians 5:7), "and have no fellowship with the unfruitful works of darkness" (Ephesians 5:11). Think of the darkness that enshrouded the world before Jesus came as the light of men! Even then the world was greatly enlightened by the revelation in the Old Testament. How great would have been our darkness had God never spoken to man. God’s glorious light is seen in Jesus Christ. We may walk in that light, or close our eyes to its glories. * * * TOPICS FOR INVESTIGATION AND DISCUSSION How do we shine? The Church as a light. The power of a name. Human titles and names. The names by which Jehovah is called. QUESTIONS ON THE LESSON What do the names and titles of Jesus signify? To what do most of them relate? Why is he called the Son of God? What did the angel say to Mary? Why do we have the record of miracles and signs? What is it to believe that Jesus is the Son of God? Why is he called Immanuel? Did he exist before he came to earth? Proof. Why was Jesus called the Son of man? In what sense is he the Son of man. Did he suffer as we do? Proof for answer. Was he tempted as we are? Quote the answer in Scripture. Give narrative of how he showed sympathy. Give evidence that he was solicitous for his mother. Why is he called the Lamb? Give history of the "lamb" in Old Testament sacrifices. When was Jesus sacrificed? When did he become priest? Give proof for answer. Does he change? Have his relationships been changed? How, or why? When? Who can be saved? Whom did he come to save? Quote a passage for answer. In what name are we saved? Quote passage for reply. How does one save himself? How does one work out his salvation? Give quotation. How does God work in us? Quote passage and locate it. Give full account of the jailor’s conversion. Was the jailor baptized in the house? Was there a river there? Its name? Who are bondservants? How is Jesus the Deliverer? From what does he deliver? How does he deliver from the wrath to come? How does he deliver from temptation? What is a ransom? Why could man not ransom himself? By what are we ransomed? Quote passage. How was the price paid? Discuss the Redeemer. By what are we redeemed? What was the curse of the law? How do we escape the bondage of sin? What is a mediator? What is necessary in a mediator? Who needed to be reconciled? What human creed says God was to be reconciled to us? Show that the creed is wrong. Quote passage. What harm is there in human "Creeds?" Show how human "Creeds" promote sects. Are human "Creeds" ever changed. Do you know one that has been? Who has gone astray. How return? Point out some of the prevailing sins of today? What does the condition of the world suggest to you? What is the Trouble? What is the remedy for the world’s condition? Who is the Great Physician? Does "faith only" in the physician, sick of pneumonia, cure him? What disease did Christ come to heal? Will "faith only" cure the one sick? How does Christ know our condition? Why is a leader needed? What qualities must a leader possess? Discuss a shepherd. Quote Psalms 23:1-6. What does light do? What is ignorance called? When are most sins committed? Where? How is Jesus the "light of the world?" What is the source of physical light? How does one walk in the light? Physically? Spiritually? ======================================================================== CHAPTER 64: 05.05. NAMES AND TITLES OF CHRIST (NO. 2) ======================================================================== NAMES AND TITLES OF CHRIST (No. 2). Jesus said: "If a man love me, he will keep my word." (John 14:23). Indifference, negligence, and disobedience cannot dwell in the heart full of love for Christ. We often put forth much time and labor in an earnest effort to show people what the Lord would have them do, when they care nothing about him, or what he says. Could we stir up in their hearts a consuming love for him, all the powers of darkness could not keep them from learning and doing his will. How shall we kindle this love, and cultivate it? Association, together with what a person is, and that for which he stands, begats love, if he and claims meet our ideals. It is the purpose of these lessons to lead the student into a deeper, closer association with Christ, and a more intimate acquaintance with the principles of his kingdom; and to encourage him to be Christ-like in his’ influence over his associates. life. "Jesus saith unto him, I am the way, and the truth, and the life. (John 14:6). "When Christ who is our life, shall be manifested, then shall ye also with him be manifested in glory." (Colossians 3:4). ’ "I am the resurrection, and the life." (John 11:25). "And the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life which was with the Father, and was manifest unto us." (1 John 1:2). Jesus is called "life" because he is the source of all life, from him life conies. "In him is life." (John 1:4). He possesses life inherit and is not dependent on conditions or circumstances. "For as the Father hath life in himself, even so gave he to the Son also to have life in himself." (John 5:26). The life in the divine beings is inherent, underived, independent. Not so with us. Our life comes from Deity, and is dependent on him. "He himself giveth to all life and breath." (Acts 17:25). "In him we live and move and have our being." (Acts 17:28). Without him there is no life. "He that hath the Son hath the life; he that hath not the Son of God hath not the life." (1 John 5:12). We must come in vital connection with him to have life. Apart from him there is no life. "Ye will not come to me, that ye may have life." (John 5:40). This vital connection with Christ is established through a living faith in him. Christ came to the earth to make it possible for us to partake of the life that is in him. (See "Faith" in Sound Doctrine, Vol. 2, p. 127f). "Many other signs therefore did Jesus in the presence of his disciples, which are not written in this book; but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." (John 20:30-31). The life inherent in Christ he imparts to his words "The words that I have spoken unto you are spirit, and are life." (John 6:63). "Christ liveth in me." (Romans 2:20). FOUNDATION. Every institution, whether political, civic, fraternal, moral or religious, must have a foundation, person, principle (or principles) upon which its claims rest. Every building must have a foundation, whether, therefore you consider the church an institution or a building, you must realize that it has a foundation. "Other foundation can no man lay than that which is laid, which is Jesus Christ." (1 Corinthians 3:11). The church is not built on Peter, nor upon any other human being. It is built upon the living Christ, the Son of God and Savior of the world. In him rests our faith and our hopes, and upon him we build, and are builded When we accept Christ the Son of God, as our Savior, we are builded upon him, and when we lead others to trust and obey him we are building upon the foundation. bread of life. Humanity is hungry for that which they know not. The restlessness of the age indicates this. The great bulk of humanity has not yet found that which satisfies. In their blindness the people now, like Israel of old, spent their money for that which is not bread, and labor for that which satisfies not. (Isaiah 55:2). A worse state than dumb brutes, the world knows not where to find its food. "The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know, my people doth not con­sider." (Isaiah 1:3). This would be amusing were it not tragic. Bread, and also drink that satisfies, is within reach of all. Jesus said: "The bread of God is that which cometh out of heaven, and giveth life unto the world." (John 6:33). Again: "I am the bread of life: he that cometh to me shall never hunger, and he that believeth on me shall never thirst." (John 6:35). We eat of his flesh and drink of his blood when we learn, love, and faithfully follow his teaching. It is a mistake to think that we eat of his flesh and drink of his blood only in the Lord’s Supper. The observance of every command is food for the soul. Jesus himself said: "My meat is to do the will of him that sent me." (John 4:34). PROPHET. A prophet is one who speaks for another. The true meaning of "prophet" is illustrated in the relation of Aaron to Moses and Pharaoh. "And Jehovah said unto Moses, See, I have made thee as God to Pharaoh; and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh." (Exodus 7:1-2). Moses told Aaron what to say, and he delivered the message unto Pharaoh, that is, he spoke for Moses. The prophet may foretell future events, or he may teach present truths and duties, but the essential idea is, a prophet is one who speaks for another, whether revealing present duties or foretelling events. In New Testament times one who taught prophesied. (1 Corinthians 11:1-6). Jesus Christ is God’s great prophet to man. "God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in his Son." (Hebrews 1:1-2). Hence he delivered God’s message to man. He himself says, "For I spake not from myself; but the Father that sent me, he hath given me a commandment, what T should say, and what I should speak. And I know that his commandment is life eternal; the things therefore which I speak even as the Father said unto me, so I speak." John 12:49-50). "Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like me; to him shall ye harken in all things whatsoever he shall speak unto you." (Acts 3:22). After man has sinned against God, and polluted himself, it is a glorious thing for Christ to speak to him. Man would rarely go and hunt up his fellow-man who has so sinned against him, and speak tenderly and compassionately to him to bring back his good will and fellowship. But Christ pursues rebellious man with his message of love, seeking to reclaim him from the sins and evils into which he has plunged, "O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! (Luke 13:34). Even so he would do to all mankind. high priest. The priest is the one who officiated in the tabernacle and approached God with the people’s offerings. Only the high priests, who was over the other priests, might enter the Holy of Holies. Christians are priests under God (Revelation 1:6; 1 Peter 2:5-9), and over us is Jesus Christ our High Priest. "Wherefore it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in all things pertaining to God, to make propitiation for the sins of the people." (Hebrews 2:17). "For every high priest, being taken from among men, is appointed for men in things pertaining to Cod. that he may offer both gifts and sacrifices for sins." (Hebrews 5:1). Through him alone; through his name only as high priest, may one approach God. This gives added significance to the requirements that one approach God in prayer in the name of Christ. "In the name of Christ" does not always mean "By the authority of Christ." "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye ask anything in my name, that will I do." {John 14:13-14). "Whatsoever ye shall ask of the Father in my name, he will give it you." (John 15:16). In prayer you approach the Father in the name of Christ, that is, it is through him in his priestly office that we approach God in prayer. To fail to approach God in prayer in the name of Christ, is to ignore his priestly office. We cannot think of God hearing one in prayer, when he ignores the priestly office of Christ, and presumes to approach God in his own name. Both prophets and priests are representative persons; or more accurately, persons through which an approach is made to another. The prophet is God’s representative to man; the priest is man’s representative to God—through him we approach God. Through Christ as prophet God speaks to man; through Christ as high priest we go to the Father. The prophet, Christ, brought to man a message. Christ intercedes for man. (Hebrews 7:25). friend of sinners. We enjoy friends at all times, but there frequently comes a time when we need a special friend, one who is a friend indeed; one to whom we can go in grief and humiliation; one to whom we can go in the darkest hour of need; and have abiding conviction that he will understand and with no feeling that we are imposing on him. Such a friend is Jesus. He understands oui sorrows, for he was a man of "sorrows and acquainted with grief." (Isaiah 53:3). He knows our weakness, and can be touched by our infirmities, for he partook of our nature, (Hebrews 4:15; Hebrews 5:2). While his attitude towards sinners gains for him the appellation of "friend of sinners." (Matthew 11:19). He contacted sinners that he might lift them to a higher life, and made himself approachable so they might feel free to come to him. He made the supreme sacrifice showing his friendship, and desire to help sinners." "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13). Christ did not wait for man to become his friends before he extended to them love and friendship; but "while we were yet sinners he died for us." (Romans 5:8). He is your friend; are you his friend? "Ye are my friends, if ye do the things which I com­mand you." (John 15:14). head of the church. "And gave him to be head over all things to the church, which is the body." (Ephesians 1:22-23). "And he is the head of the body, the church." (Colossians 1:18). Here the church is conceived as a body. The head directs and controls the body. The church needs someone to direct and control it. Where the membership of the body cannot be controlled by the head, something is wrong. We see the lack of control of the body in paralysis. We see lack of control of the spiritual body of Christ, when the members do not move as the head directs. Some are paralyzed, others have St. Vitus dance. Where such is evident proper relationship with the head should be reestablished. TEACHER. A teacher is one who is able to solve for us the intricate problems with which we are confronted, and to make known to us that which we can not without guidance understand. The teacher gives one a greater insight into the truths he knows. Many times we need be taught the relationship of one truth to some other truth. The character of the teacher will always determine the lesson he will teach. Evil teachers, those schooled in sin and iniquity, seek to teach such. Nicodemus, a teacher, a member of the Jewish sanhedrin, recognized in Jesus a teacher who could instruct him in things pertaining to the kingdom of God, and sought instruction from him. (John 3:1-2). Many came to Jesus with problems about the law of Moses. (Mark 12:19), and he taught them, giving an insight they did not have. Of him they said: "Never a man so spake." (John 7:46). He taught as one having authority. (Matthew 7:29). To him the rich young man went seeking instruction, asking how to obtain eternal life. (Matthew 19:16). The greatest jurists, lawyers, philosophers, poets and writers of all ages study the words of Jesus, the wonderful teacher. What an honor though we are ignorant and rebel against Jehovah, he sent this matchless teacher and permitted us to be disciples in his school. He teaches us the true way of life, the way of salvation, and the way of happiness. Having been taught of his way, let us walk therein. The textbook to be studied and taught is the Bible. advocate. An advocate is one who intercedes, or pleads the cause of another. Having been called into a new life, with new relationships as citizens of the kingdom of God, we frequently suffer a lapse; not being thoroughly conversant with the laws of the kingdom, or through the weakness of the flesh and sinful practices which have become "second nature" with us, we transgress the laws of the kingdom. It should be borne in mind that a law cannot exist without a penalty; also that laws are inflexible. When one transgresses the law, the one voice of the law is: "Inflict the penalty!" How sorely we do need an advocate—one to intercede with the Father for us; to plead our cause before him. On whom but Christ can we rely in our extremity? He is our friend. He was tempted in all points as are we. (Hebrews 4:15). "If any man sin, we have an advocate with .the Father, Jesus Christ the righteous." (1 John 2:1). "Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercessions for them." (Hebrews 7:25). How great should our love be for Christ our advocate. king. Had it not been for man’s need of government for his own welfare and happiness, Jesus would have never become our king. Men strive to become rulers to satisfy their own ambitions, but not so with Jesus. He was moved by no ulterior motive. He had no selfish ends to gain. The same spirit that prompted him to die for us moved him to reign over us. Realizing this we should be more ready and willing to place ourselves under his beneficent reign. As king he directs our way. "O Jehovah, I know that the way of man is not in himself; it is not in man that walketh to direct his steps." (Jeremiah 10:23). It is now, in this life, that we need him as our king. That he is our king, thus supplying our present and constant need for government, is clearly set forth in the word of God: He now has a kingdom and his servants are ir. it. "Who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love." (Colossians 1:18). "He is the Lord of lords, and King of Kings." (Revelation 17:14). the Christ—the Messiah. In places too numerous to mention he is called "the Christ." "Jesus Christ." "Christ" means "anointed." The corresponding Hebrew word is "Messiah." The meaning of the word "anoint" is, "To smear or run over with oil or an unctious substance; also, to spread over, as oil. To apply oil or to pour oil upon, as a sacred rite, especially for consecration." This was done as part of the ceremony of inducting into office or any special function. In Old Testament times, prophets, priests, and kings were thus consecrated. (See Leviticus 4:3; Leviticus 8:2; Leviticus 3:12; 1 Samuel 10:1-16; 1 Samuel 13:2; 1 Kings 19:16). No literal oil was used in anointing Jesus, but he was anointed with "the oil of gladness." (Hebrews 1:9). He is the anointed prophet, high priest, and king. Because he is above all others he is referred to by way of preeminence as the Anointed, or the Christ, and the Messiah. prince of peace. Among a number of other exalted titles, Isaiah spoke of the coming Messiah as the Prince of Peace. He came to make peace between God and man and to teach such principles as would, if practiced, lead to peace in all the earth. But he did not come to make peace between right and wrong. He came primarily to bring man back to God. He was an uncompromising fighter against everything that hindered the accomplishment of that grand object. Read his scathing denunciation of those who hindered him in his great purpose. When we become full of the spirit of Christ we will fight every form of evil, everything that comes between God and man. Said he: "I came to cast fire upon the earth; and what do I desire if it is already kindled?" (Luke 12:49). Again: "Think not that I came to send peace on the earth; I came not to send peace, but a sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law: and a man’s foes shall be those of his own household." (Matthew 10:34-36). Think not that you are imitating the Prince of Peace by remaining quiet in the face of evil, or failing to oppose that which is wrong. In order to promote peace between God and man Jesus stirs up the spirit of opposition against everything that is wrong. There is peace between all who are at peace with God!. Would peace come if the Prince of Peace reigned supreme in every heart? the way. The sinner is lost—the world is lost. Man has lost his bearing. Aside from Christ we are hopelessly entangled in the vexing problems of life. The brightest minds have sought to find the way out, and we have listened to them only to discover ourselves deeper in the wilderness. There is no one today who can show us the way out—even of our financial fog. We are in all these vexing problems because we follow blind guides. Jesus said: "I am the way, the truth, and the life." (John 14:6). He is the true way of life. He says to the lost sinner: I am the way out, follow me. He is the only hope for this sin-cursed earth. JUDGE. "For neither doth the Father judge any man, but he hath given all judgment unto the Son; that all may honor the Son, even as they honor the Father." John 5:22-23). The following passages refer to "the day of judgment." (Matthew 10:15; Matthew 11:22; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7; 1 John 4:17). "It is appointed unto men once to die, and after this cometh the judgment." (Hebrews 9:27). "But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world." "To those on the left hand he will say: Depart from me, ye cursed into eternal fire which is prepared for the devil and his angels." (Matthew 25:31-41). TOPICS FOR INVESTIGATION AND DISCUSSION The significance of names. The power of a name. Human names for preachers. Baptized "into name" signifies what? The "New Name." QUESTIONS If one loves Christ what will he do? How do we associate with Christ? How is Christ our life? How does your life differ from the life Christ had? How are Christ’s words life? What is a foundation? Why is a foundation necessary? What is the foundation of the church? When is one built on Christ? Discuss Ephesians 2:20. How do we build others on the foundation? What is it that is built on the foundation? Is it our good deeds? For what is the world hungry? How is Christ the bread of life? How do we eat the bread of life? Who is a prophet? Give an example. How is Christ a prophet? What did Moses say of Christ as a prophet? Show how anxious God is to save man? Who is priest? Who is a High Priest? Who is our High Priest? Who are priests? How do we approach Jehovah? What does "In die name of Christ" mean? How do we pray "in the name of Christ? Who is a Savior? Who is a friend? Who is a "friend in need"? How is Jesus our friend? Why did Jesus associate with sinners? Does Christ’s friendship for us depend on our friendship for him? Who are friends of Christ? Who are the church? Who is the head of the church of Christ? Quote two passages of scripture. Give an example of the body not being governed by the head? Who is a teacher. How many kinds? Who is the infallible teacher? Why? What did the Jews say of Christ as a teacher? Can a law exist without a penalty? Who is King? What a kingdom? When did Christ become king? Show Christ has a kingdom. Give quotation, and citation. What does the word "Christ" mean? What does the word "Messiah" mean? Why is Jesus called "the Christ?" Why is Jesus called the "Prince of Peace?" How did he come to send a sword, yet he is "prince of peace"? Did Christ stir up opposition? Should we? How is Christ "the way?" Why and how is Jesus the judge? Describe the judgment of Matthew 25:31-46. You are your own judge and witness to the things contained on the "Scroll" of your life presented before you. God can dwell in humble hearts; but none other. ======================================================================== CHAPTER 65: 05.06. THE GREAT SALVATION ======================================================================== THE GREAT SALVATION "Therefore we ought to give the more earnest heed to the things which we have heard, lest haply we drift away from them. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will" (Hebrews 2:1-4). The "therefore" in this passage shows that it is connected closely with what went before. In the first part of the preceding chapter we are informed that, while God spoke in olden times to the fathers by the prophets-, he has in these last days spoken to us through his Son. Through the great prophet, Moses, the law was originally revealed; additional revelations were made by God through other prophets. From the language of the first chapter, it appears that through the agency of angels, God made known his will to the prophets, who, in turn, spoke to the people. The greater part of the first chapter is taken up in showing the superiority of the Son over the angels. Because of this superiority of the Son through whom he now speaks to us, the writer draws the conclusion that we ought to give the more earnest heed to the things spoken to us by the Son. lest we drift. There was great danger that the Jewish Christians might drift away from the Lord. No faithful Christian ever, in the hour of faithfulness, made up his mind suddenly to quit serving the Lord, but may have gradually drifted away. The drifting may have been so imperceptible that they could not tell when it first began, but in the course of time it is discovered that they are not as devoted to the Lord as they once were.- The remedy against this drifting is to give earnest heed to what God speaks to us through his Son. disobedience then and Now. Some people think, that, because we live under grace, the Lord will not hold us to strict account now, as he held the people under the law. But this is an erroneous and hurtful idea. The view seems to be that grace means license; but grace to forgive our sins and to help us overcome them is not license giving us liberty to indulge in them. On this matter God has spoken plainly: "For if the word spoken through angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation." Again, "a man that hath set at naught Moses’ law dieth without compassion on the word of two or three witnesses of how much sorer punishment, think ye, shall he be judged worthy, who hath trodded under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace" (Hebrews 10:28-29). Sin is sin now as well as then. Again, "For if they escaped not when they refused him that warned them on earth, much more shall not we escape who turn away from him that warneth from heaven" (Hebrews 12:25). Sin is sin, and if not forgiven, the sinner will be punished. Repentance must precede forgiveness. There is certainly no repentance in the heart of one who sins and then relies for immunity from punishment, on the idea that God will not be exacting with the sinner. (THE GREAT SALVATION) The language of our text clearly shows that this great salvation was first made known by Christ himself. It is different from anything in the old law, for in our text it is contrasted with former salvations. The deliverance of the Hebrews from Egyptian bondage, though great, is not the salvation of our present study. why great? It is great because, (1). It was planned and prepared by the Godhead. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. For God sent not the Son into the world to judge the world; but that the world should be saved through him" (John 6:16-17). (2). It cost the blood of Christ. "But God commendeth his own love towards us, in that, while we were yet sinners, Christ died for us" (Romans 5:8). (3). This great salvation releases from sin and condemnation. "Much more then, being now justified by his blood, shall we be saved from the wrath of God through him." (Romans 5:9). (4). In it we become children of God, and joint-heirs with Christ. "The Spirit himself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ" (Romans 8:16-17). It is offered to all men. The "whosoever" of John 3:15-16; John 11:26 is as broad as the human family. Peter said: "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him and worketh righteousness, is acceptable to him" (Acts 10:34). This great salvation is not restricted to a small group of people supposed by some to have been elected before the world began. "Him that cometh to me I will in no wise cast out" (John 6:37). In this life we will never know the fullness of this great salvation. For one reason, we can never know the enormity of sin from which we are delivered, nor the awful-ness of the punishment from which the saved man escapes. first spoken by the lord in person. There was a definite time when the Lord first spoke this great salvation; and there were certain persons who were present and heard him, and later confirmed to others what Jesus said. The importance of this great salvation justifies us in making a diligent effort to learn when this great salvation was first spoken by Christ. Compare carefully the passage we are studying with Mark 16:15-20. "And he said unto them, Go ye unto all the world, and preach the gospel to the whole creation. He that believeth and is bap­tized shall be saved; but he that disbelieveth shall be condemned. And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shell recover. So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by signs that followed." From this passage we learn that Jesus announced a salvation; some heard him, and went forth preaching it; and their word was confirmed by signs. In our text, (Hebrews 2:1-4), we learn that the Lord spoke the great salvation; some heard him, and God confirmed their word by signs wrought through them. It is plain to any thoughtful reader that both writers have reference to the same event, and that this great salvation was first spoken by the Lord when he gave the Great Commission. WHEN THE APOSTLES BEGAN TO CONFIRM THE GREAT SALVATION As there was a time when, and a place where the Lord first spoke this great salvation, so there is a time when and place where the apostles began to preach and confirm it to others. In Luke’s record of the Great Commission, in which Jesus first spoke the great salvation, Jesus charged the apostles to begin in Jerusalem, but not to begin until they were clothed with power from on high (Luke 24:46-49). Also in Acts 1:18 we read: "But ye shall receive power when the Holy Spirit is come upon you: and ye shall be my witness both in Jerusalem, and in all Judea and Samaria, and unto the uttermost parts of the earth." In Acts 2:1-4 we read: "And when the day of Pentecost was now come they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them, and they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." (Acts 2:1-4). In Peter’s sermon which followed he referred to these miraculous demonstrations as a confirmation of the truth of the sermon. "Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye sec and hear." (Acts 2:33). At the conclusion of Peter’s sermon the people inquired: "Brethren, what shall we do?" (Acts 2:28) Peter gave answer: "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." (Acts 2:38). The remission of sins herein promised, with all the attendant blessings is certainly the great salvation first spoken of by the Lord in the Great Commission, and herein announced and confirmed by those who heard him. confirmed by signs. The miracles attending the preaching of the inspired men were for the purpose of confirming the messages. If a person claimed that God had sent him out with a message for the people, it was the duty and right of the people to demand that he prove God had sent him. If a man were to come to us with a certain demand, claiming that he had been sent on official business, we would demand that he show us his credentials. Miracles were the credentials of inspired men, proving that God had sent them, and that, therefore, their preaching was true. God endorsed the preaching of the apostles enabling them to work miracles. They however were not sent solely to work miracles. If a man had no message to deliver, he worked no miracles. As preachers today cannot bring us messages, there is no need for miracles. Messages are delivered by messengers, and messages from God were confirmed by miracles. Abraham, Isaac, and Jacob were never sent out to other people with messages. For these reasons they were not messengers; nor did they work miracles, yet they were good men, and believers. It was Moses’ task divinely appointed to return to Egypt and redeem his people from bondage. "And Jehovah said, I have surely seen the affliction of my people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrow" (Exodus 3:7). "Come now therefore, and I will send thee unto Pharaoh, that they mayest bring forth my people, the children of Israel, out of Egypt." (Exodus 3:10). Moses objected, saying: "But, behold, they will not believe me, nor hearken unto my voice; for they will say, Jehovah hath not appeared unto thee," (Exodus 4:1). Moses here stated a real difficulty. He knew that he had no way of proving to them that God had sent him; there was not even one witness upon whom he could call, or depend for proof. Jehovah met the diffi­culty with confirmatory signs, stating the purpose of the signs, namely: "That they may believe that Jehovah, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee." (Exodus 4:5). "And Moses and Aaron went and gathered to- gather all the elders of the children of Israel; and Aaron spake all the words which Jehovah had spoken to Moses, and did the signs in the sight of the people. And the people believed." (Exodus 4:29-31). Nicodemus had the correct idea about miracles as a sign. Anyone who heard Jesus knew that he was a teacher, but some claimed that he was a false teacher: but Nicodemus knew that he was a teacher from God, and stated that he knew it, saying: "Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him." (John 3:1-2). Jesus himself demanded belief in him and his mission, and claims on the ground of his works: "If I do not the works of my Father, believe me not. But if I do them, though ye believe me not, believe the works; that ye may know and understand the Father is in me, and I in the Father." (John 10:37-38). To the Jews on Pentecost Peter said, "Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know." (Acts 2:22). From all of this we conclude that the primary purpose of miracles by Jesus "was to show God’s approval of him, and that he was therefore what he claimed to be. Even the writing of these signs was done that we "may believe that Jesus is the Christ, the Son of God" (John 20:30-31). Also in the passage we are studying Paul says the Great Salvation was confirmed unto us by them who heard the Lord, God bearing witness with them by signs, wonders, and gifts of the Holy Spirit. (Hebrews 2:1-5). Some claim these miraculous gifts are yet present with believers. The various gifts conferred upon some of the early Christians are mentioned by Paul in 1 Corinthians 12:4-11. So far as we can discover, none but the apostles possessed all these spiritual gifts. In the church at Corinth these gifts were distributed, the Holy Spirit "dividing to each one severally even as he will." Among the many religious orders claiming to possess any of these gifts, we know of none, save the Mormons, that claim to possess oil of them. Some branches of the "Holiness" people, make great claims, declaring they can cure the sick, speak with tongues, and interpret tongues. The Mormons, seemingly, are the more consistent, for if some of these gifts are now possessed, they all are. Those who claim any of these gifts, or all of these spiritual gifts base their claim on the following passage: (1). "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father." (John 14:12). But so far as is known, no religious order claims that all its members are spiritually gifted. None of them claim that all believers can do these works. They themselves limit the promises. The only question is to how far was the promise limited? That will unfold as we proceed. (2). "And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall re­cover" (Mark 16:17-18). Present day pretenders lay great stress on healing and speaking in tongues; but those who have tried handling poisonous snakes, and drinking deadly poison have suffered just as do others or unbelievers. Another peculiar thing about these pretended healers, each religious body claiming these powers denies that any other sect or group possess these powers. The so-called Holiness group deny that the Mormons have the powers so claimed. Every group insists that the pretended miracles of the other groups are frauds, yet they all claim to defend their deeds, actions, by the same Scriptures. None of them contend that the promise applies to all believers. They insist the promise is limited. The question is: To whom is it limited? If we know the purpose of these gifts we can easily determine their limitations. The signs promised in Mark 16:17-18, are the same mentioned in Mark 16:20. "And they went forth, and preached everywhere, the Lord working with them, and confirming the word by signs that followed." This shows definitely the purpose of these signs. We insist the following propositions are self-evident: (1). When the New Testament was fully revealed there was no further need for miraculously inspired men. (2). When the revelation was confirmed by signs there was no further need for signs. If these propositions are admitted, or proved, then it follows: (3). Inspiration ceased when the gospel was fully revealed. (4). Signs ceased at the same time, for there was nothing further to be confirmed. Signs were merely adjuncts to revelation, and not a permanent part of Christianity. The apostles could cure the sick only when such cures furthered their proving, confirming the word. Paul left Trophimus at Meletus sick. (2 Tim. 4:23). Timothy had stomach trouble and other infirmities. (1 Timothy 5:23). These were dear friends of Paul, and his companion on many occasions of travel. Thinkest thou he would have left them sick, if he could have cured them? Miracles were performed by the apostles to confirm the word. If all the apostles were now living among us, not a cure would they perform, because it is no longer necessary, since the word (gospel) has been confirmed, nor would they speak in tongues. NEGLECTING THIS GREAT SALVATION "How shall we escape if we neglect this great salvation?" Most of us realize that there is no escape for those who rebel against the authority of Jehovah, deliberately refusing to obey him, or indulge in revolting crimes. Such characters are not "Neglecting" salvation, they are deliberately -refusing it. The writer in the passage is speaking to those who had accepted the Great Salvation, but were liable to drift away from it. Neglect is a very common sin among people. Yet we need to realize that as much harm may come from neglect as through an effort to injure, or oppose. The wounded, or sick may die through neglect. In the judgment scene, (Matthew 25:31-46), the point em­phasized in the guilt of those condemned, is, They neglected to attend to the needs of those who were needy and in distress. In the parable of the Ten Virgins, and the Talents, (Matthew 25:1-30), diligence and neglect were set forth, and to these emphasis were given. The five foolish virgins had neglected taking extra oil; the one talent man had neglected his master’s business. "How shall we escape if we neglect?" Can you? Can I? QUESTIONS FOR INVESTIGATION AND DISCUSSION The salvation of Noah. Cities of Refuge. The Tabernacle in Old Testament. The Temple, When built, Describe it in detail. How do we work out our salvation. QUESTIONS ON LESSON Through whom was the law revealed? Where recorded? How was God’s will made known in Old Testament times? By whom was the "Great Salvation" revealed? Why were the Jews prone to drift back to the law? How does one "drift’ now? How safeguard? What is grace? Does grace license one to sin? What was the punishment under the law of Moses? What is the "sorer" punishment? What does "neglect’ mean? What is repentance? What is the "great salvation?" Contrast with other salvations. How does the Spirit bear witness with our spirit? Who can be saved? Did Christ die for the "elect" only? Can we fully appreciate the "great salvation"? If "No," why not? What is a "message" from the Lord. Show that the "great salvation" was not known in Old Testament times? How do we learn about the "great salvation?" When was the "great salvation" first spoken? Where was it first spoken? How was the Word of those who heard him confirmed? Show that Peter preached the "great salvation" on Pentecost. In what terms did Peter express it? What were the people to do? Quote the statement. How did God endorse the preaching of the apostles? Do preachers deliver "messages" today—are their sermons "messages"? How did Moses convince Israel that God sent him? Show that Nicodemus had a correct idea why signs were given. Quote John 20:30-31. In what chapter do we learn of the gifts of the Spirit? Who possessed all the gifts? On what passage do those who profess to work miracles base their claim? Show these professed sign workers limit their claim to gifts Do we need inspired men now. If "no" why not? Why no need for signs to "confirm" the word now? When could the sick be cured? Whom of Paul’s companions did he leave sick? If apostles were now living could they work signs? Show a difference between "neglect," and "refuse." Give some examples of "neglect." What is the "great salvation?" Do not corrupt your "nature," practices, and your practices will not corrupt you. Never persuade yourself that you can follow an evil course to attain a good end, and be guiltless. ======================================================================== CHAPTER 66: 05.07. WHAT MUST I DO TO BE SAVED? ======================================================================== WHAT MUST I DO TO BE SAVED? Every normal man desires to make a success in life, regardless of what his ideals may be. For failure to stare one in the face continually, will enervate his activities. The trite saying: "Nothing succeeds so well as success," is seen in the energetic efforts of the man who is achieving that which he desires; whereas the man who is daily meeting failure becomes discouraged, and often quits trying and drifts aimlessly. Success means different things to different people. What does it take to make a successful man? One may be a "successful" gambler, a "successful" thief; a "successful" politician, or a "successful" financier, but does either of these make him a successful "man?" The success of a man’s life depends on the sum total at the end of the course. Have we lost the sense of values? Is it not true that often when a man has achieved material "success" in some special line, he is regarded as a great man. His word touching even subjects he has given no special thought to is regarded as the "last word," for he is considered a successful man. How often we hear, when a man of wealth, rich in the material things of this life, dies, the question is oft repeated: "How much did he leave?" The correct reply is: He left every dollar, every thing he had acquired, he took with him not one precious stone! Dives, the rich glutton, with all his wealth, after death found conditions very un­satisfying. He was unable to procure water with which to slake his thirst. The wealth he had acquired was not legal tender in the state where he found himself, nor could it procure for him comfort, nor even temporary alleviation from his discomforts. His life was a failure. The "threescore and ten years" were not even on integral part of the eternity stretching before him. Lazarus, a poor beggar, a "financial failure," was after death crowned with the joys of the society of the blessed, and approval of Jehovah. Which of the two was the successful man? He who spends his life seeking the things of this life only, will find in the end that his life has been a failure, ashes will be found in his mouth, rather than songs of praise. Do not turn a deaf ear to the admonition of the greatest of all teachers: "Lay not up for yourselves treasures on earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven." (Matthew 6:19-20). A wealthy young man became anxious about his life beyond this lapsed state, and inquired of Jesus: "What good things shall I do, that I may have eternal life?" He affirmed that he had done many things which tho law required. Jesus declared to him that he must sell his pos­sessions and give to the poor, and follow Christ. The young man turned away filled with sorrow. (Matthew 19:16-20). Simony exists today in many forms and separates many from spiritual blessings. There is no sin in being rich in material things. Every man should strive to possess more than the means to supply his material needs. In Old Testament times there were men of wealth who were righteous, and approved by Jehovah. You should earn every dollar you can, brother; but from honest endeavors. But for men who have more than the needs for their material wants, there would be no money to support the missionary in the foreign field as preachers of the gospel; nor to build comfortable meeting houses. If every Christian had only that which is needed for his temporal needs, there would be nothing to give to the poor. There is no sin in possessing wealth; the problem is the proper distribution of the wealth you have acquired. "Covetousness is idolatry." The young man loved his money more than he loved the Lord. Brother, when there comes the final adjudication, when the story is told at the end, will your life have been a successful one? "Whatsoever ye do, do all to the glory of God." (1 Corinthians 10:31). God did not intend that man was to learn by experience that which was best for him, hence he gave a law for him to observe. But man sinned. He refused to abide by the law of Jehovah. Law, of course, has its penalty, and justice demands that he who disregards the law suffers penalty for his course of life. Having sinned man was unable to forgive himself and thereby stand free—he could not save himself from the punishment due for his sins. Sin separated man from Jehovah. "Your iniquities have separated between you and your God." (Isaiah 59:2). In the wisdom, and through the grace of God, Christ came to earth to be­come a ransom for all. (Hebrews 2:11). THE GREAT COMMISSION After the resurrection of Christ he said to his disciples: "All authority hath been given unto me in heaven and on earth. Go ye, therefore, and make disciples of all the nations,baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto die end of the world." (Matthew 28:18-20). "Go ye unto all the world, and preach the gospel to every creature.He that believeth and is baptized shall be saved; but he that believeth not shall be damned." (Mark 16:15-16). "And he said unto them, Thus it is written and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, be­ginning at Jerusalem. And ye are witnesses of these things. And behold I send the promise of my Father upon you: but tarry ye in the City of Jerusalem, until ye be endowed with power from on high," (Luke 24:46-49). This is called the "Great Commission" because it is to be preached to all men, it is a command to all people. What is meant by the term "saved" in the passage, and the term "remission of sins?" The term "saved" cannot mean that one is saved from disappointment, troubles, trials, and pain in this life; for those who became Christians did suffer and die. The term "saved," "remission of sins" can have no other meaning than remitting the penalty for the sins which one has committed—it is to "blot out the sins," (Acts 3:19). Let it be well noted that the "great salvation" was FIRST spoken by the Lord. It was not spoken by John the Immerser, not by prophets in Old Testament times. Read: "For, if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him." (Hebrews 2:2-3). It was FIRST spoken by whom? By the Lord. It was not "first spoken" by David or other prophets. When was it spoken by the Lord? While the old economy was in force, so long as the old tabernacle, the demand of the law of Old Testament times was in force, the way into heaven was not made known. The Holy Spirit thus signifying that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect (Hebrews 9:8-9). That the law of Moses was operative, binding, during the days of Christ on earth, is evidenced by the fact that not only did he observe the law with its rights and ceremonies, but he taught others to observe the law. (Matthew 23:1-3). On the cross Christ became the sacrifice for sin, following which, when he entered heaven he made the atonement for the sins of the world. (Hebrews 9:1-28). The way into heaven was not made known during the Mosaic dispensation, and it did not close till the death of Christ. "Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make himself of the twain one new man, so making peace." (Ephesians 2:15). "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross." (Colossians 2:14). "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God." (Romans 7:4). Also readGalatians 3:1-29, and2 Corinthians 3:1-18. When Christ gave the Great Commission, after his resurrection, and before his ascension, he forbade them preaching till they had received power from on high, and bade them to go to Jerusalem and wait there till they received power from on high. (Luke 24:49). They waited in Jerusalem till the power promised came, and on that day, Pentecost, they began to operate under the Great Commission, and in Acts 2:1-47 we have Peter’s sermon recorded. By making quotations from the Old Testament which they believed, he convinced many that they had killed the promised Messiah. In addition he made known the fact that Jesus had been made Lord and Christ, and was seated on David’s throne at the right hand of God. He pressed on them the facts stated, saying: "Let all the house of Israel know assuredly that" Jesus had been made Lord and Christ. They were convinced by the words of the Holy Spirit, spoken by Peter, and cried, "Men and brethren, what shall we do?" Do for what? Certainly to have remission of their sins, to escape the penalty for sins they had committed. To them the answer was given: "Repent ye, and be baptized everyone of you in the name of Jesus Christ unto the remission of your sins." (Acts 2:38). They were preaching under the Great Commission. Did that commission say anything about the "remission of sins?" Certainly, it reads: That repentance and remission of sins should be preached in his name, beginning from Jerusalem." (Luke 24:47). Does the Great Com­mission say anything about the necessity of people "repenting?" Yes. Though it is not stated in Matthew, nor Mark, it is in Luke 24:1-53. Taking the total of what is commanded in the Great Commission from the three records it is learned that the following items are mentioned There is complete agreement that all these acts must be performed: Teach Baptize (Matt 28). Preach Believe Baptize Saved (Mark 16). Preach Repentance Remission (Luke 24). Total: Preach, Repent, Baptized, Saved, Remission. Under the Great Commission the Apostles began work on the first Pentecost after the resurrection of Christ. In all things they were guided by the Holy Spirit. For a complete history of their (teaching) preaching and the results which followed read the book of Acts. In reading the entire book you can readily see the order in which the items came, (1) Preaching, (2) Believing, (3) Repentance, (4) Baptism, (5) Salvation, or remission of sins. "Then Peter said unto them, Repent, andbe baptized every one of you in the name of Jesus Christ for the remission of sinsand ye shall receive the gift of the Holy Spirit." (Acts 2:38). The results of this sentence can perhaps best be shown by the following diagram and then grammatically telling the parts of speech and their relations. It is noted that the phrases, "unto remission of sins," and "in the name of Jesus Christ" modify the verbs, "repent" and "Be baptized." So also the phrase "in the name of Jesus Christ" modifies both verbs "repent" and "be baptized." SAVED PEOPLE ARE IN CHRIST "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." (Ephesians 1:7). "Therefore I endure all things for the elects’ sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory." (2 Timothy 2:10). Salvation is in Christ; remission of sins is in Christ. BAPTIZED INTO CHRIST "Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?" (Romans 6:3). "For ye are all sons of God, through faith in Christ Jesus. For as many of you as were baptized into Christ did put on Christ." (Galatians 3:26-27). The reading is "baptized into Christ." In Christ is salvation, remission of sins. Though in becoming a child of God, one is commanded to be baptized in the name of Jesus Christ, for the remission of sins, it is, and can be, only for the sins committed before becoming a child of God, for he is guilty of no other sins before that time. When one sins after becoming a child of God, to secure forgiveness is it not necessary to be baptized again, as is clearly shown in Acts 8. Simon believed and was baptized. (Acts 8:13). Afterwards he was directed to repent and pray for forgiveness. (Acts 8:22). After his baptism he was attracted by the miracles of Peter and John who came north to Samaria to minister to those who had heard the word of God. "Then laid they their hands on them and they received the Holy Ghost." When Simon saw this, he offered them money saying, "Give me also this power. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." "He that believeth and is baptized shall be saved." (Mark 16:15-16). "Simon believed and was baptized." (Acts 8:13). It must follow then that Simon was saved in every sense in which salvation was offered in the Great Commission, which was the forgiveness for sins committed before becoming a child of God. That a child of God can sin today, is declared: "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness." (1 John 1:8-9). "Brethren, if any of you do err from the truth, and one convert him; let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (James 5:19-20). WALK IN NEWNESS OF LIFE (Romans 6:4). Raised to walk in "newness of life." If "any man be in Christ Jesus he is a new creature" (2 Corinthians 5:17). If a new Creature, surely he should walk in newness of life, and the record says one is buried in baptism, baptized into Christ, and raised from that burial to "walk in newness of life." Though one enjoys the salvation promised in the Great Commission, even the forgiveness of sins; there is the "eternal salvation" (Hebrews 5:8-9) the entrance into the final state of the righteous, which comes at the end. Are you living in such a way that your life, when you come to the end of the way will be approved as a "successful life?" Will you be a truly successful man? TOPICS FOR INVESTIGATION AND DISCUSSION The Paramount question in every life. Experience vs. Law; Failure vs. Success. David’s Throne—Christ’s Throne. Man’s redemption. QUESTIONS What is normally man’s desire in life? What is meant by a successful man? Is material gain wealth in its truest sense? Give report of Dives and Lazarus. Which was the successful man? Why? Relate the story told in Matthew 19:16-20. Does the Bible condemn riches? Where and how may riches become dangerous? What did sin do to man? How can man’s sins be blotted out? What is the Great Commission? Why is it so-called? What is meant by "saved," "remission of sins," Matthew 20:18-20? Who first spoke of the "great salvation?" Quote Hebrews 2:2-3. What law was in effect during Christ’s earthly life? Quote proof. How long did the Mosaic Dispensation last? When was the "Great Commission" operative? Give proof that they were convinced by words of the Holy Spirit. What answer was given them? Quote Acts 2:38. Discuss Matthew 28:1-20, Mark 16:1-20, and Luke 24:1-53. What is the summation of these Scriptures? Quote and explain Acts 2:38. Give proof that saved people are in Christ. How may one get into Christ? Into his death? How may one become a son of God? When one is baptized, for what is he forgiven? If a Christian sins how may he secure forgiveness? Relate the story of Simon. Was he saved when he was baptized? Why did Peter rebuke Simon? What was necessary for his forgiveness? Quote Acts 8:22. Give proof that Simon was saved. Acts 8:13. Give proof that Simon sinned after he was saved. Give proof that a child of God can sin now? 1 John 1:8-9; James 5:19-20. What is meant by "Walk in Newness of Life?" Explain salvation under the Great Commission and "Eternal Sal­vation." Who in the Judgment will be approved as successful? Pain and toil, disease and death are the results of sin. How many think some sins are "little" sins? Every sin is an indication of ignorance and rebellion vs. the Infinite, and its influence grows with years; a little "grain" of sand throws out of commission the costliest watch. A paradoxical atmosphere is a battleground between good and evil. Love gives promise of its own eternity, Love never fails. ======================================================================== CHAPTER 67: 05.08. INFANT BAPTISM ======================================================================== INFANT BAPTISM Roman Catholics, Methodists, and Presbyterians, and others practice what they call "infant baptism," and some of them claim the Scriptures authorize the practice. The practice of "infant baptism" grew out of two misconceptions: First, the teaching that infants are born guilty of "original sin," that the sin of Adam attaches to all his posterity. By some it is called "hereditary total depravity," by which is meant the infant inherits a corrupt nature from Adam and must needs be pardoned or it will be lost. Second, the view was entertained by some that baptism in water was the only means of cleansing the infant from the "original sin," or "depravity;" by some called "Adamic sin." The following quotations are to the point in this connection: "As to the ground of it: If infants are guilty of original sin, then they are proper subjects of baptism, seeing, in the ordinary way, they cannot be saved, unless this is washed away by baptism. It has been already proved, that this original stain cleaves to every child of man; and that thereby they are children of wrath, and liable to eternal damnation. It is true, the Second Adam found a remedy for the disease which came upon all by the offence of the first. But the benefits of this is to be received through the means which he hath appointed; through baptism in particular, which is the ordinary means he hath appointed for that purpose; and to which he hath tied us, though he may not have tied himself. Indeed, where it cannot be had, the case is different; but extraordinary cases do not void the standing rule. This therefore is our first ground. Infants need to be washed from original sin; therefore they are proper subjects of baptism." — Wesley’s Works Miscellaneous. (Vol. 2, P. 16)."It is certain our church supposes that all who are baptized in their infancy are at the same time born again, and it is allowed that the whole office of the baptism of infants proceeds upon this supposition."— Wesley’s Sermons. Vol. 1, p. 405. "Gregory Naziaren felt this, and qualified the doctrine accordingly. In the famous oration where he recommended the baptism of little ones at three years of age, and urged the necessity of it to babes in case of the danger of death. He took care to expressly declare what, in his opinion, infants would suffer by dying unbaptized. Three positions give his precise meaning. Adults who wilfully neglect to be baptized will be condemned. Infants dying unbaptized will neither be glorified nor punished: not punished for it was not their fault; not glorified; for they were not sealed or initiated. When this doctrine came into the hands of the barbarous Africans, they had no scruples to affirm both in their writings, and their canons, that infants dying unbaptized in the name of the trinity, were inevitably punished with the torments of everlasting fire. (3). This doctrine was the parent of the baptism of aboratives: and this doctrine in all its stages was called apostolic tradition."—Robinson’s History of Baptism, PP. 306, 307). Infants are not born with the "stain" of sin, "original" sin, nor are they totally depraved. (See Sound Doctrine, Volume 4, PP 97-102). Sin is lawlessness—the transgression of the law. Infants have not transgressed the law. Infants have no sin, hence they need no forgiveness. Having no guilt they are not under condemnation. Not having "gone astray" they are not lost. Were they guilty of sin, would water alone save them? They do not believe—they have no faith; they have transgressed no law; they are not lawless; they have not repent­ed. Were they guilty, if they have a corrupt nature will a few drops of water change their nature, cleanse them from sin—cleanse them from "original sin" something unknown in the word of God. Infants guilty of a sin they did not commit? If infants are guilty of sin, they cannot be cleansed till they repent, but infants do not repent, hence their hearts are not right, and cannot be saved. If infants are born guilty of "original sin" they will remain so till they repent. What benefits can come to the impenitent person? Those who make claim that they baptize infants, (sprinkle a few drops of water on the infant), put too much stress on water. They ascribe to water too much power. Some ripe scholars associated with those who claim to baptize infants, and who would like to find some Scriptural authority for infant baptism, are frank in saying: "Among the persons that are recorded as baptized by the apostles, there is no express mention of an infant." Wall’s History of Baptism, Preface, P. 29. "There is no trace of infant baptism in the New Testament." (Schaff-Herzog Encyclopedia, Article, Baptism. P. 200.) The sole authority one has for administering baptism in the Christian Dispensation is the Great Commission, which reads: "Go ye therefore, and make disciples of all nations baptizing them into the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). The command is to "make disciples," and baptize "them",—the ones who have been made disciples. The command is not to baptize men, and women, as such; the command is to baptize "disciples." Unless infants are "disciples" they are not included in the command to be baptized. The word disciple is from the Greek word "matheeteo," and is defined to mean: "To make a disciple, to teach, to instruct" (Thayer’s Greek-English Lexicon). To what extent must one be a "disciple" before he can be baptized? The Great Commission as recorded by Mark reads: "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned" (Mark 16:15-16). In this record it is specifically stated that the "believer" is the one to be baptized. Infants are not in that class, hence are not subjects of the baptism Christ authorized. The New Testament declares baptism to be one of the conditions of salvation, (Mark 16:15-16), a condition of the remission of sins (Acts 2:38). Unless infants are lost, and need to be saved; unless they are guilty of having sinned, and need to be pardoned, there can be no ground on which baptism can be administered to them by the authority of the Lord. That baptism preceded by faith and repentance is a condition of salvation is clearly stated: "He that believeth and is baptized shall be saved" (Mark 16:15-16); "repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins" (Acts 2:38). Infants cannot come within the limits of either of the statements. THE EXECUTION OF THE GREAT COMMISSION The execution of the Great Commission began on the first Pentecost after the ascension of Christ. (See Sound Doctrine, Vol. 1, PP. 97-106). An examination of the record of the preaching of the apostles and disciples will be a correct interpretation of what the Great Commission meant as revealed by the Holy Spirit. three thousand baptized on Pentecost. In the first sermon preached in obedience to the command of Christ, as recorded in the Great Commission, people were -convinced that they were sinners. Having been cut to their hearts, they cried out: "Brethren, what shall we do?" Peter made answer: "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins." "They then that received his word were bap­tized." (Acts 2:38-41). There were no infants in the number who "cried out;" there were no infants in the number who "received the word;" there were no infants in the number who were commanded to "repent" and "be baptized;" "unto the remission of your sins." Sin is "law­lessness" (1 John 3:4), and infants could not have been included in the number commanded to "be baptized" "unto the remission of sins." There were no infants baptized on that occasion; and that was the beginning of the execution of the Great Commission, and the beginning of the church of Christ in Jerusalem, the "mother church" in the Christian Dispensation. conversions in samaria; who was baptized? After the church was scattered from Jerusalem, (all except the apostles), Philip, one of the deacons, (Acts 6:1-15), went to the city of Samaria, and preached Christ unto the people, and "when they believed Philip preaching good tidings concerning the Kingdom of God, and the name of Jesus Christ, they were baptized, both men and women" (Acts 8:1-12). Not an infant in that number—"men and women" were baptized. simon the sorcerer baptized. "And Simon also himself believed: and being baptized, he continued with Philip" (Acts 8:1-13). Simon, a mature man. No infants! For a full discussion of Simon see Sound Doctrine, Vol. 2, PP.120, 121). THE TREASURER OF QUEEN CANDACE OF ETHIOPIA BAPTIZED. The treasurer was returning to his home, and while riding down the highway in his chariot he was reading the Scriptures. Philip was directed to join himself to the chariot. Having done so, he began at the same Scripture and preached unto the treasurer Jesus. When they came to a certain water the treasurer inquired: "What doth hinder me to be baptized?" The chariot was stopped, and the two men went "down into the water" and the treasurer was baptized, following which they came "up out of the water." The treasurer was a man. No infants in this baptism. (Acts 8:27-40). Saul of tarsus baptized. Saul was a bitter persecutor of the church; he was a man of great influence and power when he was baptized. Not an infant! Cornelius and His baptized. Cornelius was an officer in the Roman army. He was directed to send for Peter, who could tell him "words, whereby thou shalt be saved, and thy house." When Peter reached the house of Cornelius and began to speak, the Holy Spirit fell on them" (Acts 11:14-15), and they spake with tongues. Accompanying Peter from Joppa were "six brethren," and Peter inquired: "Can any man forbid the water that these should not be baptized." They were commanded to be baptized in the name of the Lord Jesus. Not an infant in the group baptized. Infants do not obey commands! (For a discussion of Cornelius see PP 105, this book. lydia and her household. (Acts 16:13-15). Lydia’s home was Thyatira, but at the time of her baptism she was near Philippi, where she and a company of women had met for prayers. Paul preached to these women and "heed" was given to the preaching, and when Lydia "was baptized, and her household" she invited Paul and Silas to visit in her house. By some it has been contended that there were infants in the "household" of Lydia. Such a view is based on pure assumption. It is not so much stated in the narrative that Lydia was married! The Great Commission was that "believers" were to be baptized. That there were no infants in the household of Lydia is revealed by the fact that Paul and Silas entered into her house, "and when they had seen the brethren, they comforted (Margin: exhorted) them," they departed. There were no "infants" in the household of Lydia, for the "brethren" there were "exhorted" or "comforted" by Paul and Silas. They were not out "comforting," or "exhorting" infants! the jailer and His household baptized. (Acts 16:19-34). The preaching of Paul and Silas in Philippi caused quite an uproar, and against them untrue charges were lodged. They were arrested, beaten unmercifully, and the charge given the jailer to keep them safely. He thrust them in the inner prison and made their feet fast in the stocks. Late in the night Paul and Silas were singing when an earthquake rocked the old prison, the doors were thrown open, and the apostles liberated from the stocks. The jailer seeing the doors of the prison open concluded the prisoners had escaped and was in the act of committing suicide, when Paul seeing him cried to him saying: "Do thyself no harm: for we are all here." Calling for a light the jailer sprang in, and brought them out, and said: "Sirs, what must I do to be saved?" "And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house. And they spake the word of the Lord unto him, with all that were in his house, And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God." There were no infants in that number, for all believed and rejoiced. the Corinthians baptized. "And many of the Corinthians hearing, believed, and were baptized." (Acts 18:8). Those baptized were "believers." No infants! chispus baptized. "And Crispus the ruler of the synagogue, believed on the Lord with all his house." (Acts 18:7). He was also baptized. (1 Corinthians 1:14). No infants here, for Crispus and "all his house" were believers. the ephesians baptized. (Acts 19:1-41). On visiting Ephesus the first time, Paul found twelve men, "disciples," who had been baptized "into John’s baptism." Paul taught them the words of the Lord more perfectly, and "they were baptized in the name of the Lord." No infants in the number, they were "disciples." In all the New Testament there is not found one record of the apostles, or any of the other disciples baptizing an infant! THERE ARE NO INFANTS IN THE NEW TESTAMENT CHURCH the church at Jerusalem. "And there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles They therefore that were scattered abroad went about preaching the word" (Acts 8:1-4). They did what? "Went about preaching the word."No infants in that number. There arose a question in the church at Antioch concerning keeping the law of Moses, and circumcision; and the matter was presented to the church in Jerusalem, as well as to the apostles. (Acts 15:1-41). After discussing the matter it is said: "It seems good to the apostles and the elders, with the whole church to choose men out of their company, and send them to Antioch with Paul and Barnabasand they wrote thus by them. The apostles and the elders, brethren unto the brethren who are of the Gentiles in Antioch" (Acts 15:1-41). Clearly there was not an infant in the church in Jerusalem, nor in Antioch. not one! the church at corinth. In writing to the church at Corinth, Paul says, "The members should have the same care one for another" (1 Corinthians 12:25). Not an infant in that church, of course not, TELL IT TO THE CHURCH. "If thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuses to hear them, tell it unto the church: and if he refuses to hear the church also, let him be unto thee as the Gentile and the publican." (Matthew 18:15-17). RED SEA BAPTISM Some have contended that when the Israelites passed through the Red Sea, their infants were baptized. Such is not true, for those baptized "ate and drank of Christ" (1 Corinthians 10:1-4), and infants were not of the number. If infants were baptized because they were with their parents when they passed through the sea; it would follow that the cattle and their cooking vessels were also baptized, for they were along with them. If it were admitted that the infants were baptized, it would be no authority for baptizing infants today, for the Great Commission authorizes the baptism of "believers" only. QUESTIONS FOR PEDO-BAPTIST Is infant baptism authorized by being mentioned in the word of God? Where? Name an apostle of Christ who baptized an infant. What passage in the Bible do you think authorized the baptism of infants. Those who baptize infants contend that the church of the New Testament is a continuation of the church of the Old Testament. For a discussion of this subject, see Sound Doctrine, Vol. 3, PP.. 16-36). QUESTIONS FOR INVESTIGATION AND DISCUSSION The foundation of the church. The purpose of the church. The new birth. Baptism and the Conscience. QUESTIONS Who teaches infant baptism? What gave rise to the practice of infant baptism? What does Mr. Wesley say is the ground for infant baptism? What is "original sin?" Are infants guilty? Show infants cannot repent. Can forgiveness be had without repentance? Proof. What do those who baptize infants give them? On what passage do all churches depend for authority to baptize? Does the Great Commission command the baptism of men and women? Who were to be baptized according to the Great Commission? Who is a disciple? To what extent must one be "a disciple" before baptism? Show that faith and repentance are necessary to baptism. When did the execution of the Great Commission begin? How can we learn the divine interpretation of the Great Com­mission? Show that no infants were baptized on Pentecost. What is sin? Are infants sinners? Who first preached the gospel at Samaria? Who was he? Why did he leave Jerusalem? Show there were no infants baptized at Samaria. Who was the eunuch of Ethiopia? (Acts 8:1-40). Who was Saul? Who was Cornelius? Where was Lydia from? Where did Paul meet her? Were infants in Lydia’s household? If "yes" were they baptized? Show the Great Commission does not authorize the baptism of infants. Give history of the baptism of the jailer and his household. Show there were no infants in the household of the jailor Where is Corinth? Who first preached at Corinth? Where is history found? Show there were no infants baptized at Corinth by Paul. Tell about Crispus and his household. Where is Ephesus. Whom did Paul baptize there? Why did he baptize them? Show there were no infants in the church at Jerusalem. (Acts 8:1-5). Were there infants in the church at Corinth. (1 Corinthians 12:25). Show from Matthew 18:15-18 there are no infants in the church of Christ. Show no infants baptized in the Red Sea. ======================================================================== CHAPTER 68: 05.09. THE CHURCH AT CORINTH ======================================================================== THE CHURCH AT CORINTH origin of the church at corinth. Paul who was the first to preach the gospel at Corinth, says: "As a wise masterbuilder I laid a foundation; and an­other buildeth thereon. But let each man take heed how he buildeth thereon. For other foundation can no man lay than that which is laid, which is Jesus Christ." (1 Corinthians 3:10­). Paul’s mission was to "preach the gospel;" to preach "Christ crucified" (1 Corinthians 1:17; 1 Corinthians 1:23; 1 Corinthians 2:2). The first work of the builder is to lay the foundation, which Paul did by preaching the gospel. Referring to his work at Corinth he says: "Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand, by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain. For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures; and that he was buried; and that he hath been raised on the third day according to the scriptures." (1 Corinthians 15:1-4). The Corinthians "received" the gospel. Exactly what did they do in receiving the gospel? In Acts 18:1-8, it is declared, "Many of the Corinthians hearing, believed, and were baptized." From tho foregoing it follows that when one hears the gospel, believes and is baptized, he "receives" the gospel. The church at Corinth was scriptural in origin. Those in Corinth who "received" the gospel were the church at Corinth. "Every seed brings forth after its kind." (Genesis 1:11). The word of God is the "seed of the kingdom" (Mark 13:19; Luke 8:11; 1 Peter 1:23). If the seed of the kingdom is sown today it will bring forth the same kind of fruit it did in the days of the apostles. The Missionary Baptist, and Roman Catholics talk much about "church succession," by which they mean that they can trace a "flesh and blood" line of churches from the apostles to the present, and that they have direct connection by such a line with the first church estab­lished on Pentecost. They rely more on "flesh and blood" than they do on purity of faith and practice. The facts are, neither of these churches is identical in teaching or practice with the church of the New Testament. So surely as one obeys the gospel, that surely it is that he is added to the church by the Lord. (See Acts 2:47). (See Sound Doctrine, Volume 3, pp 37-49 for a full discussion of this subject. other foundation. The only foundation of the church of Christ, is Christ. Christ is not the foundation of churches originated by men. Whatever doctrine originated and featured by men, causing them to separate from others they recognize as children of God, is the foundation of that group. The Methodist Episcopal Church was opposed to human slavery. In 1845 many members of that church who believed it right to have human slaves, separated from that church, and formed the Methodist Episcopal Church, South. Human slavery became the foundation of the Methodist Episcopal Church, South. Baptists recognize that many of God’s children are not members of a Missionary Baptist Church; but they insist that for baptism to be valid it must be administered by a minister who has been baptized by the authority of a Baptist Church, and who administers baptism only when a Baptist Church authorizes the baptism of each individual. Missionary Baptist affirm there are saved people in other churches, that baptism is not necessary to salvation. Clearly, baptism, of the Missionary Brand is the sole foundation of all Missionary Baptist Churches. Baptists themselves declare there is not one thing that they teach, peculiar to them, that is necessary to salvation! The foundation of the Seventh Day Adventist Church is observance of the Sabbath. The foundation of these man-made churches is not Christ! "Other foundation can no man lay than that which is laid, which is Jesus Christ." the church at corinth was sanctified. Paul wrote: "Unto the church of God which is at Corinth, even them that are sanctified in Jesus Christ" (1 Corinthians 1:2). Many do not know what the word "sanctify" means. Jehovah said: "Sanctify unto me the first born .... of man and beast . .,. . Thou shall set apart unto Jehovah all that openeth the womb, and every firstling." (Exodus 13:1-3). The "first-born" was to be "sanctified," that is "set apart." A tent was sanctified, as was an altar, house, field, the sabbath, a fast, and clothes." (Exodus 29:44; 41:10; Leviticus 27:14; Nehemiah 13:22; Joel 1:14; Leviticus 8:30). Surely no one thinks to "sanctify" means to cleanse from sin. Christ was "sanctified" and sent into the world. He "sanctified" himself.(John 10:36; John 17:19). Such cannot mean that he was cleansed from sin. It does mean that he was "set apart." "Sanctify in your hearts Christ as Lord" (1 Peter 3:15). The passage cannot mean that we are to "cleanse" Christ; but it does mean, enshrine, set apart, Christ in our hearts as Lord. When one becomes a Christian he is "set apart" to the service of the Master—he is sanctified. Though one is sanctified in becoming a Christian, that does not mean that he cannot sin. This is certain from the language of the Scriptures. The church at Corinth was "sanctified," yet the Holy Spirit says there were those in the "sanctified" church who were "carnal," and sinned. (1 Corinthians 3:3). There were those in that number who so far departed from the right that they needed to be cleansed from defilements of flesh and spirit. (2 Corinthians 7:1). SAINTS. Many think that only those who have lived a consecrated Christian life, died and gone on, are "saints." God’s people while living on earth are called "saints.""Sing praises unto Jehovah, O ye saints" (Psalms 30:4). The church at Corinth made a contribution for the "saints" at Jerusalem. (1 Corinthians 16:2). A widow washed the "saints" feet. (1 Timothy 5:10.) It is feared that many valuable lessons are lost by those who think a "saint" is one who has lived a devoted life, and gone on to the great over-world. The members of the early church were not perfect characters. One should not think of saints as those who have been removed from the possibility of sinning. The people at Corinth had worshiped, their morals had reached a low tide when they became Christians, and the change in them was a radical one. Numbers of them committed great sins after being sanctified. divisions. It had been reported to Paul that there were divisions in the church at Corinth. He wrote them: "Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same things, and that there be no divisions among you; but that ye be per­fected together in the same mind and in the same judgment" (1 Corinthians 1:10). He added: "Is Christ divided? was Paul crucified for you? or were ye baptized into the name of Paul?" (1 Corinthians 1:13). The cause of the division in the church at Corinth is not revealed in Paul’s letter; but it appears the division grew out of preferences for men, for teachers, men who had been among them. Paul seeks to correct the sin without giving unnecessary offense saying: "These things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us, ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other." (1 Corinthians 4:6). Jesus prayed for his disciples to be one. (John 17:20-21). The division at Corinth did not grow out of Paul’s preaching, but was the outgrowth of others who followed him. He says: "I laid a foundation; and another buildeth thereon. But let each man take heed how he buildeth thereon" (1 Corinthians 3:10). He defends himself by saying he did not need a letter of commendation as did some others. (1 Corinthians 3:1). Possibly they had been imposed on as had been the church at Ephesus. (Revelation 2:2). Congregations today should be careful, and not allow themselves to be deceived by false teachers. It is a fearful thing to cause division among brethren. "There are six things which Jehovah hateth; yea seven which are an abomination unto him: Haughty eyes, a lying tongue, And hands that shed innocent blood; A heart that deviseth wicked purposes, feet that are swift in running to mischief, a false witness that uttereth lies, and he that soweth discord among brethren." (Proverbs 6:16-19). "Mark them that are causing the divisions and occasions of stumblings, contrary to the doctrine which ye learned, and turn away from them." (Romans 16:17). Discord among brethren leads to division, and God hates such characters, as sow discord, cause division. If a man is known to cause division, by teaching false doctrine, he should be warned, and admonished to cease such, but after being warned, he refuses to cease his divisive work, he is to be rejected. "A factious man after a first and second admonition refuse." (Titus 2:10). The church is the body of Christ, and ministers are men through whom we believe. (1 Corinthians 3:5). He who would cause a division in the church, is guilty of dividing the body of Christ, the church for which Christ died. When division, or strife, or factions exist in the church it is proof that carnality exists. "For whereas there is among you jealousy and strife, are ye not carnal, and do ye not walk after the manner of men?" (1 Corinthians 3:3). When there arises a faction in the congregation, due to evil practice, or false teaching, if the false teaching cannot be eliminated by winning the faction to conformity to the truth, the only course is to sever such an one from the congregation. (Romans 16:17; 2 Thessalonians 3:6). wearing human names.Names convey ideas. A name may convey the teaching of a whole system. If a man tells you that he is a Methodist, you conclude that he believes the doctrine of the Methodist Church—that he believes it is right to sprinkle water on an unconscious, unbelieving infant, and call that baptism, for that is the teaching of the Methodist. If one does not believe that doctrine, when he says he is a Methodist, he deceives you by saying that he is a Methodist. If a man says he is a Missionary Baptist, one should not question his sincerity, and have no hesitancy in saying the man believes infants are born totally depraved; and that there is not a sin, nor a multiplicity of sins a child of God can possibly commit which will result in his damnation, for that it Missionary Baptist doctrine. If a man does not believe that doctrine, he should not say he is a Missionary Baptist. When a man says he is a member of the church of Christ he conveys the idea that he believes the doctrine taught by Christ and his apostles. nothing in A name. Frequently it is heard: "There is nothing in a name." It is true that one can declare himself to be a Christian, and not be a Christian, but if there is "nothing in a name" if one says he is a Christian, though he may be a rank infidel, does it make him a Chris­tian, to say he is one? Jesus said: "Go ye therefore, and make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). Would it be as efficacious to baptize the people into the name of George Washington, Abraham Lincoln, and U. S. Grant? The Bible says: "Whatsoever ye do, in word or deed, do all in the name of the Lord." (Colossians 3:17). Would it be just as well to sing, and pray in the name of Satan? in the name of Baal? "If any man suffer as a Christian, let him not be ashamed; but let him glorify God in this name" (1 Peter 4:16). If there is "nothing in a name" would it be right to attempt to "glorify God" in the name of Mohammed, or that wicked Sidonian princess, Jezebel? A fornicator in the church at corinth. In the days of Paul Corinth was one of the greatest cities in Greece, and the church there was prosperous, coming "behind in no gift" (1 Corinthians 1:7). As is often the case with prosperous churches there was a very marked laxity in moral rectitude and sound teaching among them. Often a small con- ’ congregation, with small ability is condemned for doing something which a large group, with outstanding citizens can do without a word of criticism. The church at Corinth was "puffed up," even though they retained in their membership a man guilty of a sin which was not tolerated among the Gentiles. "It is actually reported that there is a fornicator among you, and such fornicator as is not even among the Gentiles, that one of you hath his father’s wife. And ye are puffed up, and did not rather mourn that he that hath done this deed might be taken from among you. For I verily being absent in body but present in spirit, have already as though I were present judged him that hath so wrought this thing, in the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump." (1 Corinthians 5:1-6). In short Paul says that when they are gathered together they were to sever their connection with the fornicator, for he had turned from Christ and become the servant of Satan. (Romans 6:16). The purpose of the punishment is to bring the sinner to such realization of his sins that he will curb his sinful desires, correct his practice, and bring him to a correction of his life. Deliver such an one to Satan, where restraint will be thrown around him and he can live the abandoned life, and become surfeited, and revolt at the lusts of the flesh, and turn therefrom, that he might be saved in the day of the Lord Jesus. "A little leaven will leaven the whole lump." The figure is well known. The incestuous man is the leaven. The church at Corinth is represented as the "lump." It the wicked man was allowed to remain in their fellowship the entire congregation would be guilty, by retaining in their fellowship the wicked man. The congregation followed the instruction. The punishment inflected on the man aroused him to the enormity of his sin and he turned therefrom; and they were instructed to restore him to their fellowship. (2 Corinthians 2:7). WITH SUCH A ONE NO, NOT TO EAT "I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat." (1 Corinthians 5:11). That Paul meant the ordinary meal for the physical body, seems to be certain, from the fact that the person he named was to be withdrawn from, which would, of course, preclude eating at the Lord’s Table. The result of refusing to eat the daily meal with them is two-fold. (1) The man would feel the sting of discipline, and (2) the Christians would not be subjected to adverse criticism which would come from associating with such characters. "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the traditions which they received from us .... And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed. And yet count him not as an enemy, but admonish him as a brother." (2 Thessalonians 3:6-15.) going to law with A brother. Some in the church at Corinth so far forgot their relationship as brethren, that brother filed suit against brother, before unbelievers in the courts of the land. ’Ye have lawsuits one with another," (1 Corinthians 6:7.) They should have settled their differences as brethren. "What," Paul inquires: "cannot there be found among you one wise man who shall be able to decide between his brethren." If differences arise between brethren, they should settled them as brethren. If they cannot settle them privately, they should ask other brethren to assist them, and failing in that, it should be presented to the church. (Matthew 18:15-18). Does some one inquire: "What if Brother A owes me a debt and will not pay, when he is confessedly able to do so?" Suppose I tell him that I will sue him; and he replies: The Scripture forbids you suing me, for we are brethren. Should such occur it would be evident that "A" is dishonest, and seeks to use the scriptures to protect him in his dishonesty. It would be a sad comment on the teachings of Christ to say that a man is protected in his dishonesty by the Lord’s teaching. When a member refuses to pay an honest debt when he declares he is able, but will not, he should be withdrawn from, and then he becomes as a Gentile or publican. the lord’s supper. Instead of eating the Lord’s Supper in a reverential, orderly manner, the church at Corinth turned the occasion into a disgraceful feast, eating to gluttony, and drinking to drunkenness. Paul upbraids them, declaring: "Whosoever shall eat the bread and drink the cup of the Lord in an unworthy manner, he shall be guilty of the body and the blood of the Lord." (1 Corinthians 11:27; 1 Corinthians 11:29). (For a further discussion of the Lord’s Supper see Sound Doctrine, Vol. 3, PP. 89-92.) some denied the resurrection. Some of the members of the church at Corinth denied that there would be a general resurrection. Paul inquired: "Now if Christ is preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead? But if there is no resurrection of the dead, neither hath Christ been raised" (1 Corinthians 15:12-13). Paul argues that so certain as Christ had been raised, just that certain would there be a resurrection of all the dead. In other words to deny the resurrection of all the dead would be to deny the resurrection of Christ. Christ had promised a resurrection of all the dead. (John 5:29). If Christ was not raised, he was no Savior. If he was not raised as he claimed, and as his chosen witnesses testified, then he was a cheap fraud, and there is nothing in the religion he taught. In that case our preaching is vain, and your faith is vain, and you are yet in your sins. "But Christ having become the high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood entered in once for all into the holy place, having obtained eternal redemption. For Christ entered not into a holy place made with hands .... but into heaven itself, now to appear before the face of God for us." (Hebrews 9:11-24). If Christ was not raised he has not entered into the holy place for us, from which it follows we are "yet in our sins." (In this connection it may be informative to add: The Jehovah Witnesses, Russellites, Millennial Dawnites, deny the resurrection of Christ. Hear Mr. Russell the founder of this sect: "Our Lord’s human body, was however, supernaturally removed from the tomb; because had it remained there it would have been an unsurmountable obstacle to the faith of the disciples, who were not yet instructed in spiritual things—’for the Spirit was not yet given’ (John 7:39). We know nothing of what became of it, except that it did not decay or corrupt. (Acts 2:27-31), Whether is was dissolved into gasses or whether it is still preserved somewhere as the grand memorial of God’s love, of Christ’s obedience, and of our redemption, no one knows;—nor is such knowledge necessary." (Studies in Scriptures, Vol. 2, P. 129). If Christ was not raised "ye are yet in your sins." To deliver the kingdom To the father. That the kingdom exists, and God’s people are citizens of it, is so clearly stated that it is denied by no one who believes the Scriptures. "Who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love" (Colossians 1:13). "I, John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus" (Revelation 1:9). "The kingdom of God is not in word, but in power" (1 Corinthians 4:20). The kingdom was promised through Daniel, (Daniel 2:44), and Jesus said in the beginning of his ministry: The time is fulfilled, and the kingdom of God is at hand" (Mark 1:15). Jesus is now reigning. (1 Corinthians 15:25). He was promised the "throne of David" (Isaiah 9:6-7). What throne is David’s throne? "Solomon sat upon the throne of David his father" (1 Kings 2:12). What more need be said? Jesus is now the great high priest, at the right hand of the Father, seated on the throne, and him the "heaven must receive until the time of restoration of all things whereof God spake by the mouth of his holy prophets" (Acts 3:21. How long will the heavens "receive" Christ? Till the "restoration of all things" spoken by God’s prophets. "I will ransom them from the power of Sheol; I will redeem them from the grave" (Hosea 13:14). God promised by the prophet the "new heaven and new earth" (Isaiah 66:22). Christ was to be "received" in heaven how long? Till all is fulfilled which was spoken by the mouth of all the prophets. Then not till the new heaven and new earth, appear not till all are ransomed from the grave will he cease to be "received in heaven." "But the day of the Lord will come as a thief; in which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of the Lord, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? But, according to his promise, we look for a new heaven and new earth, wherein dwelleth righteousness" (2 Peter 3:10-13). The heavens will "receive" Christ till he comes again, and at that time the dead will be raised— ransomed from death—and meet the Lord in the air. The earth and works thereof will be burned, the new heaven and new earth will appear, and we will be with the Lord for ever—the kingdom will then be delivered to the Father. The Lord will reign till all enemies are put under his feet, and the last enemy is death. (1 Corinthians 15:22-26). SUBJECTS FOR INVESTIGATION AND DISCUSSION Spiritual Gifts. Collection For Poor Saints. Paul’s enemies. Corinth’s Repentance. New Heaven and New Earth. QUESTIONS By whom was the church at Corinth established. How was the foundation laid? What is the foundation of the church of Christ? How did Paul lay the foundation? What did the people do in "receiving" the gospel? Show that the church at Corinth was scriptural in origin. How can you be certain that you are one in the church? What is "church succession?" Discuss. Who holds such views? Discuss other foundations than Christ. Are the apostles part of the "foundation?" Discuss "sanctification." In what sense are Christians sanctified? How do we sanctify Jehovah in our hearts? Who is a saint? Why some letters in italics in the Bible? Are Christians united? Tell of the divisions at Corinth. What does division manifest? What caused the divisions in Corinth? Were they wearing the name of Paul? What of "majority" rule in the church? What does a name signify? Show how a name conveys the belief of a person. Tell of the fornicator in Corinth. When were they to withdraw from the fornicator? Discuss the ’leaven" in connection with the fornicator and congregation. When was the man restored to the fellowship? With whom are Christians not to eat? Are we to eat with fornicators? withdrawn from? the common meal? What is the object of discipline? Would it be wrong to sue a brother in the courts of the land? Can a sanctified person sin? How does one eat unworthily? Give Paul’s argument on the resurrection. Discuss "Baptized for the dead." How long will Christ remain at God’s right hand in heaven? Name some things to take place before Christ comes. What is the last enemy to be abolished? ======================================================================== CHAPTER 69: 05.10. CONVERSION OF SAUL OF TARSUS ======================================================================== THE CONVERSION OF SAUL OF TARSUS Saul, whose conversion we are to study in this lesson, was a native of Cilicia. "Tarsus was a celebrated city, the metropolis of Cilicia, in Asia Minor, on the banks of the river Cydnus, which flowed through it and divided it into two parts. Tarsus was a distinguished seat of Greek philosophy and literature, and from the number of schools and learned men, was ranked by the side of Athens and Alexanderia." (Strobo, XVI, pp. 673, 674.— The Popular and Critical Bible Ency.) With such sur­roundings and with his energy and acuteness of intellect, Saul would early in life become acquainted with much of the Greek language, literature and philosophy. He would know something of the customs and habits among other people than the Jews. But all this did not prevent him from becoming intensely Jewish in his thoughts and re­ligious convictions. Early in life he became a pupil of the famous teacher Gamaliel in the city of Jerusalem. He was more radical than his teacher, for he persecuted the Christians with all his power, while Gamaliel counseled moderation and that no violence be done them. Saul was filled with the fire of youth; Gamaliel was sobered by a riper knowledge and experience of years. Some people never learn! When all the circumstances are considered, the conversion of Saul is an outstanding argument for the truthfulness of Christianity. Think on this matter. Well-informed infidels admit that Saul persecuted Christians, and then become one himself. His conversion occurred but a few years after the crucifixion of Christ. The matter was fresh in the minds of the people of Jerusalem. Saul was endowed with great intellectual powers. He knew the Old Testament Scriptures. No one possessed greater Jewish prejudices nor were more bitter toward Christians than he. He was held in high esteem by the rulers of his nation, and great honors were before him. He was devoting all the powers of his great personality to the utter destruction of Christianity; to that course he was thoroughly committed. To become a Christian he had to give up his Jewish religion, sacrifice all his friends, turn his back upon the prospect of riches and worldly honor, and become an outcast from his people, the object of hatred and persecution. What caused the change? He had no social ties among Christians to influence him. Every circumstance of his life and all the influence of friends were against his becoming a Christian, yet he changed. Nothing but the overwhelming evidence of the truthfulness of the resurrection of Christ could have brought about such a change in such a man. And let us remember that no infidel now has so great an opportunity to disprove the claims of Christianity, nor such important reasons for so doing, as Saul had, if indeed the claims of Christianity could be disproved. In addition to proving the truthfulness of Christianity, the conversion of Saul teaches us many important lessons. When studying Saul’s conversion, it is important that we note carefully Luke’s account of his conversion, (Acts 9:1-19), Paul’s speech before the Jews in Jerusalem, (Acts 22:1-16), and his speech before Agrippa, (Acts 26:1-20). Also the requirements of the Great Commission should be kept in mind. (See Sound Doctrine, Vol. 1. pp. 95-106). changed His religion. Though Saul was a very religious man, he was not a Christian, not a saved man. Many religious people are not Christians. The Jews were intensely religious, and so were worshippers of idols, but they were not Christians, not saved. A great change was necessary. Yet some people even today are deceived into thinking that it is little in a man to change his religion. Had Saul of Tarsus held to that idea—would we have had Paul the apostle? It takes strength of character to change when one it as thoroughly committed to a religion as was Saul of Tarsus. There is a lifetime of training to give up; also family ties and traditions to sacrifice.. Then there are hosts of friends and associates who will not understand, and who in their blindness, will run away in disgust, or become bitter enemies. But Paul found, that in comparison with what he gained in Christ these things, together with the prospect of great earthly glory, were but refuse. (Php 3:7-14). Paul’s conscience would not allow him to continue in a wrong when he had learned the right. conscientious, but wrong. Even while Paul was persecuting the church, he believed he was right, and his conscience was clear in the matter. A person has a good conscience when he does what he believes is right. Conscience is not a guide. Judgment should control one’s action’s unless passion gains the mastery. Our judgment is formed from the information we have. The more information we have on any subject the more capable are we to judge correctly the proper course to pursue. When we do that which we think is right our conscience approves; when we do that which we think is wrong our conscience condemns, if it has not been "branded as with a hot iron," (1 Timothy 4:2). One’s conscience may become so hardened by abuse that it fails to respond. It is therefore of utmost importance that we gain all the information that we can, train our minds to form correct judgments, cleave to the right and cultivate a tender responsive conscience. Paul lived with a good conscience, even though he persecuted Christ, and wasted the church. He thought he was doing God’s service. the first persecution. The persecution of Christians, which began with the stoning of Stephen, is referred to as the first persecution. Saul, then a young man, guarded the clothes of those who stoned Stephen, (Acts 7:58) and from that time launched into a determined effort to put down Christianity. "Saul laid waste to the church, entering into every house, and dragging men and women, committed them to prison." (Acts 8:3). He strove to make them blaspheme the name of Christ; and when he failed to do that, he voted that they should be put to death. (Acts 26:9-11). His mad zeal against the church carried him to foreign cities. "Whereupon as I journeyed to Damascus with the authority and commission of the chief priests, at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me." (Acts 26:12-13). Christ appeared to Saul. The light that shone round about Saul, rivaling the brightness of the noonday sun, must have been the radiant light of the glorified and exalted Christ. Paul said he saw the Lord, (1 Corinthians 15:8). The brightness of his glory blinded Saul. Awed and over­whelmed by what he saw, Saul, as an act of worship, fell to the earth. A voice was heard: "Saul, Saul, why persecuteth thou me?" Whom Saul has seen and whose voice he heard he knew not; so he replied: "Who are thou, Lord?" The Lord replied, "I am Jesus whom thou persecutest." Then he knew what heavenly being had appeared to him."Faith comes by hearing." (Romans 10:17). Believing, Saul then said: "What shall I do, Lord?" The Lord answered, "Rise, and enter into the city, and it shall be told thee what thou must do."Not may do,but"mustdo." (Acts 9:3-6). not saved on the highway. By what Saul saw and heard he was convinced, but not saved. The light which he saw was physical, not spiritual; it shone round about him, not in him. It was so bright that it blinded him. Those who were with him saw the light, but evidently they did not see the source of that light. Saul saw the glorified person of our Lord, and could not see for the glory of that light. "They led him by the hand, and brought him to Damascus. And he was three days without sight, and did neither eat nor drink." (Acts 9:8-9). This distress and anxiety of mind shows that he realized that he was not yet saved, nor justified and at peace with God. He did not receive the Holy Spirit on the highway, for Ananias was sent to him in the city that he might receive his sight and be filled with the Holly Spirit. (Acts 9:17). why the lord appeared To Saul. It is clear that the Lord did not appear to Saul that Saul might be saved that very moment; for he was sent into the city to learn what to do, and was told to be baptized, and wash away his sins. (Acts 22:16). The light which he saw did not purify his soul, for the soul is purified in obeying the truth. (1 Peter 1:22). The Lord did not, in person, tell him what to do to be saved, but sent Ananias to him in the city for that purpose. But we are not left in doubt as to why the Lord appeared unto him, for Saul gives the Lord’s own words on that point: "And I said, Who art thou, Lord? and the Lord said, I am Jesus whom thou persecutes!. But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me." (Acts 26:15-18). n To be a witness it was necessary for Paul to see the Lord, For a fuller discussion of the apostles, see Sound Doctrine, Vol. 1. all conversions alike. The law of God is uniform. Christians are not made in a haphazard way. Many cases of conversions are recorded in The Acts; and, all of them occurred under the execution of the Great Commission, and in harmony with its provisions, hence they are all alike. (In Sound Doctrine, Vol. 1, pp. 97-106, the student will find a lesson on the "Great Commission"). This Commission is recorded in Matt. 29:18-20; Mark 16:15-16; Luke 24:46-49. It was the guide to the apostles in their preaching; and according to its provisions all must become Christians. This Great Commission requires that one believe the gospel, repent of his sins, and be baptized. On these conditions salvation is promised. Saul was converted after the Great Commission was given. Did his conversion measure up to the divine requirements? That Saul believed is shown by the fact that, when the Lord said, "I am Jesus whom thou persecutest," he replied, "What shall (must) I do, Lord?" and further by the fact that he promptly did what the Lord told him to do. Though the record does not mention his repentance, no one doubts, or questions his repentance, for his prompt obedience and his thorough change of life shows that his repentance was wholehearted and complete. "And he arose and wasbaptized." The requirements of the Great Commission are alike to all. the law, incidents, and circumstances. The law of God is uniform in its application to all, though in connection with each act of obedience there are incidents and circumstances that might not be present on another occasion. Certain things are essential to make a Christian— these must be present in every conversion. We need to make a clear distinction between essentials and incidentals, between the law and the circumstances connected with executing the law. A failure to recognize these distinctions has caused much confusion in the minds of some good people, for they have lost sight of the essentials and have exalted the circumstances rather than the essentials. A few cases of conversion will illustrate. The eunuch was riding in a chariot while Philip preached to him, but no one thinks of exalting that circumstance into a law of conversion, no one contends that one must be riding in a chariot while the gospel is being preached. The visit of the angel to Cornelius was not a part of the law of conversion; if it were no one could be converted without such visit. The light which Saul saw, his consequent blindness, and the voice which he heard, were never present, so far as the record shows, in any of the other thousands of conversion in Acts recorded. In every case of conversion the people heard the gospel, believed it, repented of their sins, and were baptized. These are the essentials. It is regretted that many lose sight of the essentials, of the law, and exalt the circumstances, that accompany some one’s conversion, into as essential to salvation, for in so doing they become sadly confused as to what is necessary in conversion. After all that Saul saw and heard on the highway, he was told to go into the city, where it would be told him what he must do. ananias sent to Saul. After Saul arrived in the city he was in such distress of mind that he neither ate nor drank for three days. He would not have been in such self distress had he been saved when the Lord appeared to him on the highway. Why the Lord left him to worry about his condition, so long, we may not fully understand, but we feel sure it was all for Saul’s good. Perhaps Saul needed time to review his past life and meditate on the enormity of his guilt, so that his repentance might be thorough and his reformation complete. "Now there was a certain disciple at Damascus, named Ananias; and the Lord said unto him in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise and go to the street called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus: for behold, he prayeth; and hath seen a man named Ananias coming in and laying his hands on him, that he might receive his sight." (Acts 9:10-12). "And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there, came unto me, and standing by said unto me, Brother Saul, receive thy sight. And in that very hour I lootedupon him. And he said, The God of our Fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. For thou shalt be a witness for him unto all men of what thou hast seen and heard. And now why tarrest thou? Arise and be baptized, and wash away thy sins, calling on his name." (Acts 22:12-16). On the highway the Lord told Saul to go into the city and it would be told him what he "must do," and Ananias told him to be baptized. Is it not clear that this was what he"must do?" In the Great Commission Jesus said: "He that believeth and is baptized shall be saved." To the people on Pentecost Peter said: "Repentye,andbe baptizedevery one of you in the name of JesusChrist untothe remission of your sins." Hence we see that Saul’s conversion harmonizes with the Great Commission, and Peter’s sermon on Pente­cost. Saul praying before he was baptized. There is much confusion concerning the prayers of alien sinners. Some contend that an alien receives salvation in answer to prayer before, and without baptism; others that he has no right to pray. Such conclusions are wrong. An alien sinner is not directed to pray for salvation; neither is he promised salvation before nor without obedience to the gospel. Yet God is pleased with the sincere prayer of an alien. Cornelius was a praying man, and God heard his prayer, before he was baptized. (Acts 10:1-42). He was evidently praying for light as to what he should do, for that was the answer he received. Before Saul was told what to do, he prayed. When the Lord appeared to Ananias to send him to Saul, he made a favorable mention of the fact that he was praying. He must have been praying for the information the Lord promised that he would be given in the city. But neither Cornelius nor Saul were actively sinning at the time he was praying. If there had been sin, sin and rebellion in their hearts before this, they had put it all away, and were earnestly seeking to know the will of God that they might do it. We cannot believe that God would hear the prayers of any whose hearts were rebellious toward him. "He that turneth away his ear from hearing the law, even his prayer is an abomination." (Proverbs 28:9). After Cornelius and Saul had been told what to do, had they refused to obey the Lord, their prayers would have been an abomination to God. TOPICS FOR INVESTIGATION AND DISCUSSION What was necessary to be an apostle of Christ? Christ’s Witnesses, are there any now? Paul as a preacher. . His Missionary Zeal. His motto: "This One Thing I Do. QUESTIONS. Of what country was Paul a native? For what was that city famous? Where did Paul receive his training in the Jew’s religion? Who was his teacher? In what way did Paul differ from his teacher? Why, and how is Paul’s conversion a strong argument for Christianity? What motive could have moved Saul to become a Christian? What did he give up in becoming a Christian? Give references recording Saul’s conversion. Why did he have to change his religion? Tell about his religion before conversion to Christ. What is the difference between conscience and judgment? What is the (office) duty, function of conscience? Is conscience a creature of education? What is called the First Persecution? Where was it? What part did Saul have in stoning Stephen? Give some of his activities in persecuting Christians. Describe what occurred as Saul was en route to Damascus. How did Saul know he saw Jesus? What did Jesus tell him to do? What evidence have we that Saul was not saved on the highway? Why did the Lord appear to Saul? How is the soul purified? What proof can you give that all conversions are alike? What evidence is there that Saul believed, and repented? In what way do conversions differ? 22. Illustrate the difference between the law of conversion and circumstances attending conversion. Tell about the Lord appearing to Saul. What did Ananias tell Saul to do? Was it essential that he do what Ananias told him to do? Was the Lord pleased with the prayers of Saul and Cornelius? Give reason for your answer. For what were Saul and Cornelius praying? What evidence is there that a rebellious man’s prayers will not be heard? How many have confused the church with costly marble, and worship with golden altars. On every side we hear: "What beautiful music." "What exquisite architecture" and "What adequate equipment," but seldom do we hear an echo of a vital living faith in a living God. Can you measure the depth into which sin has plunged you; by the distance from heaven to earth traversed by the Lord to rescue men? ======================================================================== CHAPTER 70: 05.11. CONVERSION OF CORNELIUS ======================================================================== THE CONVERSION OF CORNELIUS It is natural for man to worship. He was made so by the Creator who demands that He manifest his reverence and pay homage to him. It is an outstanding fact that man unaided is not capable of "directing his steps." The heathen in his ignorance furnishes examples of his lack of progress. Take from the world the Bible, and its influence, and the world of man is at sea without chart or compass. It is to be regretted that some overlook the influence of the Bible, even though they may not believe the claims made of the Book. There are products of the Bible so often overlooked. (See Sound Doctrine, Vol. 4, Lesson 1. "By faith Abel offered unto God a more excellent sacrifice than Cain" (Hebrews 11:4). Because Abel’s sacrifice was "by faith"we know it was one that was commanded (Romans 10:17). Instead of bringing the sacrifice God commanded, Cain substituted, bringing an unauthorized sacrifice, and it was "rejected." (Genesis 4:3-5). Be careful not to commit a presumptuous sin. Do not presume to substitute something for what God commanded. Noah was a righteous man, (Genesis 6:1-22), and he and his family were saved from the waters of the flood. (Genesis 7:1-24, Genesis 8:1-22). From his loins the earth was repeopled. The efforts of his descendants were thwarted in the plans they had in building the Tower of Babel. (Genesis 11:1-32). Abraham was a righteous man—he worshiped God acceptably. (See Lesson on Abraham, Sound Doctrine, Volume 1, Pp. 50-70). The descendants of Abraham were called "Hebrews." May we call the others "Gentiles." To the Hebrews Jehovah gave a religion designed especially for them. True he made provisions by which the "Gentiles" could become, religiously, "Hebrews"—that is worship as did the "Hebrews." It was not mandatary that Gentiles worship as did the Hebrews; nor were the Gentiles reprobated to eternal ruin when God gave the special system of religion to the Hebrews. The Gentiles who worshiped as did the Hebrews were called "proselytes." Melchizedek was a priest of the Most High God but not a descendant of Abraham. Melchizedek blessed Abraham (Genesis 14:18-19). "The less is blessed of the better" (Hebrews 7:7). Melchizedek was not "better" than Abraham in point of morals; but his position as a priest was "better" than that of Abraham. You will recall the history of Balak in his effort to have Balaam come to Him and curse Israel. It was a "Gentile" he called, but a servant of Jehovah. THE LIMITED COMMISSION In the Limited Commission, (Matthew 10:1-42; Mark 3:1-35, Luke 6:1-49), the Master circumscribed the field in which the apostles were to labor, forbidding them to go to the Gentiles, or the Samaritans. (See Samaritans, Sound Doctrine, Vol. 2, Pp 117-119). Jesus said: "I lay down my life for the sheep. And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd" (John 10:15-17). Were the "other sheep" the Gentiles which worshiped Jehovah? CORNELIUS Caesarea was a city on the Mediterranean Sea where a great harbor was built, thirty miles northwest of Joppa. In many respects it was a remarkable city, named in honor of Caesar. Cornelius in command of a company of one hundred soldiers was stationed in Caesarea, to keep the Jews in subjection in that section of Palestine. Palestine at the time had been captured by the Romans. The number of soldiers under Cornelius were, normally, one hundred, though at times the number was more, and sometimes less than the one hundred soldiers. His company was called the "Italian band." (Most likely they were soldiers from Rome, Italy.) Not only was Cornelius a soldier, he was also a religious man; charitable, with a good report among the Jews, whom he was charged to keep in subjection. (Acts 10:22). He was a man of prayers—he prayed "always;" and his prayers came before Jehovah as a memorial. Being associated with the Jews it is possible he observed the same hours of prayers they did. Surely, he was a good man. Touching his moral character there is not a charge against him in the record; yet he was an unsaved man. Christianity demands all that is in the moral code, plus obedience to the commands of Christ in worship. WAS CORNELIUS A PROSELYTE? Some entertain the view that Cornelius had become a proselyte, that he had become a Jew, religiously—had accepted the religion of the Jews. Is there any well-founded ground for such a view? The position is not in harmony with the facts given. (See Acts 10:28-34; Acts 11:1; Acts 15:7). The Jews were commended to love the stranger within their gate (Leviticus 19:33-34). That the Jews did associate with the proselytes is evident. (Luke 7:3; Acts 14:1). Had Cornelius been a proselyte there would have been no hesitance on Peter’s part in visiting him; nor question on the part of Christians that the gospel was to be preached to him, nor astonishment that he became a Christian. On Pentecost, the initial day of the Christian Dispensation, proselytes were present. (Acts 2:10). One of the seven who was chosen to serve in the church in Jerusalem was a proselyte. (Acts 6:5). Though Cornelius was a "Devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always" (Acts 10:2), he was an unsaved man. ONE MAY WORSHIP JEHOVAH, AND NOT BE SAVED There is a widespread view among professed Christians that if one is honest, conscientious, and worships Jehovah, and his Christ, the person is saved. That such a view is not necessarily true is clearly taught in the Scriptures. Jesus said: "In vain do they worship me, Teaching as their doctrines the precepts of men." (Matthew 15:9). That which is "vain" is fruitless, unprofitable." It is empty and brings no desirable results. It is not the province of man to outline for you the acts of acceptable worship: nor is it yours to determine by your reasoning, or preference, what to do as acts of worship. Recall the history of Cain. (Genesis 4:1-26). Enroute to Athens, Greece, Paul passed an altar erected by the Athenians, bearing the inscription: "TO AN UNKNOWN GOD." In his discourse to them Paul said: "I declare unto you the very God whom ye ignorantly worship." Though the people of Greece had many gods (idols), at the time they recognized the fact that there was a Great God, more powerful than any of their gods. When suffering from some great calamity, and sacrifices to the gods they had names for brought no relief, they decided it was the most powerful of all Gods, the God for whom they had no name; and to him they would turn. They were pointedly told that their worship was "vain," for it was in ignorance—it was not the worship God commanded, for he commands that one worship "in spirit and truth" (John 4:24). Though they recogniz­ed there was a great God, above all the gods they had named, and though they worshiped him, they were commanded to repent, if they would find their acts of devotion availing. It was necessary for them to worship as God commanded. Do not deceive yourself with the thought that to worship is enough. (Acts 17:22-30). Be careful to worship in spirit, and as the truth directs. Too many go through a cold, lifeless rote, mechanically doing what men have commanded. "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath the Father and the Son." (2 John 1:9). AN ANGEL APPEARS UNTO CORNELIUS An angel appeared to Cornelius, saying: "Send men to Joppa, and fetch Simon, who is sirnamed Peter; he lodgeth with one Simon a tanner, whose house is by the sea side." (Acts 10:5-6). "Send to Joppa, and fetch Simon, whose surname is Peter; who shall speak unto you words, whereby thou shalt be saved, thou and all thy house." (Acts 11:13-14.) Cornelius was not a saved man at that time. CORNELIUS SENDS FOR PETER Unhesitatingly Cornelius sends for Peter. When the committee sent by Cornelius reached the house where Peter was lodged, in Joppa, thirty miles south of Caesarea, Peter was on the house top where he had seen a vision, and received a message from God, telling him of the approach of the men seeking him, and to go with them, "doubting nothing." The men from Cornelius were received, entertained through the night, and the following day, Peter, with six Jewish brethren accompained them to the house of Cornelius. Cornelius had assembled his relatives, and near friends, and with them was awaiting the arrival of Peter. Cornelius met Peter, fell at his feet and worshiped him. No, no, it was not the worship that Cornelius gave Jehovah; but such as orientals in their social customs gave, denoting marked respect, or honor. Peter bade him arise; asking for what purpose he had been invited to his home. Cornelius recited the incidents and messages he had received, and added: "We are all here present in the sight of God, to hear all things that have been commanded thee of the Lord." (Acts 10:33). He was anxious to be saved, and had been told that Peter would tell him words whereby he and his house could be saved. (Acts 11:14). PETER’S SERMON "And Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but that in every nation he that feareth him, and worketh righteousness, is acceptable to him. The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)—that saying ye yourselves know, which was published throughout all Judea, beginning from Galilee, after the baptism which John preached; even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem: whom also they slew, hanging him on a tree. Him God raised up the third day, and gave him to be manifest, not to all the people, but unto witnesses that were chosen before of God, even to us who ate and drank with him after he arose from the dead. And he charged us to preach unto the people, and to testify that this is he who is ordained of God to be the Judge of the living and the dead. To him bear all the prophets witness, that through his name everyone that believeth on him shall receive remission of sins." (Acts 10:34-43). "While Peter yet spake these words, the Holy Spirit fell on all them that heard the word" (Acts 10:44), PROMISE OF THE OUTPOURING OF THE SPIRIT "I will pour out my Spirit upon all flesh" (Joel 2:28). The outpouring of the Spirit upon "all flesh" must be limited. There is "flesh" of men, birds, beasts, fish. (1 Corinthians 15:39.) So far as we know no one thinks the promise contemplated birds, beast, fish. The term "all flesh" in the passage must have reference to men. But does it mean "all" men? There are men who are murderers, gamblers, drunkards, thieves, liars, fornicators. Is it thought that The Holy Spirit is to be poured out on such characters, or does the term "all flesh" in the promise contemplate only all nations—Jews and Gentiles. On the first Pentecost after the resurrection of Christ the Holy Spirit was poured out on the apostles—Jews, in Jerusalem; and was the fulfillment of at least a portion of the prophecy of Joel; and when poured out on the Gentiles, at the house of Cornelius, the prophecy was fulfilled in its entirety. The Spirit was poured out on the apostles, Jews, on Pentecost, and on the Gentiles at the house of Cornelius, thus on "all flesh." Peter says the Spirit fell on the house of Cornelius as on "us at the beginning" that is on Pentecost. (Acts 11:15). The converts in Samaria, when Peter and John laid their hands on them received the Spirit by the imposition of the hands of the apostles. (Acts 8:14-17). The spirit came direct on the apostles; it came direct on the house of Cornelius. The Samaritans received the Spirit by the im­position of the hands of apostles. WHY WAS THE SPIRIT POURED OUT ON CORNELIUS? It was not to save him. The angel told Cornelius that Peter would tell him "words, whereby thou shalt be saved, thou and all thy house." (Acts 11:13-14.) It was not to give them faith. Peter said: "Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe". (Acts 15:7). As Peter "began to speak, the Holy Spirit fell on them" (Acts 11:15). It was not to convert Cornelius, for "The law of Jehovah is perfect, restoring the soul" (Psalms 19:7). It was not to purify the heart: God "made no distinction between us and them, cleansing their hearts by faith." (Acts 15:8-9). It was not to purify their souls, for: "Ye have purified your souls in obedience to the truth." (1 Peter 1:22). It was not to sanctify them, for: "Sanctify them through thy truth: thy word is truth." (John 17:17). It was not to produce the new birth, for: "Having been gotten again, not or corruptible seed, but of incorruptible, through the word of God, which liveth and abideth forever" (1 Peter 1:23). It was not to give remission of sins, for: "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of sins" (Acts 2:38). It was not to make Cornelius willing to be saved, for the fact is he was told to send for Peter who would tell him words whereby he and his house could be saved; and he sent immediately for Peter is evidence that he wished to be saved. It was not to convince Peter that he should preach to the Gentiles, for the vision he had seen on the housetop, and the voice from heaven had convinced him that he should do that, and he was not hesitant to go when the call came to go. It was to convince the six Jewish brethren who accompained Peter that the Gentiles were to hear the gospel and be saved. These men had not seen the sheet let down from heaven, nor had they heard the voice from heaven. When the Spirit fell on the Cornelius group, and they began to speak with tongues—to speak languages they had not learned, the Jews with Peter were amazed that on the Gentiles was poured out the gift of the Holy Spirit, (Acts 10:44-46), and Peter inquired: "Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we?" (Acts 10:47). BAPTISM IN THE HOLY SPIRIT The first promise of a baptism in the Holy Spirit was made by John the Immerser. (Matthew 3:11). After his resurrection Jesus made reference to this promise of John, saying: "Ye shall be baptized in the Holy Spirit not many days hence." (Acts 1:5). A few days later the apostles were in Jerusalem, in keeping with the order of the Lord (Luke 24:44-49); when the Holy Spirit fell on them, and not only so, they were also baptized in the Holy Spirit. They received infinitely more than the Cornelius group received. The Master had promised the apostles that when the Holy Spirit came to them he would teach them "all things, and bring to your remembrance all that I have said unto you." (John 14:26). And more, the Lord promised the apostles "When he, the Spirit of truth is come, he shall guide you into all the truth and declare unto you the things that are to come." (John 16:13-14). That Cornelius did not receive all that was given to the apostles, is very evident to the Bible student. By some it has been contended that since the Holy Spirit fell on Cornelius before he was baptized it is evidence that he was saved before his baptism in water. One would be as logical, and as near the truth, were he to insist that since Cornelius was to hear the word by Peter, and believe, and the Spirit fell on Cornelius as Peter began to speak, he was saved before he believed. (Acts 11:15; Acts 15:7). It is a fact that the Holy Spirit fell on Cornelius before he was baptized in water. It is also a fact that the falling of the Spirit on Cornelius was a miracle: and most certainly it is true that such miracles do not now occur. It must follow then that the falling of the Spirit on the Cornelius group was an exception, and not the usual occurrence in the execution of the Great Commission, hence is no part of the execution of the Great Commission, but was a special case, and for a special purpose. The Spirit did not fall on the apostles to convert them, nor did it fall on Cornelius to convert him, but to convince the Jews that the Gentiles were gospel subjects. The Great Commission: Preach the gospel to all nations, to every creature: "He that believeth and isbaptizedshall be saved" (Mark 16:15-16.) QUESTIONS. Show it is natural for men to worship. Tell of the sacrifices of Cain and Abel. How do we know Abel’s offering was "by faith"? How does faith come, (Quote passage for answer.) What is a presumptions sin? Give account of the ark, flood, Noah, Tower of Babel? Give history of Abraham. Where did Abraham offer Isaac as a sacrifice? What were the ages of Abraham, and Isaac when Isaac was offered? What do we mean by "Gentile?" What is a proselyte? Tell about Melchizedek. Was he a Hebrew? How was Melchizedek "better" that Abraham? Quote the "Limited Commission." Where found? Quote the Great Commission. Where recorded? Where was Caesarea located? Tell all you know about the place. Who was Cornelius? Discuss character of Cornelius. Give short history of Peter. Was he married? Was he a "Pope?" Discuss "Keys of the Kingdom." To whom were they given? (Matthew 16:19; John 20:22-23). Show that Cornelius was not saved, though he worshiped God. Was Cornelius a proselyte? Show Cornelius was not saved when the angel came to him. What of social life of Jews and Gentiles. Were there proselytes in the church at Jerusalem? Show one may worship Jehovah and not be saved. Quote Matthew 15:9. Tell of Paul’s visit to Athens, and the "Unknown God." What does the word "angel" mean? What did the angel tell Cornelius? Quote language. Who and how many did Cornelius send to Joppa? Tell something about Joppa. Describe the houses in Palestine. With the Jews, what were the "hours of prayer." What did "pray always," and pray without "ceasing" mean? Describe Peter’s vision on the housetop. Name some animals the Jews were forbidden to eat? Who accompained Peter to Caesarea? Who awaited Peter’s arrival? Why did Cornelius fall at Peter’s feet? What was Peter to tell Cornelius? Why necessary to hear the gospel? Romans 1:16-17; Romans 10:14-17. Quote the passages. Tell facts in Peter’s sermon to Cornelius. What is it to work righteousness. Quote Psalms 119:172. When did the Holy Spirit fall on Cornelius and the assembly in his house? Did the Holy Spirit fall on them to save them? Proof. Quote Joel 2:28-30. What does "all flesh" mean in the passage? When was the Holy Spirit poured out on the Jews? Quote Acts 2:17-21. When did the Holy Spirit fall on the Apostles? What day of the week did Pentecost come? Why did the Holy Spirit come on the apostles? Discuss Luke 24:46-49. Discuss conversion of the Samaritans. (Acts 8.) What does "as" signify in Acts 11:15? Did the Holy Spirit fall on Cornelius and his to save them.. Give reason for answer. Did Spirit fall on Cornelius and his to give them faith? Give reason for answer. Did Spirit fall on Cornelius and his to Purify hearts? Did Spirit fall on Cornelius and his to Purify Souls? Did Spirit fall on Cornelius and his to sanctify? Did Spirit fall on Cornelius and his to produce new birth? Did Spirit fall on Cornelius and his to give remission of sins? Did Spirit fall on Cornelius and his to make Cornelius willing? Did Spirit fall on Cornelius and his to convince Peter? Why did the spirit fall on Cornelius and his? When the Spirit fell on Cornelius what did Peter say? Where is first reference to baptism in the Holy Spirit? Where is second reference to baptism in the Holy Spirit? What are the promises to the apostles touching what the Holy Spirit would do? Did Cornelius receive the same power the apostles did? Was Cornelius saved when the Holy Spirit fell on him? Was Cornelius a believer when the Holy Spirit fell on him? ======================================================================== CHAPTER 71: 05.12. SOLDIERS OF CHRIST ======================================================================== SOLDIERS OF CHRIST "Suffer hardship with me, as a good soldier of Christ Jesus." (2 Timothy 2:3). The church of Christ is composed of those who have been called out of the world, in a moral and spiritual sense, by having heard and obeyed the gospel. In addition to all the moral excellencies possessed by one who is not a child of God, Christians enjoy the relationship of being an heir of God, and joint-heir with the Lord, and are under Christ the Captain of their salvation, lovingly obeying his commandments. The term soldier has long been in use among men, and is commonly used in making reference to those who have enlisted or are engaged in military service engaged in physical contests without regard to the cause for which they propose to fight. It may appear contradictory to some to speak of Christ as the Prince of Peace, and then to make reference to his followers as soldiers, who are exhorted to fight—but theirs is the good "fight of faith." The term soldier may be applied to any man who has been elected, or appointed to maintain peace in any community. But for those who are rebels against constituted authority there would be no place for soldiers. In history we read of many wars, and though there are times when it is difficult to determine the exact cause for a war, there is, and has always been a cause for every altercation between individuals, as well as nations. In carnal warfare men are daily challenged by danger and death to risk their lives, but with courage and resistance they press on. There are certain remunerations, rewards for all soldiers who honorably serve the time required by the government. In addition to life pensions there are "Soldiers Homes," institutions established under National and State control for the care of sick, disabled and discharged men of the regular army and navy. Only Military Services Personnel are eligible to enjoy these benefits. An applicant for admission must meet certain requirements and agree to abide by all rules and regulations in force, to perform all duties required of them, and obey lawful orders of the authorities of the home. When a pensioner, who has not assigned his pay to another, enters the Home, his pay is drawn by the treasurer of the Home and held in a "trust fund" for the pensioner. In the Army of the Lord, all may enter, "Whosoever will,""All nations,""Every creature." One’s entrance into this army is dependent upon meeting the requirements given by Christ: "hear, believe, repent, confess and be baptized." (Acts 2:14-38; Acts 8:5-12; Acts 10:11; Acts 16:25-33; Acts 18:8; Acts 19:1-5; Acts 22:12-16). When these requirements arc met one becomes a member of God’s family, his Army, his church. His tenure as a Christian soldier is determined by his faithfully abiding by the law, what he does, and does not do. "If ye do these things—If vo fail to do." (2 Peter 1:9-11). If he continues to "fight the good fight," "Suffer hardship as a good soldier of Jesus Christ," he will daily be adding to his "trust fund" which will finally give him an eternal home in heaven. Christians are referred to as soldiers; men and women who stand for the highest ideals, cleanest life, and purest motives. They are opposed to all that is sinful. They seek to overcome evil with good—that is, overcome evil by doing good. It is theirs to take the initiative in every righteous course. Theirs is a life of work, in which they must stand four-square for the right in every phase of life. Because men have rebelled against the righteous law of Jehovah, they have become sinners. Sin is the reproach to any individual or nation. {Proverbs 14:34). Have you stopped and for a moment contemplate what sin has done for men and nations? Pain and toil, disease and death are the fruits of sin. How often is it that the tempter in his effort to induce you to sin presents a face painted in attractive colors; and words oily and enticing, but the poison of the asp is beneath his tongue. Do not persuade yourself that it is natural for you to lead a sinful life. Were such true there would be no place for Satan to be seeking you continually. Remember always you are the "offspring" of God. (Acts 17:28). Sometimes there are wars between nations manned by soldiers who are drafted by their respective governments. This is not true with the Lord’s army. His call is: "Whosoever will." "Follow me." Sometimes there are those who have been led astray by false teaching, who engage in a kind of theological drafting, and claim to induct into the army of the Lord the unconscious infant. The command of the Lord is to "baptize" believers. (Matthew 28:18-19). Come with me to the broken home; see the widow and children as they stand by the casket containing the body of the one who provided comforts, the physical needs and happiness; cold in death, and know: "By one man sin entered the world and death by sin." (Romans 5:12). Look to the penal institutions which shelter the criminals, and know that sin is the cause of the prison. All misery, shame and heart-aches come from sin. There is no place for sin in the natural world. Sin has no place in God’s plan, nor does it exist by his authority. Shortly after the creation of man, sin entered the world, acts were committed contrary to the law of God. In Genesis 3:1-24 we read of the temptation and disobedience of Adam and Eve, and their expulsion from the Garden of Eden. Then we are also told of Cain, the first born of Adam and Eve, the first murderer, who slew his brother, Abel, and how God drove him from his presence. For the story of Cain and his descendants read Genesis 4:1-26, Genesis 5:1-32, Genesis 6:1-22, Genesis 7:1-24, Genesis 8:1-22. Josephus relates that he became the leader of a band of robbers, committed all sorts of licentiousness, corrupted the simplicity of primitive manners by his luxury, established the right of property by setting up landmarks and was the inventor of weights and measures. Other recorded sins and their consequences are: Rueben, Simeon and Levi, (Genesis 49:4-5); Destruction of the Old World, (Genesis 6:5); Sodom, (Genesis 19:21); The Egyptians, (Exodus 14:27); Nadab and Abihu, (Leviticus 10:2); Achan, (Joshua 7:25); Saul (1 Samuel 28:18); The Children that mocked Elisha, (2 Kings 2:24); Gehazi (2 Kings 5:27): Moses and Aaron, (Numbers 20:12); David, (2 Samuel 12:20); Eli, (1 Samuel 3:11-14); Peter, (Luke 22:62); Ananias and Sapphira, (Acts 5:1-12). From the foregoing we learn what sin is, its origin and characteristics. We also learn that it brings humiliation, its "Wages is death," "sting of death," and finally in the judgment will exclude us from heaven. (1 Corinthians 6:9; Galatians 5:21; Ephesians 5:5; Revelation 21:27; Revelation 22:14-15). All sins are not "wilful sins;" nor is all worship "will worship." Often times men of good intent have through some misstep or excess of zeal jeopardized the cause they support. Thus it behooves all men to study the Bible, laying aside all doctrine of men and garbled traditions, allowing clear determination and absolute justice to guide. You will then be able to say with the Apostle Paul "I have fought the good fight henceforth there is laid up for me the crown of righteousness." (2 Timothy 4:7-8). "Sin is a reproach to any people." There has never been a law by man, or Jehovah enacted that did not have a penalty; and justice demands he who disregards the law be punished. Having sinned man was unable to escape the penalty of death. He had not at hand, nor could he provide a sacrifice as an atonement for sin. He was helpless; and but for the grace of God, and the sacrifice and atonement of the Lord, man’s plight would be hopeless. A few years Jesus spent on earth, gathered about him a few disciples and bade them go teach men to enlist in his service, and be laborers with him in showing men and women the way of life—life indeed. Will you hear the clarion voice of the Lord and enlist in his service, thereby saving yourself, and those who will hear you? There is the necessity of: Becoming a soldier. Doing the work of the soldier. In becoming a soldier: One must hear of the Christ, and his claims, as well as power. He must believe, not only the fact about him; but believe in him. (John 20:30-31; Acts 16:30-31; Acts 11:21; John 3:16-17). He must repent of his sins. (Acts 2:38; Acts 3:18, Acts 17:30-31). He must be baptized—"into the name of the Father and of the Son and of the Holy Spirit." Baptized into the body of Christ, (1 Corinthians 12:13), which is the church. (Colossians 1:18-24). When one enters the body of Christ, he thereby obligates himself to be obedient to the Lord, the Captain of our salvation. On entering the army of the Lord one is not fully prepared to do the service needed. Resting on the new soldier, there must be for him preparation, learning the things he is to do and how to do them, things necessary in his life as a soldier. The Great Commission calls for teaching one before he is baptized; and also the command is to teach those who were baptized. Soldiers in the army were not enlisted to spend their time in idleness in the camp. As soldiers they need well rounded bodies, hence physical exercise, proper food, regular habits for physical development; as well as how to handle the weapons with which they are to fight, and how to protect themselves. In the army of the Lord the new recruit needs to be well cared for. Proper food, and exercise! The new soldier needs the sincere milk, for he is no more than a babe in Christ, (1 Peter 2:2; Hebrews 5:12-13), he is a freshman in the school of the Lord. He must learn the lessons of discipline. Men and women of experience and wisdom are to teach and train the new recruits in the Lord’s army. Too, they must be students of the Lord, as well as go to the Father in prayer, ever keeping before them that they must depend on the Father and his wonderful grace; that temptation will come to them he knows, and ever keeps a vigil over them, seeing that no temptations come to them that they are not able to bear, and will, with the coming of the temptation, make a way for them to escape. (1 Corinthians 10:13), Lovingly, confidently they are to know the Father, ever keeps the watchful eye over, and makes a way for them to escape. Boldly they must face the devil and any of his henchmen, knowing none of them; nor all of them can drag him down, if he only will follow the lead of the Captain. Our Captain Christ is not one who seeks a place of safety and orders his soldiers to the front lines to grapple with the enemies; for he was tempted in all points as are we. He knows by actual experience what temptations meanYet he sinned not! (Hebrews 4:15). Come with me and let us see him under the pressure of Satan’s most artful effort to induce him to sin. Following his baptism, he was in the mountain for forty days fasting, and was hungry. Satan put in his appearance, saying: "If you be the Son of God, command that these stones be made bread." (Matthew 4:3). Jesus made answer: "It is written Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Matthew 4:4). Satan did not parley with Jesus about the passage; but made a different approach by asking, that he cast himself from the point of high eminence, declaring that if he is the Son of God, his Father will give the angels charge and he will not dash his foot against a stone—would in no way be injured. Jesus made answer: "It is written" (Matthew 4:5-8). The third effort was made: If you be the Son of God, see all the kingdoms of the world; worship me, and I will give them to you. Again Jesus replied, "It is written" (Matthew 4:8-10). Satan is the enemy of the Lord, he seeks to triumph, and does not hesitate to lie! He lied when he made claim that the kingdoms of the world were his. The earth and the fullness thereof belong to the Lord. Satan is an usurper. Not one thing belongs to him by rights. What he holds is by unlawful conquest. Let us not overlook the simple lesson we learn from the way Jesus dealt with Satan. Note that in each instance he began his reply with: "It is written," and gave a quotation from God’s word. (Deuteronomy 6:16; Deuteronomy 8:3; Psalms 91:11-12). God’s word is a hammer, it breaks the rocks to pieces. It is a fire which burns the chaff, it is a seed which germinates, it is a sword which pierces. (Jeremiah 23:29; Luke 8:11; Ephesians 6:17; Hebrews 4:11-12. Are you tempted to get drunk? It is written! Drunkards shall not inherit the kingdom of God. (1 Corinthians 6:10). Are you tempted to lie? Make answer: "It is written: "All liars shall have their part in the lake which burneth with fire and brimstone." (Revelation 21:8). Are you tempted to spend the Lord’s Day visiting some place of amusement? Make answer: It is written: "Forsake not the assembling of yourselves together as the manner of some is." (Hebrews 10:25; 1 Corinthians 16:1-2). Are you tempted to steal? Make answer, It is written: "Thou shalt not steal." (Exodus 20:15; Ephesians 4:28). Are you tempted to sware? Quote: "Thou shalt not take the name of Jehovah thy God in vain." (Exodus 20:7; Deuteronomy 5:11). Are you tempted to tell an ugly story: Quote, "It is written." (Ephesians 4:29). "Let no corrupt speech proceed out of your mouth." Do you find yourself in a group of tattlers: Quote; That the Lord condemns. (1 Timothy 5:13.) If you will study your Bible regardless of what the temptation may be, you will find a quotation which you can make saying: "It is written." In Old Testament times God said: "My people are destroyed for lack of knowledge, thou hast forgotten the law of thy God." (Hosea 4:6). One enters the army of the Lord primarily to save himself; but to save himself he must also be a servant, a laborer in the kingdom. WORK OUT YOUR OWN SALVATION "Work out your own salvation." (Php 2:12-13). God works in you causing you to "will and to work." How does God work in you? The answer is definite. Read: 1 Thessalonians 2:13 . . . .-. He works in one by his word. Hence the necessity of knowing his word—for therein you learn what he would have you do. It was David who said: "Thy word have I laid up in my heart; that I might not sin against thee." (Psalms 119:11). The law of his God is in his heart; none of his steps shall slide. (Psalms 37:31). THE WHOLE ARMOR OF GOD The soldier of Christ needs complete protection; for not against flesh and blood only, does he have to fight, but also against spiritual wickedness in exalted places. Satan with his retinue of aides is ever lurking in readiness to encompass and bring about the captivity of you. The soldier of Christ has protective, as well as aggressive weapons. Have your loins girded about with truth. The Roman soldier wore a belt which served as a stay to his spine in the arduous task, and to it also some of the equipment of his armor was hung, and the skirts of his tunic tucked beneath it lest they hamper him in his easy movements then on a march, or in hand to hand conflict. To the soldier of Christ the truth must ever be encompassing him. The breastplate of righteousness is to be worn that never a charge can be laid to his credit which even smacks of an unrighteous deed. He must always do that which is right, regardless of what results may follow, for he is "Guided in the paths of righteousness," (Psalms 23:3). With righteousness as your girdle. (Isaiah 11:5). The "shield of faith, wherewith ye shall he able to quench all the fiery darts of the wicked." Your walk in the Lord is by faith, by faith you are justified, even though you do not understand all the promises and workings of Jehovah, for you are finite. By faith you understand the worlds were framed. You do not understand how the dead can be raised, you believe they will be—by faith you rely on the promises of God. What if the enemy does attempt to ridicule you, insisting that your belief is unreasonable, and even con­trary to all we see. He is condemning himself, for he is unable to explain that which he insists is true in his daily conversation. How did the earth come into existence? How does a man think? How do the different elements in food in the body produce different results, making bone, fat, hair and blood? He does not understand what is electricity? These baffling questions he cautiously avoids. Never does he base his arguments on these unfathomable facts. Sometimes there are enemies found in the number in an army. Some seek to betray, if thereby they think they can advance themselves in favor with men. From among your own selves shall rise false teachers. (Acts 20:30). Such must be dealt with severely. Perverse men will arise and draw away disciples after themselves, forming factions. He who would divide, tear asunder the church of the Lord is more wicked, if possible, than the one who crucified the physical body of Christ—the church is his spiritual body, for which he gave himself! "Endure hardness as a good soldier." TOPICS FOR INVESTIGATION AND DISCUSSION Deceitfulness of Satan. Sin is ignorance and rebellion against Jehovah. Temptation always comes in attractive form. The happiness of the wicked has a veneer coating. Guilt is not determined by "little" or "big" sins. QUESTIONS. What is meant by being "called out?" What advantage do Christians have over non-Christians? What is meant by the term soldier? Explain soldiers of Christ and "Prince of Peace." Are Christians commanded to fight? Quote passage. What is the status of soldiers in military warfare? What is the status of soldiers in Christian warfare? Contrast military service, remuneration and awards, with Christian service remuneration and rewards. Is it natural for one to sin? How are military personnel obtained? How are Christian personnel obtained? Why was the penalty of death enforced on man? What is sin? When did sin enter the world? Tell the story of Cain. Read references of other recorded sins. What are the results of sin? Quote 1 Corinthians 6:9; Revelation 21:27; Revelation 22:14-15. Give the steps required to become a soldier of Christ. What must new soldiers for Christ learn? Who guards and protects the new recruits in the Lord? How do we approach our heavenly Father? What way has been made for our escape? Was Christ tempted as are we? Give examples. How did Christ rebuke the tempter Satan? How can we overcome the temptations which beset us? Is there a Bible answer tor all temptations? How may one work out his own salvation? Discuss military armor. What constitutes the whole armor of God? How can you quench the fiery darts of the wicked? How do Christians walk? How does the enemy ridicule you? How does the enemy condemn himself? What baffling subjects does he avoid? Are all men honest? Why traitors? Quote Acts 20:29-30. How must false teachers be dealt with? What will perverse men do? What is Christ’s relationship to the church? How did Christ purchase the Church? What must soldiers of Christ endure? Are you seeking man’s approval vs. God’s Promise? How often does Satan come to you with sweet words but holding a dagger in his hand? Every soldier must account for what he does; also for what he fails to do. Liquidate your enemies by turning them into your friends. Temptation comes to you with a face painted in pleasing colors, and words smooth and attractive; but the pangs of the viper are in its end. ======================================================================== CHAPTER 72: 05.13. THE SECOND COMING OF CHRIST (NO. 1) ======================================================================== THE SECOND COMING OF CHRIST (Lesson No. 1.) The Jews boast of the glory of the kingdom of God in the days of David and Solomon, and hold the view that there is yet to come the Messiah who will restore the earthly, temporal glory of that kingdom, and that view is entertained by some professed Christians. In the days of Rehoboam the kingdom was divided, and hard lines fell on each division—Israel as well as Judah. Israel was made slaves in Assyria, and Judah in Babylon. When Cyrus was king he permitted all Jews who desired to return to Palestine, even assisting them to that end. Since Jesus ascended to heaven from the Mount of Olives, there have been many "time-setters," men who made the prediction that the second coming of Christ was near, and set the time when they declared he would return to earth, establish a throne in Jerusalem, and there reign as did David, for one thousand years. The Jews rejected Jesus as the promised Messiah, and at their instigation he was crucified. The "time-setters" have all proven to be presumptuous, and time has shown them to be of no value. Jesus the Christ was the fulfillment of the promised King to rule on David’s throne, on which throne ho now rules. The promised kingdom was established, and Christians are citizens of that kingdom. (Daniel 2:44; Colossians 1:13). DAVID’S THRONE. It should be remembered that David never had a throne in his own right, but rather he was God’s temporal ruler over the Jews, or the Kingdom of Old Testament days, and Christ was promised that throne. "Fear not, Mary: for thou hast found favor with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and thou shalt call his name JESUS. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David." (Luke 1:30-32.) On whose throne was David seated? Note well the answer: "And Solomon sat upon the throne of David his father; and his kingdom was established greatly." (1 Kings 2:12). On whose throne was Solomon:"Then Solomon sat upon the throne of the Lord, instead of David his father." (1 Chronicles 29:23). It was Jehovah’s throne. It was David’s throne solely in the sense that God gave it to him, as his ruler; it was Solomon’s throne because he was the descendant of David, according to the flesh, and Jesus was the descendant of David according to the flesh. (Romans 1:4). Solomon sat upon the throne of David his father. Luke 2:12). Solomon sat upon the throne of the Lord, instead of David his father. (1 Chronicles 29:23). It is called God’s throne, David’s throne, Solomon’s throne, Christ’s throne. JEHOVAH’S THRONE IS IN HEAVEN "Jehovah is in his holy temple; Jehovah, his throne is in heaven." (Psalms 11:4). But Solomon built him a house. Howbeit the Most High dwelleth not in houses made with hands; as saith the prophet, "The heaven is my throne And the earth the footstool of my feet" (Acts 7:47-49). Christ was resurrected (raised) to sit on the throne: "Brethren, may I say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne; he forseeing this spake of the resurrection of the Christ, that neither was he left in Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all are witnesses." (Acts 2:29-32). Jehovah "raised up" (resurrected) Jesus to sit upon his throne, David’s throne! Has he been seated on that throne? "So the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God." (Mark 16:19). "Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both." (Zechariah 6:12-14). He shall be "priest upon his throne." Whose throne? "His throne." Is he "priest" now? He is! Of him God said: "Thou art a priest forever after the order of Melchizedek." (Hebrews 8:1). He is now on his throne, where he is "priest and king." It is God’s throne, the throne of David, the throne of Solomon. It is Christ’s throne, and of him it is said: "Thy throne, O God, is forever and ever; And the scepter of righteousness is the scepter of thy kingdom. Sit thou on my right hand, till I make thine enemies the footstool of thy feet." (Hebrews 1:8-13; Psalms 11:4; Acts 2:35). The thought of some that there is to come a time when Christ will rule on another throne; become ruler on a different throne, when he comes the second time, is wrong. The one, and only throne he has been promised is the throne of David, which is God’s throne and he is on that throne now. Some one reads: "He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne." (Revelation 3:21). It will assist you to read the following: "And Jesus said to them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit upon the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel," (Matthew 19:28). Those who follow him: "When?" In "the regeneration." Are we in the "regeneration" now? Have you been regenerated? Is it not a fact that every child of God has been born again, "regenerated?" So certain as you are saved that certain is it that you have been "regenerated." For, "According to his mercy he saved us through the washing of regeneration and renewing of the Holy Spirit." (Titus 3:5). "Saved"how?"Throughthe washing of regeneration [baptism] and renewing of the Holy Spirit." Certainly we now live in the age of "regeneration," and true to the promise of the Master, the apostles are on the twelve thrones judging the twelve tribes of Israel. Too many have the idea that the province of the "judge" is to pass sentence; whereas, in fact, it is the province of the judge to declare the law, interpret the law as well. Through the apostles God’s law has been declared, his word has been known, and by it one is justified or condemned. "The word will" judge us in the last day. (John 12:48). By the life the Christian lives he condemns the unfruitful works or darkness, and judges thereby. The term "throne" by some is thought to mean the "throne chair." Rather, the term has reference to the power, dignity, authority. The king is king though not seated on the "throne chair." When Christ ascended he entered into his glory. (1 Timothy 3:16). When he comes he will also be on the throne of his glory, having been given all "authority in heaven and on earth." (Matthew 28:18). "TIME-SETTERS." I mean by the word "time-setters" men and women who have declared they knew when Christ was to come again and set the date. R. H. Boll, in his tract, "The Second Coming," page 10, said: "The early Christians "Were hoping for him and they were looking for his return in the days of the apostles." The apostles DID NOT expect the Second Coming of the Lord during their lives on earth. If they wrote language from which one reached such a conclusion, they have misinterpreted what they wrote, for it is a fact HE DID NOT come the second time during the life of the apostles on earth. Jesus said to the Apostle Peter: "When thou wast young, thou girdest thyself, and walkest whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall grid thee, and carry thee whither thou wouldest not. Now this he spake, signifying by what manner of death he should glorify God." (John 21:18-19). Peter could not have been expecting the return of Christ before he died! Jesus told the disciples they would be killed. (Matthew 24:9). Paul wrote that he would die, hence he could not have hoped for Christ to come during his life on earth. He warned the elders of the church at Ephesus: "After my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them," (Acts 20:30). To Timothy he wrote: "The time of my departure is come. I have fought the good fight, I have finished the course henceforth there is laid up for me the crown of righteousness which the Lord the righteous Judge shall give to me at that day." (2 Timothy 4:6-8). Men have juggled the Scriptures and deceived man, declaring the Lord would come at a definite date they named. No time now to trail through the centuries naming them. The 19th century gave the world a swarm of men who professed to know when the Lord would come. Among them a Mr. Miller who set the date for 1843 and the failure he recognized as did all others, and then he made another guess which was also a failure, for 1844 passed and no second coming of the Lord. Later came Mr. Chas. T. Russell, who wrote a number of books, and set the date October 1874 at which he declared that Jesus DID come to earth, and has been some place on the earth since that time. That he began by gathering his "little flock," though he has been some place or places since October 1874. Following the death of Mr. Russell, a Mr. Rutherford became the outstanding man among the former disciples of Mr. Russell, and they changed their name to "Jehovah Witnesses." Mr. Russell taught that the body of Jesus was NOT raised from the dead. Thus he deposes: "Our Lord’s human body was, however, super­naturally removed from the tomb; because had it remained there it would have been an insurmountable obstacle to the faith of his disciples, who were not yet instructed in spiritual things—for ’the spirit was not yet given,’ (John 7:39). We know nothing about what became of it, except that It did not decay or corrupt, (Acts 2:27-31). Whether it was dissolved into gasses or whether it is still preserved somewhere as the grand memorial of God’s love, of Christ’s obedience, and of our redemption, no one knows;—nor is such knowledge necessary." (Millennial Dawn, Vol. 2, Pp. 129, 130). Mr. Rutherford entertained the same view. (See "The Harp Of God," by Mr. Rutherford, Pp. 160-168, 169, 170). HOW ACCOUNT FOR THE FALSE VIEWS? We never find a false doctrine but we try to find some ground on which to account for it. Many good people hold false views. They are deceived by false teachers, else they are blinded by a theory which is false which they father. Most of them try to justify their views by Scripture. It is my opinion that a false doctrine usually arises from preconceived views, or ignorance of the Bible as a whole—building a theory on one statement in the Scriptures, or expressions which resemble. An example follows: In reading the Bible there was found the expressions: "This is the first resurrection." (Revelation 20:5). "And the dead in Christ shall rise first." (1 Thessalonians 4:16). Associating the foregoing expression, has, I think been the foundation for the theory that the righteous dead will rise, and at some later time the wicked dead will be raised. In fact the two statements have no reference to the same matter, but the two statements, I opine, have given rise to the false doctrine touching the resurrection of the righteous and the resurrection of the wicked at some later period. Let us read carefully the statement by Paul: and note carefully, there is no reference to the dead who are NOT in Christ. "We would not have you ignorant brethren, concerning them that fall asleep; (die) that ye sorrow not, even as the rest, who have no hope. For if we believe that Jesus died and rose again, even so them also that have fallen asleep (died) in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; then we that are alive, that are left, (have not died) shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." (1 Thessalonians 4:13-17). The discussion in this passage is about those who are "in Christ," then living on the earth; and those "in Christ" who had died. It appears that the saints in Thessalonica were worried about the brethren who had died, that they would not be with them when the Lord comes, and Paul instructs them: When the Lord descends, the living saints will not precede the saints who have died in. ascending to meet the Lord, but they will be raised and "together with them" the living saints will be caught up to meet the Lord in the air! The word "first" in the passage expresses a precedence of order, rather than of time. The sounding of the trump will be followed instantaneously by two things, the raising of the dead "in Christ" and the changing of the living saints, and "together" they will be caught up to meet the Lord! "Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." (1 Corinthians 15:51-52).’ Together all "in Christ" will ascend to meet the Lord, and ever be with him. The righteous will be raised at "the last day," at which time the wicked will also be raised. (John 5:28-29). It will be the day of final judgment—the time when the righteous ascend to meet the Lord, receive eternal life, and the wicked enter into "everlasting punishment." In the passage, (1 Thessalonians 4:13-17), the apostle is discussing the ascending of the righteous, without any allusion to the fate of the wicked. (See lesson No. 2, which follows.) COMING TO REIGN "And again, Esias saith, There shall be a root of Jesse, and he that shall rue to reign over the Gentiles; in him shall the Gentiles trust." (Romans 15:12). "The kingdom of the world is become the kingdom of out Lord and of his Christ: and he shall reign for ever and ever." (Revelation 11:15.) All Christians worship Christ as King. They must keep striving to form their lives, shape their characters, and seal their destiny in keeping with the law of Christ, the King, hail Christ as the Spirit declares him: "KING OF KINGS AND LORD OR LORDS." (Revelation 19:16). One’s entrance into the glorified state of the kingdom is conditioned on one being faithful—adding to our faith, Virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity. If we are faithful to the Lord, we will enter into the kingdom in its glorified state, where we will be freed from the temptations incident to this lapsed state. TOPICS FOR INVESTIGATION AND DISCUSSION. Christ and the destruction of Jerusalem. Theories of Christ’s Second Coming. Bolls teaching. Results of faithful service to Jehovah. QUESTIONS. What is the Jews belief concerning the Messiah? During Rehoboam’s reign how was the kingdom divided? What is meant by "time-setters?" Discuss fully. Give proof that Christ is fulfillment of prophecy "one to rule on David’s throne." Explain David’s throne—Christ’s throne. Reconcile 1 Chronicles 29:23; Luke 2:12 and Romans 1:4. Where is Jehovah’s throne? What is said of Christ’s throne? Quote Hebrews 1:8-13; Psalms 11:4; Acts 2:35. Will Christ rule on another throne? Explain Revelation 3:21. What is meant by "regeneration." Matthew 19:28? Who are the "regenerated?" How is one "regenerated?" Where are the 12 apostles and what are they doing? Prove. What is the responsibility of a judge? Who (what) will judge us in the last day? What is meant by last day? What is meant by the term throne? Where did Christ enter when he ascended? How will he return? Quote Matthew 28:18. Give Boll’s theory regarding "The Second Coming" of Christ. State proof that Peter did not expect Christ’s return before he died. What did Paul say in this connection? Give fallacies taught by Miller, Russell and Rutherford. How may we account for these false views? Quote and explain Scripture which may have confused some relative to the resurrection. Do the statements refer to the same thing? To whom does 1 Thessalonians 4:13-17 refer? Discuss fully. How will the saints meet the Lord in the air? What precedence of order? Will those alive and those (sleeping) dead have the same opportunity to meet the Lord? Give Paul’s explanation of the resurrection. 1 Thessalonians 4:13-18. Who will receive crowns of righteousness? Will Christ’s coming be secretive and silent? What describes the suddenness, swiftness of change? How long will the saints be with Christ. Quote passages which show that Christ’s "Second Coming" is a fulfillment of prophecies. How long will Christ reign? On what is one’s entrance into this eternal kingdom conditional? ======================================================================== CHAPTER 73: 05.14. THE SECOND COMING OF CHRIST (NO. 2) ======================================================================== THE SECOND COMING OF CHRIST. (Lesson No. 2). A short time before the crucifixion of Christ, he said to his disciples: "Let not your hearts be troubled: believe in God, believe also in me. In my Father’s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also."(John 14:1-3). After the resurrection his disciples were with him on the Mount of Olives, when they saw him ascend. As they were intently gazing after him; two men, in shining apparel said to them: "Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven, shall so come in like manner as ye behold him going into heaven." (Acts 1:11). Among those who believe the Bible there has never been a question touching the fact that Jesus will come for his saints. There has been some controversy as to the time when he will come again. With most people when they are told something will take place in which they are interested, they are anxious to know: When will it take place? If they are not told they usually become the more interested in the WHEN, and if not told they try to determine within themselves, or by some means to learn the exact date. Much time and energy has been wasted by men in trying to determine the time of the Lord’s second coming, and that in the face of the Lord’s statement that even he did not know, nor the angels in heaven the date of the second coming. He said: "But of that day and hour knoweth no one, not even the angels in heaven, neither the Son, but the Father only." (Matthew 24:36). Even in the days of the apostles, and through the centuries since then, there have been those declaring the second coming of Christ was imminent. Jesus said: "If the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. Therefore be ye also ready; for in an hour that ye think not the Son of man cometh." (Matthew 24:43-44). The great concern of the Christian should ever be: "Be ye also ready." Whether morning, noon, or night; be ready for his coming. There is no time to make preparation after the trump has sounded. The "foolish virgins" were unprepared; so also there will be some who are not ready when the Lord comes. (See Matthew 25:1-13). The world has grown wicked, seemingly man has gone from "bad to worse." When Noah appeared crying for men to repent; heedlessly they continued their wayward course. He continued to build the ark. The Lord said: "And it came to pass in the days of Noah, even so shall it be also in the days of the Son of man, They ate, they drank, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all." (Luke 17:26-27). The people continued their wicked course, giving no serious attention to the preaching of Noah. Unexpectedly on their part the flood was upon them. So will it be when the Lord comes again. The Lord will come suddenly, with vengeance on the wicked; and to be admired by his saints. It will be the time when the Lord comes, "From heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus Christ: who suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints, and to be marveled at in all them that believe (because our testimony unto you was believed) in that day." (2 Thessalonians 1:7-10). When the Lord comes from heaven to be marveled at by the saints, the wicked will at that time be punished! COMING WITH HIS ANGELS The description found in Matthew 25:31-46 is not speculative, but declares without doubt that Christ is coming in his glory with all the holy angels and before him will be all nations; the wicked will be separated from the righteous, and cast into everlasting punishment, and the righteous will receive eternal life. It is the universal judgment, the time of the end. TO JUDGE THE QUICK AND THE DEAD "I charge thee in the sight of God, and of Christ Jesus, who shall judge the living and the dead, and at his appearing and his kingdom: preach the word." (2 Timothy 4:1). The living and the dead will be judged at has appearing!’ WHEN WILL HE COME? "Marvel not at this: for the hour cometh, in which all that are hi the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment." (Damnation). (John 5:28-29). That the Lord makes reference to the general resurrection is certain. The resurrection in which ALL that are in the tombs will come forth. All will come forth at the same hour. THE LAST DAY. "And this is the will of him that sent me, that of all which he hath given me I should lose nothing, but should raise it up at the last day" (John 6:39), Raise it up when?"At the last day." "And this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life, and I will raise him up at the last day." (John 6:40). "No man can come to me, except the Father that sent me draw him: and I will raise him up at the last day." (John 6:44). "There shall be a resurrection both of the just and unjust." (Acts 24:15). When will the resurrection of the just and unjust take place? The resurrection of the just will take place at the "LAST DAY." Do the scriptures say the wicked will be judged at the "LAST DAY?". Yes, that is what "the good book Do say." Read: "He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day." (John 12:48). Judge him, when? In the "last day." All the ado made by premillennialists about the righteous being resurrected at one time, and a THOUSAND years later, plus a few days, the wicked will be raised is as wrong as wrong can be. CHRIST IN HEAVEN—TILL WHEN? On the Mount of Olives, near the home of Mary, Martha, and Lazarus, Christ was with the disciples, when he ascended to heaven. (Luke 24:50; Acts 1:11). How long will Christ remain in heaven—when will he come again? The record declares of him: "Whom the heavens must receive until the times of restoration of all things, whereof Cod spake by the mouth of his holy prophets that have been from of old." (Acts 3:21). Christ is to remain in heaven till when? Till all the things spoken by God’s holy prophets "since the world began." It will be informative to some to have their attention called to some of the things spoken by the prophets. Read: "For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind." (Isaiah 65:17). "For as the new heavens and the new earth, which I shall make shall remain before me, saith Jehovah, so shall your seed and your name remain." (Isaiah 66:22). How long will the Lord remain in heaven? Till all the things spoken of by the mouth of God’s holy prophets are fulfilled. But the Lord promised a "new heavens" and "new earth." It must follow then that he will not cease to be "received" by heaven till the fulfillment of the promises made by the prophets of God. The "New heavens and the new earth" are not the only promises made fey the prophets. Read further: "I will ransom them from the power of Sheol; I will redeem them from death." (Hosea 13:14). The "new heavens and the new earth" have not yet appeared. The dead have not been resurrected, hence not delivered from "death." Of Christ it was said: "Sit thou at my right hand, until I make thine enemies thy footstool." (Psalms 110:1; Acts 2:34; Hebrews 1:13). The last enemy to be destroyed is death. (1 Corinthians 15:26). "But the day of the Lord will come; in which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of person ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat: But, according to his promise, we look for new heaven and a new earth, wherein dwelleth righteousness." (2 Peter 3:10-13). The heavens will "receive" Christ till all these things spoken of by the holy prophets are fulfilled. Death will not be destroyed till the last one within the hadean world are raised from the tomb. There will be no two resurrections, one of the righteous and another more than a thousand years latter—of the wicked! At the "last day," the Lord comes to receive his saints. Though your friends may die, do not engage in overmuch sorrow. Ever keep in your heart the fact that we are the "offspring of God". (Acts 17:29). God is the Father of our spirits. (Hebrews 12:9). Our spirits are immortal. "Your heart shall live forever." (Psalms 22:26). Begone with all Sadistic idea of death! When death, with his keen sythe enters the family circle, and with the icy breath kisses to sleep some of our loved ones, and bears them from us, we bow our heads like the ripened grain; we array ourselves in mourning; the heart is sore, and the voice is broken; smiles are banished from our faces, and joy from our hearts. We sympathize with those thus bereaved; but we must be philosophers. That which we commit to the tomb is not the loved one, it is only the house in which your loved one for a time lived. The loved one with all that he constitutes the personality and individuality, continues to live. To the Christian death is not a calamity, it is but the gateway, the vestibule to the eternal home, where pain, sorrow incident to this life are wholly unknown. Death but breaks the little dark prison house in which the man dwells and allows the spirit to unfold its golden pinions, and we "fly away" to those celestial mansions that await those who loved the Lord. Let us not think of the departed ones as the infidel when he tells us that it is all of life to live, and all of death to die, nor as the modern Sadducees when they teach that man ceases to exist when death comes. "Precious in the sight of the Lord is the death of his saints." (Psalms 15:1-5). Saints are the children of God. His eyes are over them, and his ears open to their prayers. They are his friends. We find great pleasure when our friends are near us, are delighted when they are free from pain and sorrow, even as the Lord delights in his saints, friends being freed from this body of dull mortality and living in a state where sorrow and pain are unknown. "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded that-neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of Christ Jesus our Lord." (Romans 8:35-39). Paul declares that none of the things named could separate us from the Love of God which is in Christ the Lord. But please note, this man of God does not contemplate this life only, for he declares plainly, that "death" can’t separate us from that love. Love never faileth. To be conquerors through the love of God, we must be active even in death as in tribulation and persecution. Christians take courage though you must fall under the stroke of death, death can not hold dominion over you. You will conquer through the love of God, and, In the rapture of a heart filled with love, cry aloud: "O, death, where is thy victory." "O, Grave, where is thy conquest?" We are victors through Jesus Christ, for through him we triumph. The righteous live forever. TOPICS FOR INVESTIGATION AND DISCUSSION. The Kingdom—Present and Future. The Gospel Age. Last Days. Judging and Reigning. QUESTIONS. What does John 14:1-3 teach? What assurance is given his disciples? What notable event happened on the Mount of Olives? Quote promise made in Acts 1:11. Is Christ’s second coming questionable? Give proof that no one knows when he will return. What does Matthew 24:43-44 teach? Why is it necessary that Christians watch continually? What should be Christian’s great concern? Will there be time for conversion after Christ returns? Give a resume of Matthew 25:1-13. Compare status of men when flood came, with status when the Lord will return. How will the Lord come? Contrast the wicked and the saints when he comes. Does this coming day of Judgment mean a period of time or dispensation? Are there two ages of judgment? (Matthew 25:31-46). To whom was Christ speaking in Matthew 25:24? Who will be assembled before the judge of all mankind? What will be the fate of those assembled? What is meant by the "Quick and the Dead?* ’ Describe the judgment as pictured in John 5:28-29. Will all come forth at the same hour? What is meant by the "Last Day?* ’ How is one to come to Christ? Give proof. When will the resurrection of the just and unjust be? How long will Christ remain in heaven? What promise did the prophets make? Have the New heavens and the new earth appeared? Who will dwell in the new heaven and new earth? Explain 1 Corinthians 15:26. How many resurrections will there be? Discuss body and spirit—life and death. What is death? What is death to a Christian? How should we feel when death enters our family circle? Why do we mourn when death takes a loved one? What things separate one from Christ? If we love Christ can we be separated from him? Prove. What is said of love? Does death hold dominion over the Christian? Does Paul contemplate this life only? How may we be conquerors through the love of God? Will the Christian overcome death and the grave? Who will triumph eternally? What will be the state of the righteous? How often is it thought that the wicked are happy, and Prosperous and Successful? Such a view does not know the horrors of the pillow at night, nor the final reward of the wicked. Always do your best; Angels can do no better. Some sins are attended by temporary worldly pleasure; but righteousness brings eternal joy. There must be more than glamor to make people worthy of your confidence. Love never ends nor can it be measured by passing seasons or wrinkles of age. Permanent victories are not won in a day. ======================================================================== CHAPTER 74: 05.15. ETERNAL LIFE ======================================================================== ETERNAL LIFE THE REWARD OF THE RIGHTEOUS Some one has said, perhaps rightly so, that many people who long for eternal life, do not know what to do with themselves on a rainy Sunday afternoon. Jesus at the beginning of his personal ministry, when faced with the questions of anxious concern to man, "What shall we eat?" or "What shall we drink?" or "Wherewithal shall we be clothed?" gave answer concerning the true value of life. Hear him! "After these things do the Gentiles seek. . . . But seek ye first the kingdom of God and his righteousness’ and all these things shall be added unto you." (Matthew 6:32-33). His answer should awaken the hearts of men to the vital need of preparation for eternal life and quicken an inward desire, to seek the reward which awaits the righteous. Men today are surfeited with sensual appetites, and long for material gain. Man’s greed rather than his need is demonstrated in every active field of life. Daily, business and industrial reports bear evidence of this. Remember, brother, if in your seeking God’s kingdom is given first place, your needs for life’s sustenance are fully insured. The doctrine of Eternal Survival is wide-spread, though not universal. To the question: "What becomes of the soul after death?" countless answers have been given. Varied dogma have been presented since the dawn of creation. Recorded conceptions of the Assyrians, Egyptians, Persians, Hindus, Phoenicians, Chinese and others, afford interesting challenges for vigorous and individualistic thinkers. A. brief summary from the Chinese Buddhist Scripture "Man never dies. The soul inhabits the body for a time, and leaves it again. The soul is myself; the body is only my dwelling place. Birth is not birth: there is a soul already existent when the body comes to it Death is not death: the soul merely departs and the body falls. It is because men see only their bodies that they love life and hate death." While there is much reasoning in the foregoing, it is well to contrast it with the Christian’s belief, and some Scriptures from the Old and New Testaments, that you may possess a fuller knowledge of Divine authority. The Christian’s belief is that heaven is the upper and nobler region of God’s universe, the dwelling place of Jehovah, Christ, the Holy Angels, and the spirits of just men made perfect. It will be there that the faithful will receive the "Eternal and spiritual" rewards. Life here is but a prelude to eternity. To the past we are creatures of yesterday; but to the future we are children of eternity. Like bells of hope eternal assurance rings through the Bible. It is the core and center of the doctrine of a "Future Life." It teaches that our existence continues without a mortal body; that death is the result of a separation of the spirit and body; that the real man is alive, and conscious between death of the body and the resurrection. God will "render" (pay) to the righteous "Eternal life"—eternal spiritual joys, and to the wicked he will "render" "Eternal punishment"—"indignation, wrath, tribulation." The nature of the punishment and reward is plainly stated. The wicked will be miserable, the righteous happy. In each instance the duration will be eternal—the same. Earthly life and happiness are measurable, continue but for a time and are gone—are passing—fleeting. How often we experience sunshine, and shadows; but neither is permanent. Such is not the tearless unending happiness to be experienced in the home of the righteous. Could we, through trials and failures, maintain our integrity, find life deepened, character enrichened, and outlook widened we would then successfully live with a sense of God, and do the most with life for His Glory. If this is our status in life, when the leaves of the Judgment Book unfold, God’s goodness to us will be eternal spiritual rewards. Job, a God fearing, prosperous patriarch, was an outstanding character, who wore his learning well. Though he was cast from the heights of affluence to the depths of misery, diseased, deserted by his wife and reproached by his professed friends, Eliphaz, Bildad, and Zophar, in spite of these reverses, he was not satisfied with the dictum, "Nobody Cares." Through submissive patience he appealed unto God, who blessed him, and restored him to prosperity, two times greater than he had before. In the midst of his troubles he revealed the essentials of life in its greatness, and set forth the frailties of man. When brought face to face with the question, "If a man die shall he live again?" His response: "All the days of my warfare would I wait, Till my release should come, Thou wouldest call, and I would answer thee. Thou wouldest have a desire to the work of thy hands." (Job 14:14-15). "But as for me I know that my Redeemer liveth, And at the last day shall stand upon the earth: And after my skin, even this body, is destroyed, Then without my flesh shall I see God; Whom I, even I shall see upon my side, And mine eyes shall behold, and not as a stranger."(Job 19:25-27). True friends are always the last to blame, and the first to forgive. Not so with Job’s comforters. With their icy smiles they incurred Jehovah’s wrath against themselves speaking things which were not right. Job 4:17, records his statement speaking of mortal man. Old Eliphaz was not inspired by Jehovah to make such a statement. Read the report of his dream. (Job 14:4-7; Job 14:13). Ye are forgers of lies, physicians of no value, speaking wickedly and deceitfully, etc. Job clearly teaches that death is only the birthday into the eternal world. Magnetic personalities are not always deserving of friendship. We must of necessity discriminate even in our friendships. The Psalmist David declares that Jehovah is his portion in life and his deliverer in death, "for thou wilt not leave my soul to Sheol; neither wilt thou suffer thy holy one to see corruption. "Thou wilt show me the path of life: In thy presence is the fulness of joy: In thy right hand are there pleasures evermore."(Psalms 16:10-11). To those who trust in riches, he warns: "They are appointed as a flock for Sheol; Death shall be their shepherd: And die upright shall have dominion over them in the morning: And their beauty shall be for Sheol to consume, That there be no habitation for it. But Cod will redeem my soul from the power of Shed; For he will receive me." (Psalms 49:14-15). Daniel, a righteous man, was grieved in his spirit in the midst of his body. (Daniel 7:15). Man, saint or sinner, has a spirit—is a spirit, and is also the offspring of God. (Acts 17:28). The father of flesh and spirit are contrasted in Hebrews 12:9. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting shame and contempt." (Daniel 12:2). The body after death returns to dust, seeing corruption. The spirit never dies, nor does it sleep; it is immortal, and will return to God who gave it. The spirit of the wicked will be cast into hell. Coming down through the ages of the Christian era, Paul summarizes the gospel and vindicates the resurrection. The most illuminating Scripture in this connection is: "But some will say, How are the dead raised? and with what manner of body do they come? Thou foolish one, that which thou (thyself) soweth is not quickened, except it die; and that which thou soweth, thou soweth not that body which shall be, but bare grain, it may chance of wheat or some other grain. Bat God giveth it a body as it hath pleased him, and each seed a body of its own. All flesh is not the same flesh; but there is one flesh of men, another flesh of beasts, and another flesh of birds, and another of fishes. There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and his glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power: It is sown a natural body, it is raised a spiritual body. And so it is written. The first Adam was made a living soul; die last Adam was made a quickening spirit. Howbeit, that was not first which is spiritual, but that which is natural and afterwards that which is spiritual. The first man is of the earth, earthy, the second is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit in-corruption. Behold, I shew you a mystery: We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised in­corruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory!" (1 Corinthians 15:35-55). Since the creation of the world, the unseen truth about God, His everlasting (eternal) power and divinity are to be seen by being reasoned out by means of his works, so that man has no excuse. "For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse." (Romans 1:20). The grain of wheat must die otherwise it will not germinate. As life springs in the plant after death of the grain, just so when death comes to one’s body, the soul lives on and returns to God who gave it. To each seed God gave a body of its own. Notice the changes which the tree makes. In winter time it is lifeless; but its identity is known. We readily recognize each tree, be it lifeless in winter, or resurrected in all its beauty in the Spring time, bursting forth with blossoms; or in harvest season laden with ripened fruits; or wreathed with multicolored leaves. With each season comes the recognizable changes; but not for once during the changes is the identity of the tree lost. Man is the crowning glory of God’s handiwork, the zenith of his creation. "Behold the birds of the heaven. Consider the lilies of the field. Not one sparrow shall fall upon the ground without your Father’s care. Are ye not of much more value than they all?" God’s arm has not been shortened. The preservation of man’s identity has not been overlooked. Can one echo a vital vibrant faith in a living God and fail to believe that he by his almighty power will preserve one’s identity? Would we but intelligently study God’s word, and make the applications taught, the dark mysteries would surely be replaced by knowledge, wisdom and understanding. Perhaps the most enlightening Scriptures in this connection are enumerated in 1 Corinthians 15:42-43. "Sown in corruption; raised in incorruption; Sown in dishonor; raised in glory; Sown in weakness; raised in power; Sown a natural body; raised a spiritual body." The raised Spiritual bodies will be free from sorrows and death, and will be glorified bodies fashioned (after) like unto Christ’s glorious body and will live eternally. (Php 3:20-21). Concerning the Christian dead Paul says: "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." (1 Thessalonians 4:13-17.) John speaking of the final judgment says: "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened, and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works. (Revelation 20:11-12). "And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain." (Revelation 21:3-4). Biblically speaking life means union with God. Man is alive to things with which he is united and is dead to things from which he is separated. No human being with a compromising loyalty has ever found the splendor of life. "He that is dead is freed from sin." (Romans 6:7). "Dead to sin but alive to God." (Romans 6:11). Man is not capacitated for an unending stay on the earth, hence he does not hope for unending eternal union with friends here in this life. Death is the consequences of Adam’s sin and is the common lot of all. We plan, work and live today but soon death comes and ends our earthly existence. The body returns to dust and the spirit to God who gave it. (Ecclesiastes 12:7). At the resurrection God proposes to present immortal—incorruptible bodies for our spirits to dwell in eternally. The gospel of Christ presents and promises all that our hearts can ask for—strength for our weakness, riches for our poverty, immortality (incorruption) for our mortality (corruption). These are attributes for our bodies. The spirit by nature is immortal. No need of provision for the spirit It is true in the death-decay-of the seed, the germ springs forth in the plant which comes therefrom. Christ’s teaching on this very point is: "I say unto you, except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." (John 12:24). Paul says: "That which thou sowest is not quickened except it die." (1 Corinthians 15:36). The teaching of Christ and Paul is that the grain must die or it will produce no fruit, so man must die for there to be a resurrection. In 2 Corinthians 12:2-3, Paul plainly teaches that a man can be out of, separate from, the body —the house of clay. "Destroy this temple, and in three days I will raise it up." (John 2:19). "I lay down my life that I might take it again, No man taketh it from me, but I lay * down of myself. I have power to lay it down and, I have power to take it again. This commandment have I received of my Father." (John 10:17-18). Christ said he had power to lay down his life; but of greater import, he said he had power to take it up again. "Since by man came death, by man came also the resurrection of the dead." (1 Corinthians 15:21). "Christ both died, and rose, and revived, that he might be Lord both of the dead and the living." (Romans 14:9). "Blessed are the dead which die in the Lord." (Revelation 14:13). "The wicked are driven away in his wickedness; but the righteous have hope in death." (Proverbs 14:32). "If in this life only we have hope in Christ, we are of all men most miserable." (1 Corinthians 15:19). "But there is a spirit in man." (Job 32:8). "I Daniel was grieved in my spirit in the midst of my body, and the vision of my head troubled me." (Daniel 7:15). "Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of Spirits and live?" (Hebrews 12:9). "We are the offspring of God." (Acts 17:29). "The Lord forms the spirit of man within him." (Zechariah 12:1). "The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it Is soon cut off and we fly away. (Psalms 90:10). "Then shall the dust return to the earth as it was: and the Spirit shall return to God who gave it." (Proverbs 12:7). "I am in a straight betwixt two, having a desire to depart and to be with Christ." (Php 1:23). "We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." (2 Corinthians 5:8). While Stephen was being stoned he cried: "Lord Jesus receive my spirit." (Acts 7:59). "Your heart shall live forever." (Psalms 22:26). The heart, mind and spirit are the same; and David says the heart shall live forever.— (eternally). In the Greek it is "eis aiona aionos"— forever and forever. The heart—spirit—mind is to live forever and forever. "In the way of righteousness is life; and in the pathway thereof there is no death." (Proverbs 12:28). That there is death for one who serves the Lord we all know, so far as death of the body is concerned; but the statement is very plain that there is no death for the one that is in the "Pathway" of righteousness. The body dies but the Spirit does not. The spirit returns to God with its life and conscious* ness. The spirit came from God, and .is the knowing part of man, the intellectual part, that which God inspired, the vital principle, animating the body, the incorporeal part of man. In short, the spirit is the real ego, the man when separated from the body which is for the limited time on earth the house in which it abides. "He that raised up Christ shall quicken your mortal bodies by his spirit that dwelleth in you." (Romans 8:1]). There can be no resurrection of the spirit of man, for it never dies, but returns to God at death. The body (dust) goes to the grave, and will be resurrected. The question with import to man should be, How well 1 live, rather than how long, for as death finds one, so does the judgment. Death for the Christian, brings immortality, Eternal life and makes us like unto the glorious body of Christ. (Php 3:20-21). RIGHTEOUS REWARDS God’s promise to Abraham. (Genesis 15:1). "Fear not, Abram: I am thy shield and exceeding great reward." "Moreover by keeping them is they servant warned. In keeping them there is great reward. (Psalms 19:11). "The wicked earneth deceitful wages, but he that soweth righteousness hath a sure reward." (Proverbs 11:18). "He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man shall receive a righteous man’s reward."(Matthew 10:41). "But love your enemies, and do (them) good, and lend, hoping for nothing again (never despairing) and great shall be your reward, (Luke 6:35). "Now he that planteth and he that watereth are one: and every man shall receive his own reward, according to his own labor. (1 Corinthians 3:8). "But without faith it is impossible to please God: for he that cometh to him must believe that he is a rewarder of them that diligently seek him." (Hebrews 11:6). "Whatsoever you do, do it heartily as unto the Lord and not to men, knowing from the Lord ye shall receive the reward of inheritance: for ye serve the Lord Christ." (Colossians 3:23-24). "And behold I come quickly, and my reward is with me to give (render) to every man according as his work shall be." (Revelation 22:12). The righteous only can receive the righteous man’s reward. We become righteous through faith working by love, giving wholly of self, sowing righteousness and laboring, working unto the Lord. One cannot surrender to his own conviction, but must believe God and do His commandments. REWARDS—HOW OBTAINED? The apostle Paul in his epistle to the Philippians, exhorts them to beware of evil workers of concision; beware of false teachers to forsake flesh confidence, and to continue to worship by the Spirit of God and gain Christ and his righteousness through glorying through Jesus Christ. (Php 3:1-21). 1 Thessalonians 4:13-17. He exhorts them to sorrow moderately for the dead, and gives a brief description of the resurrection, second coming of Christ and judgment. "An inheritance that fadeth not away reserved in heaven for you." (1 Peter 1:4). "They shall not hunger nor thirst; neither shall the heat nor the sun smite them; for he that hath mercy on them will lead them" (Isaiah 49:10). RIGHTEOUS REWARDS—WHO MAY OBTAIN? Matthew describes the last judgment. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the worldThe wicked shall go away into eternal, everlasting punishment; but the righteous into life eternal." (Matthew 25:31-46). "Eternal punishment"—the greatest curse ever pronounced upon mankind. "Eternal life"—the greatest blessing which can be bestowed upon man. Everlasting punishment is the lake of fire and brimstone, which is the "Second Death." Not that people die there. No, no! We would do no violence to say that penal institutions are places of death, in that each person-sentenced to serve a term in such institutions is DEAD — dead so far as citizenship is concerned. He is a disfranchised man, divested of any rights in the affairs of his government—no voice, no vote, no part in any civic enterprise. Even though he serves his term and is released from the penal institution, he remains dead, as touching government affairs. Unless his citizenship is restored, he is dead. Just so with those in the lake which burneth with fire and brimstone, which is called the second death. (Revelation 21:8). Some one inquires, "Do not the wicked die in hell, or the lake of fire and brimstone?" No, they are cast alive into the lake. (Revelation 19:20). "And death and hell were cast into the lake of fire. This is the second death." (Revelation 20:14). The lake of fire, which is the second death; not that the wicked die in that place; but the place is called the second death. (See Revelation 21:8). "In my father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you. I will come again, and receive you unto myself; that where I am, there ye may be also." (John 14:2-3). "And if children, then heirs; heirs of God and joint heirs with Christ: if so be that we "suffer with him, that we may be also glorified with him." (Romans 8:17). "For ye know that if our earthly house of this taber­nacle were dissolved we have a building of God, a house not made with hands, eternal in the heavens." (2 Corinthians 5:1). "For he looked for a city which hath foundations whose builder and maker is God." (Hebrews 11:10). "To the general assembly and church of the first born, which are written in heaven, and to God the judge of all, and the spirits of just men made perfect." (Hebrews 12:23). "And I heard a voice from heaven saying unto me, "Write, Blessed are the dead which die in the Lord, from henceforth, yea: saith the spirit, that they do rest from their labors; and their works do follow them." (Revelation 14:13). Christ comforted his disciples with the hope of heaven and the assurance of his return to receive them unto himself. If we are children of God, we are free from condemnation, heirs with God and joint heirs with Jesus Christ. If we live as new creatures in Christ we have the assured hope of immortal glory. Through faith we look for the heavenly city. Those who die in the Lord are blessed and their works do follow them. The innumerable company, the general assembly, will live in the eternal city through the ages. Jesus refers to death as a sleep, but all know that life does not cease when one sleeps. Just as there is to be a resurrection of the body, the spirit lives on, separate from the body after the body dies. Jesus has power over death. "I will ransom thee from the power of Sheol; I will redeem them from death. O death, where is thy plagues? O grave, where is thy destruction?" (Hosea 13:14). "Marvel not at this: for the hour is coming in which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that Have done evil unto the resurrection of damnation." (John 5:28-29). The wicked will suffer everlasting punishment. If they suffer they will be conscious—they will be alive. The wicked will be alive through eternity, as will Satan, but neither will have "eternal life." Eternal life carries a fuller meaning than being alive—everlasting. Were this not true the wicked would have eternal life also, for they will be alive through eternity. "But thanks be to Cod who giveth us the victory through Jesus Christ our Lord." (1 Corinthians 15:57). Should your faith grow dim; or there is need again to strengthen your faith in a future life, immortality, read again the story of the resurrection of Christ, Bethlehem, and Golgotha. In so doing your faith will be increased. Live daily so you will enjoy the promise of eternal spiritual life, as your heavenly reward. TOPICS FOR DISCUSSION. Give Proof that Jesus taught Eternal Life for mankind. What is the Chinese belief regarding eternal life? Discuss the Christian’s belief: Eternal Life, death and future life. Who was Job? Tell of his afflictions, losses and his friends who came to heal but stayed to hurt. QUESTIONS. Quote a passage which shows Christ’s concern for our future life. What was man’s great concern? What should be sought first? What is the Christian’s belief of heaven? From whence comes die theory of Eternal Life? Discuss earthly life-happiness and Eternal life-happiness. Give proof that Job was an outstanding character. Quote Job 19:25-27. Did Job speak of Mortal Man? Who was speaking in Job 4:17? Discuss Job’s friends, the nature of their visits, and Job’s reaction to their advice. What was the relationship of Jehovah to the Psalmist David? What lesson is taught in Psalms 49:14-15? Give proof that all men are offspring of God. Quote Daniel 12:2. Contrast body and spirit. Discuss Paul’s teaching of the gospel and the resurrection. How are the unseen truths about God reasoned out? Quote Romans 1:20. Compare death of the body with death of plants. Quote passages which show the Father’s care for birds, plants and flowers. Give proof of preservation of man’s identity. Quote 1 Corinthians 15:42-43. What is meant by glorified bodies? Php 3:20-21. What does Paul say concerning the Christian dead? Quote passage. Give John’s description of the final judgment. Where is God’s tabernacle? Explain. What is life? What is death? Can one be dead yet alive? Prove. Why was death made the common lot of all men? Discuss the body and spirit—differences. How are bodies quickened? Is the body resurrected? Is the Spirit resurrected? If not, why not? What does death bring to the Christian? Who was promised the first righteous reward? Give other promises of righteous rewards. How are righteous rewards obtained? Who may obtain righteous rewards? What is eternal punishment? What is eternal life? What is the Second Death? Do people die in hell? Explain. Revelation 19:20. If people do not die in hell, the lake of fire and brimstone, explain. Revelation 20:14. Quote Revelation 21:8. How did Christ comfort his disciple? concerning heaven and his return to receive them? How do we look for the heavenly city? To what is death compared? Discuss fully. Will the wicked be alive through eternity? What is the difference between "Eternal Life" and alive everlastingly? Will punishment and blessings be of the same duration? Material things pass quickly—Spiritual things are eternal. Faith conquers force. What has sin done to earth and man? All calamities come as a result of misuse of freedom. Sow lust and you will reap judgment. Delight to do something of service to yourself and others. ======================================================================== Source: https://sermonindex.net/books/nichol-c-r-and-whiteside-r-l-sound-doctrine-5-vol/ ========================================================================