BS 511 .T67 1898 Torrey, R. A. 1856-1928 What the Bible teaches II What the Bible Teaches A Thorough and Comprehensive Study of what the Bible has to Say Concerning the Great Doctrines of which it Treats By R. a. TORREY Superintendent of the Bible Institute, Chicago AOTHOR OP "how to bring MEN TO CHRIST," "HOW TO STUDY THB BIBLS," R6, " To the '.aiv and to the testimony I if they speak not according to tkfy jtord, surely there is no morning for them." — Is. viii, 20 (R, V.). "He that hath my word, let him speak my -word faithfully. What it tkt Aaff to the wheat ? saith the Lord." — Jer. xxiii, 28. */ "Will hear what Cod the LORD will speak."~¥s. lxxxv,,v New York Chicago Toronto Fleming H. Revell Company London and Edinburgh COPYRIGHT 1898 By Fleming H. Revell Company \^^^ New York: 158 Fifth Avenue Chicago: U5 North Wabash Ave. Toronto: 25 Richmond Street, W. London: 21 Paternoster Square Edinburgh: ioo Princes Street PREFACE. This book represents years of study. Ii5 contents have been tested again and again in the classroom — in classes composed, in some instances, of representatives of thirty-six denominations. However, it is not supposed for a moment that it exhausts all the Bible has to say on the topics treated, much less that it takes up and exhausts every topic dealt with in the Bible. The Bible is the one inexhaustible book. This work is simply an attempt at a careful, unbiased, sys- tematic, thorough-going, inductive study and statement of Bible truth. The method of the book is rigidly inductive. The material contained in the Bible is brought together, carefully scrutinized, and then what is seen to be contained in it stated in the most exact terms possible. Exactness of statement is first aimed at in every instance, then clearness of statement. Beauty and impressiveness must always yield to precision and clearness. The scripture from which a pro- position is deduced is always given before the proposition. The methods of modern science are applied to Bible study — thorough analysis followed by careful synthesis. Though no Hebrew nor Greek words appear in the work, it is based upon a careful study of the original text as decided by the best textual critics (especially Tischendorf and Westcott and Hort in the New Testament, though other editors, and the manuscripts themselves, have been considered in some in- stances). Wherever possible the text of the Authorized Version has been given. In many instances this was im- possible, as the Revised Version is manifestly much more exact. Had it appeared that the Revised Version would soon obtain that general acceptance and use which it seems to I 3 PREFACE. SO richly deserve, the author would have adopted it through out ; except in those rare instances where it is manifestly in error. In ver}^ few instances, indeed, has it been necessary to adopt renderings differing from both the Authorized Version and the Revised Version, and from the American Appendix to the Revised Version, Some of the propositions in this book may appear new and even startling to many, but it is believed that they fairly and exactly state the contents of the passages upon which they are based. It is hoped that the book will prove of interest and help, both to those who believe in the Divine origin of the Bible and to those who do not. One of the most satisfactory ways of determining whether the Bible is ^f Divine origin or not, is by finding out precisely what it teaches and whether there is one deep philosophy running through the book composed by such a multiplicity and variety of human authors. The writer must confess that his own conviction that there was one Author back of the many writers, and that that one Author was God, has ever deepened as he studied. Just the suggestion of a few ways in which this book can be used with profit: Its most apparent use is as a classbook in Bible Theology, its arrangement by sections and propositions having had such use in mind. The book can also be used in family devotions by those who desire something more orderly, sys- tematic and thorough than the methods usually employed in this important, but neglected, department of Christian culture. It is hoped that it may be helpful also in private devo- tional study of the Bible, While the book aims to be scientific, it is not cold. Too much devotional study of the Bible is haphazard. By the use of this book it can be made orderly, thorough and progressive. The author has received numerous letters from groups of believers where there were no churches, and from other PREFACE. , 3 groups In various churches, asking for a definite outline of Bible study, and trusts that this book may be helpful in many such cases. Why, for example, could not groups of Christians who are shut out from ordinary church privileges gather together and study the Bible itself with the help of this book? In all study of the book the scriptures given should first be pondered carefully ; the reader should then put his own understanding of the contents of those scriptures, in respect of the subject in hand, into his own language before consid- ering the author's statement in the proposition. In many instances the reader will thus be able to improve upon the author's statement; if not, he will understand it and appre- ciate it all the more for having done a little thinking for himself. TABLE OF CONTENTS. BOOK I.~WHAT THE BIBLE TEACHES ABOUT GOD. Chapter I. — God as Spirit, ------ 13 God is spirit — What is spirit? — The manifestation of God in visible form — ^The Angel of Jehovah. Chapter II. — The Unity of God, - - - . 18 Jehovah our God is one Jehovah — A multiplicity of persons in the one God — How can God be three and one at the same time? Chapter III. — The Eternity of God, - - - - 21 God is eternal; His existence has no beginning and no ending — God is unchangeable — How does the unchangeable God repent — God self-existent; not only exists from eternity, but exists from Himself. Chapter IV. — The Omnipresence of God, - - - 23 God is everywhere — God is in some places in a sense that He is not in other places. Chapter V. — The Personality of God, - - - 25 God is a " living God," sees, hears, knows, feels, wills, acts ; is a person — Personality distinguished from corporeity — God as creator, sustainer, gov- ernor of the world — God's care for and ministry to His creatures. Chapter VI. — The Omnipotence of God, - - 30 God can do all things, nothing too hard for Him — Nature, men, angels, Satan, all subject to His will and word — The exercise of God's omnipotence limited by His own wise and holy and loving will. Chapter VII. — The Omniscience of God, - - - 32 God knows all things — Knows everything in nature, in man, in human history and experience — His knowledge extends to the minutest particu- lars— Knows from all eternity what shall be to all eternity — Knows from the beginning what each individual man will do. Chapter VIII. — The Holiness of God, - - - 36 God is absolutely holy — The meaning of holy — The holiness of God the fundamental truth of the Bible, both O. T. and N. T.— How the holi- ness of God is manifested — The need of atonement before a sinful man can approach a holy God — The holiness of God manifested in the punish* 6 TABLE OF CONTENTS. ment of the sinner — The holiness of God manifested in an infinite sacrifice to save others from sin to holiness — Practical inferences from the holiness of God: Must draw nigh to God with awe, the blackness of our sin as seen in the white light of His holiness, the wonderfulness of the love of a holj God to sinful men. Chapter IX. — The Love of God, 42 God is love — What does "love" mean — Whom does God love — His love to sinners and to saints compared — How the love of God is manifested. Chapter X. — The Righteousness or Justice of God, 48 God is righteous — What does righteous mean —The ordinary concep- tion of the righteousness of God unbiblical — How the righteousness of God is manifested — The righteousness of God in its relation to the protec- tion of His people more prominent in the Bible than His righteousness in relation to the punishment of sinners. Chapter XI. — The Mercy or Loving-Kindness of God, 53 "Mercy" and "loving-kindness" different translations of the same word — Primary meaning of the word — God is plenteous in mercy — Toward whom the mercy of God is manifested — How the mercy of God is manifested. Chapter XII. — The Faithfulness of God, - - - 58 God is faithful — What faithful means; etymology and usage of the Hebrew and Greek words translated "faithful" — The extent of God's faith- fulness— How the faithfulness of God is manifested. BOOK IL— WHAT THE BIBLE TEACHES ABOUT JESUS CHRIST. Chapter I. — The Deity of Jesus Christ, - - - 68 Sixteen names clearly implying Deity used of Christ — Five or more distinctively Divine attributes ascribed to Jesus Christ — Seven distinc- tively Divine offices predicated of Jesus Christ — Very many statements, which in the O. T. are distinctively made of Jehovah God, taken in the N. T. to refer to Jesus Christ — The name of Jesus Christ coupled again and again with that of God the Father in a way in which it would be impossible to couple the name of any finite being with that of the Deity — Divine worship to be rendered to Jesus Christ by angels and men — The awful guilt of rejecting the Divine Christ. Chapter II. — The Subordination of the Son to the Father, 85 The Father greater than Jesus Christ the Son — The Father begat Jesus Christ the Son — The Son can do nothing independently of the Father — The Son sent by and receiving all His authority from the Father — ^Jesus Christ shall ultimately deliver up His kingdom to the Father — God the Father, not Jesus Christ the Son, the ultimate goal— God the Father is Jesus Christ's God— Jesus Christ is, and eternally shall be, subordinated to God the Father. TABLE OF CONTENTS. 7 Chapter III. — The Human Nature of Jesus Christ, 8^ Human names;, Son of Man, etc. — Human physical nature — Human parentage — Human limitations, physical, intellectual and moral — Subject to all the intellectual and moral limilacions essential to human nature — Linjilations of power — Human relation to God — Human in all things; in every respect a real man--Ho\v reconcile the Bible doctrine of the true Deity of Jesus Christ with the Bible doctrine of the real human nature of Christ. Chapter IV. — The Character of Jesus Christ, - 97 Section I. The Holiness of Jesus Christ: Jesus Christ is holy, abso- lutely holy, the Holy One — How the holiness of Jesus Christ manif(.bts itself — Witnesses to the holiness of Jesus Christ. Section II. The lyove of Jesus Christ to God the Father: The one thing that Jesus Christ desired the world to know about Himself was that He loved the Father — How the love of Jesus Christ to the Father mani- fested itself. Section III, The Love of Jesus Christ to Men: Whom among men did Jesus Christ love — His general love and His special love — How the love of Jesus Christ to men has manifested itself, is manifesting itself, and will manifest itself "in the ages to come." Section IV. Jesus Christ's Love for Souls: The purpose of His coming into the world — His watch for and pursuit of the lost — His joy over souls saved — His grief over lost souls that refused to be saved— His sacrifice to save souls. Section V. The Compassion of Christ: The objects of Christ's compas- sion— The way in which the compassion of Christ was manifested. Section VI. The Prayerfulness of Jesus Christ: Jesus Christ was a man of prayer — When Christ prayed — Where Christ prayed — With whom Christ prayed — In whose behalf Christ prayed — How Christ prayed — The effect of Christ's prayers. Section VII. The Meekness and Gentleness of Jesus Christ: What is meekness — How the meekness of Christ was manifested. Section VIII. The Humility of Jesus Christ: Ten ways in which the humility of Christ manifested itself. Chapter V. — The Death of Jesus Christ, . - - 144 The importance of His death — The purpose of His death — For whom Christ died — The results of Christ's death: (i) In relation to men in gen- eral, (2) In relation to believers, (3) In relation to the Devil and his angels, (4) In relation to the material universe — The purging of the heavenly things by the atoning blood of Christ — The immense sweep of the atone- ment. Chapter VI. — The Resurrection of Jesus Christ, - 166 The Resurrection of Christ the Gibraltar of Christian evidences and Waterloo of Rationalism and Infidelity — The conclusive and unanswerable proof that Jesus was raised from the dead — Admissions of Strauss, Baur, Schenkel and Renan — The doctrinal importance of the Resurrection of Christ — The manner of the Resurrection — The results of the Resurrection. Chapter VII. — The Ascension or Exaltation of Jesus Christ, 187 The fact of the Ascension — The manner of the Ascension and Exalta- tion— The purpose of the Exaltation of Jesus Christ — The results of the Exaltation. 8 TABLE OF CONTENTS. Chapter VIII. — The Coming Again of Jesus Christ, 193 The fact of His coming again — Have the promises concerning Christ's coming again been fulfilled, in the coming of the Holj Spirit, the destruc- tion of Jerusalem, the death of the individual believer, or any other event or series of events that have already come to pass — The importance of the doctrine of the coming again of Jesus Christ — The manner of Christ's coming again — Stages or steps in the coming again of Jesus Christ — The purpose of Christ's coming again — The results of Christ's coming again: (i) As regards God, (2) As regards the Church, (3) As regards Israel, (4) As regards the (Gentile) nations and unregenerate individuals, (5) As regards human society as a whole, (6) As regards the Anti-Christ and the Devil, (7) As regards the physical universe — The time of Christ's coming again — Is it pre-millennial or post-millennial — Is the world getting better? BOOK III.— WHAT THE BIBLE TEACHES ABOUT THE HOLY SPIRIT. Chapter I. — The Personality of the Holy Spirit, - 225 The importance of the doctrine — The fact of the personality of the Holy Spirit — The use of personal pronouns in speaking of the Holy Spirit — Personal qualities ascribed to the Holy Spirit — Personal acts ascribed to the Holy Spirit — Personal offices predicated of the Holy Spirit — Personal treatment predicated of the Holy Spirit. Chapter II. — The Deity of the Holy Spirit, - - 230 Divine Attributes — Divine Works — Statements which refer to Jehovah in the O. T. applied to the Holy Spirit in the N. T. — The way in which the name of the Holy Spirit is coupled with that of the Father and the Son — The Divine Name applied to the Holy Spirit. Chapter III. — The Distinction of the Holy Spirit FROM the Father and from His Son, Jesus Christ, 234 A clear distinction drawn between the Holy Spirit and the Father and the Son — The Son prays to the Father, and the Father sends a third per- son, the Spirit, in answer to the prayers of the Son — Is the doctrine of the Trinity in the Bible.!* Chapter IV. — The Subordination of the Holy Spirit TO the Father and the Son, .... 236 Sent by the Father and the Son— Called "the Spirit of God," "the Spirit of Christ," and "the Spirit of Jesus" — Speaks not from Himself — His work to glorify Christ. Chapter V. — The Names of the Holy Spirit, - - 238 Significance of name "The Spirit"— "The Spirit of Jesus Christ"— "The Holy Spirit"— "The Holy Spirit of Promise"— "The Spirit of Truth"— "The Spirit of Life"— "The Spirit of Grace"— "The Spirit of Glory"— "The Eternal Spirit"— The Paraclete. TABLE OF CONTENTS. 9 Chapter VI. — The Work of the Holy Spirit, - - 245 The work of the Holy Spirit in the universe: Creation, preservation, evolution by the Spirit's power — The work of the Holy Spirit in man in general — The work of the Holy Spirit in the believer — Regeneration and the indwelling Spirit — The Holy Spirit setting the believer "free from the law of sin and death " — The Holy Spirit strengthening the believer — The witness of the Spirit — The fruit of the Spirit — Guiding into all the truth — Bringing to remembrance — Revealing "the deep things of God," and interpreting His own revelation — Imparting power to impart to others the, truth taught to us — Teaching to pray — Inspiring thanksgiving — Inspiring and guiding in acceptable worship — Calling men to work — The Holy Spirit's practical guidance in daily life. Chapter VII. — The Baptism and Filling with the Holy Spirit, .--.---- 269. What is the Baptism with the Holy Spirit — Results of the Baptism with the Holy Spirit — The necessity of the Baptism with the Holy Spirit — For whom is the Baptism with the Holy Spirit — The refilling with the Holy Spirit — How the Baptism with the Holy Spirit may be obtained. Chapter VIII. — The Work of the Holy Spirit in Prophets and Apostles, - - ... 381 Differs from His work in other believers — Truth that could not be dis- covered by the unaided processes of human reasoning, revealed to prophets and apostles in the Spirit — The revelation made to prophets independent of their own thinking — The prophets spake from God — The Holy Spirit the real speaker — The Holy Spirit taught the words which prophets and apostles uttered, as well as the concept — How account for variations in diction and style. Chapter IX. — The Work of the Holy Spirit in Jesus Christ, -------.- 287 Begotten of the Holy Spirit — Lived a holy life in the power of the Spirit — Anointed for service by the Holy Spirit — Led by the Spirit — Taught by the Spirit — Wrought His miracles in the power of the Spirit — Was raised from the dead by the power of the Holy Spirit. BOOK IV.— WHAT THE BIBLE TEACHES ABOUT MAN. Chapter I. — Man's Original Condition, ... 293 Created in the image of God, after His likeness — ^To what does the image and likeness of God refer — Man's great intellectual capacity as he came from the hands of his Maker — Created without sin. Chapter II. — The Fall, 296 The First Man fell — Steps in the fall— Through the one man's di»o* bedience the many made sinners. lO TABLE OF CONTENTS. Chapter III. — The Present Standing Before God AND Condition of Men Outside of the Redemp- tion that is in Christ Jesus, - ... - 298 No distinction, all sinners— Every mouth stopped — All under a curse — Children of the Devil — Darkened in understanding, deceitful in heart, the entire moral and intellectual nature corrupted hy sin — Lost. Chapter IV. — The Future Destiny of those who Reject the Redemption that is in Christ Jesus, 303 Where Christ has gone they cannot come — A resurrection to judg- ment— Eternal destruction from the presence of the Lord — The eternal fire prepared for the Devil and his angels — The lake that burneth with fire and brimstone — Is the fire literal — Is the lake of fire a place of continued conscious torment, or a place of annihilation of being, or a / place of non-conscious existence — Biblical usage of "death" and "destruc- / tion" — Is the condition of torment absolutely endless — Meaning of "eternal" and of "for ever and ever" — Is there another opportunity for those who never heard of Christ in this life — Objections considered — Shallow views of sin and of God's holiness and of Christ's glory and His claims, at the bottom of weak theories of the doom of the impenitent — What about our impenitent friends — How to preach the doctrine. Chapter V. — Justification, - ■*" - - - - - 315 What does justify mean — How are men justified before God — The extent of justification — The time of justification — The results of justification Chapter VI, — The New Birth, ----- 324 What is the New Birth — The results of the New Birth — The necessitjr of the New Birth — How men are begotten again. Chapter VII. — Adoption, 336 What is Adoption — Etymology and usage of the word so translated — The origin and ground of Adoption — Who receive the grace of Adoption — When does Adoption occur — The proof of our Adoption — The results of Adoption. Chapter VIII. — Sanctification, ----- 340 What does Sanctification mean — Three Biblical uses of the word i "sanctify" — How are men sanctified — When does Santiflcation take place — ' The results of Sanctification. Chapter IX. — Repentance, ------ 352 The importance of the subject — What is Repentance — Etymology and usage of words so translated — How Repentance is manifested — The results of Repentance — How Repentance is effected. Chapter X. — Faith, ------- 362 Meaning of "Faith" in general — Meaning of "Faith" when used ia connection with prayer — Meaning of "Faith" when used in connection with God — Meaning of "Faith" when used in connection with Jesuf TABLE OF CONTENTS. H Christ— Saving Faith — The Character of Saving Faith, or how we must believe in order to be saved — The Contents of Saving Faith, or what we must believe in order to be saved — How Faith is manifested — The results of Faith— How to get Faith. Chapter XI. — Love to God, 384 The importance of Love to God — How Love to God is manifested — Results of Love to God under both covenants — How to get Love to God Chapter XII. — Love to Christ, 388 Its importance — How Love to Christ is manifested — Results of Love to Christ — How can we attain unto Love to Christ. Chapter XIII. — Love to Man, . - - . . 393 What is Love — Objects of Christian Love — Characteristics of Christian Love — How Love to man is manifested — The importance of Love to man —The blessings that result from Love to man — How Love to man is obtained. Chapter XIV. — Prayer, 408 Who can pray so that God will hear— To whom to pray — For whom to pray — When to pray — For what to pray — Prayers relating to God, to ministers of the word, spiritual blessings, temporal blessings — How to pray — Hindrances to prayer — The results of prayer. Chapter XV. — Thanksgiving, 456 The duty of giving thanks — To whom to give thanks — Who can offer up acceptable thanksgiving — For what to give thanks — When to give thanks — How to give thanks. Chapter XVI. — Worship, - - - - - -471 What is worship — Prayer and thanksgiving not worship — Whom to worship — The duty of worship — God seeking worshippers — Saved to ■worship — When to worship — How to worship — Four blessed results of true worship. Chapter XVII. — The Believer's Assurance, - - 479 The believer in Christ may know that he has eternal life — How we may know that we have eternal life — The testimony of the Word, of the Spirit, of the life itself — The testimony of the Spirit, what is it — How tot obtain Assurance. Chapter XVIII. — The Future Destiny of Believers, 485 "He that doeth the will of God abideth forever" — Never see death — Sleeping in Jesus — Absent from the body at home with the Lord — The , resurrection body — A body like unto the body of the glory of our Lord y' Jesus Christ — Characteristics of the resurrection body — Caught up to meet the Lord in the air — Ever with the Lord — Where shall we be — Rest — Beliolding the glory of the Lord — Like Christ — Manifested *n 12 TABLE OF CONTENTS. glory — The glory of the Lord Jesus ours also — Sharers in God's glory and kingdom — Enter "thou into the joy of thy Lord ' — Three crowns — Given a kingdom — Character of the kingdom — The rewards of the overcomer — All tears wiped away, no death, mourning, crying nor pain any more — Unreprovable before God, a glorious church, not having spot nor wrinkle nor any such thing — An inheritance incorruptible, undefiled and that fadeth not away. BOOK v.— WHAT THE BIBLE TEACHES ABOUT ANGELS. Chapter I. — Angels: Their Nature, Position, Number AND Abode, .---.-.. 501 Their nature and position — The number of the Angels — The abode of the Angels. Chapter II. — The Work of Angels, . - - . 506 Their work in behalf of the heirs of salvation — The law given through Angels — Their presence with the Lord Jesus at His coming — The execu- tioners of God's wrath toward the wicked. BOOK VL— WHAT THE BIBLE TEACHES ABOUT THE DEVIL, OR SATAN. Chapter I. — The Devil: His Existence, Nature, Position AND Character, ....... 513 The Devil and demons — The existence of a personal Devil — ^The position and nature of Satan — The prince of the power of the air, prince of this world — Satan's power — Satan's cunning — Satan's wickedness — Satan's malignity — Satan's cowardice. Chapter II. — Ezekiel xxviii, ----- 520 To whom does the passage refer — ^The Anti-Christ and Satan — Satan's original condition — The Garden of God — The anointed cherub that covereth — The stones of fire. Chapter HI. — The Abode and Work of Satan, - 526 Satan in heaven — Satan on earth — Satan the author of sin, sickness and death — Satan the tempter — Satan and the word of God — Satan and his messengers — Satan and the servants of God. Chapter IV. — Our Duty Towards Satan and His Destiny, 532 Our duty — Satan has no share in redemption — The eternal fire prepared for him and his angels — Already brought to naught— Satan during th« thousand years and in eternity. BOOK I. WHAT THE BIBLE TEACHES ABOUT GOD CHAPTER L GOD AS SPIRIT. As the aim of this book is to ascertain and state in system- atic form what the Bible teaches, the method pursued will be to first give the Scripture statements, and then sum up their con- tents in a proposition, following the proposition by such com- ments as may appear necessary. I. The fact that God is Spirit. Jno. 4: 24 — " God is {a) Spirit: and they that worship him must wor- ship him in spirit and in truth." FIRST PROPOSITION: God is Spirit. Question: What is spirit? Answer: Luke 24:39 — "Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have." A spirit is incorporeal, invisible reality. To say God is spirit is to say God is incorporeal and in- visible. (Compare Deut., 4: 15-18.) Question: What does it mean, then, when it says in Gen. 1 : 27: " God created man in his oicn image ? " The answer to this question is plainly given in the following passages: Col. 3:10 — "And have put on the new man, which is renewed in knowledge after the image of him that created him." Eph. 4: 23, 24 — "And be renewed in the spirit of your mind; and that ye put on the new man, which, after Cod, is created in righteousness and true holiness." Col. i: 15 — " Wlio is the ifnage of the invisible God, the first-born of every creature." (Compare ' Tim. 1:17.) The words "image" and "likeness" evidently do not refer to visible or bodily likeness, but to intellectual and moral like- ness— likeness "in knowledge," " righteousness " and "holiness of truth." 14 What the Bible Teaches IL The manifMtatloii of Spirit In risible form. Jno. 1:33 — "And John bare record, saying, I saw the Spirit descend* ing from heaven like a dove, and it abode upon him." Heb. 1:7 — "And of the angels he saith, who maketh his angeU spirits and his ministers a flame of fire." SECOND PROPOSITION: That tohich ia spirit may man\f4t$ itself in visible form. III. God manifeHted In Tislble form. Ex. 24: 9, 10— " Then went up Moses, and Aaron, Nadab and Abihu: and seventy of the elders of Israel; and /Aey saw the God of Israel, and there was under his feet as it were a paved work of sapphire stone, and as it were the body of heaven in his clearness." THIRD PROPOSITION: God has in times past manifested Him> self in visible form. T. What was seen In these manifestations of God. Jno. i: 18 — " A^ God as Spirit 17 is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." (In the Hebrew, the word for " wonderful " ;.n the passage in which " the angel of the Lord " gives it as his name, is practi- cally the same as the word in Isaiah, where it is given as the name of the coming Christ.) Mai. 3: 1 — "Behold, I will send my messenger, and he shall pre- pare the way before me; and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye de- light in: behold he shall come, saith the Lord of hosts." Answer: The angel of the Lord was the Son of God before His permanent incarnation. (See also Jno. 8:56 — "Your father Abraham rejoiced to see my day: and he saw it, and was glad.") "The angel of the Lord" does not appear after birth of Christ. The expression occurs in A.V,, but is always a mis- translation, as the R.V. shows. (See Matt. 1:20, 28: 2 j Luke 2:9: Acts 8:26; 12:7, 23,) CHAPTER IL THE UNITY OF GOD. L The Fact of the Unity of God. Deut. 4: 35— " Unto thee it was showed that thou mightest know that the Lord he is God: there is none else beside hint." Deut. 6:4—" Hear, O Israel: The Lord our God is one Lord." Is. 43:10 — "Ye are my witnesses, saith the Lord, and my serv- ants whom I have chosen; that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me." Is. 44:6— "Thus saith the Lord the King of Israel, and his Re- deemer the Lord of hosts; I am the first, and I am the last; and be- sides me there is no God." Is. 45: 5 — " I am the Lord, and there is none else; there is no God beside me: I girded thee, though thou hast not known me." (See, also, vv. 14, 18.) I Tim. 2: 5 — " For there is one God and one mediator between God and men, the man Christ Jesus." Mark 10: 18 — "And Jesus said unto him, Why callest thou me good ? There is none good but one, that is God." Mark 12: 29 — " And Jesus answered him, the first of all the com- mandments is. Hear, O Israel; the Lord our God is one Lord." FIRST PROPOSITION: The Lord our God is one Lord, and there is no God besides Him. II. The Nature of the Diylne Unity. Question: Is there a multiplicity of persons in this one God? Answer: (1) The Hebrew word translated "one" in these passages denotes a compound unity — not a simple unity. See Gen. 2: 24— "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall he one flesh." Gen. 11:6 — " And the Lord said. Behold the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do." The Unity of God 19 We find a similar use of the Greek word for "one " in the New Testament. I Cor. 3:6-8 — " I have planted, ApoUos watered, but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God, that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his labor." I Cor. 12: 13 — " For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free: and have been all made to drink into one Spirit." Compare Jno. 17:22, 23 — " And the glory which thou gavest me, I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." Gal. 3:28 — " There is neither Jew or Greek, there is neither bond or free, there is neither male or female: for ye are all one in Christ Jesus." (2) The Old Testament word most frequently used for God is plural in form. (3) God uses plural pronouns in speaking of Himself. Gen. i: 26 — "And God said. Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." Gen. 11:7 — " Go to, let us go down, and there confound their lan- guage, that they may not understand one another's speech." Gen. 3:22 — " — And the Lord God said. Behold, the man is be- come as one of us, to know good and evil." Is. 6:8 — " Also I heard the voice of the Lord, saying. Whom shall I send, and who will go forth for us f Then said I, Here am I; send me." (4) Zech. 2 : 10, 11 — "Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people, and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. " Here the Lord (Jehovah) speaks of Himself as sent by the Lord (Jehovah) of Hosts. (5) "The Angel of the Lord " is at the same time distin- guished from and identified with the Lord. (See preceding chap- ter.) (6) Jno. 1:1 — " Tn the beejinning was the Word, and the Word was with God, and the Word was God." 20 What the Bible Teaches (7) v/e shall see later that the Father, the Son and the Holy Spirit are all clearly designated as Divine Beings and as clearly distinguished from one another (e. g.^ Matt. 3:16, 17; 28:19; 2 Cor. 13:14.) Question: How can God be three and one at the same time ? Answer: He can not be three and one in the same sense. In what sense can He be one and three ? A perfectly satisfac- tory answer to this question is manifestly impossible from the very nature of the case: (1) Because God is Spirit, and num- bers belong primarily to the physical world, and difficulty must arise when we attempt to conceive spiritual being in the forms of physical thought (2) God is infinite, we are finite. He " dwells in the light no man can appi'oach unto." Our attempts at a philosophical explanation of the tri-unity of God is an attempt to put the facts of infinite being into the forms of finite thought, and of necessity can be, at the best, only partially successful. This much we know — that God is essentially one, and that He also is three. There is but one God: but this one God makes Himself known to man as Father, Son and Holy Spirit, and they are separate personalities. Jno. 14: 16 — "And /will pray the Father, and he shall give you an- other comforter, that he may abide with you forever." Mark 1:10, 11 — "And straightway coming up out of the water, he saw the heavens opened, and the Spirit, like a dove, descending upon him. And there came a voice from heaven, saying, Thou art my be- loved Son, in whom /am well pleased." Summary of Doctrine Contained in These Scriptures. There is one God eternally existing and manifesting Him- self to us in three persons — Father, Son and Holy Spirit CHAPTER III, THE ETERNITY OF GOD. f. God eternal. Gen. 21:33 — "And Abraham planted a grove in Beer-sheba, and called there on the name of the Lord, the everlasting God." 13.40:28 — "Hast thou not known ? hast thou not heard that the everlasting God, the Lord, the Creator of the ends of the earth, faint- eth not, neither is weary ? there is no searching of his understanding." Hab, i: 12—" Art thou not from everlasting, O Lord my God, mine Holy One ? We shall not die. O Lord, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correc- tion." Ps. 90:2, 4 — "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. For a thousand years in thy sight are but as }'esterday when it is past, and as a watch in the night." Ps. 102: 24-27 — " I said, O my God, take me not away in the midst of my days: Thy years are throughout all generations. Of old hast thou laid the foundations of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end." (See also Is. 57: 15; Rom. i: 20, Greek; Gen. i: i; John i: i.) FIRST PROPOSITION: Godis eternal. His existence had no b&. ginning and vnll have no ending. He ahoays was, always is and always will be. (Compare Ex. 3: 14.) He is the I Am — Jehovah. U. God immutable. Mai. 3: 6, f. h. — " For I am the Lord, I change not." Jas. i: 17 — " Every good gift and every perfect gift is from above, and Cometh down from the Father of lights, with whom is no variable' ness, neither shadow of turning." I Sam. 15: 29 — " And also the Strength of Israel will not lie nor re- pent: for he is not a man, that he should repent." (See also Heb. 6: 17; Num. 23: 19.) • 22 What the Bible Teaches SECOND PROPOSITION: God is unchwigeable. Eis eovrnd, purpose and character are alioays the same. Objection: Jonah 3: 10 — "And God saw their works, that they turned from their evil way ; and God repented of the evil, that he had said that he would do unto them; and he did it not." It »'"^ here said God repented. Answer: God remained the same in character, infinitely hating sin, and in His purpose to visit sin with judgment; but as Nineveh changed in its attitude toward sin, God necessarily changed in His attitude toward Nineveh. If God remains the same, if His attitude toward sin and righteousness are unchang- ing, then must His dealings with men change as they turn from sin to repentance. His character remains ever the same; but His dealings with men change, as they change from a position that is hateful to His unchangeable hatred of sin, to one that is pleasing to his unchangeable love of righteousness. Objection: Gen. 6:6 — "And it repented the Lord that He had made man on the earth, and it grieved Him at His heart." Here it not only says that God repented of what He had done in creating man, but "it grieved Him at His heart." Answer: (1) Man's wickedness was so great and so ab- horrent that his very creation was an object of great grief to God. This does not necessarily imply that God wished, all things considered, that He had not created man, but only just as is said, that He grieved that He had. Many things that we do are a grief to us, and yet, everything considered, we do not wish that we had not done them. (2) By God's repenting that He had made man is meant (as the context, v. 7, clearly shows) that He turned from His creative dealings with man to His destroying dealings (v. 7). This was necessitated by man's sin. The unchangeably holy God must destroy man who has become so sunken in sin. m. God self-exlstent. John 5:26, f. h.— "For as the Father hath life in Himself.' THIRD PROPOSITION: God has life in Himself. He is self -ex. istent. God Jiot only exists from eternity, but also exists from Himself (See also Acts 17:24-28.) CHAPTER IV. THE OMNIPRESENCB OF GOD. L CM ereiTfrhere. Ps. 139:7-10— "Whither shall I go from thy spirit? or whithet shall I flee from thy presence ? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." Jer. 23:23, 24 — "Am I a God at hand, saith the Lord, and not a God afar off ? Can any hide himself in secret places that I shall not see him ? saith the Lord. Do not I fill Heaven and earth ? saith the Lord." Acts 17:24-28 — " God that made the world and all things therein, seeing that he is Lord of Heaven and earth, dwelleth not in temples made with hands. Neither is worshiped with men's hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before ap- pointed, and the bounds of their habitation: that they should seek the Lord, if haply they mipht feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets have said, for we are also of his offspring." (See also Is. 57: 15.) FIRST PROPOSITION: God is everywhere. He is in all parts 0/ the universe and near each individual. In Him each individual lives and moves and has his being, XL, God not eTerjwhere In the same sense. John 14: 28 — " Ye have heard how I said unto you, I go away and come again unto you. If ye loved me, ye would rejoice, because I* said, I go unto the Father: for my Father is greater than I." John 20: 17 — "Jesus saith unto her, touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I asctnd unto my Father, and your Father, and to my God, and your God.* £pb. i:ao — "Which he wrought in Christ, when be raited him 24 What the Bible Tc:iches from the dead, and set him at his own right hand in the heavenly places." Rev. 21:2, 3, 10, 22, 23— "And I, John, saw the holy city, new Jerusalem, coming down from God out of Heaven, prepared as a bride adorned for her husband. 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 he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Je- rusalem, descending out of heaven from God. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple ot it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." Rev. 22:1, 3 — "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. And there shall be no mere curse: but the throiieof God and of the Lamb shall be in it, and his servants shall serve him." SECOND PROPOSITION: God is in some places in a 2oay that He is not in other 2yi(^ces. (Is. 66:1 — "Thus saith the Lord, the heaven is my throne, and the earth is my footstool: where is the house that ye build unto me, and where is the place of my rest ?) There is a fullness and manifestation of His pres- ence in some places that there is not in others. " Heaven " is the place where, at the present time, the presence and glory of God ia especially and visibly manifested. Note. — Mark 1:9-11 — "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the spirit, like a dove, descending upon him. And there came a voice from heaven, saying, thou art my beloved son, in whom I am well pleased." God the Father is especially manifested in heaven. God the Son has been especially manifested on earth. (See also John 3: 13, the entire gospels and " the Angel of the Lord "in O. T.) God the Son is now in heaven. (Acts 7 : 56; Eph. 1 : 20 and many other passages.) God the Holy Spirit is manifested everywhere, (a) In nature (Gen. 1:2; Ps. 104:30); (b) In all believers (John 14:16, 17; Rom. 8:9); (c) With unbelievers (John 16:7-11). Through the Spirit, the Father and the Son dwell in the believer (John 14: 17, 19, 20, 23 ) (See also Matt. 28: 19, 20.) CHAPTER V, THE PERSONALITY OF GOD. We have seen that God is omnipresent. This conception oi God must be balanced by the conception of God as a person or we run into Pantheism, i. e., the conception that God is not only everywhere and i?i everything, but that God is everything and everything is God; that God has no existence separate from His creatures. I. God a liviug God. Jer. lo: 10-16 — "But the Lord is the true God, he is the living God, and an everlasting King: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. Thus shall ye say unto them. The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discre- tion. When he uttereth his voice, there is a multitude of waters in the heavens, and he causes the vapors to ascend from the ends of the earth. He maketh lightnings with rain, and bringeth forth the wind out of his treasures. Everyman is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. They are vanity, and the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod ot his inheritance: the Lord of Hosts is his name." (Note the context vv. 3-9, especially 5, 8, 9.) God is here distinguished from idols, which are things, not persons, '< speak not" "cannot go," "cannot do good, neither is it in them to do evil;" but Jehova.h is wiser than "all the wise men," is "the living God," "an everlasting King " a being who hath "wrath and indignation " separate from His creatures — "at His wrath the earth trembleth and the nations are not able to abide his indigna- tion." Acts 14: 1.5 — •• And saying, Sirs, why do ye these things ? We 26 What the Bible Teaches also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein." 1 Thess. 1:9 — " For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God." 2 Chron. 16:9 — " For the eyes of the Lord run to and fro through- out the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him." Ps. 94:9, 10 — " He that planted the ear, shall he not hear ? He that formed the eye, shall he not see ? He that chastiseth the heathen, shall not he correct ? He that teacheth man knowledge, shall not he know ?" (and numerous other passages). FIRST PROPOSITION: God is a living God. He hears, sees, knows, feels, wills, acts, is a person. He is to be distinguished from idols, which are things, not persons. He is to be dis- tinguished from the works of His hands which he formed. Note. — Personality is characterized by knowledge, feeling and t will. Some confuse personality with corporeity. ;IL God's relation to the affairs of men. Josh. 3:10 — "And Joshua said. Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites." Daniel 6: 30-22, 26, 27 — "And when he came to the den he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions ? Then said Daniel unto the king, O king, live forever. My God hath sent His angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt. * » * I make a decree that in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and steadfast forever, and his king- dom that which shall not be destroyed, and his dominion shall be even unto the end. He delivereth and rescueth, and he speaketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions." I Tim. 4:10 — " For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, spe- cially of those that believe." Heb. 10: 28-31 — " He that despised Moses' law died without mercy uder two or three witnesses. Of how much sorer punishment, sup* 'The Personality of God ^f pose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, where- with he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace ? For we know him that hath said, Vengeance be- longeth unto me, I will recompense saith the Lord. And again, the Lord shall judge his people. It is a fearful thing to fall into the hands of the living God." SECOND PROPOSITION: God has a present, personal interest and an, active hand i?i the affairs of men. He makes a path for His people and leads them. He delivers, saves and punishes. The God of the Bible is not only to be distinguished from the God of the Pantheist, who has no existence separate from His creation, but also from the God of the Deist, who has created the world and put into it all the necessary powers of self-action and development, and set it going, and left it to go of itself. God is personally and actively present in the affairs of the universe. lU. God as Creator. Gen. i: i — "In the beginning God created the heaven and the earth." Jno. i: 1-3 — "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 by him; and without him was not anything made that was made." THIRD PROPOSITION: God is the Creator of all existing things. IT* God's preseut relation to the world He has created, Ps. 104:27-30 — "These wait all upon thee; that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to the dust. Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth." Is. 45: 5-7 — " I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me. That they may know from the rising of the sun, and from the west, that there is none beside me, I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things." Ps. 75: 6, 7 — " For promotion cometh neither from the east, nor from the west, nor from the south. But God is the Tudge: he putteth down one, and setteth up another." 28 What the Bible Teaches FOURTH PROPOSITION: God sustains, governs and cares for the world He has created. He shapes the whole present history of the world. V. The extent of God's care and government. (i) Matt. 6: 26, 28-30 — " Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your Heavenly Father feedeth them. Are ye not much better than they ? And why take ye thought for raiment ? Consider the liHes of the field, how they grow; they toil not neither do they spin. And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith ? " Matt. 10:29,30 — "Are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered." FIFTH PROPOSITION: God scare and government extend to all His creatures. (2) Gen. 39; 21 — " But the Lord was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison." Dan. 1:9 — "Now God had brought Daniel into favor and tender love with the prince of the eunuchs. " I Kings, 19 : 5-7 — " And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat ; because the journey is too great for thee." SIXTH PROPOSITION: God's care and ministry and govern- ment extend to the individual. 4^ (3) Matt. 10:29, 30 — "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered." SE VENTH PR OPOSl TION: God's care and ministry and gov- ernment extend to the minutest matters. (4) Ps. 76: 10 — " Surely /At wrath of man shall praise thee: the remainder of wrath shalt thou restrain." Gen. 50:20 — "But as for vou, ye thought evil against me; but The Personality of (jrod 29 God meant it unto good, to bring to pass, as it is this day, to save much people alive." (And Rom. 9: 17, 19.) Acts 2 : 22, 23 — "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know. Him, being delivered by ihQ determinate counsel and fore- knowledge of God, ye have taken and by wicked hands have crucified and slain." Job. 1:12 — "And the Lord said unto Satan, Behold all that he hath is in thy power ; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord." Job a: 6 — "And the Lord said unto Satan, behold, he is in thy band; but save his life." Luke 22: 3 — " And Satan entered into Judai who was called Isca- riot, being one of the number of the twelve." gIGHTHPR OPOSITION: God a control and government extend to the wicked devices and doings of evil men, and of Satan, and He makes even these work out His ow7i glory and His people's good. (Compare Rom. 8:28 — "And we know that all things work to- gether for good to them that love God, to them who are the called ac- cording to His purpose.") CHAPTER VL OMNIPOTENCE I. The fact that God is omnipotent. Job 42: 2 — "I know that Thou canst do everything, and that no thought can be withholden from Thee." Gen. 18: 14 — " /^ anything too hard for the Lord ?" Matt. 19: 26 — " But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible." FIRST PROPOSITION: God can do all things, not/wig is too hard /or him, all things are possible with Him. God is omnipotent. (i) Gen. 1:3 — " And God said. Let there be light: and there was light. Ps. 33: 6-g — " By the word of the Lord were the Heavens made; and all the host of them by the breath of his mouth. He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast." Ps. 107:25-29 — "For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. They mount up to the heaven, they go down again to the depths: their soul is melted be- cause of trouble. They reel to and fro, and stagger like a drunken man, and are at their wit's end. Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses. He mak- eth the storm a calm, so that the waves thereof are still." Nah. i: 3-6 — "The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirl- wind and in the storm, and the clouds are the dust of his feet. He rebuketh the sea ^nd maketh it dry, and drieth up all the rivers: Bashan Icrjguisheth, and Carmel, and the flower of Lebanon Ian •yisheth. The mountains quake at him, and the hills melt, and the iavth is burned at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation ? And who can abide VI the fierceness of his anger ? His fury is poured out like fire, and the rocks are thrown down by him." Omnipotence 31 All nature is absolutely subject to God's will and word. (2) Jas. 4: 12-15 — "There is one lawgiver, who is able to save and to destroy: who art thou that judgest another ? Go to now, ye that say, To-day or to-morrow we will go into such a city and continue there a year, and buy and sell, and get gain. Whereas ye know not what shall be on the morrow. For what is your life ? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that." All men are absolutely subject to His will and word. Note. — Happy is the man who voluntarily subjects himself to God's ttill and word. (3) Heb. 1:13, 14 — "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool ? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation ? " Angels are subject to His will and word. (4) Job. i: 12 — " And the Lord said unto Satan, Behold all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord." Job 2: 6 — "And the Lord said unto Satan, Behold, he is in thine hand; but save his life." Satan is absolutely subject to His will and word. II. The exercise of God's onmipotence limited by His will. Is. 59: 1, 2 — " Behold, the Lord's hand is not shortened, that it can- not save; neither his ear heavy, that it cannot hear. But your in- iquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." SECOND PROPOSITION: The exercise of God's omnipotence is limited by His own loise and holy and loving will. God can do anything^ but will do only what infinite wisdom and holiness and love dictate. Question: Why doesn't God destroy Satan ? Answer: It would not be wise to destroy him yet. ByhiS malevolence he is working out part of God's benevolent plans. CHAPTERVIL OMNISCIENCE L The fact that God is omuiseient. I Jno. 3: 20 — " For if our heart condemn us, God is greater than our heart, s.u6. knoweth all things." Job 37: 16 — "Dost thou know the balancings of the clouds, the wondrous works of him which \s perfect in knowledge f " Ps. 147: 5 — " Great is the Lord, and of great power: his under' standing is infinite." FIRST PROPOSITION: God ^^knotoeth all things.'' He m ^^ perfect in knowledge.'" " His understanding is i7ifl7iite." Literally, "of his understanding there is no number" (See Marg. ) II. What God knows. (i) Prov. 15: 3, R.V. — " The eyes of the Lord are in every place, keeping watch upon the evil and the good." FIRST PROPOSITION: He sees all that occurs in every place aiid keeps watch upon the evil and the good. (2) Ps. 147:4 — " He telleth the number of the stars; he calleth them all by their names." Matt. 10: 29 — " Are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your Father." SECOND PROPOSITION: He knows everything in nature, every star and every sparrow J" (3) Ps. 33: 13-15 — " The Lord looketh from heaven; he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth. He fashioneth their hearts alike; he considereth all their works." Prov. 5: 21 — •' For the ways of man are before the eyes of tha Lord, and he pondercth all his goings." Omniscience 33 THIRD PROPOSITION: " He heholdeth all the sons of men " and ' ' considereth all their works. " ' « The xcays of men are before'' His eyes, and ^^ He pondereth (or maketh level) all his goings'^ (4) Ps. 139:2, 3 — "Thou knovvest my downsitting and mine up* rising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways." FOURTH PROPOSITION: He knows all mayi's deeds and eaj- periences. (5) Ps. 139: 4 — " For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether." FIFTH PR 0 POSIT ION: He knoweth altogether all man's words. (6) Ex. 3: 7 — *' And the Lord Said, I have surely seen the afifliction of my people which are in Egypt, and have heard their cry by reason of their task-masters; for I know their sorrows." SIXTH PROPOSITION: He knoios all man's sorrows. It seems sometimes as if He did not. It must have seemed BO sometimes to Israel in Egypt, but He did, and in time proved it. (7) Ps. 139: I, 2 — "O Lord, thouhast searched me and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off." I Chron. 28: 9 — "And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off forever." SEVENTH PROPOSITION: He '^ understandeth all the imagi- nations of the thoughts." He understands our thoughts afar of- (8) Matt. 10:29, 30 — " Are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your Father, But the very hairs of your head are all numbered." EIGHTH PROPOSITION: God's knowledge extends to minutest particxdars. (9) Acts 15: 18 — "Known unto God are all his works from the begin- ning of the world. " (See R.V.) 34 What the Bible Teaches Is. 46:9, 10 — " Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me. Declar- ing the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." ISriNTH PROPOSITION: God knows from all eternity what shall be to all eternity. (Compare i Pet. 1:20, R.V. — "Christ: who was foreknown indeed before the foundation of the world, but was manifested at the end of the times." Mark 13:32.) (10) Matt. 20:17-19 — "And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them: Behold we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to decith. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him; and the third day he shall rise again." Ex. 3: 19, R.V. — "And I know that the king of Egypt will not give you leave to go, no, not by a mighty hand." Acts3:i7, 18 — "And now, brethren, I wot that through ignorance ye did it as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled." 2 Kings 7: 1, 2 — "Then Elisha said, Hear ye the word of the Lord* Thus saith the Lord, To-morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria. Then a lord on whom the king leaned an- swered the man of God, and said, Behold, if the Lord would make win- dows in heaven, might this thing be ? And he said, Behold, thou shali see it with thine eyes, but shalt not eat thereof." Ps. 41:9 — "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me." Gal. i: 15, 16 — " But when it pleased God, who separated me from my mother's womb, and called me by his grace to reveal his Son in me, that I might preach him among the heathen ; immediately I conferred not with flesh and blood." I Pet. 1:2 — "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you and peace be multiplied " TENTH PROPOSITION: God knows from the beginning what each individual man will do. (ii) Eph, 1:9, 12 — " Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in him- teif. That in the dispensation of the fullness of times he might gather Omniscience 35 together in one all things in Christ, both which are in heaven, and which are on earth ; even in him. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. That we should be to the praise of his glory, who first trusted in Christ." Eph. 3:4-9, R. V. — "Whereby, when ye read, ye can perceive my understanding in the mystery of Christ ; which in other generations was not made known unto the sons of men, as it hath now been re- vealed unto his holy apostles and prophets in the Spirit; to-wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel, whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power. Unto me, who am less than the least of all saints, was his grace given, to preach unto the Gentiles the unsearchable riches of Christ: and to make all men see what is the dispensation of the mystery which from all ages hath been hid in God, who created all things." Col. i: 25, 26 — " Whereof I was made a minister, according to the dispensation of God, which was given to me for you, to fulfill the word of God. Even the mystery which hath been hid from all ages and generations." ELE VENTH PR 0 POSITION: The whole plan of the ages and each marCs part in it has been knoxon to God from all eter- nity. Thei'e are no afterthoughts with God. Well may we exclaim: "0, the depth of the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments and his ways past finding out 1 " (Rom, 11 : 33.) CHAPTER Vra. THE HOLINESS OF GOD, I. The fact of God's Holiness. Is. 6:3 — " And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory." Josh. 24: 19 — "And Joshua said unto the people, Ye cannot serve the Lord: for he is an holy God; he is a jealous God; he will not for- give your transgressions nor your sins." Ps. 22: 3 — " But thou art holy, O thou that inhabitest the praises of Israel." Ps. 99: 5, 9 — " Exalt ye the Lord our God, and worship at his foot- stool; for he is holy. Exalt the Lord our God, and worship at his holy hill; for the Lord our God is holy." Is. 5: 16 — " But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness." Jno. 17: II — "And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me that they may be one, as we are." I Pet. i: 15, 16 — " But as he which hath called you is holy, so be ye holy in all manner of conversation. Because it is written, be ye holy; for I am holy." FIRST PROPOSITION: God is holy. Absolutely holy. God is called the Holy One of Israel about thirty times in Isaiah, and is so called also in Jeremiah and Ezekiel, and else- where. In the New Testament God the Son is spoken of as the holy one. (1 Jno. 2: 20.) The third person of the Trinity is con- stantly spoken of as the Holy Spirit. Holiness is the essential moral nature of God. Is. 57: 15 — " For thus saith the high and lofty one that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." (The name stands for the character and being.) The Holiness of God 37 II. What does Holy mean I Lev. 11:43-45 — "Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves -wiih any manner of creeping thing that creepeth upon the earth. For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy." Deut. 23: 14 — " For the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; there- fore shall thy camp be holy : that he see no unclean thing in thee, and turn away from thee." (Note the context of this verse.) SE COND PR OPOSITION: Holy means free from all defilement, pure. '* God is Twly" means, '< God is absolutely pure.^* I Jno. 1:5 — "This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darknest at all." Note. — The entire Mosaic system of washings; divisions of the tab- ernacle; divisions of the people into ordinary Israelites, Levites, Priests and High Priests, who were permitted different degrees of approach to God, under strictly defined conditions; the insisting upon sacrifice as a necessary medium of approach to God; God's directions to Moses in Ex. 3: 5, to Joshua in Josh. 5: 15, the punishment of Uzziah in 2 Chron. 26: 16-26; the strict orders to Israel in regard to approaching Sinai when Jehovah came down upon it; the doom of Korah, Dathan and Abiram in Num. 16: 1-33; and the destruction of Nadab and Abihu in Lev. 10: 1-3: all these were intended to teach, emphasize and burn into the minds and hearts of the Israelites the fundamental truth that God is Holy, unap- proachably holy. The truth that God is Holy is the fundamental truth of the Bible, of the Old Testament and the New Testament, of the Jewish Religion and the Christian Religion. m. How the Holiness of God is manifested. (i) Hab. i: 13 — "Thou art of purer eyes than to behold evil, and canst not look upon iniquity: wherefore lookest thou upon them that deal treacherously, and boldest thy tongue when the wicked devoureth the man that is more righteous than he ? " Gen. 6: 5, 6 — "And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of the heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart." 38 What the Bible Teaches Deut. 25: 16— "For all that do such things, and all that do unright eously, are an abomination unto the Lord thy God." Prov. 15:9, 26 "The way of the wicked is an abomination unto the Lord. The thoughts of the wicked are an abomination to the Lord." THIRD PROPOSITION: The Holiness of God manifests itself in a hatred of sin. (2) Prov. 15:9 " But he loveth him that foUoweth after right- eousness." Lev. 19:2 — "Speak unto all the congregation of the children of Israel, and say unto them. Ye shall be holy: for I the Lord your God am holy." Lev. 20: 26 — "And ye shall be holy unto me: for I the Lord am holy, and I have severed you from other people, that ye should be mine." FO UR TH PR 0 POSIT ION: Tho. holiness of God manifests itself in delight in righteousness and holiness. (3) Job. 34: 10 — "Therefore hearken unto me, ye men of under- standing: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity." FIFTH PROPOSITION: The Holiness of God manifests itself in His never doing loickedness or iniquity. (4) Is. 59: I, 2 — " Behold the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear. But your in- iquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." SIXTH PROPOSITION: The Holiness of God is manifested in the separation of the sinner from Himself. Herein lieth the need of atonement before the sinner can ap- proach God. This appears in the following passages: Eph. 2: 13—" But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ." Heb. 10: g— "Then said he, Lo, I come to do thy will, O God. He taketh away the first that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all." Jno. 14: 6— "Jesus saith unto him, I am the way, the truth and the life: no man cometh unto the Father but by me." The Holiness of God 39 All approach to God is on the ground of sued blood. The atonement has its deepest demand in the holiness of God. Any doctrine of the atonement that sees its need only in the necessity that man be influenced by a mighty motive, or in the necessities of governmental expediency, does not go to the root of things. The first and fundamental reason v/hy ' ' without shedding of blood there is no remission " is because God is Holy and sin must be covered before there can be fellowship between God and the pinner. (5) Ex. 34: 6, 7 — "And the Lord passed by before him, and pro- claimed, The Lord, The Lord God, merciful and gracious, long-suf- fering, and abundant in goodness and truth. Keeping mercy for thou- sands, forgiving iniquity and transgression 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, unto the third and fourth generation." Gen. 6: 5-7 — " And God 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 it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping things, and the fowls of the air; for it repenteth me that I have made them." Ps. 5: 4-6 — " For thou art not a God that hath pleasure in wicked- ness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man." SEVENTH PROPOSITION: The holiness of God manifests itself in the punishment of the sinner, God does not punish the sinner merely because the sinner's good makes it necessary. God is Holy. God hates sin. His holiness and hatred of sin, like every attribute of His, is liv- ing and active and must manifest itself. His holy wrath at sin must strike. (See Is. 53:6 — "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. " See also R.V. Marg. The literal translation of the Hebrew for "hath laid upon " is "caused to strike upon.") Any view of the punishment of sin that leaves out the thougrht of its being an expression of God's holy hatred of sin, 40 What the Bible Teaches is not only unbiblical, but shallow and dishonoring to God. God is holy, infinitely holy, and infinitely hates sin. We get glimpses at times of what God's hatred of sin must be, in our own burning indignation at some enormous iniquity, but Go man race and each individual in it. (4) Rom. 5:6-8 — " For when we were yet without strength, in due time Christ died/':g io the Fat/iir- I06 What the Bible Teaches This is more than obedience to express commandments. A son may do whatever a father bids him, but a more loyal and loving son will not wait to be bidden, but study to find out what is pleasing to his father and anticipate the expression of his will. To know what was pleasing to the Father was Jesus Christ's constant study; to do these things was his unvarying practice. (/) Jno. 5: 30—" I can of .mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me." SIXTH PROPOSITION: The Love of Jesus Christ to the Father manifested itself in His seeking the Father's will. The accomplishment of His Father's will was the one object of His pursuit. As other men hunt for gold, or pleasure, or honor, or the accomplishment of their own will. He sought for the accomplishment of His Father's will. (g) Jno. 5: 34, 41, R.V. — " But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. I receive not glory from men." (Compare v. 44.) SEVENTH PROPOSITION: The Love of Jesus Chnst to the Father manifested itself in His seeking and accepting testimony and glory from the Father alone. {h) Jno. 17: 4 — " I have finished the work which thou gavest me to do." EIGHTH PROPOSITION: The Love of Jesus Christ to the Father manifested itself in His finishing the work the Father gave Him to do. Note. — When was that work finished? (Jno. 19:30 — " When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head and gave up the gliost.") On the cross. It was love to God before love to man that brought Jesus to Calvary. We speak ot God the Father loving men in Christ, which is true, but it is also true that Christ's sacrifice for men finds its final reason and original source in obedience to the will of the Father, who was the object of His Supreme love. (i) Jno. 7:18 — *' He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." The Character of Jesus Christ 107 Jno. 17:4 — "I have glorified thee on the earth: I have finished the work which thou gavest me to do." Jno. 17: I — "These words spake Jesus, and lifted up his eyes to heaven, and said. Father, the hour is come; glorify thy Son, that thy Son also may glorify thee." NINTH PROPOSITION: The Love of Jesus Christ to the Father manifested itself in His seeking the glory of the Father alone. The Father's glory was Jesus Christ's first and great ambi- tion, the consuming passion of His life. It was for the Father's glory He planned, prayed, acted, suffered and died. Jesus taught that the first and great commandment is "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind." (Matt. 22: 37, 38.) His own life is the supreme manifestation of this law which He taught. III. The Love of Jesus Christ to men. (1) Whom among Men did Jesus Love ? («) Eph. 5:25 — "Husbands, love your wives, even as Christ also loved the church, and gave himself for it." FIRST PROPOSITION: Jesus Christ loved the Church. The Church is loved by Christ in a particular sense and a peculiar way. While a philanthropist may love all mankind and yet, if he is a true man, will in a peculiar way love his own wife as he loves no other woman, so Christ has a peculiar love for the Church, His bride. We must be on our guard, in studying the various passages in the Bible which speak about the love of Christ, to note whether they refer to His love in general, i. e., His love to all mankind, or His love in particular; i. e., His love to the Church, which is His body and His bride. (d) Eph. 5: 2 — "And walk in love, as Christ also hath loved tis, and hath given himself for us as offering and a sacrifice to God for a sweet smelling savour." Gal. 2:20 — "I am crucified with Christ: nevertheless, I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." Io8 What the Bible Teaches SECOJSfD PROPOSITION: Jesus Christ loves individual be- lievers. Jesus Christ not only loves His church as a whole, but He loves each individual who believes in Him. (c) Jno. 13: 1 — " Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end." THIRD PROPOSITION: Jesus ChHst ^' loved His own" which were in the %oorld. Not all men were «' His own " when He was here upon earth, neither are all His own to-day. Question: Who are His own? Jno. 17:2, 9, 12 — "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given hitn. I pray for them: I pray not for the world, but for them which thou hast given me: for they are thine. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. " Jesus Christ's own are those whom God the Father has given unto Him. The proof that anyone belongs to this elect company is that he comes to Christ. Jno. 6:37 — "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." This highly favored company given unto Christ by the Father, and who come to Christ, are objects of Christ's special love. To them He ministers in a special way (see context Jno. 13:1), and them He guards so that not one of them perishes. (Jno. 17:12, R.V. — " 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 scriptures might be fulfilled;" 18:9— "That the word might be fulfilled which he spake. Of those whom thou hast given me 1 lost not one.") (d) Jno. 14:21 — " He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." FOURTH PROPOSITION: Jesus Christ loves him that hath His commandments and keepeth them. The Character of Jesus Christ 109 Christ has an altogether special love foi' His obedient dis- ciples; to them He manifests Himself as not unto the world. Note I. — Jno. 15:10 — "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments and abide in his love." Those who keep his commandments abide in his love. This does not mean, as sometimes interpreted, "abide in the consciousness of his love." It means rather what it says. There is a love of Chkist out of which one steps by disobedience. Note 2.— Mai'k 3:35 — " For whosoever shall do the will of God, the same is my brother, and my sister, and mother." Whosoever does the will of God stands in the relation of closest kinship to Christ. Such an one is to Him his brother and sister and moth.er, A man may love all men and yet he has a peculiar love to his own brother and his own sister, and above all, to his own mother. Toward whosoever does the will of God, Jesus Christ has that love which combines all three in one. Note 3. — Jno. 15:9 — "As the Father hath loved me, so have I loved yon: continue ye in my love." (See also v. 10.) Jesus Christ's love to those who keep His commandments is just the same as His Father's love to Him. {e) Matt, g: 13 — " But go ye and learn what that meaneth, I will have mercy; and not sacrifice: for I am not come to call the righteous, hut sinners to repentance." Luke 19: 10 — " For the Son of man is come to seek and to save that which was lost." Rom. 5:6, 8 — "For when we were yet without strength, in due time Christ died for the ungodly. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." FIFTH PROPOSITION: Jesus Christ loves sinners, the lost, the ungodly. Jesus Christ loves the vilest sinner as truly as He loves the purest saint, but He does not love the vilest sinner in the same way that He loves the purest saint. His love to the sinner is one thing; His love to the obedient disciple quite another. Toward the one He has pity, in the other He takes pleasure. There is an attraction in both cases. Tn the one case it is the attraction of need appealing to compassion; in the other case it is the attraction of beauty appealing to appreciation and delight. Christ pities the sinner, He delights in the saint. He loves them both. In the parable of the lost sheep we see that the at- traction of need is the greater. (/) Luke 23: 34— " Then said Jesus, Father, forgive them; for they know not what they do." no What the Bible Teaches SIXTH PROPOSITION: Jesus Christ loved His enemies. (g) Jno. 19:25-27 — "Now there stood by the cross of Jesus his mother, and his mother's sistei", Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son ! Then saith he to the disciple, Behold thy mother ! And from that hour that disciple took her unto his own home." I Cor. 15:7 — "After that he was seen of James." (Comp. Jno. 7 :5 — " For neither did his brethren believe in him.") Jesus seems to have shown himself to no unsaved man after his resurrection, except his brother. SEVENTH PROPOSITION: Jesus Christ loved His Coon kin- dred. Jesus Christ had a peculiar interest in and love for those who icere His ki?idred according to the flesh. Christianity does not ignore but sanctifies natural ties. (//) Mark 10:13-16 — "And they hvonghi youjtg childrfti to him, that he should touch them; and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily, I say unto you. Whosoever shall not receive the kingdom of God as a little child he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them." EIGHTH PROPOSITION: Jesus Christ loved children. Chil- dren had an especial attraction for Jesus Christ, and were the objects of his especial solicitude and care. Matt. 18:3, 6, 10 — "And said. Verily, I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven." The man or woman who has not an especial love for children is not Christlike. (i) Jno. 11:5 — "Now Jesus loved Martha, and her sister, and Lazarus." (Mark 10:21). Jno. 19:26 — " When Jesus therefore saw his mother, and the discifiU standing by, whom he loved, he saith unto his mother, Woman, belis>*d thy son 1 " The Character of Jesus Christ III NINTH PROPOSITION: Jesus Christ loved especial indimduals in an especial way. While Jesus Christ loves all men with infinite love, while he has a peculiar love to His Church as His bride and His body, while He has an individual love to each member of His body, while He has a still more especial love to all those who have His command- ments and keep them and do His Father's will, yet, the more open any heart is to Him by faith and love, the more is that person the object of His especial delight. (2) How THE Love op Jesus Christ to Men manifests ITSELF. (a) 2 Cor. 8: g, R.V. — " For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he beca7ne poor, that ye through his poverty might become rich." FIRST PROPOSITION: The love of Jesus Christ to men mani- fested itself in His becoming poor that we might become rich. How great the riches He renounced and how great the pov- erty He assumed is seen in Phil. 2: 6-8 — " Who being in the form of God, thought it not robbery to be equal with God: But made Himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross^ How great the riches we obtain through His becoming poor we see in Rom. 8: 16, 17: "The Spirit itself beareth witness with our spirit, that we are the children of God: 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 together." (b) Eph. 5: 2 — " And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour." Gal. 2: 20 — "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." I Jno. 3: 16 — '* Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." 112 What the Bible Teaches Jno. 15: 13 — " Greater love hath no man than this, that a man laj down his hfe for his friends." SECOND PROPOSITION: The love of Jesus Christ for us manifested itself in His giving Himself, laying clown His life for us. His was a self-sacrificing love. The death of Christ was not the only sacrifice He made, but the crowning one. His whole life was a sacrifice, from the manger to the cross. His becoming man at all was a sacrifice of immeasurable greatness and meaning. (Phil. 2: 6, 7.) (c) Luke 7: 48 — '• And he said unto her, Thy sins are forgiven." THIRD PROPOSITION: The Love of Jesus to the vilest sinner was manifested in His forgiving them when they repented and be- lieved on Him. (d) Rev. i: 5 — "And from Jesus Christ, who is the faithful wit- ness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood." FO UR TH PR OPOSITION: The Love of Jesus Christ to us mani- fests itself in His washing {or loosing, R. V. ) us from our sins in His own blood. (plying their physical needs. (Compare Heb. 13:8, R. V.— "Jesus Christ is the same yesterday and to-day, yea and forever.") (/) Rev. 3: 19, R. V.—" As many as I love, I reprove and chasten: be zealous therefore, and repent." TENTH PROPOSITION : The Love of Jesus Christ to men is manifested in His reproving them in order to bring them to repentance. (k) Jno. 14: 18, R. V — " I will not leave you desolate: I come unto you." 114 What the Bible Teaches ELEVENTH PROPOSITION: The Love o^f Jesus Christ to HU disciples is manifested i}i His not leaving them desolate. He Himself comes to them. (/) Jno. 11:33-36: "When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, and said. Where have ye laid him ? They say unto him. Lord, come and see. Jesus wept. Then said the Jews, Behold how he loved him ! " TWELFTH PROPOSITION: The Love of Jesus Christ loas man* ifested in weeping over the sorrow of His loved ones. Note, — He knew that this sorrow was but for a moment, that it was founded upon a misapprehension, that in a few moments it would be changed for exceeding joy; but it was real, and as it was theirs it was His also. {m) Jno. 14: 1 — *' Let not your heart be troubled: ye believe in God, believe also in me.'' THIRTEENTH PROPOSITION: The Love of Jesus Christ to His disciples was manifested iji his comforting them in their sorrow and anxiety. This is the purpose of the entire fourteenth chapter. Note vv. 1 and 27 — "Let not your heart be troubled: ye believe in God, believe also in me;" 27 — "Peace I leave vi^ith you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. " {«) Jno. 14:27 — "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you," etc. Jno. 15:11 — " These things have I spoken unto you, that my joy might remain in you and that your joy might be full." FOURTEENTH PROPOSITION: The love of Jesus Christ to His disciples teas manifested in His leaving them His own peaca and His own joy. (o) Mark 3: 5, R.V. — "And when he had looked roundabout on them with anger, being grieved at the hardening of their heart, he saith unto the man. Stretch forth thy hand. And he stretched it forth: and his hand was restored." The Character of Jesus Christ 115 FIFTEENTH PROPOSITION: The Love of Jesus Christ to men was manifested in His grieving over the hardening of their hearts. The hardening of their hearts, as shown by the context, was shameful and outrageous. It aroused Christ's anger. But it also moved Him to grief. Would that we had that feeling toward even the most outrageous sin that our anger would be mixed with tears. {/>) Luke 22: 32 — " But I have prayed for thee, that thy faith fail not: and when thou art converted strengthen thy brethren." Jno. 17: 15 — " I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." Luke 23:34 — "Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots." SIXTEENTH PROPOSITION: The love of Jesns Christ toward His disciples and toward His enemies teas manifested in His praying for them. This is a most important manifestation of love. {g) Luke 24: 38, 39, 40 — "And he said unto them, Why are ye troubled ? and why do thoughts arise in your hearts ? Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet." Jno. 20: 24-29 — " But Thomas, one of the twelve, called Didymus, was not with them when Jesus came, the other disciples therefore said unto him. We have seen the Lord. But he said unto them, Except I shall see in his hands the prints of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said. Peace be unto you. Then saith he to Thomas^ Reach hither thy finger., and behold my hands; Sindi reach hither thy ha7td, and thrust it into my side; and be not faithless, but believing. And Thomas answered and said unto him. My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." SEVENTEENTH PROPOSITION: The Love of Jesus Chnst toward skeptics teas manifested in patient dealing with unreason^ able, inexcusable and stubborn doubts. IlO What the Bible Teaches (r) Mark i6: 7 — " But go your way, tell his disciples a«^ /V/.?r that he goeth before you into Galilee: there shall ye see him, as he said unto you." EIGHTEENTH PROPOSITION: The Love of Jesus Christ toward a weak discijole was manifested by patient and tender dealing with his lapse into grievous sin and apostacy. (5) Rom. 8:37— "Nay, in all these things we are more than conquer- ors through him that loved us." NINETEENTH PROPOSITION: The Love of Jesus Christ to those who believe in Him is manifested in His giving them over- whelming victory in all their conflicts. (/) Jno. 19: 26, 27 — "When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother. Woman, Behold thy son ! Then saith he to the disciple. Behold thy mother ! And from that hour that disciple took her unto his own home." TWENTIETH PROPOSITION: The Love of Jesus Christ was m,anifested (a) in His forgetting His own awfid agony in His sympathy for the sorroics of others; (b) by intrusting His own work to the one He loved. It was to the disciple He loved that He intrusted His own most sacred charge. («) Jno. 13: 1-5, R.V. — "Now, before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. And during supper, the devil hav- ing already put into the heart of Judas Iscariot, Simon's son, to betray him, Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and goeth unto God, riseth from supper, and laying aside his garments; and he took a towel, and girded himself. Then he poured water into the basin, and began to wash the disciples' feet, and wipe them with the towel wherewith he was girded." TWENTY-FIRST PROPOSITION: The Love of Jesus Christ to men manifested itself in His performing the lowliest and most menial service for them. The Character of Jesus Christ 117 It is easy to perform the most menial services for those we love. A mother can perform the most humiliating and repulsive service for the babe she loves. (Yet wealthy mothers usually em- ploy a hireling to do it.) What but love, wondrous love, could en- able the only begotten of God, in the full consciousness " that the Father had given all things into His hands, and that He came forth from God, and goeth unto God," to arise from the table and with His own hands do this menial service for His disciples? And Judas was there, too, and the devil had already put it into his heart to betray Jesus. (Vv. 2, 10, 11, RV.) {v) Jno. 15:15 — "Henceforth I call you not servants; for the servant knoweth not what his Lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you." TWENTY-SECOND PROPOSITION: Jesus Christ's love to His friends manifests itself by His making known unto them all things that the Father makes knvv:n unto Him. When you discover some great truth, what do you wish to do with it ? Do you not wish to hurry away to your most-loved ones and make it known to them? So Jesus, in the fulness of His love to us, hastens to make known unto us all that the Father makes known unto Him. (w) Jno. 10:3 — " To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out." TWENTY-THIRD PROPOSITION: Jesus' love to His own sheep is manifested in His calling them by name. This looks like a very small matter, but in that fact lies part of its significance. It is a tender illusti-ation of the Savior's love for His own. There was also something peculiar in the way in which He called His own by name. (Compare Jno. 20: 16.) {x) Jno. 17:12 — "While I was with them in the world, I kept them in thy name: those that thou gavest me, I have kept and none of them is lost, but the son of perdition; that the scriptures might be ful- filled." Jno. 18:8, 9, R.V. — "Jesus answered, I told you that I am he: if therefore ye seek me, let these go their way: that the word might be fulfilled which he spake. Of those whom thou hast given me I lost not one." Il8 What the Bible Teaches Rom. 8:35-39 — "Who shall separate us from the love of Christl 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 tha 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 prin- cipalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be al)le to separate us from the love of God, which is in Christ Jesus our Lord." TWENTY-FO UR TH PR 0 POSIT ION: The love of Jesus Christ to His own manifests itself in His keejnng them so that not one of them, is lost. {y) Acts 9: 5 — "And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecuiest: it is hard for thee to kick against the pricks." Matt. 25: 37-40, 41-45 — "Then shall the righteous answer him, Lord, when saw we thee a hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the king shall answer and say unto them. Verily I say unto you. Inasmuch as ye have done it tmto one of the least of these my brethren^ ye have done it unto me. Then shall he say also unto them on the left hand. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was a hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee a hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying. Verily I say unto you, Inasmuch as ye did it not unto one of the least of these, ye did it not to me." TWENTY-FIFTH PROPOSITION: The love of Jesus Christ to His disciples manifests itself in His so thoroughly identifying Himself with them that He regards all that is done unto the least of them as done unto Himself. (2) Eph. 5: 31, 32 — " For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and tha church." The Character uf Jesus Christ 119 TWENTY-SIXTH PROPOSITION: The love of Jesus Christ to the church was manifested in His leaving the Father to cleave unto the church, so that they two shall be one flesh. This is, in- deed, a great mystery. {aa) Jno. 14:21-23 — "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." TWENTY.SEVENTH PROPOSITION: The love of Jesus ChHst to those who keep His comnicmd?nents is manifested in His manifesting Himself unto them and making His abode with them. (bb) Jno. 14:2 — "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." TWENTY-EIGHTH PROPOSITION: The love of Jesus Christ to His disciples has been manifested in His going to prepare a place for us. {cc) Jno. 14:3 — " 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." TWENTY.NINTH PROPOSITION: The love of Jesus ChHst to His discipiles will manifest itself in His coming again for us to receive us unto Himself., that we may be no more separated one from the other. (Compare i Thess. 4: 16, 17 — " 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.") Note i. — He comes Himself: " I come again." He sends no mere messenger. I20 What the Bible Teaches Note 2.— It is to receive us "unto Himself:' Not merely into heaven. It is as if He longed for us, longed to press us to His very soul, His very self "unto himself." We long for Him, but not as He longs for us. Heaven is a lonely place to Him without us. Earth ought to be a lonely place to us without Him. Godet's comment on these words is worth repeating. " He presses him to His heart, so to speak, while bear- ing him away. There is an infinite tenderness in these last words. It is for Himself that He seems to rejoice in and look to this moment which will put an end to all separation." (Godet's John, Vol. 2, p. 270, Am. Ed.) (jid) Eph. 5:25-27 — "Husbands, love your wives, even as Christ also loved the church, and gave himself for it: That he might sanc- tify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." THIRTIETH PROPOSITION: The love of Jesus Christ to the church manifested itself in the past by His giving Himself for it; manifests itself in the present m His sanctifying and cleans- ing it with the washing of loater by the word; will manifest itself in the future by His presenting it to Himself ' ' a glorious church not having spot, or wrinkle, or any such thing,'' but '■'■ holy and without blemish.'" lY.— Jesus Christ's Love for Souls. (i) Luke 19 : 10 — "For the Son of man is come to seek and to save that which was lost." FIRST PROPOSITION: The Son of man came to seek and to save the lost. This was the great object of His earthly mission. Not to receive honor nor to accumulate wealth nor to gain a kingdom. He left behind greater glories than the world contained. To save the lost. Lost men were of more value and preciousnoss in His sight than all earth's wealth and glory. A single soul was of priceless value. The whole material universe had not the value in His sight of a single soul. Each soul had this value in His sight. Not only the soul of the philosopher and the saint, but the soul of the savage and of the outcast. (2) Jno. 4: 6, 7, 10 — "Now Jacob's well was there. Jesus there- fore being wearied with his journey, sat thus on the well: and it was about the sixth hour. There cometh a woman of Samaria to draw The Character of Jesus Christ i2I water: Jesus saith unto her, Give me to drink. . . Jesus answered and said unto tier, If ttiou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked him, and he would have given thee Uving water." SECOND PROPOSITION: Jesus Christ was ever on the watch for opportunities to save perishing souls. We see this again in Jno. 9:35 — "Jesus heard that they had cast him out; and when he had found him he said unto him, Dost thou believe on the Son of God ? " And in Mark, 2 : 4, 5 — "And when they could not come nigh unto him for the press, they uncovered the roof where he was : and when they had broken it up, they let down the bed wherein the sick of the palsy lay. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.'' " He made use of His miracles as stepping-stones to reach the soul. ' ' (Stalker : ' « Imago Chris ti " ; p. 231.) So ought we to use every act of kindness which w^e are able to perform for men. (3) Luke 15 : 4 — " What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilder- ness, and go after that which is lost, until he find it ? " THIRD PROPOSITION: Jesus Christ went after lost souls. He not only watched for and welcomed opportunities when they came in His way, He sought opportunities. He not only re- ceived the lost when they came to Him, He went after them. A true love for souls will always reveal itself in a going out in search of them. (4) Jno. 4: 32-34 — " But he said unto them, I have meat to eat that ye know not of. Therefore said the disciples one to another. Hath any man brought him aught to eat ? Jesus saith unto them. My meat is to do the will of him that sent me, and to finish his work." FOURTH PROPOSITION: Jesus Christ found His joy and satisfaction in saving lost souls. In this work He forgot weariness, hunger, thirst. In it He found joy and refreshment for His body. Mai'k 3: 20, 21 — " And the multitude cometh together again, so that they could not so much as eat bread, and when his friends heard of it they went out Ii2 What the Bible Teaches to lay hold on him: for they said, He is beside himself." Jesus sa lost himself in His work that He neglected the ordinary needs of his body in its prosecution and His friends said, "He is beside himself." (5) Luke 15: 5-7 — " And wiien he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbors, saying unto them. Rejoice with me; for I have found my sheep which was lost. I say unto you that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." FIFTH PROPOSITION: Jesus Christ rejoiced with great joy over lost souls found. As a shepherd rejoices over the sheep that had gone astray when he finds it; as the woman rejoices over the coin lost from her marriao-e necklace when it is found again; as the gold-hunter re- joices over the great nugget of gold that he digs f I'om the I'ock ; as the merchantman seeking goodly pearls rejoices over the one pearl of great price — so and infinitely more Jesus rejoices over a lost soul found. (6) Jno. 5: 40 — "And ye will not come to me, that ye might have life." Luke 19: 41, 42 — " And when he was come near, he beheld the city, and wept over it, saying. If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes." Matt. 23: 37 — " O Jerusalem, Jerusalem, thou that killest the proph- ets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chick- ens under her wings, and ye would not ! " glXTH PROPOSITION: Jesus Christ grieved with great grief over lost souls that refused to be saved. No woman ever grieved over her stolen jewels, no mother over a lost child, as Jesus over lost men who refused to be saved. No words can picture the agony that shot through the heart of Jesus Christ when men refused to come to him that they might have life. (7) Jno. 10: II— " I am the good shepherd: the good shepherd giveth his life for the sheep." Matt. 20: 28 — " Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." The Character of Jesus Christ 123 SB VENTH PR 0 POSITION: Jesus Christ gladly laid down His life to save souls. V. The Compassion of Jesus Christ. (1) The Objects of Christ's Compassion. (a) Mark 6: 34 — " And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things." Matt. 9: 36, R.V — " But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd." FIRST PROPOSITION: Jesus Christ had compassion on the tnultitude v:ho were distressed and scattered abroad as sheep not having a shepherd. What if Jesus were in Chicago ? How does He feel toward the hundreds of millions in China? Conti-ast the Pharisees: Jno. 7: 48, 49 — "Hath any of the rulers believed on him, or of the Pharisees ? But this multitude and enter no more into him." FIFTH PROPOSITION: Jesus Christ had compassion on the demonized, the victims of the power of unclean spirits. In the last case mentioned there was much in the man that was repulsive and hateful, but Jesus beheld him with compassion, (/) Mark, i : 40, 41 — " And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, if thou wilt, thou canst make me clean. And Jesus moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean." SIXTH PROPOSITION: Jesus Christ had compassion on the leper. The world, even the religious world of that day, met the ieper with repulsion and disgust and scorn. Christ met him with compassion. The world drew away from him, Christ drew toward him. {g) Luke 7: 12, 13 — "Now when he came nigh to the gate of the city, behold there was a dead man carried out, the only son of his mother, and she was a widow, and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her. Weep not." SEVENTH PROPOSITION: Jesus Christ had compassion upon the one bereaved of a loved one. The Character of Jesus Christ 125 This is the only recorded case In v.hich Jesus met a funeral procession, and we see what His feeling was toward the mourner. What is your feeling toward mourners? What is your feeling when you meet a funeral procession ? (A) Luke 15:20 — "And he arose and came to his father. But when he was yet a great way off, his father saw him, and had compas- sion, and ran, and fell on his neck, and kissed him." (Compare vv. i, 2 — "Then drew near unto him all the publicans and sinners for to hear him, and the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.") EIGHTH PROPOSITION: Jesus Christ had compassion on the sinful^ the lost, the spiritually dead. (/) Mark 3: 5 — "And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man. Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other." f^INTH PROPOSITION: Jesus Christ had compassion on all men afflicted by any form of misfortune, or wretchedness, or degradation. Jesus Christ did not go about his work from a cold sense of duty, but His own heart drew Him out towards those He helped and saved. His deeds of mercy cost Him something more than the sacrifice of leisure and the expenditure of effort and power. They cost him heartaches. He made other men's sorrows His own sorrows, other men's agony His own agony, other men's sin and shame His own sin and shame. He could not look upon mis- ery, pain, death or sin without heart pangs. (Jno. 11 : 33 — "When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit and was troubled.") Herein lay one great secret of His jDOwer. It is the misery that we make our own that we can comfort; it is the want that we make our own that we can fully satisfy; it is the sin we make our own that we can save another from. (2 Cor. 5:21 — *' For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.") Real power to help men is a very expensive thing, but anyone can have it who is willing to pay the price. But the one who is not 126 What the Bible Teaches willing to give up lightness of heart, and take instead burden of heart over the world's sin and sorrow and shame, may as well give up the thought of being a helper, much less a savior of men. Men can not be saved by burning words. No! only by bleeding hearts. (2.) The Way in which the Compassion op Christ was manifested. (a) Luke 10:33, 34) 35» 3^ — "But a certain Samaritan, as he jour- neyed, came where he was; and when he saw him he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him: and whatsoever thou spendeth more, when I come again, I will repay thee. Which now of these three, thinkest thou was neigh- bor unto him that fell among the thieves ? " The good Samaritan in the last analysis is a picture of Jesus Christ. FIRST PROPOSITION: The compassion of Jesus Christ teas not manifested in mere feelings or words, but in action, in self- sacrificing and persistent and thoroughgoing ministration to the needs of the one upon whom He had coifipassioti. {b) Mark 6: 34 — " And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things." SECOND PROPOSITION: The compassion of Jesus Christ toward the unshep herded ioas manifested in His patiently teach- ing them when He himself was weary and sore at heart. He taught before he fed. Why ? This manifestation of compassion there is abundant opportunity for us all to imitate. Get an unshepherded child of the street, if you can do no more. (c) Matt. 14:14 — " And Jesus went forth, and saw a great multi- tude, and was moved with compassion toward them, and he healed their sick." THIRD PROPOSITION: The compassion of Jesus Christ toward the unshepherded was manifested in His healing the sick. The Character of Jesus Christ 127 (d) Matt. 15: 32 — "Then Jesus called his disciples unto him and said, I have compassion, because they continue with me now three days, and have nothing to eat." (See following verses.) FO UR TH PR 0 POSIT ION: The compassion of J«sus Christ yxu manifested in feeding the hungry. (e) Matt. 20: 32-34 — "And Jesus stood still, and called them, and said, What will ye that I shall do unto you ? They say unto him, Lord, that our eyes may be opened. So Jesus had compassion on them, and touched their eyes; and immediately their eyes received sight, and they followed him." FIFTH PROPOSITION: The compassion of Jesus Christ was m,anifested; (a) In standing still when on most important and urgent business to listen to the cry of two blind beggars, (b) In opening the eyes of the blind. (f) Mark 5: 8 — " For he said unto him. Come out of the man, thou unclean spirit." Mark 9: 25 — "When Jesus saw that the people came running to- gether, he rebuked the foul spirit, saying unto him. Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him." SIXTH PROPOSITION: The compassion of Jesus Christ was manifested in casting unclean spirits out of men. {£■) Mark 1:41 — "And Jesus, moved with compassion, put forth his hand, and touched him, audsaith unto him, I will: be thou clean." SEVENTH PROPOSITION: The compassion of Jesus Christ was ma7iifested: (a) In putting forth His hand and touching the leper. (For years that leper had not felt the touch of a clean and loving hand. That is what many a moral leper needs to- day, the touch of a clean and loving hand.) (b) In healing the leper. {/i) Luke 7: 12, 13, 14 — " Now when he came nigh to the gate of the city, behold there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city were with her. And when the Lord saw her, he had compassion on her, and said unto her. Weep not. And he came and touched the bier: and they that bare him stood still. And he said. Young man, I say unto thee, Arise." 128 What the Bible Teaches EIGHTH PROPOSITION: The compassion o/ Jesus Christ was manifest : (a) /w bidding the sorrowing to no longer weep. (b) In restoring the departed to the one bereft. {i) Luke 7: 48, 50 — " And he said unto her, Thy sins are forgiven. And he said to the woman, Thy faith hath saved thee; go in peace." Jno. 6: 37 — "All that the father giveth me shall come to me; and him that cometh to me I will in no wise cast out." NINTH PROPOSITION: The compassion of Jesus Christ was manifest in welcoming and pardoning t/ie sinner and bidding her go in peace. In all this let us remember, Heb. 13:8 — "Jesus Christ the same yesterday, and to-day and forever," and 1 Jno. 2: 6 — "He that saith he abideth in him ought himself also so to walk, even as he walked. " VI. The Prayerfnlness of Jesus Christ. (1) The Fact op His Prayerpulness. Heb. 5: 7 — "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." FIRST PROPOSITION: Jesus Christ in the days of His flesh offered up* prayers and supplications. He was a man of prayer. The words " prayer" and "pray " are used at least twenty- live times in connection with Him, and there are many instances in which the fact of His praying is mentioned where the words do not occur. His praying is mentioned by each of the four evangelists. The xife of Christ had many marked charac- teristics, but nothing is more marked than His prayerfnlness. The extent to which He was a man of prayer will appear more clearly when we consider the next point. (2) When Christ Prayed. (a) Luke 6: 12 — " And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God," The Character of Jesus Christ 129 FIRST PROPOSITION: Jesus Christ prayed in the night— in some instances continuing all night in prayer. Why in the night ? That he might be alone and have un- disturbed communion with God. {b) Mark i: 35: "And in the morning, rising up a great while be- fore day, he went out, and departed into a solitary place, and there prayed." SECOND PROPOSITION: Jesus Christ rose very early in the morning^ a great xohile before day, to pjray. This was apparently partly that he might have solitude for communion with God and partly as a preparation for the day s work. (f) Luke 3: 21, 22: "Now wlien all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened. And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son: in thee I am well pleased." Mark i: 35, 38: " And in the morning, rising up a great while be- fore day, he went out, and departed into a solitary place, and there prayed. And he said unto them, let us go into the next towns, that I may preach there also: for therefore came I forth." Luke 6: 12, 13 — " And it came to pass in those days, that he went out into a mountain to pray, and continued all niglit in prayer to God. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles." Luke 9: 18, 21, 22 — " And it came to pass, as he was alone praying, his disciples were with him; and he asked them saying. Whom say the people that I am ? And he straightly charged them, and commanded them to tell no man that thing; saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain and be raised the third day." THIRD PROPOSITION : Jesus Christ prayed before His bap- tism with the Holy Spirit and entrance upon His public ministry ; before entering upon an evangelistic tour, before choosing the twelve, before announcing to the twelve His approachi?ig death : i. e. , before i7nportant steps in His life. He prepared for the im- portant events of life by especial seasons of prayer. (d) Matt. 14: 23 — "And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone." 130 What the Bible Teaches Jno. 6: 15 — "When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone." FOURTH PROPOSITION: Jesus Christ prayed after the great achievements and important crises of His life. Why? {a) To recruit His strength. Christ's miracles cost Him something, an expenditure and loss of power. (Cf. Mark 5: 30.) (6) To guard against temptations to pride, or satisfaction, or contentment, with the work already achieved. Jesus Christ was truly human, subject to the same temptations we are, and He met them with the same weapons we must — the Word of God and prayer. It is more common for most of us to pi'ay before the great events of life than after them, but the latter is as important as the former. If we would pray after the great achievements of life we might go on to greater. As it is we are often either puffed up or exhausted by them, and we proceed no further. (e) Matt. 14:19 — "And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disci- ples, and the disciples to the multitude." Luke 24:30 — "And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them." FIFTH PROPOSITION: Jesus Christ prayed before He ate. He prayed in connection with the simplest, commonest event of every-day life. So characteristic was Christ's manner of pray- ing in connection with His meals that He was known by this act to the disciples who had failed to discover who He was up to that point. (Luke 24: 30, 31) It is in connection with little things that many of us most forget to pray. Every step of Christ's life seems to have been accompanied with prayer. {/) Luke 5: 15, 16 — " But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. And he withdrew himself into the wilderness, and prayed." SIXTH PROPOSITION: Jesus Christ, when life was unusually busy, icithdrew into a solitary j)l(ice to pray. The Character of Jesus Christ 131 Some men are so busy, that they can find no time to pray, Apparently, the- busier Christ's life was the more he prayed. Sometimes He had no time to eat (Mark 3: 20). Sometimes He had not time for needed rest and sleep (Mark 6: 31, 33, 46), but He always took time to pray, and the more the work crowded the more He prayed. Martin Luther, Adam Clarke and many another mighty man of God has learned this secret from Christ. Many another mighty man of God has lost his power because he did not learn this secret, and he has allowed increasing work to crowd out prayer. (g-) Mark 6: 31, 33, 34, 35, 46 — " And he said unto them, Come ye yourselves apart into a desert place, and rest awhile: for there were many coming and going, and they had no leisure so much as to eat. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed. . . And when he had sent them away, he departed into a mountain to pray." SEVENTH PROPOSITION: Jesus Christ prayed whemoeary. The night vigil in Mark 6 : 46, was after a day when he had been so busy he could not eat and when he had taken the disci- ples aside to rest awhile. But the needed and desired rest had been immediately broken in upon by the multitude who outran Him, and the entire day had been spent in teaching and healing the sick and feeding the multitude. That weary day was followed, not by sleep, but by a night of prayer. There is a better way to re- cuperate exhausted energies than by sleep. Ofttimes when we are so tired we cannot sleep, and waste time tossing to and fro upon our beds, if we would arise and pour out our hearts to God we "vould get far more rest and go back to bed to sleep. Ji) Matt. 26:36 — "Then Cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples. Sit ye here, while I go and pray yonder." Luke 22 : 39-41 — "And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. And when he was at the place, he said unto them, Pray that ye enter not into temptation. And he was withdrawn from them about a stone's cast, and kneeled down and prayed." 132 What the Bible Teaches EIGETH PROPOSITION: Jesus Christ prayed before great temptatio7is. He prepared for the temptations He saw drawing near by prayei', so He always came off victorious. The disciples, despite His warning, slept while He prayed; so He stood and they fell. The calm majesty of His bearing amid the awful onslaughts of Pilate's judgment hall and of Calvary was the outcome of the struggle, agony and victory of Gethseraane. (2) Luke 23: 34, 46 — "Then said Jesus, Father forgive them; for they know not what they do. And they parted his raiment, and cast lots. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost." NINTH PROPOSITION: Jesus Christ prayed in the last mo- ments of His life. His last utterance was a prayer. His life had been a life of prayer, and with prayer it came to a fitting close, (3) Where Jesus Christ Prayed. (a) Matt. 14: 23 — "And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone." Mark 6 : 46 — " And when he had sent them away, he departed into the mountain to pray." Luke 6 : 12 — "And it came to pass in those days, that he went into a mountain to pray, and continued all night in prayer to God." Jno. 6: 15 — "When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone." FIRST PROPOSITION: Jesus Christ went out into a mountain ap>art to pray. Each of the four evangelists makes mention of His going into the mountain to pray, and it is said in Luke 22:39, "as his custom was." Stalker says: "When he arrived in a town, His first thouo-ht was which was the shortest way to the mountain, just as ordinary travelers inquire where are the most noted sights and which is the best hotel." ("ImagoChristi," p. 131 ) He went The Character of Jesus Christ 133 U) the mountain because of its solitude, and because it brought iiixn near to God. {d) Mark i: 35 — '* And in the morning, rising up a great while be- fore day, he went out, and departed into a solitary place, and there prayed." SECOND PROPOSITION: Jesus Christ went out into solitary places to pray. There is doubtless a sense in which we can find a solitary place in our crowded streets, but it is well to follow Christ's example literally, and get away from the sight and sound of men, and get alone with God. If you have never known what it is to kneel down in the woods where no human voice could be heard, or be- neath a tree in the silent starlight or moonlight, and look up with open eyes toward the face of God and talk to Him, you have missed a blessing that cannot be described, but that every child of God should know. (4) With Whom Christ Prayed. (a) Matt. 14: 23 — " And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come he was there alone." FIRS T PR 0 POSITION: Jesus Christ prayed alon^-by Himself. {b) Luke 9: 28 — "And it came to pass an eight days after these sayings, he took Peter and John and James, and went up into a moun- tain to pray." SECOND PROPOSITION: Jesus Christ prayed with a chosen few. (c) Luke 9: 18 — "And it came to pass, as he was alone praying, his disciples were with him; and he asked them saying. Whom say the people that I am ? " THIRD PROPOSITION: Jesus Christ prayed xcith the whole apostolic company. They were his family and this was family prayer. (d) Matt. 14: 19 — " And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude." 134 What the Bible Teaches FOURTH PROPOSITION: Jesus Christ prayed in the midst oj a great multitude. Those who would contend from Matt. 6:6 — ''But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly," that we must confine our prayers to our closets can find no support in Christ's example. He Himself prayed in public. (5) In Whose Behalf Jesus Christ Prayed. (a) Jno. 12:28 — " Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorlBed it and will glorify it again." FIRST PROPOSITION: Jesus Christ prayed hi Gods behalf, for God s glory. He had a supreme regard for God's interest in His prayers. In the prayer He taught His disciples the first petition was that God's name might be hallowed. (Matt. 6:9.) {b) Jno. 17: I — "These words spake Jesus, and lifted up his eyes to heaven, and said. Father, the hour is come: glorify thy Son, that thy Son also may glorify thee." Heb. 5: 7—" Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." SECOND PROPOSITION: Jesus Christ prayed in His own be- half It was not in any sense a selfish prayer, though it was for self. He prayed the Father to glorify Him in order that He in turn might glorify the Father. He prayed for deliverance from premature death that He might finish the work the Father had given Him to do. There is nothing more unselfish in the world than a true prayer for oneself. (c) Jno. 14: 16, 17 — " And I will pray the Father, and he shall give you another comforter, that he may abide with you for ever; even the spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelletb with you, and shall be in you." The Character of Jesus Christ 135 Jno. 17: 9, 20 — "I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. Neither pray I for these alone, but for them also which shall believe on me through their word." THIRD PROPOSITION: Jesus Christ prayed in behalf of all His ow)i. Christ's own, those given to Him by the Fatlier are the objects of His prayer in a sense no others are. It is for them He now intercedes as High Priest and Advocate. Heb. 7: 25 — " Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make interces- sion for them." Rom. 8: 34 — "Who is he that condemneth ? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." I Jno. 2: I — ' My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." (d) Luke 22: 31, 32 — "And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he might sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art con- verted, strengthen thy brethren." FOURTH PROPOSITION: Jesus Christ prayed for Peter, for an individual disciple. Christ does not merely pray for believers in a mass, he prays for individual believers. I Jno. 2: 1 — " My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." (e) Luke 23: 34 — "Then said Jesus, Father forgive them; for they know not what they do. And they parted his raiment and cast lots." FIFTH PROPOSITION: Jesus Christ prayed for His enemies. (6) How Jesus Christ Prated. {a) Jno. 17: 1 — "These words spake Jesus, and lifted up his eyes to heaven, and said. Father, the hour is come: glorify thy Son, that thy Son may glorify theej*^ FIRST PROPOSITION: Jesus Christ prayed with Gods glory first in view. (Compare Jas. 4: 3, R. V. ; Matt. 6: 9.) 136 What the Bible Teaches (d) Matt. 26: 42 — " He went awaj' again the second time and praj-ed, saying, O my Father, if this cup may not pass away from me, except 1 drink it, thy will be done." SECOND PROPOSITION: Jesus Christ prayed in perfect sub- mission to the Father' s will. This did not introduce any element of uncertainty into his prayers when the will of God was clearly revealed and known. Compare Jno. 11:41, 42 — "Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes and said, Father, I thank thee that thou hast heard me. And I know that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. " {c) Luke 22: 41 — "And he was withdrawn from them about a stone's cast, and kneeled down and prayed." THIRD PROPOSITION: Jesus Christ prayed on His knees. (d) Matt. 26:39 — "And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt." FOURTH PROPOSITION: Jesus Christ prayed on His face before God. If the sinless Son of God got upon his knees and upon his face before the Father, what shall we do ? ((?) Matt. 14:19 — " And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his dis- ciples, and the disciples to the multitude." Jno. 17:1 — " These words spake Jesus, and lifted up his eyes to heaven, and said. Father, the hour is come; glorify thy Son, that thy Son also may glorify thee." FIFTH PROPOSITION: Jesus Christ prayed with open, up- turned eyes. We do well often to close our eyes that we may shut the world out, but there are times when it is well to look right up with open eyes into the face of God as Jesus did. The Character of Jesus Christ 1 37 (/) Luke 22:44 — " ■'^"^ being in agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground." SIXTH PROPOSITION : Jesus Christ prayed earnestly. The literal force of the world translated "earnestly" is ■' stretched-out-ly. " The thought is of the soul stretched out in intensity of desire. [g) Heb. 5: 7 — •" Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." SE VENTH PR OPOSITION: Jesus Christ prayed ' ' xcith strong crying and tears. ' ' The word translated "crying" is a very strong word, mean- ing "outcry " or "clamor." The force of it is increased by the qualifying adjective "strong." He prayed "with mi) Heb. 2: 14, R.V. — " Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to naught him that bad the power of death, that is, the devil." SECOND PROPOSITION: Through the death of Christ, the Devil is brought to naught or rendered ineffective. The death of Christ was death to Satan's power. He could no longer wield the power of death over those who appropriated to themselves the virtue of Christ's death. {c) Col. 2:14, 15 — "Blotting out the handwriting of ordinances that was against us, which was contrar}' to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." THIRD PROPOSITION: In the death of Christ on the cross God triumphed over the principalities and the powers, and exposed them to open disgrace. As to what these principalities and powers are, see Eph. 6: 12, R.V. — "For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world- rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places." It was in the ci'oss of Christ that God fought the decisive battle, and won the decisive victory over the Devil. The moment of Satan's seeming victory was the moment of his overwhelming defeat. He is now a conquered foe. In the cross God celebrated a triumph over him. The whole meaning of this conflict and this victory at the cross will be, I believe, a subject for contemplation and wonder at the manifold wisdom of God in the eternal world. (4) The Results of Christ's Death in relation to the Material Universe. Col. 1:19, 20 — " For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." FIRST PROPOSITION: Through the death of Christ the xohole Material Universe — " all things, whether they be things in earthy or things in heaven'^ — is reconciled unto God. The Death of Jesus Christ 165 The Material Universe has fallen away from God in connec- tion with sin (Rom. 8: 20, R. V. ; Gen. 3: 18). Not earth only, but heaven has been invaded and polluted by sin. (Eph. 6: 12, R.V. ; Heb. 9:23, 24.) Through the death of Christ this pollution is put away. Just as the blood of the Old Testament sacrifice was taken into the most holy place, the type of heaven, Christ has taken the blood of the better sacrifice into heaven itself and cleansed it. "All things * * * whether they be things inearth or things in heaven " are now reconciled to God. " The creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God." (Rom. 8:21.) "We look for new heavens and a new earth, wherein dwelleth righteousness." (2 Pet. 3: 13.) The atonement of Christ has an immense sweep — far beyond the reach of our human philosophies. We have just begun to understand what that blood that was spilled on Calvary means. Sin is a far more awful, ruinous and far-reaching evil than we have been wont to think, but the blood of Christ has a power and efficiency, the fulness of which only eternity will disclose. CHAPTER VI. THE RESURRECTION OF JESUS CHRIST. I. The Fact of the Resurrection. (i) 2 Tim. 2:8 — "Remember that Jesus Christ of the seed oi David was raised from the dead, according to my gospel." I Cor. 15:4 — " And that he was buried, and that he rose again the third day according to the scriptures." (Many other passages.) FIRST PROPOSITION': Jesus Christ was raised from the dead. The Resurrection of Christ is in many respects the most important fact of Christian history. It is the Gibraltar of Chris- tian Evidences, the "Waterloo of Infidelity and Rationalism. If the scriptural assertions of Christ's Resurrection can be established as historic certainties, the claims and doctrines of Christianity rest upon an impregnable foundation. There are three lines of argument for the truthfulness of the Biblical statements: First. — The external proofs op the authenticity and TRUTHFULNESS OF THE GOSPEL NARRATIVES. Into this argument we need not enter at this time. The others are perfectly sufficient without it. Seco7id. — The internal proofs of truthfulness. We have four accounts of the Resurrection. Suppose we had no external means of knowing by v/hom they were written; that we had nothing but the accounts themselves from which to decide as to their truthfulness or untruthfulness. (a) By a careful comparison of the four accounts we see thau they are four separate and independent accounts. This is evi- dent from the apparent discrepancies in the four accounts. There is a real harmony between the accounts, but it can be discovered only by minute and careful study. On the surface there is dis- crepancy and apparent contradiction. It is just such a harmony The Resurrection of Jesus Christ 167 as would not exist in four accounts prepared in collusion. In that case, on the surface there would appear agreement. Whatever contradiction there might be would be discovered only by careful study. But the fact is that the discrepancy is on the surface; the real harmony has only been discovered by careful and prolonged study. It is just such a harmony as would exist between four inde- pendent, honest witnesses, each relating the events from his own point of view. The four accounts supplement one another, a third account sometimes reconciling apparent discrepancies of two. These four accounts must be either true or fabrications. If fabrications they must have been made up either independently or in collusion. They cannot have been made up independently, the agreements are too marked and too many. They cannot have been made up in collusion; the apparent discrepancies are too numerous and too noticeable. They were, therefore, not made up at all. They are a true relation of facts. (b) The next thing we notice about these accounts is that they bear striking indications of having been written or spoken by eye-witnesses. The account of an eye-witness is readily dis- tinguished from that of one who is merely retailing what others have told him. Any careful student of the Gospel records of the Resurrection will readily detect many marks of the eye-witness. (c) The third thing we note is their artlessness, straightfor- wardness and simplicity. It sometimes happens, when a witness is on the stand, that the story he tells is so artless, straightfor- ward, simple and natural; there is such an utter absence of any attempt at coloring or effect; that it carries conviction independ- ently of any knowledge we may have of the witness. As we listen to this witness we say at once, "This man is telling the truth." The weight of this kind of evidence is greatly increased, and reaches practical certainty, if we have several independent wit- nesses of this sort, all beariiig testimony to the same essential facts, but with varieties of detail, one omitting what another tells. This is the exact case with the four Gospel narrators of the Resurrection. While the stories have to do with the supernat- ural, the stories themselves are most natural. The Gospel authors do not seem to have reflected at all upon the meaning or bearing of many of the facts they relate. They simply toll right out what they saw in all simplicity and straightforwardness, leaving 168 What the Bible Teaches the philosophizing to othei's. Furness, the Unitarian scholat (quoted in Abbot on Matt., p, 331, and also Furness, "The Power of the Spirit"), says: "Nothing can exceed in artlessness and simplicity the four accounts of the first appearance of lesus after his crucifixion. If these qualities are not discernible hei'e we must despair of ever being able to discern them anywhere." Suppose we had four accounts of the battle of Monmouth, and upon examination we found that they were manifestly independ- ent accounts — we found striking indications that they were from eye-witnesses; we found them all marked by that artlessness, simplicity and, straightforwardness that carry conviction; we found that they agreed substantially in their account of the battle — even though we had no knowledge of the authorship or date of these accounts, would we not, in the absence of any other account, say, " Here is a true account of the battle of Monmouth? " (d) The unintentional evidence of words, phrases and acci- dental details. It often happens when a witness is on the stand that the unintentional evidence he bears by words, phrases and accidental details is more effective than his direct testimony, because it is not the testimony of the witness, but the testimony of the truth to itself. The Gospel stories abound in this sort of evidence. (2) Luke 24:16 — "But their eyes were holden that they should not know him." Here and elsewhere we are told that Jesus was not recog- nized at once by His disciples when He appeared to them after His resurrection. There was no point to be gained by their tell- ing the story in this way. They give no satisfactory explanation, of the fact. We are left to study it out for ourselves. Why, then, do they tell it this way ? Because this is the way it oc- curred and they are not making up a story, but telling what oc- curred. If they had been making up a story, they would never have made it up this way. (3) I Cor. 15: 5-8 — " And that he was seen of Cephas, then of the twelve: After that he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After this he was seen of James; then of all the apos- tles. And last of all he was seen of me also, as of one born out of due time." The Resurrection of Jesus Christ 169 Here, as everywhere else, Jesus is represented as appearing only to His disciples, with the single exception of His brother. Why is it so represented ? Because it so happened. If a story had been made up years after, Jesus would certainly have been represented as appearing to and confounding some, at least, of His enemies. (4) Represented as appearing only occasionally. (5) Jno. 20: 17 — "Jesus said unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend to my Father, and your Father; and to my God, and your God." There is no explanation of these words "touch me not." It has been the puzzle of centuries for the commentators to ex- plain them. Why is it told this way ? Because this is the way it occurred. (6) Jno. 19:34 — "But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water." Why is this told ? Modern physiologists tell us that the physical explanation of this is that Jesus suffered from extrava- sation ^f the blood, or, in popular language, " a broken heart," and that other facts recorded (as e. g., the dying cry) prove the same thing. But John knew nothing of modern physiology. Why does he insert a detail that it takes centuries to explain ? Because he is recording events as they occurred and as he saw them. (7) Jno. 20:24, 25 — " But Thomas, one of the twelve, called Didy- mus, was not with them when Jesus came. The other disciples there- fore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." This is most true to life. It is in perfect harmony with what is told of Thomas elsewhere, but to make it up would require a literary art that immeasurably exceeded the possibilities of the author. (8) Jno. 20:4-6 — "So they ran both together: and the other dis- ciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie," 170 What the Bible Teaches: This is again in striking keeping with what we know of tha men. John, the younger, outruns Peter, but hesitatingly, i-ev- erently, stops outside and first looks in. But impetuous, older Peter, lumbers on as best he can behind, but when once he reaches the tomb, never waits a moment outside, but plunges in. Who was the literary artist who had the skill to make this up, if it did not happen just so ? (9) Jno. 21:7 — "Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea." Here, again, we have the unmistakable marks of truth. John, the man of quick perception, is the first to recognize his Loi^d. Peter, the man of impetuous and unthinking devotion, so soon as he is told who it is, tumbles into the water and swims ashore to meet hira. Was this made up ? (10) Jno. 20 : 15 — "Jesus saith unto her, Woman, why weepest thou ? whom seekest thou ? She supposing him to be the gardener, saith unto liim, Sir, if thou have borne him hence, tell me where thou hast laid liim, and I will take liim away." Here is surely a touch that surpasses the art of any man of that day or any day. Mary, with a woman's love, forgets a woman's weakness and cries, " Tell me where thou hast laid him, and / will take him away. " Of course she lacked the strength to do it, but woman's love never stops at impossibilities. Was this made ujd ? (11) Mark 16:7 — " But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you." *' And Peter," Why <'And Peter"? No explanation is vouchsafed, but reflection shows it was the utterance of love toward a despondent and despairing disciple who had thrice de- nied his Lord and would not think himself included in a general invitation. Was this made up ? (12) Jno. 20: 27-29—" Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing. And Thomas said unto him, My Lord and my God. Jesus saith unto him, Thomas, be- cause thou hast seen me, thou hast believed: blessed are ihey that have not seen and yet have believed." The Resunection of Jesus Christ 171 The action of Thomas here is too natural and the rebuke of Jesus too characteristic to be attributed to the art of some master of fiction. (13) Jno. 21: 21, 22 — " Peter seeing him saith to Jesus, Lord, and what shall this man do ? Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? follow thou me." This, too, is a characteristic rebuke on Jesus' part. (Compare Luke 13: 23, 24— " Then said one unto him. Lord, are there few that be saved ? And he said unto them. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.") Jesus never answered questions of speculative curiosity but always pointed the questioner to his own immediate duty. (14) Jno. 21:15-17 — "So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these ? He saith unto him. Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my lambs. He saith unto him again the second time, Simon, son of Jonas, lovest thou me ? He saith unto him. Yea, Lord: thou knowest that I love thee. He saith unto him. Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me ? Peter was grieved because he said unto him the third ti?ne, Lovest thou me ? And he said unto him. Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him. Feed my sheep." There is no explanation of why Jesus asked three times or why Peter was grieved because Jesus did ask three times. We must read this in the light of the thrice-repeated, threefold de- nial to understand it. But the author does not tell us so. He surely would if he had been making this up with this fact in view. He is simply reporting what actually occurred. (15) Appropriateness of the way in which Jesus revealed Him- self to different persons after His resurrection — To Mary: Jno. 20: 16 — "Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master." What a delicate touch of nature ! Up to this point Mary had not recognized her Lord, but in that one word, "Mary," uttered as no other but He had ever uttered it, she knew Him and fell at His feet and tried to clasp them, crying "Rabboni.'* Was that made up ? 1 172 What the Bible Teaches To THE Two: Luke 24: 30, 31 — "And it came to pass, as he sat at meat with the«J, he took bread, and blessed it, and brake, and gave to them. And tiieii eyes were opened, and they knew him; and he vanished out of their sight." Knew Him in the breaking of bread. "Why ? The evangelist ventures no explanation. But we easily read between the lines that there was a something so characteristic in the way he re- turned thanks at meals, so real and so different from the way in which they had ever seen any other do it, that they knew Him at once by that. Is that made up ? To Thomas: Jno. 20: 25-28 — "The other disciples therefore said unto him, We have seen the Lord. But he said unto them. Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then said he to Thomas, Reach hither thy finger and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing." To John and Peter: Jno. 21: 5-7 — " Then Jesus saith unto them, Children, have ye any meat ? They answered him. No. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast there- fore and now they were not able to draw it for the multitude of fishes. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked), and did cast himself into the sea." To Thomas, the man of sense, He makes Himself known by sensible proof. To John and Peter as at the first by a mirac- ulous draught of fishes. (16) Jno, 20:7 — "And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself." How strange that this little detail is added to the story with absolutely no attempt of saying why. But how deeply signifi- cant this little unexplained detail is. In that supreme moment when the breath of God passes over and through that cold and The Resurrection of Jesus Christ 173 silent clay, and Jesus rises triumphant over death and Satan, there is no excitement upon His part, but with that same majestic self-composui'e and serenity that marlced His whole life, absolutely without human haste or flurry or disoi'der. He even rolls up the napkin that was about His head and lays it away in an orderly manner by itself. Was that made up ? These are little things, but it is from that very fact that they gain much of their significance. It is in just such little things that a fiction would disclose itself. Fiction beti-ays its difference from fact in the minute. But the more microscopically we ex- amine the Gospel Narrative the more we become impressed with its truthfulness. The artlessness and naturalness of the nar- rative surpass all art. Third. — The Circumstantial Evidence. There are certain unquestionable facts of history that demand the Resurrection of Christ to account for them. (1) Beyond a question the foundation truth preached in the early years of the Church's history was the Resurrection. (a) "Why should the Apostles use this as the corner-stone of their creed if not well attested and firmly believed ? {b) If Jesus had not risen there would have been some evi- dence He had not. But the Apostles went up and down the very city where He had been crucified, and proclaimed right to the face of His slayers that He had been raised and no one could produce evidence to the contrary. The best they could do was to say that the guards went to sleep and the disciples stole the body. But if they had stolen the body they would have known it, and the great moral transformation in the disciples would remain unac- counted for. (2) The change in the day of rest. Changed by no express decree but by general consent. In the Bible days we find the dis- ciples meeting on the first day. Acts 20: 7 — " And upon the first day of the week, when the dis- ciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." I Cor. 16: 2 — " Now the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." 174 What the Bible Teaches (3) The change in the disciples. From blank and uttei? despair to a courage nothing could shake, {e. /r// "The Oil of Gladness." A most beautiful and suggestive name of Him whose fruit is first "love, ' then "joy." (Gal. 5: 22.) (18) Heb. 10: 29 — "Of how much sorer punishment, suppose ye, shall he be thought 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 unto the Spirit of grace t " The Names of the Holy Spirit 243 "The Spirit op Grace." This name brings out the fact that it is the Holy Spirit's work to administer and to apply the grace of God. Not only is He gracious, but He is making ours, experimentally, the multi- fold grace of God. (19) I Pet. 4: 14 — " If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified." "The Spirit op Glory." This name is intended to teach not only that He is glorious Himself, but that He imparts the glory of God to us. (Compare V. 13 — "But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy," and Rom. 8: 16, 17 — "The Spirit him- self beareth witness with our spirits, that we are the children of God: 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 together.") The Holy Spirit is the administrator of glory as well as grace, or rather of a grace that culminates in glory. (Compare Eph. 3: 16-19 — "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, ana height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.") (20) Heb. g: 14 — " How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God ? " "The Eternal Spirit." (21) Jno. 14:26 — "But the Comforter, which :s the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Jno. 15: 26 — " But when the Comforter \% come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (See also Jno. 16: 7.) "The Comforter." The word translated "Comforter" means far more than that. It means literally "one called to another's side," the idea being 244 What the Bible Teaches one at hand to take another's part. It is the same word translated "advocate" in 1 Jno. 2: 1. ("My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.") The thought is that the Holy Spirit is one who is called to our sidcj one who is ever ready "to stand by us," to take our part. It is a wonderfully tender name for this Holy One. When we think of the Holy Spirit He seems so far away, but when we think of the Paracletos, or in plain English, our "standbyer," or our "part- taker," how near He is! In what numerous ways He stands by us will appear when we come to consider His work. But let us get this thought firmly fixed now, that the Holy Spirit is one called to our side to take our part. '* Ever present, truest friend, Ever near thine aid to lend." CHAPTER VI. THE WORK OF THE HOLY SPIRIT. I. The Work of the Spirit in the UniTerse. (i) Ps. 33: 6 — " By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth.'' Job 33: 4—" The spirit of God hath made me, and the breath of the Almighty hath given me life." FIRST PROPOSITION: The Creation of the material universe and man is ejected through the agency of the Holy Spirit. Note. — In Col. i: 16, R.V. (" 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;") all things are said to have been created in the Son, and in Heb, i: 2 ("Hath in those last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds") God is said to have made the worlds (or ages) through Him. In the first passage given above the word as well as the Spirit is mentioned in connection with creation. (Compare Gen. 1:2, 3.) The Father, Son and Holy Spirit are all active in the creative work. The Father works through His Word and His Spirit. (2) Ps. 104: 29, 30 — "Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created: and thou renevrest the face of the earth." SE COND PR 0 POSIT ION: The maintenance of living creatures is through the agency of the Holy Spirit. (3) Gen. i: 2, 3 — " And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said. Let there be light: and there was light." Gen. 2: 7 — "And the Lord God formed man of the'dust of the ground, and breathed into his nostrils the breath of life; and man be- came a living soul." THIRD PROPOSITION: The development of the present order of things from the early chaotic, undeveloped state, is ejected through the agency of the Holy Spirit, 246 What the Bible Teaches Note i. — Seemingly, each new and higher impartation of the Spirit of God brings forth a higher order of being — inert matter, motion, Hght, vegetable life, animal life, man (the new man), Jesus Christ, This is Biblical development, as distinguished from the godless evolution so popular to-day. This, however, is only hinted at in the Bible. Note 2. — The Word of God is even more plainly active in each stage of progress in creation. " God said'' occurs ten times in Gen. i. n. The Work of the Spirit in Man in general. I. Jno. 15: 26, 27 — " But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which pro- ceedeth from the Father, he s/iall testify of me: And ye also shall bear witness, because ye have been with me from the beginning." Acts 5: 30-32 — "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him." FIRST PROPOSITION: The Holy Spint bears witness to the truth regarding Jesus Christ. Note i. — At first sight this testimony would seem to be confined to the believer, for Jno. 15: 26 ("But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which pro- ceedeth from the Father, he shall testify of me ' ') says, ' ' Whom I will send xxnioyou'' (i. e., of course, believers), but in the next chapter, verses 7, 8 ("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 depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, aud of judgment "), where the Holy Spirit's work in the world is distinctly described, it says, "I will send him unto you." The truth seems clearly to be that the Spirit works on the world through the believers to whom He is sent. If we as believers realized the utter dependence of the world upon us for the Spirit's gracious work, would we not be more careful to see that the Spirit found in us an unobstructed channel ? How slowly the world comes to know Jesus be- cause of the unfaithfulness of the church. Note 2. — Jno. 14: 17 — " Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you." All truth is from the Spirit — He is " the Spirit of truth " but it is His especial work to bear witness to Him who is the truth — Jesus Christ. (Jno. 14: 6.) Note 3. — It is only through the testimony of the Holy Spirit that men ever come to a true knowledge of Christ. (Cf. i Cor. 12: 3.) If you wish men to get a true view of Jesus Christ — such a view of Him that The Work of the Holy Spirit 247 they may believe and be saved — you must seek for them the testimony of the Holy Spirit. Neither your testimony, nor even that of the Word alone, will effect this— though it is your testimony or that of the word which the Holy Spirit uses. But unless your testimony and that of the word is taken up by the Holy Spirit and He Himself testifies, they will not believe. This explains why it is that one who has been long in darkness concerning Jesus Christ so quickly comes to see the truth when he surrenders his will to God and seeks light from Him. (Compare Jno. 7: 17, and Acts 5: 32.) It explains also why it is that when you have shown a man the truth about Christ over and over again and he has seen nothing, suddenly it all bursts upon him, and he sees and believes. The Spirit has borne His witness to Christ. It was not merely Peter's words about Christ that convinced the Jews of the truth concerning Christ on the Day of Pentecost. It was the Spirit Himself bearing witness. If you wish men to see the truth about Christ, do not depend upon your own powers of expression and persuasion, but cast yourself upon the Holy Spirit and seek for them His testimony and see to it that they put them- selves in a place where the Spirit can testify. This is the cure for both ignorance and skepticism concerning Christ. (Cf. Jno. 7: 17.) Note 4. — The testimony of the Holy Spirit to Christ is different from His testimony to our sonship. That we will consider later. (2) Jno. 16:8-11, R.V. — "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 I go to the Father, and ye behold me no more; of judgment, because the prince of this world hath been judged." SECOND PROPOSITION: The Hohj Spirit convicts the world of sin and of righteousness and of judgment. He convicts the world of its sin in not believing on Christ. (Compare Acts 2: 36, 37— " Therefore let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their hearts, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do ? " ) He convicts (that is convinces with a convincing that is self-condemning ) the world of Christ's righteousness attested by His going to the Father, the coming of the Spirit being in itself a proof that Christ has gone to the Father. ( Compare Acts 2: 33— "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.") He convicts the world of judgment, because the ruler of this world has been judged. He was judged at the cross. 248 What the Bible Teaches (Compare Col. 2: 15 — "And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it." Jno. 12: 31 — " Now is the judgment of this world: now shall the prince of this world be cast out." Heb. 2:14 — " Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil." It is ours to preach the word and look to the Holy Spirit to produce conviction. (Acts 2:4, 37.) Ofttimes the reason why we fail to produce conviction is because we are trying to do it our- selves. Let us not forget on the other hand that it is through us the Spirit produces conviction. (Jno. 16: 7, 8.) III. The Work of the Holy Spirit in the Belieyer. (i) Tit. 3:5, R. V. — "Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the wash- ing of regeneration and renewing of the Holy Ghost." Jno. 3: 3-5 — "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he can not see the kingdom of God. Nicodemus saith unto him. How can a man be born again when he is old ? Can he enter the second time into his mother's womb, and be born ? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he can not enter into the kingdom of God." FIRST PROPOSITION: The Holy Spirit makes anew or regen- erates the believer. ( Compare Eora. 12: 2; 2 Cor. 5: 17.) Regeneration is the Holy Spirit's work. Regeneration is the irapartation of life, spiritual life, to the one ' ' dead in tres- passes and sins." (Eph. 2:1.) It is the Holy Spirit who im- parts this life. (Jno. 6:63 — " It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." ) Note i.— In 2 Cor, 3: 6, we are told that the letter killeth, but the Spirit giveth life. This is sometimes interpreted to mean that the literal interpretation of the Scripture killeth, but that the interpretation that gives the spirit of the passage giveth life. It means nothing of the kind, as the context shows. This is a favorite perversion of Scripture with those who do not like to take the Bible as meaning just what it says. Still another false intex-pretation is that the letter means the old covenant, the law, the spirit, the new covenant, the Gospel. But this is not the thought. The contrast, as is seen from v. 3, is between the mere written word written with ink, and the living word written in the heart ' ' with the Spirit of the liv- The Work of the Holy Spirit 249 ingGod." This much is true in the second interpretation, that the law was "the ministration of death" ( v. 7 ), because unaccompanied by the Spirit's power, and the gospel is a ministration of life, because it is a min- istration of the Spirit. But the Gospel is a ministration of the Spirit and of life only when the Gospel is preached " not in persuasive words of wis- dom, but in demonstration of the Spirit and of power" ( i Cor. 2: 4); or as Paul puts it in another place ( i Thess. 1:5) when the Gospel comes " not in word only, but also in power, and in the Holy Ghost." The mere letter of the Gospel will merely condemn and kill unless accom- panied by the Spirit's power. The ministry of many an orthodox preacher and teacher is a ministry of death. It is true the word of the Gospel is the in- strument God uses in regeneration (Compare Jas. i: 18; i Pet. 1:23; iCor. 4: 15), but it is not the bare word, but the word made a living thing in the heart by the power of the Holy Spirit. No amount of preaching, no mat- ter how orthodox it may be, no amount of mere study of the Word, will re- generate unless the Holy Spirit works. It is He and He alone that makes a man a new creature. This He is ever ready to do when the conditions are supplied. But we are utterly dependent upon Him. Just as we are utterly dependent upon the work of Christ for us in justification, so we are utterly dependent upon the work of the Holy Spirit in us for regener- ation. Regeneration is the impartation of a new nature — God's nature. (2 Pet. 1:4.) It is the Holy Spirit who imparts this to us, makes us par- takers of the divine nature. ( Compare Luke i: 35.) It is done through the Word. ( 2 Pet. 1:4, and i Cor. 4: 15.) To put it in a word: The human heart is the soil, the preacher or teacher is the sower, the word of God is the seed, the Spirit of God quickens the seed, and the Divine na- ture is the result. Note 2. — The Spirit of God dwells in the one thus born of the Spirit, (i Cor. 3: 16 — " Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you ? ") Some say that it is not the in- dividual believer, but the church who is thus indwelt by the Spirit of God. But I Cor. 6: 19 (" What! know ye not that your body is the tem- ple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?") shows that Paul conceives of the individual be- liever as the temple of the indwelling Spirit. In the indwelling of the Spirit we have an advance upon the work of regeneration. That is a momentary act, the impartation of life, the implantation of a new nature. But in the indwelling Spirit is an abiding presence. (Jno. 14: 17.) The Holy Spirit dwells in every one who belongs to Christ. (Rom. 8: 9 — " But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his.") The Corinthian believers were very imperfect believers, but Paul told them that they were temples of the Holy Spirit even when dealing with them concerning gross immorality. (See i Cor. 6: 15-19.) The Holy Spirit dwells in every child of God. In some, however. He dwells way back in the hidden sanctuary of their spirit and is not allowed to 2$o What the Bible Teaches take possession as He desires of the whole man — spirit, soul and body. Some, therefore, are not distinctly conscious of His indwelling, but He is there. What a solemn but glorious thought. If we are children of God we are not so much to pray that the Spirit may come and dwell in us; for He does that already. We are rather to recognize His presence, His gracious and glorious indwelling, and give Him complete control of the house He already inhabits, and strive to so live as not to grieve this Holy one, this Divine guest. We shall see later that it is right to pray for "the filling" or "baptism" with the Spirit. What a thought it gives of the hallowedness of life and of the sacredness of the body, to think of the Holy Spirit dwelling within us. How carefully we ought to walk so as not to grieve Him. How considerately we ought to treat these bodies, and how sensitively we ought to shun everything that will defile them. Note 3. — This indwelling Spirit is a source of everlasting satisfac- tion and life. Jno. 4: 14 — "But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." (From a comparison with Jno. 7: 37-39, it is plain that the water here spoken of is the Holy Spirit.) The one who drinks of this water "shall nevei thirst " or literally shall not thirst unto eternity. He has a fountain within. No need now to go outside for satisfaction. He is independent of environment for life and joy. Why then do so many professed Chris- tians feel compelled to run into the world for their satisfaction ? (2) Rom. 8: 2 — " For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." SECOND PROPOSITION: The Holy Spirit sets the believer in Christ free from the law of sin and death. What the law of sin and death is we see in the preceding chapter. (Rom. 7: 9-24.) Paul had been aroused by the law of God to see what was holy and just and good. He delighted in this law after the inward man (Rom. 7: 22) and strove to keep it. But he found that there was not only this "holy and just and good " law without him, but he found there was another la\^ in his members warring against the law of his mind. This law of sin and death was, that when he would do good evil was pres- ent. (7: 21.) "To will is present to me, but to do that which is good is not." (V. 18, R.V.) In this wretched position of approv- ing of the law in his mind, but in servitude to the law of sin and death in his actions, Paul found himself until he discovered in Christ Jesus a third law, " the law of the Spirit of life." This law set him free from the law of sin and death so that now he not only could "will" but also "do," and the righteousness of the The Work of the Holy Spirit 251 law was fulfilled in him who walked not after the flesh, but after the Spirit. (Rom. 8:3.) It is the work of the Holy Spirit when we give up trying to live right in our own strength — i. e., in the energy of the flesh — and surrender to the Holy Spirit to live after Him and walk in his blessed power, to set us free from this awfu' law of sin and death. There ai'e many professed Christians to-day living in Rom. 7 : 9-24. Some even go so far as to reason that this is the nor- mal Christian life. But Paul tells us distinctly in v. 9 that this was "when the commandment came," and again in v. 14 that this was his experience as "carnal, sold under sin," but in Rom. 8: 9 he tells us how not to be in the flesh but in the Spirit. In the eighth chapter of Romans we have the picture of the true Christian life, the life that is possible to and that God expects from every one of His children — the life where not merely the commandment comes, but the Spirit comes and works obedience and victory. Life not in the flesh but in the Spirit, where we not only see the beauty of the law, but where the Spirit imparts power to keep it. (Rom. 8:4.) We still have " the flesh," but we do not live after it; we "through the Spirit do mortify the deeds of the body." (Rom. 8: 13.) We walk after the Spirit and do not fulfill the lusts of the flesh. (Gal. 5: 16.) We "have crucified the flesh with the passions and lusts thereof." (Gal. 5: 24, R.V.) It is thus our privilege in the Spirit's power to get daily, hourly, constant victory over the flesh and over sin. But this victory is not in ourselves, not in any strength of our own. Left to ourselves, deserted of the Spirit of God, we would be as helpless as ever. It is still true that in us, that is, in our flesh, dwelleth no good thing. (Rom. 7: 18.) It is all in the Spirit's power. The Spirit's power may be in such fulness, that one is not conscious even of the presence of the flesh — it seems dead and gone — but it is only kept in the place of death by the Holy Spirit's power. If we try to take one step in our own strength we fail. We must live in the Spirit and walk in the Spirit if we would have victory. (Gal. 5: 16, 25.) Note. — In Jno. 8:32, it is the truth that sets us free and give* victory over sin, and in Ps. 119; 11, the indwelling; word. In this, as in everything else, what in one place is attributed to the Spirit is elsewhere attributed to the word. 252 What the Bible Teaches (3) Eph. 3: 16, R.V. — " That he would grant you, according to tha riches of his glory, that ye may be strengthened with power through his Spirit in the inward man." THIRD PROPOSITION: The Holy Spirit strengthens the be^ liever with poicer in the inward man. The result of this strengthening is seen in vv. 17-19: ••That Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love, may be strong to ap- prehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God." This work of the Holy Spirit is very closely akin to that mentioned in the preceding section. It is a carrying out of the former work to completion. Here the power of the Spirit manifests itself not merely in giving us victory over sin, but (a) in Christ's dwelling (a strong word meaning permanently settling) in our hearts, and (h) in our being rooted and grounded in love and (c) in our being made strong to apprehend with all the saints what is the breadth and length and height and depth and to know the love of Christ which passeth knowledge. It all ultimates in our being (d) " filled unto all the fulness of God." (4) Rom, 8: 14 — " For as many as are led by the Spirit of God, they are the sons of God." FOURTH PROPOSITION: The Holy Spint leads us into a holy life — a life as sons of God, a godlike life. Not merely does the Holy Spirit give us power to live a holy ^ife, a life well pleasing to God when we have discovered what that life is ; He takes us as it were by the hand and leads us into that life. Our whole part is simply to surrender ourselves utterly to Him to lead and mold us. Those who do this are not merely God's offspring which all men are (Acts 17: 28), neither are we merely God's children. "These are so7is of God." (5) Rom, 8:16, R.V. — "The Spirit himself beareth witness with our spirit, that we are children of God." FIFTH PROPOSITION: The Holy Spirit bears icitness togeth er with the spririt of the believer that he is a child of God. The Work of the Holy Spirit 253 Note that Paul does not say that the Spirit bears witness to our spirit h\xiwith\\, — ^^ together with our spirit,'' is the exact force of the words used. That is, there are two who bear witness to our sonship; first our spirit bears witness that we are children of God; second, the Holy Spirit bears witness together with our spirit that we are children of God. How does the Holy Spirit bear His testimony to this fact 5 1 Gal. 4: 6 — "And because ye are sons, God has sent forth th3 Spirit of his Son into your hearts, crying, Abba, Father." It is only when "the law of the Spirit of life in Christ jesus: has made me free from the law of sin and death (v. 2), ana so *' the righteousness of the law is fulfilled " in me " who walk not after the flesh but after the Spirit" (v. 4), and I " through the Spii'it of God do mortify the deeds of the body" (v. 13), and when I am surrendered to the Spirit's leading (v. 14) — it is then and only then that I can expect (v. 16) to be realized in my experi- ence, and to have the clear assurance of sonship that comes from the Spirit of God testifying together with my spirit that I am a child of God. Thei'e are many seeking this testimony of the Holy Spirit in the wrong place — i. e., as a condition of their surrender- ing wholly to God and confessing the crucified and risen one as their Saviour and Lord. (6) Gal. 5: 22, 23—" But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is not law." SIXTH PROPOSITION: The Holy Spirit brings J orth fruit in the believer in Christlike graces of character. (Compare Rom. 14: 17—" For the kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost." Rom. 15: 13 — " Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." Rom. 5:5 — "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.") All real beauty of character, all real Christlikeness in us, is the Holy Spirit's work, it is His fruit. He bears it, not we. Notice these graces are not said to be the fruits of the Spirit, they are the fruit. There is a unity of origin running through all the multiplicity of manifestation. It is a beautiful life that »34 What the Bible Teaches is set forth in these verses. Every word is worthy of earnest study and profound meditation. "Love," "joy," "peace," "long- suffering," "kindness," "goodness," "faith," "meekness," "self- control. " Is not this the life we all long for, the Christ-life? It is not natural to us, and it is not attainable by any effort of the flesh or nature. The life that is natural to us is set forth in the three preceding verses (19-21). But when the indwelling Spirit is given full control in the one He inhabits, when we are brought to realize the utter badness of the flesh and give up in hopeless despair of ever attaining to anything in its power — when, in other words, we come to the end of self and just give over the whole work of making us what we ought to be to the indwelling Holy Spirit, then, and only then, holy graces of char- acter are His fruit. Do you wish these graces in your character and life? Renounce self utterly and all its striving after holi- ness, and let the Holy Spirit, who dwells in you, take full control and bear His own glorious fruit. (Wo get the same essential truth from another point of view in Gal. 2: 20, R.V., Am. App.) Settle it clearly and forever that the flesh can never bear this fruit, that you can never attain these things by your own effort, that they are " the fruit of the Spirit." We hear a good deal in these days about " ethical culture," which usually means a culti- vation of the flesh, until it bears the fruit of the Spirit. It can not be done until thorns can be made to bear figs, and a bram- ble bush grapes. (Luke 6:44; Matt. 12:33.) We hear also a good deal about "character-building." That is all very well if you let the Holy Spirit do the building, and then it is not so much building as fi'uit-bearing. (See, however, 2 Pet. 1:5-7.) We hear also about cultivating graces of character, but we must always bear in mind that the way to cultivate true graces of character is by submitting ourselves utterly to the Spirit to do His work. "This is sanctification of the Spirit." (1 Pet. 1: 2; 2 Thess. 2:13.) There is a sense, however, in which cultivating graces of character is right. We look at Jesus Christ to see what we ought to be, then we look to the Holy Spirit to make us this that we ought to be. The Work of the Holy Spirit 255 (7) Jno. 16:13, R.V. — "Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself: bu* «hat things soever he shall hear, these shall he apeak: and he v^.a''' declara unto you th« things that ar« to coma." SEVENTH PROPOSITION': Th« Holy Spirit guides th« be- liever into all th« trMth. This promise was made in the first instance to the Apostles, but the Apostles themselves applied it to all believers. (1 Jno. 2: 20, 27.) It is the privilege of each of us to be "taught of God." Each believer is independent of human teachers — "ye need not that any man teach you." This does not mean, of course, that we may not learn much from others who are taught of the Holy Spirit. If John had thought that he would never have written this epistle to teach others. The man who is most fully taught of God, is the very one who will be most ready to listen to what God has taught others. Much less does it mean that when we are taught of the Spirit we are independent of the Word of God. For the Word is the very place to which the Spirit leads His pupils and the instrument through which He instructs them. (Eph. 6:17; Jno. 6:63; Eph. 5:18, 19; Compare Col. 3:16.) But while we may learn much from men we are not dependent upon them. We have a Divine teacher, the Holy Spirit. We shall never truly know the truth until we are thus taught. No amount of mere human teaching, no matter who our teachers may be, will give us a correct apprehension of the truth, not even a diligent study of the Word either in the English or original languages will give us a real understanding of the truth. We must be taught of the Holy Spirit. And we may be thus taught, each of us. The one who is thus taught will understand the truth of God better, even if he does not know a word of Greek or Hebrew, than the one who knows Greek and Hebrew and all the cognate languages, and is not taught of the Spirit. The Spirit will guide the one He teaches into all the truth. Not in a day, nor in a week, nor in a year, but step by step. There ai'e two especial lines of the Spirit's teaching mentioned, (a) ' ' He shall declare unto you the things that are to come." Many say we can know nothing of the future, that all our thoughts on that subject are guesswork. Anyone taught by the Spirit knows bet- 256 What the Bible Teaches ter than that, (b) "He shall glorify me {i. e., Christ), for he shall take of mine, and shall declare it unto you." This is the Holy Spirit's especial line with the believer as with the unbeliever, to declare unto them the things of Christ and glorify Him. Many fear to emphasize the truth about the Holy Spirit lest Christ be disparaged, but no one magnifies Christ as the Holy Spirit does. We shall never understand Christ nor see His glory until the Holy Spirit interprets Him to us. The mere listening to sermons and lectures, the mere study of the Word even, will never give you to see " the things of Christ." The Holy Spirit must show you, and He is willing to do it. He is longing to do it. I suppose the Holy Spirit's most intense desire is to reveal Jesus Christ to men. Let Him do it. Christ is so different when the Spirit glorifies Him by taking of the things of Christ and showing them unto us. (8) Jno. 14:26 — " But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your retnembrance, whatsoever I have said unto you," Here again we have the teaching of the Holy Spirit, but we have something besides. EIGHTH PROPOSITION: The Holy SpiHt brings to remem- brance the words of Christ. This promise was made primarily to the Apostles, and is the guarantee of the accuracy of their report of what Jesus said; but the Holy Spirit does a similar work with each believer who ex- pects it of Him, and looks to Him to do it. He brings to mind the teachings of Christ and the Word, just when we need them for either the necessities of our life or of our service. How many of us could tell of occasions when we were in great distress of soul, or great questioning as to duty, or great extremity as to what to say to one whom we were trying to lead to Christ or to help, and just the Scripture we needed — some passage we had not thought of for a long time and perhaps never in this connec- tion— was brought to mind. It was the Holy Spirit who did this, and He is ready to do it even more when we expect it from Him. Is it without significance that in the verse following this blessed promise, Jesus says: "Peace I leave with you, my peace I give The Work of the Holy Spirit 257 unto you?" If we will just look to the Holy Spirit to bring to mind Scripture just when we need it and just the Scripture we need, we will indeed have Christ's peace. (9) I Cor. 2:9-14 — " But as it is writtten, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man kuoweth tlie things of a man, save the spirit of man which is in him ? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned," NINTH PROPOSITION: In these verses we have a twofold work of the Spirit, (a) The Holy Spirit reveals to us the deep things of God which are hidden from and foolishness to the natural man. (It is primarily to the Apostles, that He does this, but we can- not limit this work of the Spirit to them.) (b) The Holy Spirit imparts power to discern^ knoxo and appreciate what he has taught. Not only is the Holy Spirit the Author of Revelation — the written word of God — He is also the interpreter of what He has revealed. How much more interesting and helpful any deep book becomes when we have the author of the book right at hand to interpret it to us. This is what we always may have when we study the Bible. The author, the Holy Spirit, is right at hand to interpret. To understand the book we must look to Him and the darkest places become clear. We need to pray often with the Psalmist: "Open thou mine eyes, that I may behold won- drous things out of thy law." (Ps. 119:18.) It is not enough that we have the objective revelation in the written word, we must have the (subjective) inward illumination of the Holy Spirit to enable us to comprehend it. It is a great mistake to try to com. prehend a spiritual revelation with the natural understanding. It is the foolish attempt to do this that has landed so many in the bog of " the higher criticism." A man with no aesthetic sense 258 What the Bible Teaches might as well expect to appreciate the Sistine Madonna because he is not color-blind, as an unspii'itual man to understand the Bible simply because he understands the laws of grammar and the vocabulary of the languages in which the Bible was written. I would as soon think of setting a man to teach art because he understood paints, as to set him to teach the Bible because he understood Greek and Hebrew. We all need not only to recog- nize the utter insufficiency and worthlessness before God of our own righteousness, which is the lesson of opening chapters of the Epistle to the Romans, but also the utter insufficiency and worth- lessness in the things of God of our own wisdom, which is the lesson of the first Epistle to the Corinthians, especially the first to the third chapters. (See, e. g., 1 Cor. 1: 19-21, 26, 27.) The Jews had a revelation by the Spirit but they failed to depend upon Him to interpret it to them, so they went astray. The whole evangelical church recognizes the utter insufficiency of man's righteousness, theoretically at least. Now it needs to be taught and made to feel the utter insufficiency of man's wis- dom. That is perhaps the lesson that this nineteenth century of overweening intellectual conceit needs most of any. To understand God's word we must empty ourselves utterly of our own wisdom, and rest in utter dependence upon the Spirit of God to interpret it to us. (Matt. 11 : 25 — " At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and pru- dent, and hast revealed them unto babes.") When we have put away our own righteousness, then, and only then, we get the righteousness of God. (Phil. 3 : 4-7, 9 — "Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touch- ing the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. * * * And be found in him, not having mine own r ighteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Rom. 10: 3 — "For they, being ignorant of God's righteousness, and going about to The Work of the Holy Spirit 259 establish their own righteousness, have not submitted themselves unto the righteousness of God. ") When we put away our own wisdom — then, and only then, we get the wisdom of God. (1 Cor. 3: 18 — "Let no man deceive himself. If any man among you seemeth to be wise in this world, lei him become a fool, that he may be wise." Matt. 11: 25 — " At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." See also 1 Cor. 1:25-28.) When we put away our own strength, then, and then only, we get the strength of God. (Is. 40:29 — "He giveth power to the faint ; and to them that have no m,ight he increaseth strength." 2 Cor. 12: 9 — "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." 1 Cor. 1:27. 28 — "But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.") Emptying must precede filling. Self-poured-out that God may be poured in. We must daily be taught by the Spirit to understand the word. I cannot depend to-day on the fact that the Spirit taught me yesterday. Each new contact with the Word must be in the power of the Spirit. That the Holy Spirit once illumined our mind to grasp a certain passage is not enough. He must do so each time we confront that passage. Andrew Murray has put this truth well. He says: " Each time you come to the Word in study, in hearing a sermon or reading a religious book, there ought to be, as distinct as your intercourse with the external means, a definite act of self-abnegation, denying your own wis- dom and yielding yourself in faith to the Divine teacher." ("The Spirit of Christ," p. 221.) (10) I Cor. 2: 1-5 — "And I, brethren, when I came to you, came not with excellence of speech or of wisdom, declaring unto you the tes- timony of God. For I determined not to know anything among you, 26o What the Bible Teaches save Jesus Christ and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God." I Thess. i: 5 — "For our Gospel came not unto 30U in word only, but also in power, and in the Holy Ghost, and in much assurance: as ye know what manner of men we were among you for your sake." Acts i: 8— "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusa- lem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." TENTH PROPOSITION: The Holy Spirit enables the believer to commu7iicate to others in poxcer the truth He Himself ha^ been tp^-ght. We not only need the Holy Spirit to reveal the truth in the first place, and the Holy Spirit in the second place to intei'pret to us as individuals the truth He has revealed, but, in the third place also we need the Holy Spirit to enable us to effectually communicate to others the truth He Himself has interpi-eted to us. We need Him all along the line. One great cause of real failure in the ministry even when there is seeming success, and not only in the ministi-y, but in all forms of service by Christian men and women, is from the attempt to teach by "enticing words of man's wisdom" — i. e., by the arts of human logic, rhetoric and eloquence — what the Holy Spirit has taught us. What is i»eeded is Holy Ghost power " demonstration of the Spirit and of power," There are three causes of failure in preaching: First. Some other message is taught than the message which the Holy Spirit has revealed in the Word — men preach science, art, philosophy, sociology, history, experience, etc., and not the simple word of God as found in the Holy Spirit's Book, the Bible. Second. The Spirit-taught message, the Bible, is studied and sought to be comprehended by the natural understanding — %. e., without the Spirit's illumination. That, alas I is too com- mon even in institutions where men are being trained for the ministry. Third. The Spirit-given message, the Word, the Bible, studied and comprehended under the Holy Ghost illumination, is The Work of the Holy Spirit 261 given out to others with '< enticing words of man's wisdom," and not "in demonstration of the Spii'it and of power." We need, we are absolutely dependent upon, the Spirit all along the line. He must teaeh us how to speak as well as what to speak. His must bo the power as well as the message. (11) Jude 20: — "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost.''' Eph. 6: 18 — " Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplicati or for all saints." Rom. 8: 26, 27, R. V. ELEVENTH PROPOSITION: The Holy Spirit helps, guides and gives power to the believer in pjrayer. The disciples did not know how to pray as they ought, so they came to Jesus and said: "Lord, teach us to pray." (Luke 11: 1.) " We know not how to pray as we ought," but we have another paraclete right at hand to help. (Jno. 14: 16, 17.) — " The Spirit helpeth our infirmity." (Rom. 8: 26, R.V.) He teaches us to pray. True prayer is prayer in the Spirit — i. e. , the prayer the Spirit inspires and directs. When we come into God's pres- ence we should recognize our infirmity, our ignorance of what we should pray for, or how we should do it, and in the consciousness of our utter inability to pray aright, look up to the Holy Spirit, and cast ourselves utterly upon Him, to direct our prayers, to lead out our desires and guide our utterance of them. Rushing heedlessly into God's presence and asking the first thing that comes into our mind, or that some thoughtless one asks us to pray for, is not praying " in the Holy Spirit," and is not true pi'ayer. We must wait for the Holy Spirit, and surrender ourselves to the Holy .Spirit. The prayer that God the Holy Spirit inspires is the prayer that God the Father answers. Note I. —Rom. 8: 26, 27, R.V. — "And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which can- not be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints accord- ing to the will of God." The longings which the Holy Spirit begets in our hearts are often too deep for utterance, too deep apparently for clear and definite comprehension on the part of the believer himself in whom the Holy Spirit is working, God Himself must "search the heart" to know "what is the mind of the Spirit" in these unuttered and unutter- 262 What the Bible Teaches able longings. But God does know what is the mind of the Spirit, He does know what those Spirit-given longings mean, even if we do not, and these longings are "according (to the will of) God," and He grants them, so it comes to pass that "He is able to do exceedingly above all that we ask or think, according to the power that worketh in us." (Eph. 3: 20.) Note 2.— 1 Cor. 14: 15— "What is it then ? I will pray with the Spirit, and I will pray with the understanding also: I will sing with the Spirit, and I will sing with the understanding also." There are other times when the Spirit's leadings are so clear that we "pray with the Spirit . . . and with the understanding also." {12) Eph. 5: 18-20, R.V— " And be not drunken with wine, wherein is riot, but be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father." TWELFTH PROPOSITION: The Holy Spirit inspires the h«- liever to and giiides him in praise and thanksgiving. Not only does He teach us to pray, He also teaches us to render thanks. One of the most prominent charactei'istics of " the spirit-filled life " is thanksgiving. (Compare Acts 2: 4, 11.) True thanksgiving is "to God, even the Father," through or "in the name of our Lord Jesus Christ," in the Holy Spirit. The same is true of prayer. (Compare Eph. 2: 18, R.V.) (13) Phil. 3: 3, R.V. — " For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh," THIRTEENTH PROPOSITION: The Holy Spirit inspires worship on the part of the believer. Prayer is not worship, thanksgiving is not worship. "Wor- ship is a definite act of the creature in relation to God. Worship is bowing before God in adoring acknowledgment and contempla- tion of Himself. Someone has said: "In our prayers we are taken up with our needs, in our thanksgiving we are taken up with our blessings, in our worship we are taken up with Himself." There is no true and acceptable worship except that which the Holy Spirit prompts and directs. "Such doth the Father seek to be His worshippers." (Jno. 4:23, R.V.) The Flesh seeks to enter every sphere of life. It has its worship as well as its lusts. The worship which the flesh worships is an abomination The Work of the Holy Spirit 263 unto God. (Herein we see the folly of any attempt at a Parlia- ment of Religions, where the representatives of different religions attempt to worship together.) Not all earnest and honest worship is worship in the Spirit. A man may be very honest and very earnest in his worship, and still not have submitted himself to the guidance of the Holy Spirit in the matter, and so his worship is in the flesh. Even when there is great loyalty to the letter of the Word, worship may not be "in the Spirit" — i. c, inspired and directed by Him. To worship aright we must "have no confidence in the flesh," we must recognize the utter inability of the flesh — i. e. , our natural self, as contrasted to the Divine Spirit that dwells in and should mold everything in the believer — to worship acceptably; we must realize also the danger there is that the flesh, self, intrude itself into our worship. In utter self-distrust and self-abnegation we must cast ourselves upon the Holy Spirit to lead us aright in our worship. Just as we must renounce any merit in ourselves and cast ourselves utterly upon Christ and His work for us for justifica- tion, just so must we renounce any capacity for good in ourselves, and cast ourselves utterly upon the Holy Spirit and His work in us, in holy living, knowing, praying, thanking and worshipping, and all else that we are to do. (14) Acts 13: 2, 4 — "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus." FOURTEENTH FROPOJSITION: The Holy Spirit calls men and sends them forth to definite lines of work. The Holy Spii'it not only calls men in a general way into Christian work, but selects the specific work and points it out. "Shall I go to China, to Africa, to India?" many a one is asking, and many another ought to ask. You cannot rightly settle that question for yourselves, neither can any other man settle it rightly for you. Not every Christian man is called to China or Africa, or any other foreign field, or to the foreign field at all. God alone knows whether He wishes you in any of these places. He is willing to show you. 264 What the Bible Teaches How does the Holy Spirit call? The passage before us does not tell us. It is pi-esumably purposely silent on this point, lest, perhaps, we think that He must always call in precisely the same way. There is nothing to indicate that He spoke by an audible voice, much less that He made His will known in any of the fan- tastic ways in which some profess to discern His leading — as e. g., by twitchings of the body, opening of the Bible at random and putting the finger on a passage that may be construed into some entirely different meaning than that the inspired writer intended by it But the important point is, He made His will clearly known and He is willing to make His will clearly known to us to-day. The great need in Christian work to-day is men and women whom the Holy Spirit calls and sends forth. We have plenty of men and women whom men have called and sent forth, or who have called themselves. (There are many to-day who object stren- uously to being sent forth by men, by any organization of any kind, who are, what is immeasurably worse than that, sent forth by self, not by God.) How shall we receive the Holy Spirit's call? By desiring it, seeking it, waiting upon the Lord for it, and expecting it. "As they Tninistered to the Lord and fasted,'' the I'ecord reads. Many a man is saying in self -justification for staying out of the ministry, and staying at home from the foreign field, ' ' I have never had a call." How do you know that? Have you been listening for it? God speaks often in a " still small voice. " Only the listening ear can catch it. Have you definitely offered yourself to God to send you where He will? While no man ought to go to China or Africa un- less he is clearly and definitely called, he ought to definitely offer himself to God for this work, to be ready for a call and to be listening sharply that he may hear it when it comes. No edu- cated Christian man or woman has a right to rest easy out of the foreign field unless he has definitely offered himself to God for that work, and is clear no call from God has come. A man needs no more definite call to Africa than to Boston, or New York, or Chicago. (15) Acts 8: 27-29 — "And he arose and went: and, behold, a man of Ethiopia, a eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come The Work of the Holy Spirit 265 to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet. Then the Spirit said unto PhiHp, Go near, and join thyself to this chariot." Acts 16: 6, 7 — " Now when they had gone throughout Phrygia and the region of Galatia, and v^e-xe. forbidden of the Holy 6^//(?^/ to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not." FIFTEENTH PROPOSITION: The Holy Spirit guides in the details of daily life and service^ as to where to go and where not to go; what to do and what not to do. It is possible for us to have the unerring guidance of the Holy Spirit at every turn of life. For example, in personal work it is manifestly not God's intention that we speak to every one we meet. There are some to whom we ought not to speak. Time spent on them would be taken from work more to God's glory. Doubtless Philip met many as he journeyed toward Gaza before he met the one of whom the Spirit said: "Go near, and join thy- self to this chariot." So is He ready to guide us also. So also in all the affairs of life, business, study, everything, we can have God's wisdom. There is no promise more plain and explicit than Jas. 1:5 — "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." How shall we gain this wisdom? Jas, 1:5-7 — "If any of you lack wisdom, let him ask oi God, that giveth to all men liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord." Here are really five steps: First. That we " lack wisdom." We must be conscious of and fully admit our own inability to decide wisely. Not only the sinfulness, but the wisdom of the flesh must be renounced. Second. We must really desire to know God's way, and be willing to do God's will. That is implied in tii,'* asking if the asking is sincere. This is a point of fundamental impor- tance. Here we find the reason why men ofttimes do not know God's will and have the Spirit's guidance. They are not really willing to do whatever the Spirit leads. It is " the meek " 266 What the Bible Teaches whom He guides in judgment and <' the meek " to whom "He will teach his way." (Ps. 25: 9.) It is he that '^willeth to do his will" who shall know, etc. (Jno. 7: 17, R. V.) Third. "We must "ask," definitely ask guidance. Fourth. "We must confidently expect guidance. "Let him ask in faith, nothing doubting." (Vv. 6, 7, R.V.) Fifth. We must follow step by step as the guidance comes. Just how it will come no one can tell, but it will come. It may come with only a step made clear at a time. That is all we need to know — the next step. Many are in darkness about guidance because they do not know what God will have them do next week, or next month, or next year. Do you know the next step? That is enough. Take it and He will show you the next. (Num. 9: 17- 23 — " And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched ; as long as the cloud abode upon the tabernacle they rested in their tents. And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the Lord, and journeyed not. And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed. And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morn- ing, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed. At the commandment of the Lord they rested in their tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses.") God's Guidance is Clear Guidance. (1 Jno. 1:5 — " God is light, and in him is no darkness at all.") Many are tortured by leadings they fear may be from God, but of which they are not sure. You have a right, as God's chil- dren, to be sure. Go to God. Say, " Here I am, heavenly Father, I am willing to do thy will, but make it clear. If this is thy will I will do it, but make it clear if it is so." He will do so, if it is His will, and you ai*e willing to do it; and you need not, and The Work of the Holy Spirit 267 ought not to do that thing until He does make it clear. We have no right to dictate to God how He shall give His guidance: by shutting up every other way, or by a sign, or by letting us put our finger on a text. It is ours to seek and expect wisdom, but it is not ours to dictate how it shall be given. (1 Cor. 12: 11 — «'But all these worketh that one and the selfsame Spirit, dividing to every man severally as he icill. ' ') T'lvo things are evident from what has been said thus far about the work of the Holy Spirit in the believer: First. How utterly dependent we are upon the Holy Spirit at every turn of Christian life and service. Seco7id. How perfect is the provision for life and service that God has made and what the fulness of privilege that is open to the humblest believer through the Holy Spirit's work. It is not so much what we are by nature, either intellectually, mor- ally, spiritually, or even physically, that is important, but what the Holy Spirit can do for us, and what we will let Him do. The Holy Spirit often takes the one who gives the least natural prom- ise and uses him beyond those who give the greatest natural promise. Christian life is not to be lived in the realm of natural temperament, and Christian work is not to be done in the power of natural endowment, but Christian life is to be lived in the realm of the Spirit, and Christian work is to be done in the power of the Spirit. The Holy Spirit is willing and eagerly desirous to do for each of us His whole work. He will do for each of us all that we let Him do. (16) Rom. 8: 11 — "But if the Spirit of Him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." SIXTEENTH PROPOSITION: The Holy Spirit qxdckens the mortal body of the believer. This, as the context shows, refers to the future Resurrection of the body. This is the Spirit's work. The glorified body is from Him. It is a spiritual body. We now have the first fruits of the Spirit, but are waiting for the full harvest, the redemption of the body. (Rom. 8:23 — "And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the re- demption of our body.") ^ 268 What the Bible Teaches Note. — There is a sense in which the Holy Spirit even now quick- ens our bodies. Matt. 12: 28 — " But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you." Acts 10: 38 — " How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with him." James 5: 14 — " Is any sick among you: le< him call for the elders of the church; and let them pray over him, anoint- ing him with oil in the name of the Lord." God by His Holy Spirit does impart new health and vigor to these mortal bodies in the present life. Compare Ps. 104: 29, 30 — " Thou hidest thy face, they are troubled: thou takest away their breath, they die, and are returned to the dust. Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth." CHAPTER VI L THE BAPTISM WITH THE HOLY SPIRIT I, What the Baptism with the Holy Spirit is. (i) Acts i: 5 — " For John truly baptized with water; but ye shall be baptized with the Holy G"//<7i/ not many days hence." Compare 2:4, 38 — "And they were ^filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghosts 4:8 — "Then "Peiev, filled with the Holy Ghost, said unto them, Ye rulers of the people, and leaders of Israel." 10:44-46 — " While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God." Compare 11: 15-17 — " And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand God ?" 19: 2-6 — " He said unto them. Have ye received the Holy Ghost since ye believed ? And they said unto him. We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized ? And they said, Unto John's bap- tism. Then said Paul, John verily baptized with the baptism of re- pentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." Heb. 2:4 — "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, ac- cording to his own will." I Cor. 12:4, II, 13 — "Now there are diversities of gifts, but the same Spirit. . . . But all these worketh that one and the self- 270 What the Bible Teaches same Spirit, dividing to every man severally as he will, . . . For by one Spirit are we all baptised into one body, whether we be Jews or gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Luke 24: 49 — " And behold I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." FIRST PROPOSITION: A number of suggestive phrases^ ' ' Baptized with the Holy Spirit, " " Filled with the Holy Ghost,'' ''The Holy Ghost fell on them,'' ''The gift of the Holy Ghost was poured out, " " Receive the Holy Ghost, ' ' " The Holy Ghost came on them," "Gifts of the Holy Ghost," "7 send the promise of my Father upon you," "Endued with power from on high, ' ' are used i?i the New Testament to de- scribe o?ie and the same experience. {2) Acts 19: 2, R.V. — " And he said unto them, Did ye receive the Holy Ghost when ye believed ? And they said unto him, Nay, we did not so much as hear whether the Holy Ghost was given." SECOND PROPOSITION: The baptism with the Holy Spirit is a definite experience of which one may and ought to kiiow whether he has received it or not. (Compare Acts 8:15, 16 — "Who, when they were come down, prayed for them, that they might receive the Holy Ghost: For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus." Gal. 3: 2 — "This only would I learn of you, Re- ceived ye the Spirit by the works of the law, or by the hearing of faith ? ") (3) Acts i: 5 — " For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.'' Here was a company of regenerated men pronounced so by Christ Himself. (Compare Jno. 15: 3 — "Now are ye clean through the word which I have spoken unto you," and Jno. 13: 10 — "Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.") And yet the baptism with the Spirit lay for them some days in the future. Acts 8: 12 — " But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men aud women." In this company of baptized believers there were certainly same regenerated people, but we read in vv. 15: 16: The Baptism with the Holy Spirit 271 "Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none oj them: only they were baptized in the name of the Lord Jesus." ) Regenerated but not baptized with the Holy Ghost. We see the same thing in Acts 19: 1, 2: "And it came to pass, that while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus; and finding certain disciples. He said unto them. Have ye received the Holy Ghost since ye believed ? and they said unto him, we have not so much as heard whether there be any Holy Ghost." Compare v. 6 — "And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." THIRD PROPOSITION: The Baptism with the Holy Spirit is an operation of the Holy Spirit distinct from and subsequent and additional to His regenerating work. A man may be regenerated by the Holy Spirit and still not be baptized with the Holy Spirit. In regeneration there is an impartation of life, and the one who receives it is saved ; in the Baptism with the Holy Spirit there is an impartation of power and the one who receives it is fitted for service. Every True Believer Has the Holy Spirit. Rom. 8: 9 — " But ye are not in the ilesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his." (See also, i Cor. 6: 19.) But not every believer has the Baptism with the Holy Spirit, though every believer, as we shall see, may have. The Baptism with the Holy Spirit may be received immediately after the new birth — as e. g., in the household of Cornelius. In a normal state of the church every believer would have the Baptism with the Holy Spirit, as in the Church at Corinth. (1 Cor. 12: 13 — " For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." ) In such a normal state of the church the Baptism with the Holy Spirit would be received immediately upon repentance and baptism into the name of Jesus Christ for the remission of sins. (Acts 2: 38.) But the doctrine of the Baptism with the Holy Spirit has been so allowed to drop out of sight, and the church has had so little expectancy along this line for its young children, 272 What the Bible Teaches that a large portion of the church is in the position of the churches in Samaria and Ephesus, where someone has to come and call the attention of the mass of believers to their privilege in the Eiseu Christ and claim it for them. (4) Acts i: 5, 8 — " For John truly baptized with water; but j'e shall be baptized with the Holy Ghost not many days heuce. But j^ shall receive power, after that the Holy Ghost is come upon you: and ye shall de wi/nesses unto me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost parts of the earth." Luke 24:49 — "And behold I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.'" Acts. 2: 4 — " And they were all filled with the Holy Ghost, and be- gan to speak with other tongues, as the spirit gave them utterance." Acts. 9: 17, 20 — "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And straightway he preached Christ in the synagogues, that he is the Son of God." I Cor. 12: 4-14 — " Now there ai'e diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord, And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit: To another faith by the same Spirit: to another the gifts of healing by the same Spirit: to another the working of miracles; to an- other prophecy, to another discerning of Spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh out that one and the selfsame Spirit, dividing to every man severally as he will. For as tke body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." FOURTH PROPOSITION: The Baptism with the Holy Spirit is an experience connected with and primarily for the purpose of sei'vice. The Baptism with the Spirit is not primarily intended to make believers happy nor holy, but to make them useful. In ev- ery passage in the Bible in which the results of the Baptism with the Holy Spirit are mentioned they are related to testimony and The Baptism with the Holy Spirit 273 service. The Baptism with the Holy Spirit has no direct reference^ to cleansing from sin. It has to do with gifts for service rather / than with graces of character. The steps by which one ordinarily receives the Baptism with the Holy Spirit are of such a character, and the Baptism with the Holy Spirit makes God so real that this Baptism is in most cases accompanied by a great moral uplift, or even a radical transformation, but the Baptism with the Holy! Spirit is not in itself either an eradication of the carnal nature or / cleansing from an impure heart. It is the impartation of super- I natural power or gifts in service, and sometimes one may have ) rare gifts by the Spirit's power and few graces. (Compare 1 .Cor. ' 13: 1-3 — "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." And Matt. 7: 22, 23 — "Many! will say to me in that day. Lord, Lord, have we not prophesied] in Thy name, and in Thy name have cast out devils, and in Thy \ name done many wonderful works ? And then will I profess unto ( them, I never knew you; depart from me, ye that work iniquity.") It is indeed the work of the Holy Spirit to cleanse trom sin, and to empower one for and lead one into a life of victory over the world, the flesh and the Devil, but this is not the Baptism with the Holy Spirit. It is, however, more fundamental and im- portant. It is well to remember also that Jesus promised a two- fold baptism, "with the Holy Ghost and with fire.'' This can not be interpreted to mean two contrasted baptisms, one of bless- ing and the other of judgment. The Greek does not permit this interpretation. It is one twofold baptism. Many seem get only part of it, " the Holy Wind," but the "fire" is for us too, if we claim it. And fire searches, refines, consumes, illumi- nates, makes to glow, energizes, spreads. "Fire" is what many! need to-day, and it is for us. ' n. Results of the Baptism with the Holy Spirit, (i) I Cor. 12:4-10 — " Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the jless- lit of\ m to/ 274 What the Bible Teaches same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For io one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to a?iother the gifts of healing by the same Spirit; to another the working of miracles; to an- other prophecy; to another discerning of spirits; to another divers kinds of tongues: to another the interpretation of tongues." FIRS T PR OPOSITION: The specific manifestations of the Bap. tisni xcith the Holy Spirit are not precisely the same iii all per- sons. "There are diversities of gifts, but the same Spirit." The gifts vary with the different lines of service to which God has called different persons. The church is a body, and different parts of the body have different functions, and the Spirit imparts to the one who is baptized with the Spirit those gifts which fit him for the work to which the Spirit has called him. For exam- ample, many in the early church who were baptized with the Holy Spirit spake with tongues (Acts 10: 46; 19: 6), but not all. (1. Cor. 12: 27-30.) So to-day the Holy Spirit imparts to some gifts as an evangelist, to othei's as pastors and teachers. To others as "helps, governments," etc. (2) I Cor. 12: 7 — "For the manifestation of the Spirit is given to every man to profit withal." SECOND PROPOSITION: There will be some gift to every one baptized with the Holy Spirit. (3) I Cor. 12: II, R.V. — " But all these worketh the one and the same Spirit, dividing to each one severally even as he will." THIRD PROPOSITION: The Holy Spirit divides to each one severally as He toill. The Holy Spirit is absolutely sovereign in deciding how — in what special gift, operation or poioer — the Baptism with the Holy Spirit shall manifest itself. It is not for us to pick out some place of service and then ask the Holy Spii'it to qualify us for that service; it is not for us to select some gift and then ask the Holy Spirit to impart to us that gift. It is for us to simply put ourselves entirely at the disposal of the Holy Spirit to send us where He will, to select for '^ what kind of service He will, and to impart what gift He will. The Baptism with the Holy Spirit 275 He is absolutely sovereign, and our position is that of uncondi- tional surrender to Him. I am glad that this is so: that He, in His infinite wisdom and love, is to select the field, service and gifts and not I, in my shortsightedness and folly. It is because of a failure to recognize this absolute sovereignty of the Spirit that many fail of the blessing and meet with disappointment. They are trying to select the gift and so get none. Of course, it is scriptural, while recognizing and rejoicing in the sovereignty of the Holy Spirit, to "covet earnestly the best gifts." (1 Cor. 12: 31.) (4) Acts 1:5, 8 — " For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. For ye shall receive power^ after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." FOURTH PROPOSITION: The Baptism with the Holy Spirit always imparts power in service. The power may be of one kind in one person and of another kind in another person, but there will always be pov/er — and the very power of God at that. As sure as anyone who reads these pages, who has not already received the Baptism with the Holy Spirit, seeks it in God's way, there will come into his service a power that was never there before — power for the very work God has for you to do. The results of that power may not be manifest at once in conversions. (Acts 7:55-60.) (5) Acts. 4:29, 31— "And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word. , . . And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they sfiake the word of God with boldness. FIFTH PROPOSITION: The Baptism with the Holy Spirit im- parts boldness in testimony and service. The Baptism with the Spirit converts cowards into heroes. (Compare Acts 4: 8-12.) (6) Acts 2:4, 7, 8, II— "And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans ? And how 276 What the Bible Teaches hear we every man in our own tongue, wherein we were born ? Creteg and Arabians, we do hear them speak in our tongues the wonderjul works of God.'" Acts 4: 31, 33, 8-10 — "And when they had praj'ed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And with great power gave the apostles witttess of the tesurrection ofthi Lord Jesus: and great grace was upon them all. . . . Then Peter, filled^ with the Holy Ghost, said unto them. Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the name of fesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole." Acts g: 17, 20 — "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filed with the Holy Ghost. , . . And straightway he preached Christ in the synagogues, that he is the Son of God." Acts 10; 44-46 — "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circum- cision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost, for they heard them speak with tongues, and magnify God." Eph. 5: 18, 19 — "And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.'" SIXTH PROPOSITION: The Baptism with the Holy Spirit causes one to be occupied with God and Christ and spiritual things. The man who is filled with the Holy Ghost will not be sing- ing sentimental ballads, nor comic ditties, nor operatic airs while the power of the Holy Ghost is upon him. If the Holy Ghost should come upon one while listening to the most innocent of the world's songs he would not enjoy it. He would long to hear some- thing about Christ. GENERAL PROPOSITION: The Baptism with the Holy Spirit is the Spirit of God coming upon the believer.^ filling his mind with a real apprehension of truth, and taking possession of his faculties, imparting to hitn gifts not otherwise his, but which qualify him for the service to which God has called him. The Baptism with the Holy Spirit 277 III. The Necessity of the Baptism with the Holy Spirit. (i) Luke 24: 48, 49 — " And ye are witnesses of these things. And behold, I send the promise of my Father upon you: but tarry ye (sit ye down) in the city of Jerusalem, until ye be endued with power from on high." Acts i: 4, 5, 8 — "And, being assembled together with them, com- manded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. . . . But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." FIRST PROPOSITION: Jesus Christ commanded the disciples not to enter ujwn the work to which He had Himself called them until baptized with the Holy Ghost. Note i. — They were rarely fitted for the work by experience, and by association with Himself, and by long training at His own hands, but the further preparation of the Baptism with the Holy Spirit was so all essential that they must not move without it. Note 2. — There was apparently imperative need that something be done at once. The whole world was perishing and they alone knew the saving truth. Nevertheless Jesus strictly charged them "wait." What a testimony to the all importance of " the Baptism with the Holy Spirit " as a preparation for work that shall be acceptable to Christ. (2) Acts 10: 38 — " How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." (Com- pare Luke 3:22 and Luke 4: i, 14, 17, 18 — "And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. . . . And Jesus (5i^'/«^_/////cy^///rayer is not in faith. (Jas. 1: 6, 7.) The faith that receives this, as every other bless- ing at once, is the faith that counts it as its own. (Mark, 11: 24, R.V. ; 1 Jno. 5: 14, 15.)* *This whole subject is discussed at length in the author's book entitled " The Bap* tism with the Holy Spirit." CHAPTER VIIL THE WORK OF THE HOLY SPIRIT IN PROPHETS AND APOSTLES, I. The Distinctive Character of the Work of the Holy Spirit in Prophets and Apostles. (i) I Cor. 12: 4, 8-ri, 28, 29 — " Now, there are diversities of gifts, but the same Spirit. . . . For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of heaUng by the same Spirit; to another the working of miracles; to anothef prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing to every man sev- erally as he will. , . . And God hath set some in the church, pirst apostles, secondly prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all apostles? are all prophets f are all teachers? are all workers of miracles ? " FIRST PROPOSITION: The work of the Eoly Spirit in Apostles and Prophets differs from His work in other believers. He imparts to Apostles and Prophets an especial gift for an especial purpose. The doctrine which is becoming so common and so popu- lar in our day, that the work of the Holy Spirit in preachers and teachers and in ordinary believers, illuminating them and guid- ing them into the truth and into the understanding of the Word of God, is the same in kind and differs only in degree from the work of the Holy Spirit in Prophets and Apostles, is thoroughly unscriptural and untrue. It overlooks the clearly stated and carefully elucidated fact that while there is " the same Spirit," «' there are diversities of gifts," "diversities of ministrations," *« diversities of workings " (1 Cor. 12: 4-6, R.V.), and that not all are prophets or apostles. (1 Cor. 12: 29.) 282 What the Bible Teaches « Note. — Those who desire to minimize the difference between the work of the Holy Spirit in Apostles and Prophets, and his work in other men, often refer to the fact that the Bible says that Bezaleel was to be " filled with the Spirit of God " to devise the work of the Tabernacle (Ex. 31: i-ii), as a proof that the inspiration of the prophet does not differ from the inspiration of the artist or architect; but they are ignorant of the fact, or forget it, that the Tabernacle was to be built after the pattern shown to Moses in the Mount (Ex. 25: 9, 40), and that, therefore, it was itself a prophecy, and an exposition of the truth of God. It was the word of God done into wood, gold, silver, brass, cloth, skin, etc. There is much reasoning about inspiration to-day that appears at first sight very learned, but that will not bear much rigid scrutiny or candid comparison with the word of God. There is nothing in the Bible more inspired than the Tabernacle, and if the higher critics would study it more they would give up their ingenious but untenable theories. II. Results of the Work of the Holy Spirit iu Prophets and Apostles« (i) Eph. 3: 5, R.V. — "Which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit." ^ FIRST PROPOSITION: Truth hidden from men for ages, and which they had not discovered, and cotdd 7iot discover by the unaided processes of human reasoning, has been revealed to Apostles and to Prophets in the Spirit. The Bible contains truth that men never had discovered, and never would have discovered if left to themselves, but which the Father in great grace has revealed to his children through His ser- vants, the Prophets and the Apostles. We see here the folly of test- ing the statements of Scripture by the conclusions of human reason- ing or ' ' the Christian Consciousness. " The revelation of God tran- scends human reasoning, and a consciousness that is truly and fully Christian is the product of the study and absox'ption of Bible truth. If our consciousness differs from the statements of this book, it is not yet fully Christian, and the thing to do is not to try to pull God's revelation down to the level of our consciousness, but to tone our consciousness up to the level of God's Word. (2) I Pet. i: 10, II, 12 — "Of which salvation the prophets have in- quired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit oj Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves but unto us they did minister The Work of the Holy Spirit 283 the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into." SECOND PROPOSITION: The Revelation made to the Prophets was indej)endent of their own thinking ; it was made to them, by the Spirit of Christ which was in them — and was a subject of in- quiry to their ov^n mind as to its meaning. It was not their thought, but His. (3) 2 Pet. i: 21, R.V. — " For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Ghost." THIRD PROPOSITION: No prophetic utterance was of the Projjhets' own will, but they spake from God, and the Prophet was carried along in it by the Holy Spirit. (4) Heb. 3: 7 — "Wherefore as the Holy Ghost saith, To-day, if ye will hear his voice." 10: 15, 16 — "Whereof the /^'^ly Ghost also is a witness to us: for after that he had said before, Inis is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them." Acts. 28: 25 — "And when they agreed not among themselves, they departed, after that Paul had spoken one word. Well spake the Holy Ghost by Esaias the prophet unto our fathers." 2 Sam. 23: 2, R.V. — " The Spirit of the Lord spake by me, and his word was in my tongue." FOURTH PROPOSITION: It was the Holy Spirit who spoke in the prophetic utterance; it was His word that was upon the Prophet's tongue. The prophet was simply the mouth by which the Holy Spirit spake. As a man, except as the iSpirit taught him and used him, the prophet was fallible as other men are, but when the Spirit was upon him, and he was taken up and borne along by the Holy Spirit, he was infallible in his teachings. The teaching, indeed, was not his, but the Holy Spirit's. God was speaking, not the prophet. For example, Paul doubtless had many mistaken notions, but when he taught as an apostle, under the Spirit's power, he was infallible — or rather the Spirit who taught through him, and the consequent teaching, were infallible — as infallible as God. We do well to carefully distinguish what Paul may have thought as a man, and what he actually did teach as an apostle. 284 What the Bible Teaches la the Bible we have the record of what he taught as an apostle, with the possible exception of 1 Cor. 7:6,25 — "But I speak this by /permission, and not of commandment. . . . Now con- cerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful," and the context. Here he does not seem to have been sure that he had the word of the Lord and is careful to note the fact, thus giving additional certainty to all other passages. It is sometimes said that Paul taught in his eai'ly epistles that the Lord would return during his lifetime, and in this was of course mistaken. But Paul never taught anywhere that the Lord would return during his lifetime. In 1 Thess. 4: 17 ("Then we lohich 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 be ever with the Lord"), as he was still alive, he naturally did not include himself with those who were fallen asleep in speaking of the Lord's return. Quite probably he did believe that he might be alive, and the attitude of expectancy is the true attitude in all ages for every believer, Paul probably rather believed he would live to the coming of the Lord, but he did not so teach. The Holy Spirit kept him from this as all other errors in his teachings. (5) I Cor. 2: 13 — " Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." (See Am. Ap. to R.V.) FIFTH PROPOSITION: The Holy Spirit in the Apostle taught! not only the thought (or ^^ concept'' ) but the words in which, the thought was to be expressed. This is not only a necessary inference from the fact that thought is conveyed from mind to mind by words, and if the words were imperfect the thought expressed in those words would neces- sarily be imperfect, but it is distinctly so stated. Nothing could be plainer than Paul's statement "IN WORDS, which the Spirit teacheth." The Holy Spirit has Himself anticipated all these modern ingenious but unbiblical and false theories regarding His own work in the apostles. The more carefully and minutely one studies the wording of the statements of this wonderful book, the more he will become convinced of the marvelous accuracy of the words used to express The Work of the Holy Spirit 285 the thought. To a superficial student the doctrine of verbal inspiration may appear questionable or even absurd, but any regenerated and Spirit-taught man who ponders the words of the Scripture day after day and j'^ear after year will become con- vinced that the wisdom of God is in the very words, as well as in the thought which is expressed in the words. It is an impressive fact that our difficulties with the Bible rapidly disappear as we note the precise language used. The change of a word or letter, of a tense, case, or number would land us in contradiction or untruth, but taking the words just as written, difficulties disap- pear and truth shines forth. The Divine origin of nature shines forth clearly under the use of the microscope as we see the perfection of form and adap- tation of the minutest particles of matter. So likewise the Divine origin of the Bible shines forth clearly under the microscope as we note the perfection with which the turn of a word reveals the absolute thought of God. Question: If the Holy Spirit is the author of the words of Scripture, how do we account for variations in style and diction? — that, for example, Paul always uses Pauline language, and John, Johannean, etc. Answer: If we could not account at all for this fact it would have little weight against the explicit statement of God's Word, with anyone who is humble and wise enough to recognize that there are a great many things which he can not account for at all, which could be easily accounted for if he knew more. But these variations are easily accounted for. The Holy Spirit is quite wise enough and has quite enough facility in the use of language in revealing truth to and through any individual, to use words, phrases and forms of expression in that person's vocabulary and forms of thought, and to make use of that person's peculiar individ- uality. It is a mark of the Divine wisdom of this book that the same Divine truth is expressed with absolute accuracy in such widely variant forms of expression. (6) Mark 7:13— "Making M^w^r^^/ G^£7^ of none eifect through your traditions, which ye have deHvered: and many such like things do ye." 2 Sam. 23:2 — " The Spirit of the Lord spake by me, and his word was in my tongue." 2S5 What the Bible Teacheij I Thess. 2: 13 — " For this cause also thank we God without ceasing, because, when ye received the uwrd of Cod, which yc heard of us, ye received it not as the word of men, but, as // is in truth the word 0/ God, which effectually worketh also in you that believe." SIXTH PROPOSITION: The utterances of the Ajyostles and the Prophets were the Word of God. When we read these words toe are not listening to the voice of man but to the voice of God. CHAPTER IX. THE WORK OF THE HOLY SPIRIT IN JESUS CHRIST. I. Hot? the Holy Spirit Worked in Jesns Christ. (i) Luke 1:35 — "And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." FII^ST PROPOSITION: Jesus Christ was begotten of the Holy Spirit. In regeneration the believer is begotten of God ; Jesus Christ was begotten of God in generation. He is the only begotten Son of God. (Jno. 3: 16 — " For God so loved the world, that he gave his only begotten Son, that whosoever believe th in him should not perish but have everlasting life.") The regenerated man has the carnal nature received from his earthly father and the new nature imparted by God. Jesus Christ had only the new holy nature. He was, however, real man as he had a human mother. (2) Heb. 9: 14 — *' How much more shall the blood of Christ, who through the efetnal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God." SECOND PROPOSITION: Jesus Christ led a holy, spotless life, and offered Himself to God, through the working of the Holy Spirit. (3) Acts 10: 38 — " How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." Is. 61: I — "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the cap- tive, and the opening of the prison to them that are bound." Luke 4: 14, 18 — "And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. . . The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal 288 What the Bible Teaches the brokenhearted, to preach deliverance to the captives, and recover- ing of sight to the bUnd, to set at Uberty them that are bruised." THIRD PROPOSITION: J«su» Christ was anointed for service by the Holy Spirit. (Compare Luke 3: 21, 22 — " Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said. Thou art my be- loved Son; in thee I am well pleased," and Luke 4: i, 14 — " And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness. . . . And Jesus returned in the power of the Spirit into Galilee; and there went out a fame of him through all the region round about." ) (4) Luke 4: I — "And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness." FOURTH PROPOSITION: Jesus Christ was led by the Holy Spirit in His movements. (5) Is. 11: 2 — "And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." (Compare Matt. 12: 17, 18 — "That it might be fulfilled which was spoken by Esaias the prophet, saying, behold my servant whom I have chosen; my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall shew judgment to the Gentiles.") FIFTH PROPOSITION: Jesus Christ was taught by the Spirit who rested upon Him. The Spirit of God was the source of His wisdom in the days of His flesh. Note. — Jno. i: 33 — "And I knew him not: but he that sent me to baptize with water, the same said unto me. Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which bap- tizeth with the Holy Ghost." (6) Jno. 3: 34, R.V. — " For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure." SIXTH PROPOSITION: The Holy Spirit abode upon Him in fulness and the words He spoke loere the words of God. (7) Acts 1:2 — "Until the day in which he was taken up, after that he through the Holy Ghost had given commandments vmto the apostles whom he had chosen." SE VENTH PR OPOSITION: Jesus Christ gave commandment to His apostles whom he had chosen, through the Holy SpiHt. The Work of the Holy Spirit in Jesus Christ 289 (8) Matt. 12: 28—" But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you." EIGHTH PR OPOSITION: Jesus Christ wrought His miracles in the power of the Holy Spirit. Compare i Cor, 12: 9, 10— " To another faith by the same Spirit; to another the gift of healing by the same Spirit; to another the working of miracles," etc., etc. (9) Rom. 8: ii — " But if the Spirit of Him that raised up fesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." NINTH PROPOSITION: Jesus Christ was raised from the dead by the pov)er of the Holy Spirit. II. Practical Inferences from the Work of the Holy Spirit in Jesns Christ. Several things are evident from the study of the work of the Holy Spirit in Jesus Christ. (1.) The completeness of His humanity. He lived, thought, worked, taught, conquered sin and won victories for God in the power of that same Spirit whom we may all have. (2.) Our dependence upon the Holy Spirit. If it was in the power of the Holy Spirit that Jesus Christ, the only begotten Son of God, lived, worked and triumphed, how much more are we de- pendent upon Him at every turn of life, service and conflict with Satan and sin ! (3. ) The wondrous world of privilege^ blessing^ victory and conquest that is open to us. The same Spirit by which Jesus was begotten is at our disposal for us to be begotten of Him. The same Spirit by which Jesus Christ offered Himself without spot to God is at our disposal for us to offer ourselves without spot, the same Spirit by which Jesus was anointed for service is at our dis- posal for us to be anointed for service, and so on through all the points given above. Jesus Christ is our pattern (1 Jno. 2: 6), the firstborn among many brethren. Whatever he realized through the Holy Spirit is there for us to realize also. BOOK IV. WHAT THE BIBLE TEACHES ABOUT MAN. CHAPTER L HIS ORIGINAL CONDITION. I* Man Created in the Image of God. (i) Gen. i: 26, 27 — "And God said, Let us make man in our image after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them." Gen. 9: 6 — "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.'^ FIRST PROPOSITION: God created maji in Hia own image, after His own likeness. Question: To what do this "image" and << likeness" refer ? Answer: {a) Eph. 4: 23, 24 — "And be renewed in the spirit of yourmind; and that ye put on the new man, which after God is created in right eousness and true holiness.''' Col. 3: 10 — "And have put on the new man, which is renewed in knowledge after the image of him that created him." Rom. 8: 29 — " For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first- born among many brethren." 2 Cor. 3: 18 — " But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as the Spirit of the Lord." Col. i: 15 — "Who is the image of the invisible Cod, the firstborn of every creature." The image and likeness plainly have reference to the intel- lectual and moral nature of man. {b) Ps. 17: 15, R. V. (Marg. in part)—" As for me, I shall behold thy face in righteousness: I shall be satisfied, when I awake, with thy form." (The Hebrew word used here clearly means a visible form. Compare Num. 12: 8, R.V. — "With him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the thefonn of ike Lord shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses ? ") 294 What the Bible Teaches The image and likeness would seem also to have some refer* ence to the visible likeness. It is true God is essentially spirit (Jno. 4: 24), and invisible (Col. 1: 15), but God has a form in which he manifests Himself to the eye (Is. 6: 1; Acts 7: 56; Phil, 2: 6 [See Thayer's Greek-English Lex. of the N. T. on the woi'd translated "form" in this last passage], and man seems to have been created not only in the intellectual and moral, but also the visible likeness of God. (Compare Gen. 5: 1, 3 — • "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him. And Adam lived a hundred and thirty years, and begat a son in his ovv^n likeness, after his image; and called his name Seth.") It is perhaps impossible to say how much of this visible like- ness was lost by the Fall, but in the regeneration man is not only recreated intellectually and morally in the likeness of God (Eph. 4: 23, 24; Col. 3: 10), but when the regeneration is complete in the outwai-d, visible likeness as well. (Compare Phil. 3: 21 — " Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.") But from Jno. 17: 5 ("And now, O Father, glorify thou me with thine own self with the glory which I had with thee be- fore the world was"), compared with Phil. 2: 6 ("Who, being in the form of God, thought it not robbery to be equal with God"), we see that "the form " of Christ was the form of God. !!• The Original Intellectual and Moral Condition of Man. (i) Gen. 2: 19—" And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them; and whatsoever Adam called every living creature, that was the natne thereof." Gen. i: 28 — " And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." FIRST PROPOSITION: Man was created with sufficient in- tellectual capacity to give names to all living creatures and to have dominion over them. Man was not ci'eated an ignoramus nor a savage, but a being with lofty intellectual powers. Whatever truth there may be in His Original Condition 295 the doctrine of evolution as applied within limits to the animal world, it breaks down when applied to man. It contradicts not only Scripture, but the known facts of history. The development of man fi'om an originally low order of intellectual beings closely resembling the ape, is a figment of unbridled imagination falsely dubbed science. There is absolutely not one fact to sustain it. The first view we get of man is of a being of splendid intellectual powers. (2) Gen. 3: 1-6 — "Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent. We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, 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 gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." Rom. 5: 12, 14 — 'Wherefore, as by one man sin entered info the world, and death by sin; and so death passed upon all men, for that all have sinned: . . . Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come." (Eccl. 7: 29.) SE COND PR OPOSITION: Man was not created a sinner, but sin entered into the world through man, by his conscious and volun- tary choice. CHAPTER IL THE FALL I. The Fact of the FaU. (i) Gen. 3: 1-6 — "Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said. Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, 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 gods, knowing good and evil. Aud when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." PROPOSITION: The first man fell The steps in the Fall were: (1) Listening to slanders against God. (2) Doubting God's word and His love. (3) Looking at what God had forbidden. (4) Lusting for what God had prohibited, (The lust of the Qesh, the lust of the eye and the vainglory of life, v. 6. Com- pare 1 Jno. 2: 16.) (5) Disobeying God's commandments. The woman was the first in this deception and transgres- sion. (V. 1, etc.) (Compare i Tim. 2: 14 — "And Adam was not deceived, but the woman being deceived was in the transgression.") II. Result of the Fall. (i) Rom. 5: 19, R.V. — " For as through theone man's disobedience the many were made sinners, even so through the obedience of theone shall many be made righteous." The Fall 297 PROPOSITION : Through the one man's disobedience the many were made {or constituted) sinners. Adam stood as the representative of the race; indeed, he was the race, and all coming generations were in him. (Compare Heb. 7:9, 10.) In his fall the race fell. "All sinned." Rom. 5: 12, R.V. — "Therefore, as through one man sin entered into the world, and death through sin ; and so death passed unto all men, for that all sinned.'' Many thoughtless infidels say: "I would rather stand for myself." If you had stood for yourself you would have fallen as Adam did. God's plan, when we see the whole of it, is far more gracious than this. As the first Adam fell for us, so we all would have done for ourselves; so the second Adam obeyed for us, as none of us would have done if left to stand for ourselves. CHAPTER Hi. THE PRESENT STANDING BEFORE GOD AND CONDITION OF MEN OUTSIDE OF THE REDEMPTION THAT IS IN CHRIST JESUS. I. The Present Standing before God of men outside of tlie Redemption that is in Christ Jesus. (i) Rom. 3: 9, 10, 22 (1. cL), 23 — " What then ? are we better than they ? No, in no wise: for we have before proved both Jews and Gen- tiles, that they are all under sin; As it is written, There is none right- eous, no, not one; . . . for there is no difference: for all have sinned, and come short of the glory of God." Ps. 14: 2, 3 — "The Lord looked down from heaven upon the chil- dren of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one." Is. 53:6 — ''' Allwe like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." I Jno. i: 8, 10 — " If we say that we have no sin, we deceive our- selves, and the truth is not in us. . . . If we say that we have not sinned, we make him a liar, and his word is not in us." FIRST PROPOSITION: Outside of the Redemption in Christ Jesus there is no difference m the standing of men before God: for all have sinned and come short of the glory of God; there is none righteous, no, not one. (2) Rom. 3: 19, R.V. — " Now we know that what things soever the lawsaith, itspeaketb to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God." SECOND PROPOSITION: Every mouth is stopped and all the world brought under the judgment of God. (Compare Ps. 130: 3—" If thou, Lord, shouldest mark iniquity, O Lord, who shall stand ? " Ps. 143: 2 — "And enter not into judgment wiUi thy servant: for in thy sight shall no man living be justified.") The Present Standing Before God 299 (3) Gal. 3: 10 (note context vv. 13, 14) — "For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that contiuueth not in all things which are written in the book of the law to do them." Rom. 2: 12 — " For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law." THIRD PROPOSITION: All who are of the deeds of the law (\. e., outside of the grace of God in Jesus Christ j are under a curse. (4) I Jno. 3: 8-10 — '* He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Who- soever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God. In this the chil- dren of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God, neither he that loveth not his brother." FOURTH PROPOSITION: All who have not been born of God (i. e. , all outside of the Redemption in Christ Jesus) are chil- dren of the Devil. The doctrine of the universal Fatherhood of God is utterly unscriptural and untrue. It is true all men are his offspring, or stock, or race, or nation (Acts 17:28, yivoz not rixva, see usage in Greek concordance), in the sense of being His creatures, having our being in Him, and made in His likeness. (See con- text vv. 28, 29.) But we become His "sons" or "children" by faith in Christ Jesus. (Gal. 3: 26, R.V. ; Jno. 1:12, R.V.) D. The Present Condition of men outside of the Redemption that is in Christ Jesus. (i) Eph. 4:18, R.V. — "Being darkened in their undet standings alienated from the life of God because of the ignorance that is in thera, because of the hardening of their hearts." FIRST PROPOSITION: They are darkened in their understand- ing, alienated from the life of God through the ignorance that is in them, hardened in heart. (2) I Cor. 2: 14 — " But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." 300 What the Bible Teaches SECOND PROPOSITION: The natural man receiveth not the things of the Spirit of God, neither can he know them. (3) Jer. 17:9, R.V. — " The heart is deceitful above all things, and it is desperately sick: who can know it ? " THIRD PROPOSITION: Th* natural heart is deceitful above all things and desperately sicJc. (4) Gen. 6: 5, 12 — "And God 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 God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way upon the earth." Gen. 8: 21 — "And the Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the ijtiagination of tnait's heart is evilf-om his youth: neither will I again smite any more every thing living, as I have done." Ps. 94:11 — "The Lord knoweth the thoughts of man, that they are vanity." FOURTH PROPOSITION: The entire moral and intellectual nature of unredeemed man is corrupted by sin. (5) Tit. 3:3 — " For we ourselves also were sometimes foolish, dis- obedient, deceived, serving divers lusts and pleasures; living in malice and envy, hateful, and hating one another." Eph. 2:3, R.V. — " Among whom we also once lived in the lusts of our flesh, doing the desires of the flesh and of the mind." Col. 3: 5, 7 — " Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupis- cence, and covetousness, which is idolatry: ... In the which ye also walked sometime, when ye lived in them." FIFTH PROPOSITION: The outward life of unredeemed men is vile and detestable. (6) Rom. 7:5, 8, 14, 15, 19, 23, 24—" For when we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death. . . . But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin is dead. . . . For we know that the law is spiritual: for I am carnal, sold under sin. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do L ... For the good that I would, I do not: but the evil which I would not, that I do. . . . But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am, who shall The Present Standing Before God 301 deliver me from the body ot this death ? " (Compare 8: 2—" For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," and Rom. 6:17, R.V.— "Ye were servants [Marg. bondservants, Greek slaves] of sin, etc.") SIXTH PROPOSITION: Men unsaved by Christ are the stave* of sin, in helpless and hopeless captivity to the law of sin and death. (7) Eph. 2:2 — "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, /^^ spirit that now worketh in the children of disobedience.'" SEVENTH PROPOSITION: Outside of redemption in Christ mtn are under tht control of the Prince of tht power of the air. (8) Eph. 2:3 — "And were by nature the children of wrath, even as others." EIGHTH PR 0 POSITION: They are by nature children of wrath. (9) Rom. 8: 7, 8, R.V. — " Because the mind of the flesh is enmity against God; for it is not subject to the law of God neither indeed can be; and they that are in the flesh cannot please God." NINTH PROPOSITION: The mind of the flesh is enmity against God: it is 7iot subject to the law of God, neither indeed can be : and they that are in the flesh cannot please God. (10) Eph. 2: I — "And you hath he quickened, who were dead in trespasses and sins." TENTH PROPOSITION : Men outside of Christ's saving power are dead through their trespasses and sins. (11) I Jno. 5: 19, R.V. — "We know that we are of God, and the whole world lieth in the evil one." ELEVENTH PROPOSITION: '' The whole world," the whole mass of men who have not received Christ, ' ' lieth in the evil one'' — rest in his arms, in his power, in himself. Conclusion. — The present standing or condition of men out of Christ as pictured in the Bible is dark and hopeless. One word will express it — lost, utterly lost. This is very different from the conception of man that is popular in novels, on the lecture-platfoi'ra, and in many pulpits to-day But it is accord- ant with the facts. The more one has to do with men and 302 What the Bible Teaches women, and the more one comes to know the depths of his owa heart, the more convinced he becomes of the truthfulness and ac- curacy in every line of this hideous and repulsive picture. The neai'er one gets to God, the more fully he sees the truth of this picture ; the fact that one has an exalted opinion of human nature, and his own nature, does not show that he is living near God, but far from God. Compare Isaiah's, Job's and the Psalmist's concep- tion of self and man when they were brought face to face with God: Is. 6: I, 5 — " In the year that King Uzziah died I saw also the Lord sitting upon a throne, high and hfted up, and his train filled the temple. . . . Then said I, Woe is me ! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of Hosts." Job 42: 5, 6 — " I have heard of thee by the hearing of the ear; but now mine eye seeth thee: Wherefore I abhor myself, and repent in dust and ashes." Ps. 14:2-3 — "The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one." Evidently those who live nearest God and see things most nearly from His standpoint have the poorest opinion of self and human nature. CHAPTER IV, THE FUTURE DESTINY OF THOSE WHO REJECT THE RE^ DEMPTION THAT IS IN JESUS CHRIST. I. The Future Destiny of those who do not believe that Jesus is the Son of God. Jno, 8: 24 — "I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins." (Note context, verse 21.) PROPOSITION: Those who believe not that Jesus is the 3Iessiuh and Son of God shall die in their sins; whither He goes they cannot come. Note. — The faith here spoken of is not a mere opinion, but a faith that governs the life. (Compare John's use of faith everywhere; e. g.^ i Jno. 5: I, 4, 5.) XL The Future Destiuy of those who have done ill. Jno. 5: 28, 29, R.V. — " Marvel not at this: for the hour cometh in which all that are in 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 ill, unto the resurrection of judgment." PROPOSITION : All men shall he raised again from the dead, those xoho reject Christ as well as those who accept Him, but to the one it will be a resurrection unto life, to the other a res- urrection unto judgment. (Compare i Cor. 15: 22 — " For as in Adam all die, even so in Christ shall all be made alive.") III. The Future Destiny of the factious and disobedient. Rom. 2: 5, 6, 8, 9, R.V. — "But after thy hardness and impeni- tent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his works: . . . 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, of the Jew first, and also of the Greek." 304 What the Bible Teaches PROPOSITION: Unto them that are factious, and obey not the truth (Compare Jno. 14: 6; 3: 18, 19), but obey vyirighteousness, shall be icrath and indignation, tribulation and anguish, uj>on every soul of man that icorketh evil. IT. The Future Destiny of those who know not God and obey not the Gospel. 2 Thess. i: 8, 9, R.V. — " In flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall 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." PROPOSITION: Those who knoic not God and that obey not the gospel of our Lord Jesus, shall 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. Note. — What " destruction" means we shall see later. V. The Future Destiny of those who are not found written in the book of life. Rev. 20: 15, R.V — "And if any was not found written in the book of life, he was cast into the lake of fire." PROPOSITION: If anyone at the judgment of the great white throne is not found written in the book of life, he shall be cast into the lake of fire. VI. The Future Destiny of those who neglect Christ by neglecting His brethren. Matt. 25: 41, 46, R.V. — "Then shall he say unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels: . . , And these shall go away into eternal punishment: but the righteous into eternal life." PROPOSITION : When Christ cotnes to judge the yiations He shall say to those on His left hand (i. e. , those who have neg- lected Him, by neglecting their duty to His hungry, thirsty, lonely, naked, imprisoned brethren), ' ' Depart from me, ye cursed, into the eternal fire tchich is prepared for the Devil and his angels, and these shall go avmy into eternal punish- merU." The Future Destiny of Unbelievers 305 VII. The Future Destiny of the fearful, unbelieTing, etc« Rev. 21: 8 — "But the fearful, and unbelieving, and the abom- inable, and murderers, and, whoremongers, and sorcerers, and idola- ters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." PROPOSITION : The fearful^ and unbelieving, and the abomina- ble, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone. Tm. Questions answered. First Question: Is the fire spoken of as the future penalty of sin literal fire? Answer: (1) Note the frequency with which the word fire and synonymous expressions are used: Matt. 7: 19 — " Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Jno. 15: 6 — " If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." Is. 66: 24 — "And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." Heb. 6: 8 — " But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.'''' Heb. 10: 26, 27, R.V. — "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries." Rev. 20: 15 — " And whosoever was not found written in the book of life was cast into the lake of fire'' Rev. 21: 8 — " But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." (2) Matt. 13:30, 41, 42— " Let both grow together until the har- vest: and in the time of harvest I will say to the reapers. Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my bam. . . . The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire i there shall be wailing and gnashing of teeth." 3o6 What the Bible Teaches In a parable we expect figures, but in the explanation of the parable we expect the figui-es to be explained by the literal facts which they are intended to represent. But in the parable of the tares every item of the parable is explained except the fire, but that remains fire in the interpretation of the parable as well as in the parable itself. (Compare also Matt. 13: 47-50.) Second Question: Is the Lake of Fire a place of con- tinued conscious torment, or is it a place of annihilation of being, or is it a place of non-conscious existence ? Answer: The punishment of the wicked is spoken of as "death" and "destruction." What do these words mean in Biblical usage ? " DEATH." (i) I Tim. 5: 6 — " But she that liveth in pleasure is dead while she liveth." Eph. 2: I — "And you hath he quickened, who were dead in tres- passes and sins." FIRST PR OPOSITION: The word ' ' death ' ' is applied to sinners while still existing, but existing in a wrong way — while they have life in the sense of existence, but not true life, real life, in the sense of right existence. (Compare 1 Tim. 6: 19, A.V. and RV.) (2) Rev. 21: 8 — "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burnetb with fire and brimstone: which is the second death.''' SECOND PROPOSITION: The death which is the final out- come of a life of sin and unbelief is defined in the Bible as a portion in the place of torment, ^^l) j. ') (j « \c (3) Jno. 17:3 — "And this is life eternal, that they might know \\ thee the only true God, and Jesus Christ, whom thou hast sent." I Jno. 1:2 — "For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us.*' THIRD PROPOSITION: Life is defined in the Bible not merely as existeyice but as right existence, knowing the true God, the life manifested in Jesus Christ. Death, then, is not mere non- existence, but wrong, wretched, debased, devilish existence. The Future Destiny of Unbelievers 3^7 "DESTRUCTION." (1) The general use of the word. Matt. 9: 17 — " Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved." FIRST PROPOSITION: When anything is said ' ' to perish " (the verb from which the noun commonly translated "destruction" and " perdition " is derived) it is not meant that it ceases to be, but that it is so ruined that it no longer subserves the use for which it was designed. (See Thayer's Greek-English Lexicon of New Testament.) Compare also Matt. 26:8 — "But when his disciples saw it, they had indignation, saying, to what purpose is this waste f " (Same word elsewhere translated " destruction " and "perdition.") (2) The specific use of the word as applied to the doom of the wicked. Rev. 17: 8, II — "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they be- hold the beast that was, and is not, and yet is. . . . And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition." (Note the Greek word here translated "perdition" is the word translated "destruction " in 2 Pet. 3: 16, A.V. and R.V. ; Phil. 3: 19, A.V. ; 2 Pet. 3: 7, R.V. Now if we can find what the beast " goeth " into, we shall know what "destruction" or "per- dition " means. Turn to Rev. 19: 20 — "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burniiig with brimstone. ' ' Turn again to Rev. 20: 10 — "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever." Here we find the beast still in the lake of fire and being tor- mented after a thousand years have passed away.) SECOND PROPOSITION: '^Destruction" is clearly defined in the New Testament as the condition of beings in a place of conscious and unending torment. 3o8 What the Bible Teaches That " destruction" does not mean annihilation is also evi- dent from Luke 19: 10 — "For the Son of man is come to seek and to save that which was lost." ( Greek.) (3) Rev. 14: ID, II — " The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indig- nation; and he shall be tormented with fire and brimstone in the pres- ence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and who- soever receiveth the mark of his name. ' THIRD PROPOSITION: The ultimate condition of those who receive the mark of the beast is described as a condition of un- ending, unresting, conscious torment Objection : ' ' This passage does not refer to the eternal state as it speaks of ' day and night.' " Answer: — (i) Compare Rev. 4: 8 — "And the four beasts had each of them six wings about him; and they were full of eyes within; and they rested noi day and flight, saying, Holy, holy, holy. Lord God Almighty, which was, and is, and is to come." Rev. 7: 14, 15 — "And I said unto him, Sir, thou knowest. And he said to me. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his ievci'pW, and he that sitteth on the throne shall dwell among them." Rev. 20: 10 — " And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophets are, and shall be tormented day and night forever and ever." (2) Rev. 19: 20 — " And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone." Compare with Rev. 20: 10 — "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever," shows us the beast and false prophet still in the lake of fire at the end of the thousand years, and still being tormented. Third Question: Is this condition of torment endless ? Answer: — Matt. 25:41 — "Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." (Compare Rev. 20: 10 — "And the devil that deceived The Future Destiny of Unbelievers 309 them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.") Rev. 14: II — " And the smoke of their torment ascended m^ for ever and ever: and they have no rest day nor nighty who worship the beast and his image, and whosoever receiveth the mark of his name." Compare 2 Thess. i : 9, 10 — " Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." PROPOSITION : They are to7-mented day and night for ever and ever, and they have no rest day nor night. What does "for ever and ever" mean? Literally, "Unto the ages of the ages." The expression occurs twelve times in the Book of Revelation. Rev. i: 6 — " And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." 4: 9, 10 — "And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever, the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying." 5: 13 — "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." 7:12 — "Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto God for ever and ever. Amen." 10: 6 — "And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer." 11: 15 — "And the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." (See also Rev. 14: 11.) 15: 7 — "And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever." (Also, 19: 2, 3; 20: 10.) 22: 5 — " And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and they shall reign for ever and ever." 310 What the Bible Teaches Eight times it refers to the duration of the existence or reign or glory of God and Christ. Once to the duration of the blessed reign of the righteous, and in the three remaining in- stances to the duration of the torment of the Devil, Beast, False Prophet, and the wicked. The word frequently translated "eternal" or "everlast- ing" means "age-long," and may be used of a limited period; but the expression " for ever and ever" means " unto the ages of the ages" (Rev. 19: 3; 20: 10— See R.V. Marg. and Greek), or "unto ages of ages" (Rev. 14: 11, R.V. Marg. and Greek); i. e., not merely throughout an age, but throughout all ages. It is a picture not merely of years tumbling upon years, but of ages tumbling upon ages in endless succession. It is never in a single instance used of a limited period. Nothing could more plainly or gi-aphically picture absolute endlessness. Fourth Question: When are the issues of eternity settled? (i) Jno.8:2i — " Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die m your sins: whither I go, ye cannot come." FIRST PROPOSITION': Those who die iv their sins cannot go where Jesus is. (2) Heb. 9: 27, R.V. — " And inasmuch as it is appointed unto men once to die, and after this cometh judgment." SECOND PROPOSITION: It is appointed uyito ?nen once to die, and after this judgmejit. (3) Jno. 5:28, 29 — "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." THIRD PROPOSITION: All xoho are in their graves who have done evil shall be raised unto a resurrectioyi of judgment. (4) Luke 16:26 — " And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence." FOURTH PROPOSITION: Between those who pass out of this world lost and those who pass out accepted of God, there is a great gulf fixed and no passing from the otte side to thi other. The destinies of eternity are settled in the life that now is. The Future Destiny of Unbelievers 311 Fifth Question: May not those who have never heard of Christ in xhis world have another opportunity ? Answer: (a) There is not a line of Scripture upon which to build such a hope, (b) All men have sufiBcient light to condemn them if they do not obey it. Rom. 2: 12, 16 — "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gen- tiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another;) In the day that God shall judge the secrets of men by Jesus Christ according to my gospel." Note. — The passage here quoted was not given to show, as some strangely imagine, how men are saved by the light of nature, but how the Gentile is under condemnation by the law written in his heart, just as the Jew is under condemnation by the law of Moses. The conclusion of the whole matter is found in Rom. 3: 19, 20, 21, 22 — " Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference." General Conclusion: The future state of those who rjject the redemption offered to them in Christ is plainly declared to be a state of conscious, unutterable, endless torment and anguish. This conception is an awful and appalling one. It is, however the Scriptural conception and also a reasonable one when we come to see the appalling nature of sin, and especially the appalling na- ture of the sin of trampling under foot God's mercy toward sin- ners, and rejecting God's glorious Son, whom His love has pro- vided as a Saviour. Shallow views of sin and of God's holiness, and of the glory of Jesus Christ and His claims upon us, lie at the bottom of weak theories of the doom of the impenitent. Whe?i we %ee sin in all its hideousness and enormity/, the Holiness of God in all its per- fection, and the glory of Jesus Christ in all its infinity, nothing 312 What the Bible Teaches but a doctrine that those icho persist in the choice of sin, xcho love darkjiess rather than light, and who ^^ersist in the rejection of the Son of God, shall endure everlasting anguish, will satisfy the demands of our own moral itituitions. Nothing but the fact that we dread suffering more than we loathe sin, and more than we love the glory of Jesus Christ, makes us repudiate the thought that beings who eternally choose sin should eternally suffer, or that men who despise God's mercy and spurn His Son should be given over to endless anguish. Sixth Question. What about our impenitent friends and loved ones? Answer: (a) It is better to recognize facts, no matter how unwelcome, and try to save these friends from the doom to which they are certainly hurrying than to quarrel with facts and seek to i-emove them by shutting our eyes to them. You cannot avert a hurricane by merely refusing to believe it is coming. (6. ) If we love Christ supremely, as we should love Him, and realize His glory and His claims upon men, as we should realize them, we will say if the dearest friend we have on earth persists in trampling Christ under foot he ought to be tormented forever and ever. Suppose one you greatly love should commit some hideous wrong against one you love more, and persist in it eternally, would you not consent to his eternal punishment ? If, after men have sinned and God still offers them mercy, and makes the tremendous sacrifice of His Son to save them — if they still despise that mercy and trample God's Son under foot, if then they are consigned to everlasting torment, I say: "Amen! Hallelujah ! True and righteous are thy judgments, O Lord! " At all events the doctrine of conscious, eternal torment for impenitent men is clearly revealed in the Word of God, and whether we can defend it on philosophic grounds or not, it is our business to believe it; and leave it to the clearer light of Eternity to explain what we cannot now understand, realizing that God may have infi- nitely wise reasons for doing things for which we in our ignorance can see no sufficient reason at all. It is the most ludicrous con- ceit for beings so limited and foolish as the wisest of men are, to attempt to dogmatize how a God of infinite wisdom must act. All we know as to how God will act is what God has seen fit to tell us. The Future Destiny of Unbelievers 3^3 lu conclusion, two things are certain. First, the more closely men walk with God and the more devoted they become to His service, the more likely they are to believe this doctrine. Many men tell us they love their fellow men too much to believe this doctrine; but the men who show their love in more practical ways than sentimental protestations about it, the men who show their love for their fellow men as Jesus Christ showed His, by laying down their lives for them, they believe it, even as Jesus Christ Himself believed it. As Christians become worldly and easy-going they grow loose in their doctrine concerning the doom of the impenitent. The fact that loose doctrines are spreading so rapidly and wide- ly in our day is nothing for them, but against them, for worldli- ness is also spreading in the Church. (1 Tim. 4:1; 2 Tim. 3:1; 4:2, 3.) Increasing laxity of life and increasing laxity of doctrine go arm in arm. A church that dances and frequents theatres and lives in self-indulgence during the week, enjoys a doctrine on the Lord's Day that makes the punishment of the wicked not so awful after all. Second, men who accept a loose doctrine regarding the ulti- mate penalty of sin (Restorationism or Universalism or Annihila- tionisra) lose their power for God. They may be very clever at argument and zealous in proselyting, but they are poor at soul- saving. They are seldom found beseeching men to be reconciled to God. They are more likely to be found trying to upset the faith of those already won by the efforts of others, than winning men who have no faith at all. If you really believe the doctrine of the endless, conscious torment of the impenitent, and the doctrine really gets hold of you, you will work as you never worked before for the salvation of the lost. If you in any wise abate the doc- trine, it will abate your zeal. Time and again the author has come up to this awful doctrine and tried to find some way of escape from it, but when he has failed, as he always has at last, when he was honest with the Bible and with himself, he has re- turned to his work with an increased burden for souls and an in- tensified determination to spend and be spent for their salvation. Finally : Do not believe this doctrine in a cold, intellectual, merely argumentative way. If you do, and try to teach it, you will repel men from it. But meditate upon it in its practical. 314 What the Bible Teaches personal bearings, until your heart is burdened by the awful peril of the wicked and you rush out to spend the last dollar, if need be, and the last ounce of strength you have, in saving those im- periled men from the certain, awful hell of conscious agony and shame to which they are fast hurrying. CHAPTER V, JUSTIHCATION. I. What does Justify mean ? Note, — The way to decide this is by an examination of the Biblical use of the word and the words derived from it. The question is not, What is the etymological significance of the word? for words are frequently used in a meaning widely different from their etymological significance. The question is, What is the significance of the word as determined by its usage in the Bible? The way to determine this is by taking a Concord- ance and Bible, and looking up every passage in which the word is used. The following passages are sufficient to illustrate the Biblical usage. In the passages taken from the O.T., the LXX uses the same Greek verb that is translated "justify " in the N.T. Deut. 25:1 — "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked." Ex. 23:7 — "Keep thee far from a false matter: and the innocent and righteous slay thou not: for I will not justify the wicked." Is. 5:23 — "Which justify the wicked for reward, and take away the righteousness of the righteous from him ! " Luke 16:15 — " And he said unto them. Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God," Rom. 2: 13 — "For not the hearers of the law are just before God, but the doers of the law shall be justified." Rom. 3: 23, 24 — " For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus. " Luke 18: 14—^" I tell you this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." See, also, Rom. 4:2-8, R.V. — "For if Abraham was justified by works, he hath whereof to glory; but not toward God. For what saith the scripture ? And Abraham believed God, and it was reckoned unto him for righteousness. 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. Even as David also pronounceth blessing upon the man, unto whom God reckoned righteousness apart from works, saying: 3i6 What the Bible Teaches " Blessed are they whose iniquities are forgiven, " And whose sins are covered. " Blessed is the man to whom the Lord will not reckon sin." To "justify," in Biblical usage, signifies not "to make righteous," but to "reckon," "declare," or "show to be right- eous." A man is justified before God when God reckons him righteous. Note. — Etymologically the word translated "justify " means "to make righteous," but Thayer, in his Greek-English Lexicon of the New Testament, says: "This meaning is extremely rare, if not altogether doubtful." (See, also, Liddell & Scott.) It certainly is not the New Testa- ment usage of the word. n. How Are Men Justified 2 (i) Rom. 3: 20 — " Therefore by the deeds of the law there shall no flesh be justified \n his sight: for by the law is the knowledge of sin." Gal. 2: 16 — " Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.''^ FIRST PROPOSITION: Men are not justified by works of the law. No man is justified by works of the law. Question: Why not ? Answer: — Gal. 3: 10 — "For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the lawtodo them." Rom. 3; 23 — " For all have sinned, and come short of the glory of God." Because in order to be justified by woi*ks of the law we must continue in all things which are written in the book of the law to do them. This no man has done, but all men have Binned. The moment the law is broken at any point, justification by works of the law becomes impossible. So those who are of works of the law are under the curse. God did not give men the law with the intention of justifying men thereby, but to produce conviction of sin, to stop men's mouths, and to lead them to Christ. Rom. 3: 19, 20 — "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. There- fore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin." Gal. 3: 24 — " Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." Justification 317 Yet strangely enough there are many to-day preaching the '.aw as the way of salvation. (2) Rom. 3: 24 — "Being justified freely by his grace through the redemption that is in Christ Jesus." SECOND PROPOSITION: Men are justified as a free gift by Gods grace through the redemption that is in Christ Jesus. Justification is not on the ground of any desert there is in us. It is a gift God bestows without pay. The channel through which it is bestowed is the redemption that is in Christ Jesus. (3) Rom. 5:9 (Note R.V. Marg.) — "Much more then, being now justified by (in) his blood, we shall be saved from wrath through him." THIRD PROPOSITION: Men are justified or counted righteous in Christ's blood — i. e., on the ground of Christ's propitiatory death. (Compare Gal. 3: 13 — " Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." i Pet. 2: 24 — " Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." Is. 53: 6 — "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." 2 Cor. 5: 21 — " For he hath made him to be sin for us, who knew no sin; t/tat we might be made the righteousness of God in him.'") The ground of justification is the shed blood of Christ. (4) Rom. 3: 26 — "To declare, I say, at this time his righteousness: that he might be just, and the justifier of hitn that believeth in Jesus." Rom. 4: 5 — "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Rom. 5; I — "Therefore h&xng justified by faith, we have peace with God through our Lord Jesus Christ." Acts 13: 39 — "And by him all that believe are justified ixova, all things, from which ye could not be justified by the law of Moses." FOURTH PROPOSITION: Men are justified on condition of faith in Jesus. Faith makes ours the shed-blood, which is the ground of justification, and we are justified when we believe in Him who shed the blood. Provision is made for our justification by the shedding of the blood; we are actually justified when we believe, (5) Rom. 3: 28, R.V. — "We reckon tlierefore that a man is justi- fied by faith apart from the works of the law." 3X8 What the Bible Teaches Rom. 4: 5, R.V. — " But to /«>« that ivorketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteous- ness." FIFTH PR 0 POSITION: A man is justified by faith apart from works of the law — i. e., he is justified on condition that he believes even though he has no works to offer as a ground upon which he might claim justification. When he ceases to work for justification and simply believes on Him who justifieth the ungodly, that faith is reckoned for righteousness, and he, the believer, is counted righteous. The question is not, have you any works to offer, but do you believe on Him who justifies the ungodly ? Works have nothing to do with justification except to hinder it when we trust in them. The blood of Christ secures it, faith in Christ appro- priates it. We are justified, not by our works, but by His work. We are justified upon the simple and single ground of His blood, and upon the simple and single condition of our faith. It is exceedingly difficult to hold men to this doctrine of justification on faith apart from works of the law. They are constantly seek* ing to bring in works somewhere. (6) Rom. 10: 9, 10 — "That if thoushalt confess with thy mouth th* Lord Jesus, and shalt believe in thine heart that God hath raised hirrt from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto sal- vation." SIXTH PROPOSITION: The faith that leads to justification w a faith ' ' with the heart. ' ' The heart in the Bible stands for the entire inner man, thought, feeling and purpose. To believe "with the heart," is to believe with the whole man. It involves the surrender of the thought, the feelings and the will to the truth believed. A heart faith is more than mere opinion. It is a conviction that governs the whole inner man and consequently shapes the outward life. (7) Jas. 2: 14, 18-24, R-V. — "What doth it profit, my brethren, if a man say he hath faith, but have not works ? can that faith save him ? . . . Yea, a man will say. Thou hast faith, and I have works: shew me thy faith apart from thy works, and I by my works will shew thee my faith. Thou believest that God is one; thou doest well: the devils also believe, and shudder. But wilt thou know, O vain man, that faith apart Justification 319 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 saith, 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 by faith." SE VENTH PR 0 POSITION: Th% faith that one says hi has, but which does not manifest itself in action along the line of the faith professed, xoill not justify. The faith that justifies is the real faith that leads to action accordant loith the truth professed. We are justified simply upon faith, but it must be a real faith. " We are justified by faith without works, but we are not justified by a faith that is without works." The faith which God sees and upon which He justifies, leads inevitably to works which man can see. God saw the faith of Abraham and counted it to him for righteousness, but the faith God saw was real and led Abraham to works that all could see and which proved his faith. The proof to us of the faith is the works, and we know that he that does not work has not justifying faith. We must not lose sight of the truth which Paul emphasizes against legalism on the one side — that we are justified on the simple condition of a real faith in Christ. We must not lose sight of the truth which James emphasizes against antinomian- ism on the other side — that it is only the faith that proves its genuineness by works, that justifies. To the legalist, who is seeking to do something to merit justification, we must say "stop working and believe on Him that justifieth the ungodly." (Rom. 4:5.) To the antinomian, who is boasting that he has faith and is justified by it, but who does not show his faith by his works, we must say " what doth it profit, if a man say he hath faith, but have not works ? Can that faith save him. (Jas. 2:14, R.V.) We are justified by faith alone, but we are justified by that faith alone that works. (8) Rom. 4:25 — "Who was delivered for our offences, and was raised again for (because of) our justification." EIGHTH PROPOSITION: Jesus was raised because of our justification. This does not mean that Jesus was raised in order that we might be justified. We were already justified by His death. Be- 320 What the Bible Teaches cause we were thus reckoned righteous God raised Jesus from the dead and thus declared us justified. The resurrection of Jesus Christ is the proof that God has accepted the sacrifice for us which He made. Jesus rose as our representative. In raising Him God declared Him accepted and us accepted in Him. (9) I Cor. 6: 11, R.V, — "And such were some of you: but ye were washed, but ye were sanctified, but ye wQvejtistified in the name of the Lord Jesus Christ, and in the Spirit of our God." NINTH PROPOSITION: We are justified in the name of the Lord Jesus Christ and in the Spirit of our God — i. e. , on the ground of what Jesus is and did, and on the condition of our union icith Him, and also on the conditio7i of our union with the Spirit of God. ni. The Extent of Justification. (i) Acts 13: 39, R.V. — " And by him (Greek: in him) every one that believeth is justified /r^'w all things, from which ye could not be justi- fied by the law of Moses." FIRST PROPOSITION: In Christ every one that believeth is Justified fr 0771 all thi7igs. The whole account against the believer is wiped out. God has absolutely nothing which He reckons against the believer in Jesus Christ. (Compare Rom. 8: i, 33, 34, R.V.— "There is therefore now no con- demnation to them which are in Christ Jesus. . . . lV7to shall lay anything to the charge of God's elect ? It is God that justifieth; who is he that shall condemn ? It is Christ that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us." ) (2) 2 Cor. 5:21—" For he hath made him to be sin for us, who knew no sin; that ive might be made the righteousness of God in him.'^ Phil. 3:9, R.V. — "That I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by (upon) faith." SECOND PROPOSITION: The believer is 7nade the righteous- ness of God m Christ. He has a righteousness not of his aim, but a ^* righteousness lohich is of God upon faith.'''' Justification 321 (Compare Rom. 3: 21, 22 — " But now the righteousness of God with- out the law is manifested, being witnessed by the law and the prophets, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference.") There has been an absolute interchange of positions between Christ and the justified believer. Christ took our place, the place of the curse (Gal. 3: 13). He was made sin (2 Cor. 5: 21). God reckoned Him a sinner and dealt with Him as a sinner (Is. 53: 6; Matt. 27; 46). And when we are justified we step into His place — the place of acceptance. We are made the righteous- ness of God in Him. To be justified is more than to be forgiven. Forgiveness is negative, the putting away of sin. Justification is positive, the reckoning of positive and perfect righteousness to one. Jesus Christ is so united to the believer that God reckons our sins to Him. The believer is so united to Christ that God reckons His righteousness to us. God sees us in Him and reckons us as righteous as He is. When Christ's work in us is completed we will be in actual fact what we are already in God's reckoning. I Jno. 3: 2 — " Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." But our present standing before God is absolutely perfect, though our present state may be far below this. Jno. 17: 23 — "I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them ^ as thou hast loved me.''' " Near, so very near to God, Nearer I cannot be. For in the person of His Son I'm just as near as He. •* Dear, so very dear to God, Dearer, I cannot be; For in the person of His Son I'm just as dear as He." IV. The Time of Justification. Acts 13: 39, R.V. — "And by him every one that believeth is jus- tified from all things, from which ye could not be justified by the liiw of Moses." 322 What the Bible Teaches PROPOSITION: In Christ every believer is justified from aU things. The moment a man believes in Christ, that moment he be- comes united to Christ, and God reckons the righteousness of God to Him. T. The Results of Justification. (i) Rom. 5: I (See R.V. and Am. Ap.) — "Therefore being justi- fied by faith, we have peace with God through our Lord Jesus Christ." FIRST PROPOSITION: Being justified by faith, we have peace with God through our Lord Jesus Christ. The enmity between the sinner and God is put away by the cross (Eph 2: 14-17; Col, 1:20-22), and the moment the sinner believes in Christ he is justified and has peace with God through our Lord Jesus Christ. He may not yet know he has "peace with God," and so will not have "the peace of God." " Peace with God " has to do with our standing; "the peace of God " has to do with our state. (2) Rom. 8: 33, 34 — "Who shall lay anything to the charge of God's elect ? It is God that justifieth. Who is he that condemneth ? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." SECOND PROPOSITION: No one can lay anything to the charge of the justified man. It is God, the great Judge, whojusti' jies; no one can condemn. (Compare Rom. 8: i, R.V. — "There is therefore now no condem- nation to them who are in Christ Jesus.") The believer in Christ is made secure against all condemna- tion by the death, resurrection, ascension and intercession of Christ. When the death of Christ ceases to satisfy God regard- ing sin, and when the intercession of Christ ceases to prevail with God, then the justified man can be condemned and not till then. {3) Tit. 3: 7, R.V. — " That, being justified by his grace, we might be made heirs according to the hope of eternal life." THIRD PROPOSITION: Being justified by God: s grace, we are made heirs according to the hope of eternal life. Justification 323 (4) Rom. 5: 9, R.V., Marg. — "Much more then, being now justi- fied in his blood, shall we be saved from the wrath of God through him." FO UR TH PR 0 POSITION: Being justified in Christ' « blood W4 shall be saved from the coming wrath of God. All who are justified through faith in Jesus Christ will have no part in that long-restrained wrath of God that is soon to burst upon an apostate world. (Compare Jno. 5:24, R.V. — "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath eternal life, and cometh not into judgment^ but hath passed out of death into lifer) Judgment regarding sin is past for the believer. His sin has been already judged and punished in the death of Christ. I Pet. 2: 24 — " Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." Gal. 3: 13 — "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." The only judgment that awaits the believer is a judgment for rewards according as his works have been good or worthless. (2 Cor. 5: 10; 1 Cor. 3: 11-15.) (5) Rom. 8: 30 — "Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." FIFTH PROPOSITION: The one God justifies He will also glorify. God has already glorified in His own thought and pur- pose those whom He has justified. (6) Rom. 5: 16, 17, R. V. — "And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification. For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ." SIXTH PROPOSITION: Those who are justified shall reign in life through the one^ even Jesus Christ, CHAPTER VI THE NEW BIRTR I. What Is the New Birth] (i) 2 Cor. 5: 17 — "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Gal. 6: 15 — " For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." FIRST PROPOSITION: The Neio Birth is a new creation. (2) I Jno. 3: 14, R.V. — "We know that we have passed out oj death into life, because we love the brethren. He that loveth not abideth in death." Eph. 2: I, 4, 5, R.V. — " And^^w did he quicken, when ye were dead through your trespasses and ^ sins. . . . But God being rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses, quickened us together with Christ (by grace have ye been saved)." SECOND PROPOSITION: The Neio Birth is a passing out or death into life, the impartation of life to men dead through tres- passes and sins. Note 1. — It is evident that Baptism is not the New Birth. The language used above does not fit baptism. One of the passages given (Gal. 6: 15) expressly contrasts the New Birth with an outward cere- monial. The same thing is evident from i Cor. 4: 15 — " For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel." Here Paul tells the saints in Corinth that he had begotten them again. If Baptism were the New Birth this must mean that Paul had baptized them. But in i Cor. i: 14, 17 ("I thank God that I baptized none of you, but Crispus and Gains: . . . For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect "), Paul says he had not baptized them. Clearly the New Birth is not Baptism. That Baptism is not the New Birth is clear also from Acts 8: 13, ao-23 — "Then Simon himself believed also: dindv/htnhQ -was baptized^ The New Birth 325 he, icoftfnre'i with Philip, and wondered, beholding the miracles and sigrrs which were done. . . . But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. Fori perceive that //z^/^ art in the gall of bitterness.^ and in the bond of iniouity." In this passage we are told that Simon was "bap- tized," but that he was " in the gall of bitterness and bond of iniquity," and bound for perdition. Compare also Luke 23: 43 — " And Jesus said unto him. Verily I say unto thee. To-day shalt thou be with me in para- dise," with Jno. 3: 3, 5 — "Jesus answered and said unto him, Verily, verily, I say unto thee. Except a man be born again, he cannot see the kingdom of God. . . . Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." Question: If Baptism is not the New Birth, to what does the word water in Jno. 3 : 5 refer ? Answer: Let us look elsewhere and see what are the agents and instruments by which the work of regeneration is wrought: I Pet. i: 23 — " Being born again, not of corruptible seed, but of in- corruptible, by the word of God, which liveth and abideth for ever." Jas. i: 18 — " Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures." I Cor. 4: 15 — "For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have be- gotten you through the gospel." Tit. 3: 5 — " Not by \Yorks of righteousness which ye have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." In these passages we see that regeneration is wrought by the word of God and Spirit of God. We are born again by the word of God and the Spirit of God. Now in Jno. 3: 5 ("Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God"), we have the Spirit. Can the " water " be taken to mean "the word" without forcing the language? Compare Eph. 5: 25, 26 — "Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word. " It has been said that the Greek word translated " word " here in Ephesians, is a different word from the word translated "word" when the Word of God is spoken of. But see 1 Pet. 1 : 25. Here the same 326 What the Bible Teaches Greek word that is translated "word" in Eph. 5: 26, is used twice of "the Word of God," and that, too, in direct connection with regeneration by the Word. See also Jno. 15: 3 — "Now ye are clean throtigh the word which I have spoken unto you." See also Jno. 17: 17 — " Sanctify them through thy truth: thy word is truth." But some may ask why did not Jesus say plainly, without a figure, "Except a man be born of the word and the Spirit"? The answer to this is very simple. The whole passage is highly figurative. The word translated "the Spirit" is itself figura- tive: means literally "wind " and is without the definite article. Literally translated the passage would read, " Except any one be begotten out of water and wind." In this the wind symbolizes the vivifying element, the Holy Spirit. (Compare Ezek. 37: 9, 10.) Naturally, therefore, "the water" symbolizes the cleansing ele- ment, the "word." (Compare Jno. 15: 3.) The passage thus reduced to unfigurative language would read, ' ' Except any man be born of the word of God and the Spirit of God." Thus we would have Jesus teaching the doctrine afterwards taught by Paul and James and Peter. (1 Cor. 4: 15; Tit. 3: 5; Jas. 1: 18; 1 Pet. 1:23.) Another interpretation is suggested. This takes both water and wind as symbols of the Spirit, the one setting forth His cleansing work, the other His quickening work. It matters very little, so far as Bible doctrine is concerned, which interpretation we accept: for whether or not the doctrine that men are begotten again by the Word is found here, it certainly is found elsewhere. (Jas. 1: 18; 1 Pet. 1: 23; 1 Cor. 4: 15.) And, if the cleansing work of the Spirit is not found here, it is found elsewhere. Indeed, whatever work you find attributed to the Holy Spirit in the Bible, you will also find attributed to the Word. This is due to the fact that the Spirit works through the Word. The Word is the Sword of the Spirit. (Eph. 6: 17.) If it is still insisted that the water here refers to Baptism, it is still evident that mere water Baptism is not regeneration, for the passage says, "Except a man be born of water and thb Spirit," In any case, it is clear that Baptism is not the New Birth. Note 2. — It is also evident that the New Birth is not a mere out* ward change of conduct. The language used above does not fit this. The New Birth 327 {3) Rom. 12: 2. — "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what M that good, and acceptable, and perfect will of God." Compare Tit. 3: 5 — " Not by works of righteousness which we have done, but accord- ing to his mercy he saved us, by the washing of regeneration, and re- newing oiihe. Holy Ghost." THIRD PR OPOSITION: The New Birth is a making anew of the mind. The word for mind here includes thoughts, feelings and purposes. (4) 2 Pet. i: 4, R.V. — "Whereby he hath granted unto us his precious and exceeding great promises; that through these ye may be- come partakers of the divine nature, having escaped from the corrup- tion that is in the world by lust." FO UR TH PR OPOSITION: The New Birth is the impartation of a new nature, even God's own nature, to the one who is begotten again. The natural or unregenerate man is intellectually blind to the truth, "the things of the Spirit" (1 Cor. 2: 14), corrupt in his affections (Gal. 5: 19, 20, 21), perverse in his will (Rom. 8: 7). This is the condition of every unregenerate man, no matter how cultured, refined or outwardly moral he may be. (See Chapter on Present Standing before God and Condition of Men outside of the Redemption that is in Christ Jesus.) In the New Birth God imparts to us His own wise and holy nature, a nature that thinks as God thinks (Col. 3: 10), feels as God feels, wills as God wills. (1 Jno. 3: 14; 4: 7, 8.) " Old things are passed away, behold they are become new." (2 Cor. 5: 17, R.V.) Compare Ezek. 36: 26, 27: *' A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Splint within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." The New Birth is a most desirable and glorious experience. Just to think that the All Holy God comes to men sunken in sin, dead through trespasses and sins, the vilest of sinners, blind, cor- rupt, perverse, and imparts to them His own wise, holy and glori- ous nature. The doctrine of the New Birth is one of the most precious and inspiring in the Word of God. 328 What the Bible Teaches n. The Results of the New Birth. (i) I Cor. 3: 16 — " Know ye not that ye are the templeof God, and that the Spirit of God dwelleth in you? " 1 Cor. 6: 19 — "What ! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own ? " FIRST PROPOSITION: The Regenerated Man is a temple of God; the Spirit of God dwelleth iyi him. When anyone submits himself to the regenerating work of the Holy Spirit, the Holy Spirit takes up His abode in Him. (2) Rom. 8: 9—" But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." SECOND PROPOSITION: The Regenerated Man is not in the flesh, but in the Spirit — i. e. , the flesh is not the sphere in tohich he thinks, feels, lives and acts: on the other hand, the Spirit is the sphere in which he thinks, feels, lives and acts. Note. — While the regenerated man is not in the flesh, he still has the flesh. Gal. 5: 16, 17 — "This I saj' then. Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would." The new na- ture received in regeneration does not expel, destroy nor eradicate the old nature. The two exist side by side. The old nature is present, but its deeds are to be put to death through the Spirit. Rom. 8: 13 — " For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live." The flesh is present but we are not under its dominion. It is said by some that "Gal. 5: 17 represents a lower experience, but in Rom. 8 we get a higher experience when the carnal nature is eradicated." But in Rom. 8: 12, 13, we see the flesh still present but triumphed over. (3) Rom. 8: 2 — " For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." THIRD PROPOSITION: The Regenerated Man is made free from the law of sin and death. What the law of sin' and death is we see in Rom. 7: 14-24: " For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do The New Birth 329 it, but sin that dwelleth in me. For I know that in me (that is, in my flesh), dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would, I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see an- other law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is my members. O wretched man that I am ! who shall deliver me from the body of this death ?" After regeneration the law still vs^orks, but the higher "law of the Spirit of Life " comes in and sets us free from its power. Whereas in man merely awakened by law, the ' ' law of sin and death " gets a perpetual victory, in the regenerate man the law of *' the Spirit of life in Christ Jesus " gets the perpetual victory. (4) Rom. 12: 2, R.V. — "And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God." FOURTH PROPOSITION: The Regenerated Man is outwardly transformed by the inward renewirig of his mind so that he is no longer fashioned according to this world. Note. — The regenerated man, however, does not at once manifest perfectly that of which he has the germ in himself. He begins as a babe andmustgrow: i Pet. 2: 2— "As newborn babes, desire the sincere milk of the word, that ye may grow thereby." Eph. 4: 13-15 — "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cun- ning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ," The new life must be fed and developed. (5) Col. 3: 10, R.V. — " And have put on the new man, which is be- ing renewed unto knowledge after the image of him that created him." FIFTH PROPOSITION: The Regenerated Man is being made anew into the likeness of his Creator in knowledge. This result of the new birth is a progressive process. The mind of the believer is brought day by day into conformity with that of God. 330 What the Bible Teaches (6) Rom. 8: 5 — " For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit." SIXTH PR OPOSITION: The Regenerated Man minds the things of the Spirit — i. e. , he directs his mind toward the things of the Spirit; sets his thoughts, affections and purposes upon them. (7) I Jno. 5: I — " Whosoever believeth that Jesus is the Christ is bom of God: and every one that loveth him that begat loveth him also that is begotten of him." SE VENTH PR OPOSITION: The Regenerated Man believes that Jesus is the Christ. Of course the faith that John here speaks of is a faith that is real — i. e., a faith that enthrones Jesus as Christ in the heart. Compare Matt. 16: 16, 17 — "And Simon Peter answered and said, thou art the Christ, the Son of the Hving God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Jno. i: 12, 13 — " But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were bom, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (8) I Jno. 5: 4, R.V. — " For whatsoever is begotten of God over- cometh the world: and this is the victory that hath overcome the world, even our faith." EIGHTH PROPOSITION: The Regenerated Man overcomes the world. The world is at variance with God, it lieth in the evil one (1 Jno. 5: 19), and it is constantly exercising a power to draw the believer into disobedience to God (See context, 1 Jno. 5 : 3), but the one born of God by the power of faith gets the victory over the world. (9) I Jno. 3: 9, R.V. (see Greek) — " Whosoever is begotten of God doeth no (is not doing) sin; for his seed remaineth in him: and he can- not sin (be sinning), because he is bom of God." NINTH PR OPOSITION: In the one born of God the seed of God remains, and therefore the one born of God does not practice sin. Note 1. — What is meant here by sin? Sin here is manifestly something done. What kind of a something done is defined in v. 4, The New Birth 331 •'Transgression of the law " or "lawlessness." (R.V.), /. e., such acts as reveal disregard for the will of God as revealed in His word. Sin then is here, a conscious intentional violation of the law of God. The regenerate man will not be doing that which he knows to be contrary to the will of God. He may do that which is contrary to God's will, but which he does not know to be contrary to God's will. It is not therefore lawlessness. Perhaps he ought to have known that it was contrary to God's will, and when he is led to see it he will confess his guilt to God. Taking sin in a broader sense than John here takes it, it is sin. Note 2. — The tense of the verb here used is the present, which denotes progressive or continued action. The literal translation of the passage would be " Every one begotten out of God, sin is not doing, be- cause his seed in him is remaining; and he cannot be sinning, because out of God he is begotten." It is not taught that he never sins in a single act, but it is taught that he is not going on sinning, making a practice of sin. What his practice is will appear under the next head. The one begotten of God cannot be sinning, because he is begotten of God. The new nature imparted in regeneration renders the continuous practice of sin impossible. (10) I Jno, 2: 29, R.V. — " If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him." TENTH PROPOSITION: He that is begotten of God practices righteousness. Here again we have the present tense (the present participle) denoting continuous action. It is evident here that the thought is not that he does righteousness in a single case, but that he makes a practice of it. By righteousness is meant the perform- ance of such acts as are conformed to the straight line of God's will revealed in His word. Righteousness is the habitual practice of the one who is begotten of God. He may do individual acts which are unrighteous, but he is a doer of righteousness; "right- eousness " is his practice. Note. — The force of the present tense as indicating continuous action is very evident in this verse. If we took it as referring to a single act the verse would teach that everyone who does a single righteous act is begotten of God. Of course this is not meant. It does not refer to a single act of righteousness, and evidently the contrasted passage (Chap. 3: 9) cannot refer to a single act of lawlessness. (11) I Jno. 3: 14, R.V. — "We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death." 332 What the Bible Teaches I Jno. 4: 7, R.V.— " Beloved, let us love one another: for love is of God; and every one that loveih is begotten of God, and knoweth God." ELE TENTH PR OPOSITION: He that is begotten of God loveth the brethren. Question : Who are meant by the brethren ? Answer: (1 Jno. 5: 1 — "Whosoever believeth that Jesus is the Chi-ist is begotten of God : and whosoever loveth him that begat loveth him also that is begotten of him.'") Those who are begotten of God. The one who is begotten of God loveth every other one who is begotten of God. The other may be an American, or Englishman, or Negro, or Chinaman; he may be educated or uneducated, but he is a child of God and a brother, and as such an object of love. Question: What is meant by love ? Answer: The following verses (1 Jno. 3: 16-18) define what John means by love. It is not mere emotion or sentiment, but that genuine desire for another's good that leads to sacrifice for him — even the sacrifice of our own life if necessary. This love is the supreme result, evidence and test of the New Birth. (12) 2 Cor. 5: 17, R.V. — *' Wherefore if any man is in Christ he is a new creature: the old things are passed away: behold they are be- come new." TWELFTH PROPOSITION: In the Regenerated Man old things are passed away ; they are become new. In the place of the old ideas, old affections, old purposes, old choices, are new ideas, new affections, new purposes, new choices. (13) Tit. 3: 5 — *' Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of re- generation, and renewing of the Holy Ghost." THIRTEENTH PROPOSITION: Through the bath of regen- eration and reviewing of the Holy Spirit the regenerated man is already saved. General Note. — These results of regeneration are also its evi- dence and tests, especially 7, 8, 9, 10, 11. If anyone would know whether he has indeed been begotten again let him inquire, " Are the facts stated under 7, 8, 9, 10, 11, true of me? " The New Birth 333 III. The Necessity of the New Birth. (i) Jno. 3:3 — "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.'"' FIRST PROPOSITION: No man can see the Kingdom of God except he be born again. The necessity is universal. (2) Jno. 3: 7 — " Marvel not that I said unto thee, ye must be born again." SECOND PROPOSITION: Men not only may hut must be born again. The necessity is absolute and imperatim. Nothing else will take the place of the New Birth. Educa- tion, morality, religion, orthodoxy, baptism, reform — none of these nor all of them together are sufficient. Gal. 6: 15 — " For in Christ Jesus neither circumcision availeth any- thing, nor uncircumcision, but a new creature." "Ye must be born again." (3) Jno. 3: 5, 6 — "Jesus answered, Verily, verily, I say unto thee. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." THIRD PROPOSITION: The reason why men 7nust he born again is because all one gets by natural generation is '^^ flesh.'' What the character of the flesh is we learn from Paul: Gal. 5: 19-21 — " Now, the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, sedition, here- sies, envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." Rom. 8: 7, R.V, — " Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be." "The flesh " is radically and essentially bad. They that are in the flesh " cannot please God," nor "inherit the kingdom of God." The flesh is incapable of improvement. (Jer. 13: 23.) What man needs is not to cultivate nor to improve the old nature, but to get a new one. Matt. 12:33 — " Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit." 334 What the Bible Teaches IT. The Mauner of the Kew Birth, or How Men are Born Again. (i) Jno. i: 13 — " Which were born, not of blood, nor of the will ol the flesh, nor of the will of man, but of God." FIRST PROPOSITION: Believers are begotten again — not of blood, nor of the will of the flesh, nor of the will of man, but 0/ God. The New Birth is God's work, having its origin entirely in God s will. (2) Tit. 3: 4, 5 — " But after that the k>n'luess and love of God our Saviour toward man appeared, not by Wuiks of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Jno. 3: 5, 6— "Jesus answered. Verily, verily, I say unto thee, Except a man be bom of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." SECOND PROPOSITION: God begets men anew through the cleansing, quickening, renewing work of the Holy Spirit. (3) J as. i: 18 — " Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures." (Compare Gol. i: 5 — " For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel. " ) I Pet. 1:23, 25 — "Being bom again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. . . . But the word of God endureth for ever. And this is the word which by the gospel is preached unto you." THIRD PROPOSITION: " The tcord of Truth "or ''The word of God" — (i. e., the word which is preached by the gospel) — is the instrument the Holy Spirit uses in regeneration. (4) I Cor. 4: 15 — " For though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begot- ten you through the gospel." FO UR TH PR OPOSITION: Men, by the preaching of the gospel, are used 0/ God for the regeneration of believers. (5) Gal. 3:26 — "For ye are all the children of God by faith in Christ fesus." Jno. i: 12, 13 — "But as many as received him, to them gave h» power to become the sons of God, e^'en to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." The New Birth 335 FIFTH PROPOSITION: We become children of God through believing in or receiving Jesris Christ. This same thought is illustrated by Jesus in Jno. 3: 14, 15 by a reference to the brazen serpent. These words are an answer to the question of Nicodemus "How can these things be ? " (v. 9.) As the dying Israelite, with the poison of the fiery serpents cours- ing through his veins, was saved by looking at the brazen serpent on the pole, and had new life coursing through his veins as soon as he looked, so we dying men, with the poison of sin coursing through our veins, are saved by looking at Christ "made in the likeness of sinful flesh," lifted up on the cross, and have new life coursing through our veins as soon as we look. All we have to do with our regeneration is to receive Christ. (Compare 2 Cor. 5: 17 — " Therefore if any man be in Christ, he is a new creature: old things are passed away; behold all things ai'e become new.") In the New Birth the Word of God is the seed ; the human heart is the soil ; the preacher of the Word is the sower, and drops the seed into the soil; God by His Spirit opens the heart to re- ceive the seed (Acts 16: 14); the hearer believes; the Spirit quick- ens the seed into life in the receptive heart; the new Divine Na- ture springs up out of the Divine Word; the believer is born again, created anew, made alive, passed out of death into life. CHAPTER VIL ADOPTION, I. What Is AdoptionJ (1) Etymologically the word translated "adoption" means "the placing a son." (2) In Greek usage outside of the Bible from Pindar and Herodotus down the two words from which the word translated *' adoption" is derived mean "an adopted son." (3) Scriptural usage: Rom. 9: 4 — " Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." (Compare Ex, 4:22, 23; Deut, 14: i; Is. 43:6; Jer. 31:9; Hos. 11: 1.) Rom. 8: 15, 23 — "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption whereby we cry, Abba, Father. . . . And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within our- selves, waiting for the adoption, to wit, the redemption of our body." Eph. i: 5 — " Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." Gal. 4: 5—" To redeem them that were under the law, that ye might receive the adoption of sons." These are all the passages in which the word is found. Here the word means the "placing" or "adoption" as sons. In re- generation we receive the nature of sons of God; in adoption we receive the position of sons of God. Regeneration is a change of nature. Adoption is a change of position or relation. 11. The Origin and Ground of Adoption. Eph. i: 3-6, R.V.— " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ: even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in \o\e: having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, which he freely be- stowed on us in the Beloved." Adoption 337 (1) Adoption oi'iginates in the eternal, sovereign, unmer- ited grace of God. Not because of any merit seen or foreseen in us, but because of His own loving, gracious choice, He foreor- dained us to adoption as sons. He did not foreordain us to adop- tion as sons because we were fit for the place ; but, having fore- ordained us to adoption as sons, He makes us fit for the place to which He has graciously foreordained us. (2) Adoption is through Jesus Christ — i. e., on the ground of what He is and does. Because of what His only begotten Son is and does. He adopts many to be sons. m. The Recipients of Adoption, or who receive the Grace of Adoption. (i) Gal. 3: 25, 26 — " But after that faith is come, w^/ Lord; and he counted it to him for righteousness.") Rom. 4: 19-21, R.V. — "And without being weakened in faith he considered his own body now as good as dead (he being about a hun- dred years old ), and the deadness of Sarah's womb: yea, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that, what he had promised, he was able also to perform." To believe God is to rely upon or have unhesitating assur- ance of the truth of God's testimony, even tliouyh it is unsup- ported by any other evidence, and to rely uj)on or hace unfaltervty assurance of the fulfilment of hisproinises, even though everything seen seems against fuljillment. 364 What the Bible Teaches It is '' taking God at his word." Faith is not belief without evidence. It is belief on the very best of evidence, the word of Him who cannot lie. (Tit. 1:2.) Faith is so rational that it asks no other evidence than this all-sufficient evidence. To ask other evidence than the word of Him " who cannot lie " Is not ♦♦rationalism," but consummate irrationalism. {d) 2 Chron. 20:20 — "And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Je- hoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper." Jno, 14, i: R.V., Am. Ap. — "Let not your heart be troubled; ye believe in God, believe also in me." To believe in God is to rely upon, or jyut confidence in God Himself. When we believe God we trust His word; when we be- lieve in God we trust Himself. When we believe God we fix our eyes on what He has said (Rom. 4 : 20) ; when we believe in God we fix our eyes upon what He is, upon His person, upon Himself. Note. — There are two Hebrew words for "trust" and "faith." The first, translated "believe" and "trust," means primarily, in the transitive, " to prop," " to stay," "to support"; in the intransitive, "to stay oneself." The second word, translated " trust," seems to mean "to cast oneself upon." When we believe God we stay ourselves upon His word: When we believe in God we stay ourselves upon Himself. (4) Meaning op "Faith" when used in connection with Jesus Christ. Jno. 14: 1 — " Let not your heart be troubled: ye believe in God, be- lieve also in me." Matt. 9: 21, 22 — " For she said within herself. If I may but touch his garment, I shall be whole. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; t/ty faith hath made thee whole. And the woman was made whole from that hour." Matt. 9:29 — "Then touched he their eyes, saying. According to thy faith be it unto you." Matt. 15:25, 28 — "Then came she and worshipped him, saying, Lord help me. • . . Then Jesus answered and said unto her, O woman, great is thy faith; be it unto thee even as thou wilt. And her daughter was made whole from that very hour." Matt. 8:8-10 — "The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. For I am a man under author- ity, having soldiers under me: and I say to this man. Go, and he go- eth; and to another, Come, and he cometh; and to my servant, do Faith 365 this, and he doetli it. When Jesus heard it, he marvelled, and said to them that followed, Verily, I say unto you, / have not found so great faith, no, not in Israel." Luke 7:48-50 — " And he said unto her. Thy sins are forgiven. And they that sat at meat with him began to say within themselves. Who is this that forgiveth sins also ? And he said to the woman. Thy faith hath saved thee; go in peace." Jno. 14: 12 — "Verily, verily, I say unto you, 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 my Father." Faith in Jesus Christ is relying upon., or putting confidence in Jesus Christ. It is the assurance that he loill do the things sought of him or take care of the matters intrusted to him. (2 Tim. 1:12.) It is sim2)ly relying upon him for these things. What Jesus Christ is relied upon for varies in different cases. (In the several cases cited above it was for care, healing, sight, help, the healing of another, pardon, power.) What he is relied upon for, that will he do. Matt. 9:29 — " Then touched he their eyes, saying, According to your faith be it unto you." Relying upon Christ for healing brings healing, relying upon Christ for help brings help, relying upon Christ for pardon brings pardon, relying upon Christ for power brings power, relying upon Christ for victory brings victory. What we have a right to rely upon him for is determined by his character and his definite promises. II. Saving Faith. (1) The Character op Saving Faith, or how we must believe in order to be saved. (i) Rom. 10:9, 10 — " That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man be- lieveth unto righteousness; and with the mouth confession is made unto salvation." FIRST PROPOSITION^: Saving Faith is believing with the heart. In order to be saved we must believe with the heart. In the Bible the heart stands for the thought, feelings and will. A heart-faith, then, is a faith that rules the thought, the feelings and 366 What the Bible Teaches the will. The manifestation of heart-faith is action in the direo* tion of that which is believed. Compare Heb. ii: 7, 8, 17, ig, 20, 22, 24-26, 28 — "By faith Noah^ being warned of God of things not seen as yet, moved with fear, pre- pared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; ^m^ he went out^ViQ\. knowing whither he went. . . . By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son. . . . Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. By faith Isaac blessed Jacob and Esau concerning things to come. . . . By faith Joseph, when he died, tnade mention of the departing of the children of Israel; ^xl^ gave commandment concerning his bones, . , . By faith Moses, when he was come to years, re* fused to be called the son of Pharaoh's daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. . . . Through faith he kept the passover, and the sprink- ling of blood, lest he that destroyed the firstborn should touch them," and Rom. 4: 18-21, R.V. — "Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken. So shall thy seed be. And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old) and the deadness of Sarah's womb: yea, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that, what he had promised, he was able also to perform." (2) Jas. 2: 14, 21, 22, 25, R.V. — " What doth it profit, my brethren, if a man say he hath faith, but have not works ? . . . 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 in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way ? " SECOND PROPOSITION: Saving Faith is a faith that works by doing that which the one who is believed in bids us do. (3) Gal. 5: 6 — " For in Jesus Christ neither circumcision availeth anytlaing, nor uncircumcision; but faith which worketh by love." THIRD PROPOSITION: Saving Faith is the faith which works by love. Faith 367 (4) Jno. i: 12 — " But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." FOURTH PROPOSITION: Saving Faith is the faith tchich re. ceives Jesus Christ as He comes to us, and for all that He offers Himself to be. He offers Himself as our sin-bearer. Saving Faith accepts Him as such and rests all its hope for pardon on His atoning blood. He offers Himself as our deliverer from sin's power (Jno. 8: 34, 36). Saving Faith accepts Him as such and relies utterly upon Him and expects Him to give such deliverance. He offers Himself as our Teacher and Loi'd (Jno. 13: 13). Saving Faith accepts Him as such and surrenders the mind unreserv- edly to His teaching and the life to His absolute control. (5) 2 Tim. i: 12 — " For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." FIFTH PROPOSITION: Saving Faith in Jesus Christ is the faith that commits to Jesus Christ. (6) Rom. 10: 13, 14 — " For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed ? " etc. SIXTH PROPOSITION: Saving Faith is a faith that calls upon the name of the Lord. Note. — The context plainly shows that the Lord here is the Lord Jesus Christ (v. g, R.V.). To call upon His name implies: First, a deep recognition of our need of salvation. Second, an earnest desire to be saved. Third, an utter casting away of hope in any other way of salva- tion. Fourth, a hope that He will save. The faith that recognizes our own lost condition, that earnestly desires salvation, that casts away all hope in any one or any thing but the Lord Jesus, and that hopes (or has the assurance) that He will save, and puts Him to the test by crying to Him, is the faith that saves. (7) Rom. 10: 9, R.V. — "Because if thou shalt confess with thy tfiouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved." SEVENTH PROPOSITION: Saving Faith is the faith that confesses Jesus as Lord. 368 What the Bible Teaches (8) Heb. 10:38, 39, R.V. — "But 1115' righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him. But vre are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul." (See context w. 32-37.) EIGHTH PROPOSITION: Saving Faith is the faith that does not shrifik back from the confession and service of Christ Jesus in danger ayid trial. (2) The Contents op Sating Faith, or what we must be- lieve IN ORDER TO BE SATED, (i) Jno. 20: 31 — "But these are written, that ye might believe that fesus is the Christ, the Son of God; and that believing ye might have life through his name." FIRST PROPOSITION: In order that we may have life we must believe that Jesus is the Christ, the So7i of God. (Com- pare 1 Jno. 5:1.) Of course this must be a heart-faith, a faith that leads to action along the line of that which is believed, as seen above. Not merely a theological opinion that Jesus is the Christ, the Son of God, but such an assurance or conviction that He is as leads us to put our trust in him, and to submit our thoughts and feelings and purposes and lives to His control. (2) Rom. i: 16 — "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek." SECOND PROPOSITION: In order to be saved we must believe the gospel. Question: "What is the gospel ? Answer: I Cor. 15: 1-4 — " Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died yi7r^«r«« J according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures." (See also Rom. i: 17-25.) The gospel is, that "Christ died for our sins according to the Scriptures . . . was buried . . . and rose again." This we must believe in oi'der to be saved. This involves faith Faith 369 in Him as the Christ the Son of God. (Rom. 1 : 4 — " And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.^^) Faith that He died for our sins brings pardon; faith that he rose again brings deliverance from sin's power. Of course, this also must be a heart-faith. (3) Rom. 10:9 — "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." THIRD PROPOSITION: In order to be saved we must believe that God hath raised the Lord Jesus from the dead. This involves faith in His Divinity (Rom. 1 : 4), in His propitia- tory death and God's acceptance of it (Rom. 4: 25), and in His in- tercession for us (Heb. 7: 25), and His power to deliver us from sin. (4) Luke 7: 48-50 — " And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace." FOURTH PROPOSITION: In order to be saved we 7nust believe that Jesus can and will forgive our sin. This faith involves faith in the Divinity of Jesus, for God alone can forgive sin. m. How Faith is Manifested. (i) Mark 2: 3-5 — "And they came unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee." FIRST PROPOSITION: Faith in Jesus is manifested by our bringing to Him our need and surmounting all the obstacles that lie betwee7i us and him. (2) Matt. 15: 22-28 — "And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying. Send her away; for she crieth after us. But he 370 What the Bible Teaches answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said. It is not meet to take the chil- dren's bread, and cast it to dogs. And she said. Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour." SECOND PROPOSITION: Faith in Jesus is manifested by our holding on to Jesus for the desired blessing in the face of dis- couragement, even in the face of His apparent refusal to be- stow it. (3) Acts 11: 19, 21, R.V. — "They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as faf as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only Jews. . . . And the hand of the Lord was with them: and a great number that believed turned unto the Lord." THIRD PROPOSITION: Faith in God's Word is manifested by men turning to the Lord. (4) Heb. 11:8, 17 — " By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. . . . By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son." FOURTH PROPOSITION: Faith is manifested by prompt and exact obedience to the commandments of Him loho is be- lieved in, simply because He commands, though we know not the purpose of His command, nor the outcome oj' our obedience (5) Heb. .11:17-19 — "By faith Abraham, when he was tried, offered up Isaac: and he that had received the promise offered up his only begotten son of whom it was said. That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure." Rom. 4: 18-21, R.V. — "Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be. And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb: yea, looking unto the promise of God, he wavered not through un- belief, but waxed strong through faith, giving glory to God, and being fully assured that, what he bad promised, he was able also to perform." Faith 371 FIFTH PR 0 POSITION : Faith is manifested by a disregard for the difficulties that lie in the way of the fulfillment of God's promises. (Compare Num. 13: 31-33; 14: 6-9.) Difficulties are nothing to one who believes in God and His Word: God is mightier than all obstacles, and His Word sure in face of all apparent impossibility of fulfillment. (6) Heb. 11: 27 — " By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible." SIXTH PROPOSITION: Faith is manifested by steadfastness . (see Greek) in the path God points out in face of obstacles, peril and apparent loss. (7) Heb. 11: 24-26 — " By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. SE VENTH PR 0 POSITION: Faith is manifested by the sacrifice of the present seen, but transient advantage, for the sake of the future unseen, but permanent advantage. (8) Heb. 11: 20, 21 — " By faith Isaac blessed Jacob and Esau con- cerning things to come. By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff." (Comp. Gen. 27: 27-29 — "And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said. See, the smell of my son is as the smell of a field which the Lord hath blessed: Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: let people serve thee, and nations bow down to thee: be lord over thy brother, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee. . . . And Esau said unto his father. Hast thou but one blessing, my father ? bless me, even me also, O my father. And Esau lifted up his voice, and wept. And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; and by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck," and Gen. 48: 5-20 — " And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine: as Reu- 372 What the Bible Teaches ben and Simeon, they shall be mine. And thy issue, which thou beget- test after them, shall be thine, and shall be called after the name of their brethren in their inheritance: and as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth-lehem. And Israel beheld Joseph's sons, and said, Who are these ? And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said. Bring them, I pray thee, unto me, and I will bless them. Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed. And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. And Joseph took them both, Ephraim in his right hand toward Israel's left hand, andManasseh in his left hand toward Israel's right hand, and brought them near unto him. And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the first bom. And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh." EIGHTH PROPOSITION: Faith is manifested by large ex- pectations based xipon God's large promises, even though as yet nothing may be seen. IV. The Results of Faith. (i) Eph. 2:8 — "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." FIRST PROPOSITION: We are savtd through faith. Faith 373 Salvation is God's free gift; faith appropriates to itself this gift freely offered to all. Rom, 1: 16 — " For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek." The gospel has power to save, but that power is dis- played only in those who believe. See, also, 1 Tim. 4: 10 — "For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe." Salvation is a manifold process, but every factor in it is de- pendent upon faith, {a) Acts 10:43 — "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." We receive remission of sins through faith. God offers for- giveness to all men on the ground of the shed blood of Christ. The one who believes appropriates to himself individually this universal offer of salvation. (3) Rom. 5: 1 — " Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." We are justified by faith. Gal, 3: 13 — " Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." On the ground of Christ's having been made a curse for us God offers justification to us. This offer is appropriated by faith, (c) Jno. 20: 31 — " But these are written, that ye might believe that Jesus is tlie Christ, the Son of God; and that believing ye might have life through his name." We receive eternal life through believing. Belief in Him who is the life (Jno. 14: 6) makes that life ours. Life is in Him (1 Jno. 5: 11); by our believing in Him this life enters into us. {d) Jno. 1:12, R.V. — "But as many as received him, to them gave he the riglit to become children of God, even to them that be- lieve on his name." Gal. 3: 26 — " For ye are all the children of God by faith in Christ Jesus." We receive the right to become sons of God by faith. In His only begotten Son God makes to man the offer of adoption into 374 What the Bible Teaches His family. "We appropriate this offer to ourselves by believing in His name. {e) 2 Pet. i: 4 (see context vs. 5) — " Whereby are given unto us exceeding great and precious promises; that by these ye might be par- takers of tlie divine nature, having escaped the corruption that is in the world through lust." We become partakers of the Divine Nature through faith in the exceeding great and precious promises of God. (/) Acts 26: 18 — "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." We are sanctified by faith. God offers to us in His word sanctifying grace. By faith we appi'opriate this sanctifying grace to ourselves. {g) Acts 15:9 — "And put no difference between us and them purifying their hearts by faith." Our hearts are cleansed by faith. There is heart-cleansing power in the Word of God. Upon faith in that Word it exercises its heart-cleansing power in us. (Compare Ps. 119: 9, 11 — " Wherewithal shall a young man cleanse his way ? by taking heed thereto according to thy word. . . . Thy word have I hid in mine heart, that I might not sin against thee.") (/i) Eph. 3: 17, R.V. — "That Christ may dwell in your hearts through faith, etc." Christ dwells in our hearts through faith. God presents Christ to us by His Spirit through the Word. Faith lays hold upon Christ thus presented and he comes to dwell in the heart and work all His glorious work within. (t) I Pet. i: 5 — "Who are kept by the power of God through faith unto salvation ready to be revealed in the last time." We are kept through faith by the power of God unto a sal- vation ready to be revealed in the last time. God provides keep- ing, His own almighty power to keep. Faith simply lays hold of the almighty power divinely provided. (J) 2 Cor. i: 24 — " Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand." We stand by faith. By faith we enter into or appropriate to ourselves the grace of God wherein we stand. Faith 375 Rom. 5: 2 — " By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (k) I Jno. 5: 4, 5 — " For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God ?" Eph. 6: 16, R.V. — " Withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one." By faith we get the victory over the world and over the evil ens. God freely provides for us and offers to us overcoming grace in Jesus Christ. By faith we appropriate this overcoming grace to ourselves. (/) Heb. 4: 1-3 — " Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto you was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as he said. As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world." We enter into rest by faith. From beginning to end, at every step, salvation is by faith. God freely offers to us in Jesus Christ a manifold salvation; forgiveness, justification, eternal life, the right to be His sons, participation in His own nature, sanctification, heart-cleansing, an indwelling Christ, keeping unto a salvation ready to be revealed in the last time, power to stand, ■victory over the world and the evil one, rest. We appropriate to ourselves every item in this salvation by faith. By grace are we saved through faith from first to last. (2) Matt. 9: 22, 29 — " But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. . . . Then touched he their eyes, saying, According to your faith be it unto you." Jas. 5: 14, 15 — " Is any sick among you ? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." SECOND PROPOSITION: We receive physical healing through faith. God has provided for us and offers to us physical healing and strength in Jesus Christ. Matt. 8: 16, 17 — "When the even 3/6 What the Bible Teaches was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses." We appropriate it to ourselves by faith. We miss it by our unbelief. Mark 6: 5, 6 — "And he could there do no mighty work, save that he laid his hand on a few sick folk, and healed them. And he marvelled because of their unbelief. And he went round about the villages, teaching." (3) Jno. 12: 46—" I am come a light into the world, that whosoever believeth on me should not abide in darkness." THIRD PROPOSITION: We pass out of spiritual darkness into light by faith in Christ. By nature we are all in darkness and children of darkness. God sends Jesus into the world to be "the light of the world." (Jno. 8: 12.) The light there is in Him, the light He Himself is, streams into our hearts when we believe in Him. ( Jno. 12: 36.) Faith opens the window and lets the light in. {4) Jno. 14: I, R.V., Am. App.— " Let not your heart be troubled: believe in God, beheve also in me." FO UR TH PR OPOSITION: We are delivered from all anxiety of heart by faith, faith in God and Jesus Christ. ( Compare Is. 26:3.) (5) Jno. 6: 35 — " And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." FIFTH PROPOSITION: We are fully and forever satisfied through faith in Jesus. God has provided for us and offers to us full satisfaction for every desire of our spirits in Jesus ; by faith we appi'opriate this satisfaction to ourselves. (6) I Pet. i: 8, R.V. — "Whom not having seen ye love; on whom, though now ye see him not, yet beheving, ye rejoice greatly with joy unspeakable and full of glory." SIXTH PROPOSITION: Through believing on Jesiis Christ we rejoice greatly with joy unspeakabte and full of glory. Faith 377 In no other way can we get such joy. (7) Jno. 7:38, 39 — "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. ( But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" ISE VENTH PR OPOSITION: Through believing on Jesus Christ we become fountains from ichich rivers of living water flow out. This is through *1'^ '' i-r r-'i iM -ptT^q }§ given to those who believe on Jesus Christ, God has given to the crucified, riseD> and glorified Jesus His Spirit for His body, th^ Church. (Jno. 7:39; 14:12; Acts. 2:33.) We appropriate this promise of God by faith. The Spirit comes upon us and makes us fountains of living water. (8) Matt. 21:22 — "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive." Jas. 1 : 5-7 — " If any of you lack wisdom, let him ask of God, that giv- eth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord. " Mark 11: 24, R.V. — " Therefore I say unto you. All things whatso- ever vp prav and ask for, believe that ye have received them, and ye shall have them." EIGHTH PROPOSITION: We receive the answer to our prayert when we believe we have received. God is willing to answer prayer; yes, is anxious to answer prayer. But He demands, as a condition of answering, that we shall believe His naked promise and believe the prayer is heard, and that the thing asked, is ours. (g) Matt. 21:21 — "Jesus answered and said unto them. Verily I say unto you, if ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done." Jno. 14:12 — "Verily, verily, I say unto you. 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 my Father," Heb, 11: 32-34 — " And what shall I more say ? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jeph- thah; of David also, and of Samuel, and of the prophets: who through 37& What the Bible Teaches faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." NINTH PROPOSITION: We receive power to work wonders through faith in God and Jesus Ch?-ist. <' Power belongeth unto God." (Ps. 62: 11.) But the power that belongeth unto God is at the disposal of His children. We lay hold of it by faith. God's power is the reservoir, our faith is the supply pipe; therefore, according to our faith is our experimental possession of God's power. (Matt. 9: 29.) Unbelief limits our power, or rather the inflow of God's power into us. Matt. 17: 19, 20 — "Then came the disciples to Jesus apart, and said. Why could not we cast him out? And Jesus said unto them. Be- cause of your taibelief: for verily I say unto you. If ye have faith as a grain of mustard seed, ye shall say unto this mountain. Remove hence to yonder place; and it shall remove: and nothing shall be impossible unto you." Jno. 11: 40 — "Jesus saith unto her. Said I not unto thee, ' that, if thou wouldest believe, thou shouldest see the glory of God?" If we believe, we shall see the glory of God. It is our wretched unbelief that is shutting many of us out of seeing it in our own lives. (10) Heb. 6: 12 — "That ye be not slothful, but followers of them who through faith and patience inherit the promises." Luke i: 45, R.V. — "And blessed is she that believed; for there shall be a fulfillment of the things which have been spoken to her from the Lord." TENTH PROPOSITION: Through faith we receive the fulfill- ment of God's promises. The actual enjoyment of God's promises is conditioned upon our belief of them. No matter how explicit a promise may be, the thing promised becomes ours only upon condition of our be- lieving the promise. Jas. i: 5-7 — " If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and // s/ia/l be given him. But let hint ask in faith, nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord." The promises are for us; they are all yea and amen in Christ (2 Cor. 1 : 20), but they become actually and experiment- Faith 379 ally ours only as we reach cut the hand of faith and appropriate them to ourselves. As far as we believe we receive. (Mark 11: 24, RV.) We get what we believe for. Heb. 4: 1, 2— "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the woid preached did not profit them, not being mixed with faith in them that heard it." (See R.V., Am. Ap.) The fulness of Gods blessing is for those who claim it and in so far as they claim it. Josh. 1: 3 — "Every place that the sole of your foot shall tread uporiy THAT have I given unto you, as I said unto Moses." (ii) Mark g: 23 — "Jesus said unto him, If thou canst believe, all things are possible to him that believeth." ELEVENTH PROPOSITION: All things are possible to him that believeth. By faith we lay hold of God and His almightiness. Faith can do anything God can do. V. How to get Faith. (i) Rom. 12: 3 — "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." I Cor. 12: 4, 8, 9 — " Now there are diversities of gifts, but the same Spirit. . . . ¥ or to o?ie is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To a-woihev faith by the same Spirit; to another the gifts of healing by the same Spirit." I Cor. 2: 4, 5 — "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God." FIRST PROPOSITION: Faith is Gods gift. Like all of God's gifts it is at the disposal of all who wish it, for there is no respect of persons with Him. We shall see di- rectly that it is given through a certain instrument that is within reach of all, and upon certain conditions that any of us can fulfill. (2) Rom. 10: 17 — " So then faith Cometh by hearing, and hearing by the word of God." Acts 4: 4 — " Howbeit many of them which heard the woi'd believed; and the number of the men was about five thousand." 38o What the Bible Teaches SECOND PROPOSITION: The Word of God is the instrument God has appointed for, and that he uses in, imparting faith. This is true of Saving Faith. When Paul and Silas told the Philippian jailer to believe on the Lord Jesus Christ and he would be saved, they immediately proceeded to speak the word of the Lord unto him. (Acts 16: 31, 32.) It is true of the faith that prevails in prayer. If we wish to believe that our prayer is heard we should search the promises of God and just rest our faith upon them. Feeding upon the Word makes a mighty man of prayer. It is true of faith in all its aspects. Faith comes through the Word and grows by feeding upon the Word. If we wish oth- ers to have faith we should give them the Word of God. If we wish faith ourselves we should feed on the Word of God. (2 Tim. 3: 15; Jas. 1: 21; Jno. 20: 31.) No amount of praying for faith will bring it if we neglect faith's proper nourishment, the Word of God, any more than praying for physical health and strength will bring it if we neglect wholesome food and live on mince pie and candy. (3) Gal. 5: 22 — " But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith." THIRD PROPOSITION: Faith is the work of the Holy Spirit. It is part of the fruit of the Spirit. The Word is the instru- ment by which it is produced, but it is the Word carried home, and made a living thing in the heart by the Holy Spirit's power. (4) Heb. 12: 2 — "Looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him endured the cross, despised the shame, and is set down at the right hand of the throne of God." FOURTH PROPOSITION: Jesus is the author and finisher of our faith. Our paet. (5) Rom. 4: 19, 20, R.V. — "And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb: yea, looking unto the promises of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God." Faith 381 FIFTH PROPOSITION: If we would have Jaith we must fix our eyes upon the promise of God. (If we wish another to have faith we must hold up the prom- ise of God before him, and hold his attention to it.) (6) Luke 11: 9, II, 13 — "And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. ... If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? . . . If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit /o them that ask him ? " Mark g: 24 — "And straightway the father of the child cried out, and said with tears. Lord, I believe; help thou mine unbelief." (The con- text shows that Christ at once answered that prayer.) Luke 22, 32 — " But I have prayed for thee; that thy faith fail not: and when thou art converted, strengthen thy brethren." SIXTH PR 0 POSIT ION: We should pray for Faith. As already seen, faith is God's gift. He bestows His gifts in answer to prayer. It is the Holy Spirit's work, and the Holy Sf irit is given in answer to prayer. Prayer is an expression of our helplessness and dependence upon God. (7) Matt. 25: 29 (Note preceding context vv. 14-28) — "For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath." SEVENTH PROPOSITION: If we wish more faith we should use the faith we have. (8) Jno. 5: 44, R.V. — " How can ye believe, which receive glory one of another, and the glory that cometh from the only God ye seek not ? " EIGHTH PROPOSITION: A great hindrance to faith is seek- ing glory from men and not the glory that cometh from God only. This and all hindrances must be put away if we would have faith. (9) Heb. 12:2 — "Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." NINTH PROPOSITION: IJ we would have faith we must look unto Jesus. 382 What the Bible Teaches Peter's faith failed when he took his eyes off from Jesus and began to look at the wind and waves. Matt. 14:30, 31 — " But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying. Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of Uttle faith, wherefore didst thou doubt ? " (10) Jno. 8: 12 — "Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." TENTH PROPOSITION: If we are to have faith we must fol- low Jesics. The more closely we follow Him the more our faith will grow. Those who follow most closely in the footsteps of Christ have the most faith. When Peter began to follow Christ " afar off" his faith failed rapidly. The more of Christlike denial of self and of true cross-bearing and humility there is in our lives the more our faith will grow. Faith cannot flourish in an atmosphere of self-indulgence, self-will and pride. Selfishness and faith cannot walk together. They are not agreed. YI. The Relation of Faith and Repentance to each other. (i) Acts 11: 19, 21 — "Now they which were scattered abroad upon the persecution that arose about Stephen, traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord." Matt. 3: 2, 6 — "And saying, Repent ye: for the kingdom of heaven is at hand. . . . And were baptized of him in Jordan confessing their sins." Acts 2: 37, 41 — " Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Men and brethren, what shall we do ? ... Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." FIRST PROPOSITION: Believing the Word of God leads to repentance. (2) Acts 2:36, 37, 38 — "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have cruci- fied, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do ? Then Peter said unto Faith 383 them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." SECOND PROPOSITION: The principal element in evangelical repentance is a change of mind about Christ ; a change from an unbelieving and rejecting attitude to a bdieving and accepting attitude. (3) Jno. 5:44, R.V. — " How can ye believe, which receive glory one of another, and the glory that cometh from the only God ye seek not?" THIRD PROPOSITION: There must be a repentance from the attitude of mind that seeks the glory that comes from man, to the attitude that seeks the glory that comes from God, in order to be- lieve in Christ. (4) Acts 19: 18, 19 — "And many that believed cdsae, and confessed, attd showed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver." FOURTH PROPOSITION: True Faith in Christ involves the confession and forsaking of sin. GENERAL PR 0 POSITION: True Repentance and Faith are in- separable. They are m.utually dependent upon each other. CHAPTER XL LOVE TO GOD, [> Its Importance* Matt, 22: 37, 38 — "Jesus 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 first and great commandment," Mark 12: 29-34 — "And Jesus answered him. The first of all the com- mandments is. Hear, O Israel; the Lord thy God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this: Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. And the scribe said unto him. Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the under- standing, and with all the soul, and with all the strength, and to love, his neighbor as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no mar after that durst ask him any question." Deut. 10: 12 — "And now, Israel, what doth the Lord thy God re- quire of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, anc with all thy soul." PROPOSITION: To love God with all the heart and with all the soul, and all the mind is the first and great commandment. (It includes all else.) n. How LoTe to God Is Manifested. (i) Ex. 20: 6 — " And shewing mercy unto thousands of them that love me, and keep my commandments." 2 Jno. 6 — "And this is love, that we walk after his command' ments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. ' I Ino. 5:3 — "For this is the love of God, that we keep his com* mandments: and his commandments are not ("ievous." Love to God 385 FIRST PROPOSITION: The supreme manifestation of love to God is keeping His commandments. This is love to God. Keeping God's commandments is more than merely obeying God's commandments. The woi^d translated * keep," expresses watchful care. It means to "attend to care- fully," ' ' take care of, " " guard. " So also the Old Testament word. (2) Deut. 10: 12 — "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul." SECOND PROPOSITION: Love to God is manifested by serving Him with all the heart and all the soul. Paul in writing to the Thessalonians speaks of their ^^ labor of love." The word for "labor" denotes "intense" labor, "toil." The one who loves God will labor intensely for Him. An easy-going Christian life proves an absence of love for God. (3) Ps. 97: 10 — "Ye that love the Lord hate evil." THIRD PROPOSITION: Love to God manifests itself in a hatred of evil. The man who loves God cannot regard sin with favor or in- difference. He hates it. All sin. There is no small sin to him. (4) I Jno. 2: 15 — " Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." FOURTH PROPOSITION: Love to God manifests itself in not loving the world. The man who loves God cannot set his affections upon the world with its gain and its honor, and its pleasure, and its grat- ifications. All that is in the world is not of the Father, it draws away from Him, and a lover of God cannot love it. (5) I Jno. 4:20, 21 — " If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this com- mandment have we from him, that he who loveth God love his brother also." FIFTB PROPOSITION: Love to God is manifested by a love to Gods children^ our brethren. 386 What the Bible Teaches III. Results of Lore to God. (1) Under the Old Covenant. Deut. 5: 10 — "And shewing mercy unlo thousands of them that lovi me and keep my commandments." 7:9 — "Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments, to a thousand generations." Ex. 20: 6 — "And shewing mercy mito thousands of them that love me, and keep my commandments. Ps. 69: 36 — "The seed also of his servants shall inherit it: and they that love his name shall dwell therein." Ps. 91: 14 — " Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name." 145: 20 — " The Lord preserveth all them that love him: but all the wicked will he destroy." Is. 56: 6, 7 — " Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy moun- tain, and make them joyful in my house of prayer: their burnt offer- ings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. PROPOSITION : The blessings and promises under the Old Covenant were for those who loved God. (2) Under the New Covenant. (i) I Cor. 8: 3 — " But if any man love God, the same is known of him." FIRST PROPOSITION: He that loveth God is known by God. (2) Jas. i: 12 — "Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." SECOND PROPOSITION: The Crown of Life is for those who love God. (3) Jas. 2: 5 — '* Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom, which he hath promised to them that love him ? " THIRD PROPOSITION: The Kingdom is promised to those who love God, Love to God 387 (4) I Cor. 2:9 — "But it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." FOURTH PROPOSITION: God hath prepared for those who love Him things beyond those which eye hath seen or ear heard, and those which have entered into the heart of man; deep things which the Sjnrit alone searches and reveals. (See context. ) (5) Rom 8: 28 — " And we know that all things work together for good to them that love God, to them who are called according to his purpose." FIFTH PROPOSITION: All things work together for good for those who love God. (6) Rom. 8: 28, 29, 30, R.V. — "And we know that to them that love God all things work together for good, even to them that are called according to his purpose. For whom he foreknew, he also fore- ordained to be conformed to the image of his Son, that he might be the firstborn among many brethren: and whom he foreordained, them he also called: and whom he called them he also justified: and whom he justified, them he also glorified." SIXTH PROPOSITION: Those who love God are 'Hhe called according to his purpose,^' ^^ foreknown,'' ^^foreordained to be conformed to the image of His Son," ^^ justified,'' ^^ glorified." IT. How to (Jet Lore to God. (i) I Jno. 4: 7 — " Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God." FIRST PROPOSITION: We get love to God by being born of God. We are not saved by loving God, we are saved to loving God. (2) I Jno. 4: 19 — "We love him, because he first loved us." SECOND PROPOSITION: We get love to God by believing in and meditating upon His love to us. (3) 2 Thess. 3: 5 — " And the Lord direct your hearts into the love of God, and into the patient waiting for Christ." THIRD PROPOSITION: God, in answer to prayer, directs our hearts into the Love of God. CHAPTER XII. LOVE TO CHRIST I, Its Importance. (i) Matt. 10:35-38 — "For I am come 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 they of his own hcusehold. He that loveth father or mother more than me is not worth)' of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me." Luke 14: 26 — " If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." FIRST PROPOSITION: Sujyreme love to Christ is the condition of Christian disciples hip. Christ in the New Testament claims the same supreme love for Himself that Jehovah in the Old Testament claims for Himself. Here is undoubted proof of the Divinity of Christ. Unless Christ has a place in our hearts above father, mother, wife, children, brothers, sisters, yea, and his own life, we cannot be his disciples. (2) I Pet. i: 8 — "Whom having not seen, ye love." (Compare v. 2, as to whom the "ye" of v. 8 are — "Elect according to the foreknov/ledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ; Grace unto you, and peace, be multiplied.") SECOND PROPOSITION: Love to Christ [though we see Him not) is an unfailing mark of the elect. (3) Jno. 8: 42 — "Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither carae I of myself, but he sent me." THIRD PROPOSITION: If we are chUdren of God we will love Christ. Love to Christ 389 Absence of love to Christ is decisive proof that one is not a child of God. (4) I Cor. 16: 22 — •* If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha." FOURTH PROPOSITION': Any one who does not love Christ xnill be Anathema {i. e., "Devoted without hope of being re- deemed," "doomed to destruction") at the coming 0/ Christ. II. How Loye to Christ Is Manifested. (i) Jno. 14: 15, 21, 23, R.V. — " If ye love me, ye will keep my com- mandments. . . . He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. . . . Jesus answered and said unto him. If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him." FIRST PROPOSITION: Love to Christ is manifested by keep- ing His xoords and commandments. (The same thing that is said elsewhere of love to God.) (2) 2 Cor. 5: 14, 15, R.V. — " For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; and lie died for all, that they which live should no longer live unto them- selves, but unto him who for their sakes died and rose again." SECOND PROPOSITION: Love to Christ is manifested by our not living unto ourselves^ but unto Him xoho for our sakes died and rose again. (3) Jno. 21:15-17, R.V. — "So when they had broken their fast, Jesus saith to Simon Peter, Simon, son of John, lovest thou me more than these ? He saith unto him. Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again a second time, Simon, son of John, lovest thou me ? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep. He saith unto him the third time, Simon, son of John, lovest thou me ? Peter was grieved because he said unto him the third time, Lovest thou me ? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep." THIRD PROPOSITION: Love to Christ is manifested by feed- ing His lambs and shepherding His sheep. 390 What the Bible Teaches (4) Luke 7; 44-47 — " And he turned to the woman, and said unto Simon, Seest thou this woman ? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman, since the time I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little," FO UR TH PR 0 POSITION: Love to Christ is manifested by min- istering to Him,. How can we? Matt. 25: 40 — "And the king shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." (5) Phil. 3: 7, 8 — " But what things were gain tome, those I counted loss tor Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." FIFTH PROPOSITION: Love to Christ is manifested by count- ing all things but loss and gladly sacrificing them for His sake. (6) Acts 21: 13 — "Then Paul answered, what mean ye to weep and to break mine heart ? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." SIXTH PROPOSITION: Love to Christ is manifested by a toill- ingness to suffer and to die for His name. (7) 2 Cor. 5: 8 — " We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." Phil, i: 23, R.V. — " But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better." SEVENTH PROPOSITION: Love to Christ manifests itself in a desire to be with Christ. (8) 2 Tim. 4: 8 — " Henceforth there is'laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all of them also that love his ap- pearing." Rev. 22: 20 — *' He which testifieth these things saith, Surely I come quickly: Amen. Even so, come. Lord Jesus." Love to Christ 391 EIGHTH PROPOSITION: Love to Christ manifests itself in a longing for His appearing. ni. Results of Love to Christ. (i) Eph. 6: 24 — " Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. " FIRST PROPOSITION: There is grace for all who love Jesus Christ in sincerity. (2) Jno. 14:21-23 — " He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Ju- das saith unto him, not Iscariot, Lord, how is it that thou wilt mani- fest thyself unto us, and not unto the world? Jesus answered and said unto him, if a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." SECOND PROPOSITION: (a) Those who love Christ are loved of th« Fatli^r, God loves all men, but he has a peculiar love for those who love His Son. (Compare Ch. 17:23, R.V. — "I in them, and thou in me, that they may be perfected into one; that the world may know that thou didst send me, and lovedst them., even as thou lovedst me.") SECOND PROPOSITION: (b) Those who love Christ are loved of ChHst. SECOND PROPOSITION: (c) Christ manifests Himself wito those who love Him. How ? (vv. 15, 16, 23, and Ch. 16: 14.) SECOND PROPOSITION: (d) The Father and Christ make their abode with the one who loves Christ. (3) Jno. 14: 15-17, R.V. — " If ye love me ye will keep my com- mandments. And I will pray the Father, and he shall give you another comforter, that he may be with you for ever, even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you." THIRD PROPOSITION: The Father's gift of the Holy Spirit, as the Paraclete to abide icith and be in us, is for those who love Christ. 392 What the Bible Teaches (4) 2 Tim. 4: 8 — " Henceforth there is laid up for me a crown o! rigliteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his ap- pearing." FOURTH PROPOSITION: At His coming the Lord will give a croion of righteousness to all who love His appearing. IV. How Can We Attain unto Love to Christ I (i) Luke 7: 47-50 — "Wherefore I say unto thee. Her sins, which are many, are forgiven; for she loved much: but to whom little is for- given, the same loveth little. . . . And he said to the woman, Thy faith hath saved thee; go in peace." FIRST PROPOSITION: Love to Christ arises from a realiza- tion of our sin and from faith in the wondrous pardoning love of Christ. This is finely illustrated in Paul: 1 Tim. 1: 12-15 — "And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was be- fore a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying, and worthy of all ac- ceptation, that Christ Jesus came into the world to save sinners ; of whom I am chief." Gal. 2: 20 — "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." And in John: 1 Jno. 4: 10 — "Herein is love, not that we loved God, but that he ioved us, and sent his Son to be the propitiation for our sins." CHAPTER XIIL LOVE TO MAN, h What is Love i (i) Matt. 5:43-47 — "Ye have heard that it hath been said, thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: That ye may be the children of your Father which is in he?.ven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye ? do not even the publicans the same ? And if ye salute your brethren only, what do ye more than others ? do not even the publicans so ? " I Jno. 3:14, 16, 17 — "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. . . . Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath tliis world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ? " Love for another is a desire for and delight in their good. Love is not mere fondness for another nor pleasure in their so- ciety. The character of another may be hateful to me, and his society disagreeable, but still a real desire for his welfare is love. II. The Objects of Christian Loye. (i) I Pet. 2:17 — "Honor all men. Love the brotherhood. Fear God. Honor the king." Eph. i: 15 — "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints." FIRST PROPOSITION: We should love the brethren, those born of God, all saints. While, as we shall see, a Christian should love all men, he should and will have a peculiar love for God's children. (Com- pare Gal. 6:10 — "As we have therefore opportunity, let us 394 What the Bible Teaches do good unto all men, especially unto them who are of the household of faith.") (2) Matt. 19: 19 — " Honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself." Matt. 22: 39 — "And the second is like unto it, Thou shalt love thy neighbor as thyself." SECOND PROPOSITION: We should love our neighbor. Who is that ? Luke 10: 29-37— " But he, willing to justify himself, said unto Jesus, And who is my neighboi" ? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his rai- met, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way; and when he saw him, he passed by on the other side, and likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the mor- row when he departed, he took out two pence, and gave them to the host: and said unto him, Take care of him: and whatso- ever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves ? And he said, He that shewed mercy on him. Then said Jesus unto him. Go, and do thou like- wise." (3) I Thess. 3: 12 — " And the Lord make you to increase and abound in love one toward another; and toward all men, even as we do toward you." THIRD PROPOSITION: We should love all men. (4) Matt. 5: 44 — " But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefuUy use you, and persecute you." FO UR TH PR 0 POSITION: We shoidd love our enemies. Enemies are specialized because they are the ones whom we would be least likely to love. Love to Man 395 How shall we show our love to our enemies ? The remainder of the verse shows. See, also, Rom. 12. 20 — "Be not overcome of evil, but overcome evil with good." (5) Eph. 5: 25 — " Husbands, love your wives, even as Christ also loved the church and gave himself for it.** FIFTH PROPOSITION: Husbands should love their wives. The husband has an especial duty of love toward his wife. The doctrine that a husband should have no more interest in the welfare of his wife than in that of any other woman is totally unscriptural. While Christ has a love for all men, He has an altogether especial and peculiar love for the Church, and so the Christian husband should love all, but have an altogether special and peculiar love for his wife. (6) Tit. 2: 4 — "That they may teach the young women to be sober, to love their husbands, to love their children." SIXTH PROPOSITION: Wives should love their husbands. Ill, How Love! (i) I Cor. 16:24 — "My love be with you all in Christ Jesus. Amen." FIRST PROPOSITION: We should love in Christ Jesus. Christ Jesus is the author of our love. It is for His sake we love. Our special love to the brethren is because of their special relation to Him. (2) Rom. 12: 9 (first part), R.V. — " Let love be without hypocrisy." SECOND PROPOSITION: We should love without hypocrisy. Our love should be genuine^ unfeigned. Much professed love is a mei'e pretense. Much calling of one another '< brother " is the hollowest formalism and sham. (3) I Jno. 3: 18 — " My little children, let us not love in word, neither in tongue; but in deed and in truth." THIRD PROPOSITION : We should not love merely in word, neither in tongue, but in deed and in truth; not in saying, but in doing; noiinprofession, but in practice. 396 What the Bible Teaches {4) I Pet. 4: 8 — •* And above all things have fervent charity among yourselves; for charity shall cover the multitude of sins." I Pet. 1:22, R.V. — "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." FOURTH PROPOSITION: We should love from the heart, fervently — rather, ' ' intensely. " (5) Phil, i: 9 — "And this I pray, that your love may abound yet more and more in knowledge and in all judgment." I Thess. 3 : 1 2 — "And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: " FIFTH PR OPOSITl ON: We should love aboundingly. No mean, niggardly outgoings of love. (6) Matt. 19:19 — " Honor thy father and thy mother: and thou shalt love thy neighbour as thyself." Rom, 13: 8, 9 — " Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself." Gal. 5: 14 — " For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself." SIXTH PROPOSITION: We should love our neighbor as our- self. (7) Jno. 13:34, R.V. — "A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another." Jno. 15: 12, R.V. — " This is my commandment, that ye love one an- other, even as I have loved you." SEVENTH PROPOSITION: We should love the brethren even as Christ loved ics. How much was that? Jno. 15:13 — "Greater love hath no man than this, that a man lay down his life for his friends." 1 Jno. 3: 16 — "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." Love to Man 397 IT. How Lore Is Manifested. (i) Rom. 13: 10 — " Love worketh no ill to his neighbor: therefore love is the fulfilling of the law." FIRST PROPOSITION: Love is manifested hy abstaining from everything that would injure another. " Love worketh no ill." There is much here for reflection. The applications are countless. (2) Gal. 6: 10 — " As we have therefore opportunity, let us do good unto all men, especially unto them -who are of the household of faith." SECOND PROPOSITION: Love is manifested by doing good as we have opportunity. It is not merely negative — abstaining from doing injury, it is positive, doing positive good. {3) Gal. 5: 13, R.V. — " For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh, but through love be servants one to another." THIRD PROPOSITION: Love is manifested by becoming a servant to others. This is illustrated in Jesus Christ. Jno. 13: 1, 2, 3, 4, 5 — "Now before the feast of the passover, when Jesus knew that the hovr was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; he riseth from supper, and laid aside his garments ; and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was gii"ded." Phil. 2:4-7 — "Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Chi*ist Jesus: Who being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of 39^ What the Bible Teaches men." The man who wishes to be served but will not serve does not love. Love seeks lowly places of service. (4) I Cor. 10: 24, R.V. — " Let no man seek his own, but each his neighbour's good," FOURTH PROPOSITION: Love is manifested by our not seek- ing our oum, but our neighbor' s good. (5) Phil. 2: 4, R.V. — " Not looking each of you to his own things, but each of you also to the things of others." FIFTH PROPOSITION: Love is manifested by our not looking to (or caring for, having a regard to) our own things, but to the things of others, {e. g., We are not to be concerned about our glory and honor, but the honor of others. See con- text in vv. 5-8.) (6) Gal. 6: 2 — "Bear ye one another's burdens, and so fulfill tha law of Christ." SIXTH PROPOSITION: Love is manifested by our bearing one another's burdens. (7) Rom. 15: 1-3, R.V. — " Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me." SEVENTH PROPOSITION: Love is manifested (a) by our bearing the infirmities of the weak (see context) ; (b) not pleas- ing ourselves; (c) pleasing others for that lohich is good unto edifying. Christ the great example here also. (8) 2 Cor. 2: 7, 8 — " So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one sliould be swallowed up with overmuch sorrow." EIGHTH PROPOSITION: Love is manifested by forgiving and comforting the wayward. In this particular instance the man had gone deeply into sin, the vilest sin. (9) Gal. 6: i, R.V. — " Brethren, even if a man be overtaken in any trespass, ye which are spiritual, restore such a one in a spirit of meek* ness; looking to thyself, lest thou also be tempted." Love to Man 399 NINTH PROPOSITION: Love is manifested by restoring in a spirit of meekness the one overtaken iti any trespass. (10) I Thess. 5: 14, R.V. — "And we exhort you, brethren, admon- ish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all." (Note context.) TENTH PROPOSITION: Love is majiifested by (a) admonish- ing the disorderly; (b) encouraging the faint-hearted; (c) sup- porting the xceak; (d) being long-suffering toward all. (11) Rom. 14: 15, 21, R.V. — "For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. . . . It is good not to eat flesh, nor to drink wine, nor do anything whereby thy brother stumbleth." ELEVENTH PROPOSITION: Love is manifested by avoiding that by which a brother stumbleth. (12) Rom. 14: ig — " Let us therefore follow after the things which make for peace, and things wherewith one may edify another." TWELFTH PROPOSITION: Love is manifested by following after the things which make for peace and things whereby one may edify another. (13) Rom. 12: 15 — "Rejoice with them that do rejoice, and weep with them that weep." THIRTEENTH PROPOSITION: Love is manifested by re- joicing with them that do rejoice and weeping with them that weep. (14) Luke 6: 35, and R.V. — "But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the highest: for he is kind unto the unthankful and to the evil." R.V. — " But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil." FOURTEENTH PROPOSITION: Love is manifested by lend- ing, never despairing (or despairing of no man). Lend and keep on lending, hoping against hope. (15) Eph. 4: 2 — "With all lowliness and meekness, with long* suffering, forbearing one another in love." 400 What the Bible Teaches FIFTEENTH PROPOSITION: Love is manifested by forbear- ing one another — i. e., suffering wrong and ill 'without venge* fuhiess and retaliation; overcoming evil xoith good. (i6) Eph. 4, 32, R.V. — "And be ye kind one to another, tender- hearted, forgiving each other, even as God also in Christ forgave you." SIXTEENTH PROPOSITION: Love is manifested (a) by be- ing kind; (b) by being tender-hearted : (c) by forgivng one an- other even as also God in Christ forgave us. (17) 2 Cor. 8: 24 — "Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf." (See context.) I Jno. 3: 17 — "But whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ? " SEVENTEENTH PROPOSITION: Love is manifested by giv- ing of our means to meet another's need. (18) Rom. 12:10 — "Be kindly affectionate one to another with brotherly love; in honor preferring one another." EIGHTEENTH PROPOSITION: Love is manifested (a) by be- ing kindly affectionate one toward another; (b) by in honor pre- ferring one another — i. e., by seeking the higher jylace for some one else, the lower place for oneself. It is easy to do this in little conventionalities, as e. g., in the matter of passing through a door first; but do we do it in the really important affairs of life ? (ig) I Cor. 13: 4-7, R.V — "Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not ac- count of evil; rejoiceth not in unrighteousness, but I'ejoiceth with the truth; beareth all things, believeth all things, hopeth all things, en- dureth all things." NINETEENTH PROPOSITION: Love is manifested (a) by suffering long; (b) by being ki?id [Had this already in 16]; (c) by envying not; (d) by vaunting not oneself; (e) by not be- ing puffed up; [Conceit is a mark of selfishness. If we love others as we do ourselves we will not think ourselves better than they.] (f) by not behavitig unseemly; [Rude, ungentle. Love to Man 401 manly, unladylike, inconsiderate conduct, bad manners, reveal a disregard for the sensibilities of others — it is a form of self- ishness] ; (g) by not seeking our own; (h) by not being pro- voked (Compare A. V. ) ; (i) by not taking account of evil (See ^^')\ (j) by not rejoicing in unrighteousness; (k) by rejoic. ing with the truth; (I) by bearing all things; (m) by believing all things; (n) by hoping all things; (0) by enduring all things. (20) Lev. 19: 17 — "Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him." Prov. 27: 5 — " Open rebuke is better than secret love." Eph. 5: II — "And have no fellowship with the unfruitful works of darkness, but rather reprove them." TWENTIETH PROPOSITION': Love to those who do wrong is manifested by rebuking them. How? (a) Matt. 18: 15-17— " Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church : but if he neglect to hear the church, let him be unto thee as a heathen man and a publican." Personal wrong, first privately, then before one or two witnesses, then before the church, (b) 1 Tim. 5:20, R.V. — "Them that sin reprove in the sight of all, that the rest also may be in fear." Public offenses, in the sight of all. (N. B. — This public reproof is by an elder.) (c) Tit. 1: 12, 13, R.V — "One of themselves, a prophet of their own, said, Cretans ai'e always liars, evil beasts, idle gluttons. This testimony is true. For which cause reprove them sharply, that they may be sound in the faith. " Sharply, when necessary. (21) Matt. 5: 44, R.V. — " But I say unto you, Love your enemies, and pray for them that persecute you." TWENTY-FIRST PROPOSITION: Love for others is mani. fested by prayiyig for them. There is no way in which we can dof more for them. (22) I Jno. 5: 2, R.V. — " Hereby we know that we love the children of God, when we love God, and do his commandments. 402 What the Bible Teaches TWENTT.SECOND PROPOSITION': Love to the children q/ God is manifested by loving God Himself and doing His com. mandments. (23) Jno. 15: 13 — "Greater love hath no man than this, that a man lay down his life for his friends." I Jno. 3: 16, R.V. — " Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren." TWENTY. THIRD PROPOSITION: Love to the brethren is maiiifested by our laying down our lives for them. The manifestations of love specifically and definitely men- tioned in the Bible are very numerous. As one goes over them he begins to see how love covers every duty to every class of men, and hovf true it is, as Paul says, that "Love is the fulfillment of the law." (Rom. 13: 10, R.V.) V, The Importance of Lore to Man. (i) I Cor. 13: 1-3, R.V. — "If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clang- ing cymbal. And if I have the gift of prophecy, and know all mys- teries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing." FIRST PROPOSITION: Love is absolutely indispensable. Eloquence and the gift of prophecy and knowledge and faith and sacrifice of possessions and martyrdom are of no value if love be wanting. (2) I Cor. 13: 13, R.V. — "But now abideth faith, hope, love, these three; and the greatest of these is love." SECOND PROPOSITION: Love is greater than faith and hope. (3) I Cor. 13: 8, R.V, — " Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away." THIRD PROPOSITION: Love never faileth. (4) Rom. 13:8, 10, R.V. — "Owe no man anything, save to love one another: for he that loveth his neighbour hath fulfilled the law, . . . Love worketh no ill to his neighbour: love therefore is the fulfillment of the law." Love to Man 403 FOURTH PROPOSITION: Love is the fulfillment of the law. All individual precepts are but applications of this law. (Compare i Tim. 1:5 — "Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith un- feigned:" Jno. 15: 17 — "These things I command you, that ye love one another.") (5) I Jno. 3:23, II — "And this is his commandment. That we should beheve on the name of his Son Jesus Christ, and love one an- other, as he gave us commandment. . . . For this is the mes- sage that ye heard from the beginning, that we should love one an- other." Jno. 13: 34 — "A new commandment I give unto you. That ye love one another; as I have loved you, that ye also love one another." FIFTH PROPOSITION: Love to one another is the sum of God s commandment^ the original and fundamental message of Christianity, Christ's neio and all-inclusive commandment. (6) J as. 2: 8 — " If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well. SIXTH PROPOSITION: Love is the royal law. (7) Col. 3: 14, R.V. — "And above all these things put on love, which is the bond of perfectness." SEVENTH PROPOSITION: Love is the bond that unites all the virtues together into a perfect whole. (Note the figure used in context, vv. 12:13: ^^ Put on therefore, as God's elect, holy and beloved, a heart of compas- sion, kindness, humility, meekness, longsuffering; forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye." (8) Jno. 13: 35 — " By this shall all men know that ye are my dis- ciples, if ye have love one to another." EIGHTH PROPOSITION: Love is the supreme and decisive test of discipleship. (9) I Jno. 4: 8 — " He that loveth not, knoweth not God; for God is love." NINTH PROPOSITION: (a) Love is the supreme and decisive test of our knowing God; (b) Love is the one Divine thing. 404 What the Bible Teaches (10) I Jno, 4: 7 — •• Beloved, let us love one anothert for love is ol God; and every one that loveth is born of God, and knoweth God." 3: 10 — " In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother." TENTH PROPOSITION: Love is the supreme test of our being born of God, and being children of God. (Compare Eph. 5: i, 2 — " Be ye ihexeloxQ followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour.") (11) I Jno. 3: 14, R.V. — "We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death." ELEVENTH PROPOSITION: Love is the supreme test of our having passed out of death into life. (12) I Jno. 4: 12, 16 — *' No man hath beheld God at any time; if we love one another, God abideth in us, and his love is perfected in us: . . . And we know and have believed the love which God hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him." TWELFTH PROPOSITION: Love is the supreme test of our abiding in God and God abiding in us. (13) I Jno. 4: 20 — " If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, can not love God whom he hath not seen." THIRTEENTH PROPOSITION: Love to brethren is the su- preme test of love to God. (14) I Pet. 4:8, R.V. — "Above all things being fervent in your love among yourselves; for love covereth a multitude of sins." FOURTEENTH PROPOSITION: Love is the one thing above all things which we are to seek to have. Paul, John, James, Peter and Jesus, with one voice proclaim the supremacy of love. YI. The Blessings that Result from Lore to Men. (i) I Pet. 4:8 — "Above all things being fervent in your love among yourselves; for love covereth a multitude of sins." Love to Man 4c e FIRST PROPOSITION: Love covereth a multitude of sins. (2) I Cor. 8: i, R.V. — " Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth." SECOND PROPOSITION: Love buildeth up. (3) Col. 2: 2 — " That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of under- standing, to the acknowledgment of the mystery of God, and of the Father, and of Christ." THIRD PROPOSITION: Love knits together. (4) I Jno. 2: 10 — " He that loveth his brother abideth in the light, and there is none occasion of stumbling in him." FO UR TH PR 0 POSITION: He that loveth his brother abideth in the light and there is none occasion of stumbling in him. (5) I Jno. 3: 22, 23 — "And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. And this is his commandment, That we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment. FIFTH PROPOSITION: Love to brethren gives prevailing power to prayer. VII. How LoTe to Men Is Obtained. (i) I Jno, 4: 7 — "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God." FIRST PROPOSITION: Love is of God, a?idto love we must be born of God. (2) I Jno. 4: 19, R.V. — " We love because he first loved us." SECOND PROPOSITION: We love because God first loved us. His love to us awakens love in us: first to Him and then to man. If we would learn to love we must believe in and meditate upon His love to u& (3) Gal. 5: 6 — " For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." THIRD PROPOSITION : Faith works by love. Love is the out- come of faith. (Compare 1 Jno. 3 : 23. ) 4o6 What the Bible Teaches Love is greater than faith, but faith is the root of love. Faith is the root of which love is the fruit. To say "it is better to have love even without faith than it is to have faith without love," is much like saying it is better to have a crop of apples without having roots to your apple trees, than it is to have roots without apples. Rootless trees do not bear fruit and faithless lives do not bring forth love. (4) Gal. 5: 22 — " But tlie fruit of the Spiritislove, joy, peace, long- suffering, gentleness, goodness, faith." Rom. 5: 5 — " And hope maketh not ashamed; because tlie love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." FO UR TH PR 0 POSITION: Love is the fruit of the Spirit. If you wish love let the Spirit work in your heart and bear His fruit in your life. You will never attain unto love by any mere effort of your own. Love is not a fruit that is native to the soil of the human heart. (5) I Cor. 14: I, a, R.V. — "Follow after love; yet desire earnestly spiritual gifts, but rather that ye may prophesy." 1 Tim. 6: 11 — " But thou, O man of God, flee these things; and fol- low after righteousness, godliness, faith, love, patience, meekness." 2 Tim. 2:22, R.V. — "But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." FIFTH PROPOSITION: We should follow after Love. While love is the Holy Spirit's work it should be the object of our desire and pursuit. (6) Heb. 10: 24 — " And let us consider one another to provoke unto love and to good works." SIXTH PROPOSITION: We should provoke (spur on) one another to love. (7) I Thess. 4:9 — "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another." SE VENTH PR 0 POSITION: God teacfies us to love one another. (8) Phil, i: 9 — "And this I pray, that your love may abound yet more and more in knowledge and in all judgment." Love to Man 407 EIGHTH PROPOSITION: God im2mrts increasing love in answer to prayer. (9) Gal. 2:20 — "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." NINTH PROPOSITION: If you would learn to love let Christ in to live His life in your heart. Renounce self, renounce the flesh, crucify it, put it in the place of the curse and let Christ live his life in you. CHAPTER XIV, PRAYER, I. Who Can Pray so that God WiU Hear? (i) Ps. 66: i8— " If I regard iniquity in my heart, the Lord will not hear me." FIRST PROPOSITION: The one xoho regards iniquity in his heart cannot pray so that God will hear. The word translated "regard" means primarily to "see "or to "look." Then it comes to mean to "look at with favor," to "respect," "approve," "regard." God will not hear the man who in his heart looks upon sin with any favor or allowance, God looks at sin with abhorrence. He is of " purer eyes than to be- hold evil." (Hab. 1: 13 — "Thou art of purer eyes than to behold evil, and canst not look on iniquity," etc.) The Hebrew verb here is the same as that translated "regard" above. We must have the same attitude toward sin that He has to be heard of Him. If we regard sin, He will not regard us when we pray. Herein lies the very simple explanation why many of us pray and are not heard. (2) Prov. 28: 9 — " He that turneth away his ear from hearing the law, even his prayer shall be abomination." SECOND PROPOSITION: He that turneth away his ear from hearing the late, his prayer is an abomination. He cannot pray so that God will hear. If we turn our ears away from what God says to us in His law, He will turn His ears away from what we say to Him in our prayers. We have an illustration of this in Zech. 7: 11-13: " But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his Spirit by the former prophets: therefore came a great wrath from the Lord of hosts. Therefore it came to pass, that as he cried, and they would not bear; so they cried, and I would not hear, saith the Lord of hosts*" Prayer 409 Many are saying, <' The promises of God are not true. God does not hear my prayers." Has God ever promised to hear your prayers ? God very plainly describes the class whose prayers He hears. Do you belong to that class ? Are you listening to His words ? If not, He has distinctly said He will not listen to your prayers, and in not listening to you, He is simply keeping His word. (Compare Prov. i: 24, 25, 28, R.V.— " Because I have called, and you refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my re- proof. . . . Then shall they call upon me, but I will not answer; They shall seek me diligently, but they shall not find me." (3) Prov. 21: 13 — " Whoso stoppeth his ears at the cry of the poor, he also shall cry, but shall not be heard." THIRD PROPOSITION: Whoever stoppeth his ears at the cry of the poor cannot pray so that God will hear. If we will not listen to the poor when they cry unto us in their need, God will not listen unto us when we cry unto Him in our need. The world's maxim is, "The Lord helps those who help themselves." The truth is, The Lord helps those who help others. (4) Luke 18: 13, 14 — "And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." FOURTH PROPOSITION: The great sinner, who is sorry for and humbled by his sin, and who desires pardon, can pray so that God will hear. The question is often asked, "Shall we get unconverted people to pray? " What do you mean by unconverted people? If a man is sorry for his sin, and wishes to forsake it and find mercy, and is willing to humble himself before God and ask for pardon, he is taking the very steps by which a man turns around, or is "converted." To tell a man he must not pray under such circumstances, is to tell him that he must not be converted until he is converted; that he must not turn until he is turned round. To get him to pray is just the thing to do, ' ' For whosoever 410 What the Bible Teaches shall call upon the name of the Lord shall be saved." (Rom. 10*. 13.) But how, some one may ask, can he pray until he has faith? The answer is very simple. This pi'ayer itself is the first act of faith. The first and most natural and most proper thing for one who honestly wishes to turn from sin and to believe on Christ and to be saved to do, is to pray. The Lord Jesus looked on with delight when he could say to Ananias of the stub- born rebel, Saul of Tarsus, "Behold, he pi*ayeth." (Acts 9: 11 — "And the Lord said unto him. Arise, and go into the street which is called Sti'aight, and inquire in the house of Judas for one called Saul of Tarsus: for, behold, he prayeth. ") We should be sure, however, that the sinner really is sorry for sin and really wishes to forsake it before we tell him to pray for pardon. You can get him on his knees even before this, and so get him to realize that he is in God's presence, so that his rebellious heart may be humbled, but do not have him pray until he really does wish , to turn from sin. (5) I Jno. 5: 13-15, R.V. — "These things have I written unto you, that ye may know that ye have eternal Hfe, eiien unto you that believe on the najne of the Son of God. And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us: and if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him." FIFTH PROPOSITION: Those that believe on the name of the Son of God can pray so that God will hear. The promises of the New Testament cannot be applied in- discriminately to all men. A great mistake is often made by taking promises made to the believer and applying them as if they referred to all classes of men; or, by taking promises made to those that have surrendered absolutely to the will of God, and ap- plying them as if they referred to all professed believers. When we find promises with "we" and "ye" in them, we should study the context and find out who the " we's " and " ye's " are, and whether we belong to that class. (6) Ps. 34: 15, 17 — "The eyes of the Lord are upon the rightcotis, and his ears are open to their cry . . . The righteous cry, and the Lord heareth, and delivereth them out of all their troubles." Prov. 15: 29 — "The Lord isfar from the wicked; but he heareth the prayer of the righteous" Prayer 41 1 Prov. 15: 8 — *' The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight." SIXTH PROPOSITION: The righteous and the upright can pray so that God will hear. Note. — The words translated righteous and upright have practi- cally the same significance. They both mean primarily "right" oi "straight." (The latter may mean also "level" or "even.") (7) Ps. 32: 6 — "For this shall every one that is godly pray unto thee in a time when though may est be found; surely in the floods of great waters they shall not come nigh unto him." SEVENTH PROPOSITION: The godly (ay merciful) can pray so that God will hear. The word translated '< godly" in this passage is so trans- lated three times in the Authorized Version (four times in R.V.) But its primary significance is " kind," or " merciful." It could be so translated in at least almost every passage where used. It is frequently translated '< saints." (8) Ps. 145: 19— "He will fulfil the desire of them that fear him: he also will hear their cry, and will save them." EIGHTH PROPOSITION: Those that fear God can pray so that God will hear. To fear God means to have that reverent regard for God that is due him and that manifests itself in glad obedience to His will. (Heb. 12:28, 29; 1 Pet. 2: 17; Rev. 14: 7; 2 Cor. 7: 1; 2 Sam. 23: 3; Prov. 8: 13; 16: 6; Is. 11: 2, 3; Ps. 2: 11; 25: 14; 33: 18; 34: 7, 9; Rev. 19: 5;Ps. 115: 11; 118: 4.) (9) I Jno. 3: 22 — " And whatsoever we ask, we receive of him be- cause we keep his commandments, and do those things that are pleas- ing to his sight." NINTH PROPOSITION: Those that keep God: s commandments and do those things which are pleasing in His sight can pray so that God will hear. Here we find one of the greatest secrets of prevailing prayer. If we listen to God's commandments God will listen to our prayers. If we do as He bids us in His word, He will do as we ask him in our prayers. If we do what pleases Him, He will do what pleases us. This is the converse of (2) above. The one 412 What the Bible Teaches who turns away his ear from hearing God's law cannot pray so that God will hear; the one who turns his ear to listen attentively to God's Word can pray so that God will hear. This explains why some men's prayers are heard and some men's are not. To keep His commandments means more than merely yield obedience to them; it means to guard them as a precious possession, to treas- ure them. It is the opposite of the spirit of those '• critics " who are trying to pare down the Word of God to the smallest possible dimensions. The more they can give away of God's Word the more they seem delighted. They cannot pray so God will hear. If they have so little regard for God's Word, God will have very little regard for theirs. (id) Jno. 15: 7, R.V. — •* If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you." TENTH PR 0 POSITION. Those who abide in Christ, and Christ's words abide in them, ca?i pray so that God will hear. They can ask whatsoever they will and it will be done unto them. This is the other great secret of prevailing prayer. It is closely related to the preceding. What is it to abide in Christ ? It is to continue in living union with Him. To bear the same re- lation to Him that the living healthy branch, the continuously fruit-bearing branch, does to the vine. This branch has no inde- pendent life of its own. Its sap and vigor all come from the vine. Its leaves, buds, blossoms, fruit are all the product of the life of the vine in it. So we abide in Christ in so far as we have no in- dependent life of our own. In so far as we do not seek to have any thoughts, plans, feelings, purposes, works, fruit of our own, but let Christ think his thoughts, feel His feelings, purpose His pur- poses, work His works,' bear His fruit, in us. When we do this, and in so far as we do this, we may ask whatsoever we will and it shall be done. It may be asked: *' But what if we ask something contrary to God's will ? " We cannot in so far as we abide in Christ; our prayers themselves will be the outcome of the Christ-life in us. The Father heareth Him always and will hear Him when He prays through us. Note that He says also, "And my words abide in you." It is through His words, and only through His words, that Christ imparts His life to us and lives His life in us. The Prayer 413 words of Christ are the vehicle of the life of Christ. It is vain, then, to talk or think of abiding in Christ if we neglect His words. We must let His words sink deep into our souls and form us, mould our thoughts, our feelings, our purposes, our plans, our actions. "If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you " is the way the promise reads. (11) Ps. 91: I, 14, 15 — " He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty. . . . Be- cause he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honor him." ELEVENTH PROPOSITION: The one loho dwells in the seeret place of the Most High, xoho sets his love upon God and knows His name, can pray so that God loill hear. What is it to dwell in the secret place of the Most High ? The word translated "secret place," means primarily "a cover- ing," then "hiding-place," "protection." It is translated " protection " once, and " hiding-place " a number of times. To dwell in the secret place of the Most High, means, then, to put oneself and keep oneself under the protection of the Most High, to be covered and hid from all harm by Him. It means to leave all our welfare absolutely to Him, and to look to Him and to trust Him to take care of it. To know His name, means to know Him as he has revealed Himself to us. That is only possible through the study of the Word. (12) Ps. 37: 4 — " Delight thyself also in the Lord; and he shall give thee the desires of thine heart." TWELFTH PROPOSITION: He that delighteth himself in the Lord can pray so that the Lord will hear. If our delight is in Him, our great prayer will be for Him- self, and He is always willing to give Himself. With Himself He will gi'ant every other desire of our hearts. If our delight is in Him, it will be His delight to give us what we ask. Do you de- light in the Lord ? Remember that "delight " is a very strong word. 4-44 What tliL Bible Teaches (13) Ps. 37: 5 — " Commit thy way unto the Lord; trust also in him, and he shall bring it to pass." THIRTEENTH PROPOSITION: He that committeth his tvay tmto the Lord a?id trusteth in Ilini can pray so that God will hear. The word here translated '< commit " means literally " roll." (See Marg. A.V. and R.V.) To commit our way unto the Lord is to roll it upon Him, leave its dii^ection and protection entirely to Him. Have you done this ? Put the entire guidance and out- come of your life in His hands, and your way will always be so near His that He can hear your faintest whisper when you call unto Him. (14) Ps. 9: 12 — " When he maketh inquisition for blood he remem- bereth them: he forgetteth not the cry of the humble." Ps. 10: 17 — " Lord thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear." FOURTEENTH PROPOSITION: The humble can pray so that God will hear. The Revised Version translates the words differently in these two passages. In Ps. 9:12, it translates it "poor." In 10: 17, it ti-anslates it "meek." The two words so translated are closely related, almost identical, and are from the same root. (According to one reading they are pi'ecisely the same.) The thought of the words is " the afflicted " who bear their afflic- tion with meekness and humility. This latter thought is espe- cially true of the word used in Ps. 10: 17. (Seealso Zeph. 2:3 — "Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's auger." ) (15) Ps. 69: 33, R.V. — "For the Lord heareth the needy; and de- spiseth not his prisoners." Ps. 102: 17 — " He will regard the prayer of the destitute, and not despise their prayer." FIFTEENTH PROPOSITION: The needy and the destitute can pray so that God icill hear. The word translated " destitute " is a very strong woi'd, meaning primarily "naked." Those to whom man does not listen Prayer 415 are just the ones to whom God does listen. "The hungry he hath filled with good things; and the rich he hath sent empty away." (Luke 1: 53, R.V.) The poor cannot get a hearing down here, but they can up there. The more a man has, the more attentively the world listens to him; the moi^e a man needs, the more attentively God listens to him. (16) Jas. 5: 13, R.V. (first half) — " Is any among you suffering ? let him pray." SIXTEENTH PROPOSITION: The suffering ones among God's people can pray so that God loill hear. Men ofttimes hesitate to pray to God because their afflic- tions are so many. These afflictions are a warrant for praying, and a guarantee that God will hear you. (Compare Matt. 11: 28.) Many are saying, '' My troubles and sorrows are so many, what shall I do?" Pray. "Is any among you suffering let him pray." (17) Is. 19: 20 — " And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them." Jas. 5: 4 — " Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth." SE VENTEENTH PR 0 POSITION: The oppressed can pray so that God xoill hear. The oppressed cry for justice down here, but only get greater oppression; but God will hear if they cry to Him, and will deliver and avenge them. Israel cried to Pharaoh and were only sent to more bitter bondage, to make bricks without straw. Isi'ael cried to Jehovah, and He brought them forth with a mighty hand and an outstretched arm. So will He do again when the oppressed cry to Him and not to human governments. (18) Ex. 22: 22, 23 — "Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry." EIGHTEENTH PROPOSITION: Widoics and fatherless chil. dren can pray unto God in their oppression so that God will hear. 41 6 What the Bible Teaches (19) Jas. i: 5 — "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall ba given him." NINETEENTH PROPOSITION: The child of God loho lacks icisdo7n can pray so that God will hear. If we lack hiunan wisdom we can have God's wisdom. If we are full of our own wisdom we can not have His. (20) Acts. 10: 24, 31, 32 — " And the morrow after they entered into Cesarea. And Cornelius waited for them, and had called together his kinsman and near friends. . . . Knd said, Covnelms,, t/iy prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Pe- ter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee." (Compare Acts 11: 14 — "Who shall tell thee words, whereby thou and all thy house shall be saved.") TWENTIETH PROPOSITION: The man icho is sincerely seek- ing the truth, and obeying the truth as fast as he fnds it, even though he does not yet know the truth as it is in Jesus, and so is not as yet saved, can pray so that God will hear. n. To Whom to Pray. (i) Acts 12: 5 — " Peter therefore was kept in prison: butprayerwas made without ceasing of the church utito God ior him." FIRST PROPOSITION: We shoxdd pray to God. Much so-called prayer is not to God. There is very little thought of God in it. We think of the audience; we think, it may be, of our need ; but there is not a clear, deep sense that we have come into the presence of the all holy, almighty, all-loving One, and are laying hold upon Him for His help. This is one of the most frequent causes of failure in prayer. We do not really pray to God. The first thing to do when we pray is to actually come into God's presence, to dismiss from our minds, so far as possible, all thought of our surroundings and look to the Spirit to present God to our minds and make Him real to us. It is pos- sible by the Holy Spirit's aid to have God so really present that it almost seems as if we could see and touch Him. Indeed, we do see Him with the spirit's eyes, and touch Him with the hand of faith. Prayer 417 (2) Matt. 6: g — " After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name." Luke 11: 13 — "If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him ?" Jno. 16:23 — " And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask ///^i^a/>4(fr in my name, he will give it you." SECOND PROPOSITION': We should pray to the Father, Various modes of address to him are found in the prayers recorded in the Bible. Father. (Jno. 17: 1.) Holy Father. (Jno. 17: 11.) Righteous Father. (Jno. 17: 25.) Our Father which art in Heaven. (Matt. 6:9.) "Lord, thou art God, which has made heaven, and earth, and sea, and all that in them is." (Acts 4: 24.) "God of our Lord Jesus Christ, the Father of Glory." (Eph. 1: 17.) "Father of our Lord Jesus Christ." (Eph. 3: 14.) " Our God and Father." (1 Thess. 3:11, R. V.) (3) Acts 7: 59, R.V. — "And they stoned Stephen, calling upon the Lord, and saying. Lord Jesus, receive my spirit." 2 Cor. 12: 8, 9 — " For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." Acts. 9: 9, 10, 13, 14, 17, 20, 21 — "And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. . . . Then Ananias answered. Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. . . . And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. . . . And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said; Is not ihis he that destroyed them which called on this fiame in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests ? " 2 Tim. 2:22 — "Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." (Compare 4:8 — " Henceforth there is laid up for me a crown of 41 8 What the Bible Teaches righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.") I Cor. i: 2 — " Unto the church of God which is at Corinth, to them which are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: " Rom. lo: 12, 13 — " For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved." (Compare v. 9 — "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.") THIRD PROPOSITION: We should pray to the Lord Jesus Christ. One of the most distinctive characteristics of Christians is that they pray to Jesus Christ. They were spoken of in apostolic days as those who called on the name of Jesus. (Acts 9: 14, 21.) Paul described them as those "that call upon the name of our Lord Jesus Christ." (1 Cor. 1:2, R.V.) Question: Ought we to pray to the Holy Spirit? Answer: There is no recorded prayer in the Bible to the Holy Spirit, but the communion of the Holy Spirit is spoken of. This may imply prayer, but it may mean the partaking of the Holy Spirit. (Compare 1 Cor. 10: 16.) We are dependent upon the Holy Spirit for everything, and so must look to Him, which implies prayer. Yet it is the Father and the Son who give the Holy Spirit. (Jno. 14:16, 17; 15:26; Acts 2:33.) It would seem then that if we wished Him, instead of praying directly to Him, we should pray to the Father or Son for Him. HI. For Whom to Pray. (i) I Chron. 4: 10— " And Jabez called on the God of Israel, saying, Oh that thou wouldst bless vie indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldst keep me from evil, that it may not grieve me ! And God granted him that which he requested." Ps. 106:4, 5 — "Remember ;«nt prayer of a righteous man availeth much." THIRTY-SIXTH PROPOSITION: We should pray to the Lord for healing in physical weakness. (Compare Ps. 103: 3.) 444 What the Bible Teaches In Judges 16: 28, we find Samson praying for extraordinary physical strength for an extraordinary emergency. The strength was granted, and God to-day gives men extraordinary strength for extraordinary emergencies. This fact gives us no warrant for tempting God by overwork. (37) Ps. 17: 8, 9, R.V. — " Keep me as the apple of the eye; Hide me under the shadow of thy wings, from the wicked that spoil me, my deadly enemies, that compass me about." THIRTY-SEVENTH PROPOSITION: We may pray to God for keeping from the wicked who spoil us and the deadly enemies who compass us about. This will afford us surer protection in a lawless city or in th« perils of the foreign field than carrying firearms for self-defense. (Compare also Is. 19: 20, R.V. ; Ps. 59: 1; 2 Thess. 3: 2.) (38) Ps. 122: 6 — "Pray for the peace of Jerusalem: they shall pros- per that love thee." THIRTY.EIGHTH PROPOSITION: We should pray for the peace of Jerusalem. (Compare Is. 62: 6; Ps. 51: 18.) (39) Jer. 29: 7 — " And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it; for in the peace thereof shall ye have peace." THIRTY.NINTH PROPOSITION: We should pray for the peace of the city in which God has placed us. It is doubtful if we can accomplish much in some cities by our votes, but there is no city in which we cannot accomplish much by our prayers. There is a place where the influence of a child of God counts more than at the polling-booth or the caucus — that is at the throne of grace. There are many to-day urging Christians to vote as they pray. The average nineteenth century Christian needs more to be urged to pray as he votes. If he were to vote as he prayed he would not vote at all. Prayer needs to be made a power which it is not in municipal affairs. (40) I Jno. 5: 14 — " And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us." FORTIETH PROPOSITION. We should pray for anything which is according to the will of God. Prayer 445 The question arises, How are we to know what is according to the will of God ? The answer is simple: By the promises of His Word, and by the leadings of His Holy Spirit. Whenever I find God promising unything in His Word I know it is His will to give it. Whenever the Holy Spirit leads my heart to pray for any- thing, I know that this also is according to the will of God. (Rom. 8: 26, 27.) (41) Phil. 4: 6, 19, R.V. — *' In nothing be anxious; but in every- thing by prayer and supplication with thanksgiving let your requests be made known unto God. . . . And my God shall fulfill every need of yours according to his riches in glory in Christ Jesus." FORTY.FIRST PROPOSITION: We should pray for every- thing ice need. It is our privilege to live a life absolutely free from anxious thought. This is only possible by taking every need, great and small, to the Father in trustful prayer. Then " the peace of God which passeth all understanding shall guard our hearts and thoughts in Christ Jesus." (V, 7.) YU. How to Pray. (i) Jno. 14: 13, 14 — "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, I will do it." Jno. 15: 16 — "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you." FIRST PROPOSITION: We should pray in the name of Jesus Christ. Question: What does it mean to pray in the name of Christ ? Answer: See Luke 24: 47 — "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jeru- salem." (Compare Acts 10: 43.) Matt. 7: 22 — "Many will say to me in that day, Lord, Lord, have we not prophesied iti thy name ? and in thy name have cast out devils? and in thy name done many wonderful works? Mark 9: 38, 39 — "And John answered him, saying, Master, we saw one casting out devils /;/ thy name, and he followed not us: and we forbade him, because he followed not us. But Jesus said, Forbid him not; for there is no man which shall do a miracle in my name, that can lightly speak evil of me." 446 What the Bible Teaches Acts 3: 6 — "Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk." I Cor. 6: 11 — "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus^ and by the Spirit of our God." Eph. 5: 20 — " Giving thanks always for all things unto God and the Father ift the name of our Lord Jesus Christ." Col. 3: 17 — " And whatsoever ye do in word or deed, do all in the name of the Lordjesjis, giving thanks to God and the Father by him." Jas. 5: 14 — " Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name oj tJie Lord.'' Jno. 16: 23, R.V. — "And in that day ye shall ask me nothing. Verily, verily, I say unto you. If ye shall ask anything of the Father, he will give it you in my name. To pray in the name of Christ is to pray relying upon what Christ is and has done, to pray on the ground of Jesus Christ's acceptability with the Father. When I go to a bank with my own name on the check I ask money in my own name, and if I have that much money there I get what I ask. When I go to a bank with another man's name on the check, I ask in his name, and it matters nothing whether I have money in the bank or not. If he has I get it. Jesus Christ has given to believers in Him the right to put His name upon their checks. We have noth- ing in the bank of Heaven, no claim upon it. He has unlimited credit there. If we ask God in our own name, on the ground of any claim we have upon Him, we will get nothing. But if we come renouncing any claim of our own and simply trusting in the claims of Christ, we will get "whatsoever we ask." The distinctive characteristic of Christian prayer is, that it is prayer in the name of Christ. It is that which radically distin- guishes Christian prayer from pagan prayer. (2) Ps. 145: 18— "The Lord is nigh unto all them that call upon him, to all that call upon him in truth." SECOND PROPOSITION: We should call upon the Lord ^'in truth." Question: What is it to call "in truth? " Answer: The pi"imary meaning of the word translated *' truth " is " firmness, ' ' then ' ' faithfulness, " then ' ' truth as op- Prayer 447 posed to falsehood," •" good faith," " sincerity as opposed to hy- pocrisy." This latter is evidently the meaning here. (Compare Josh. 24: 14; 1 Sam. 12: 24; 1 Kg. 2: 4; Is. 10:20.) To call upon the Lord in truth is to ask Him for that which we really desire and to i-eally depend upon Him to give it. There is much prayer that is not in truth. People constantly ask God for things which they do not really desire. They also constantly ask Him for things which they do not expect Him to give, and for which they are not depending upon Him at all. Before asking God for any- thing we should ask ourselves, Do I really desire this? and then, Do T really expect God to give it? and Am I depending upon Him for it? . . . There is very much that is called prayer that is really profanity, taking the sacred and awful name of God in vain. (3) Jer. 29: 12, 13 — "Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart." Deut. 4: 29 — " But if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul." THIRD PROPOSITION: We should pray unto the Lord with all our heart and all our sotd. Many prayers are sincere so far as they go, but the whole heart is not in them. We must not expect such prayers to have much power with God. When our whole heart is in the asking, His whole heart will be in the giving. (4) Acts 12: 5, R.V. — " Peter therefore was kept in the prison: but prayer was made earnestly of the church unto God for him." FO UR TH PR OPOSITl ON: We should pray earnestly— intensely. The word translated "earnestly" in this passage is a very strong woi"d. It means, literally, " stretched-out-ly. " It is a pictorial word. It pictures the mind stretched out in intensity of desire. The same word is used of our Lord's praying in Luke 22: 44, where, in the intensity of His agony, " His sweat be- came as it were great drops of blood falling down upon the ground. " It is the prayer into which the whole soul goes in an intensity of de- sire that lays hold upon God. These indifferent, heartless, bloodless prayers, that we offer, and soon forget what we ask for, count lit- tle with Him. Paul called upon the believers in Rome to "strive 448 What the Bible Teaches together" with him in their prayers to God. (Rom. 15: 30.) The word for " strive " means, literally, "to enter a contest," "to struggle," "to contend," " to endeavor with strenuous zeal." It is the word from which our word "agonize " is derived. There seems to be little praying of this sort in our day. Some fancy it is a mark of faith to take things easy in prayer as well as else- where. They call it "the rest of faith." This is evidently a form of faith the Lord Jesus had not learned. Heb. 5: 7 — "Who in the days of his flesh, when he had offered up prayers and sup- plications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared." If this kind of praying is rare, it has power to-day when it is found, even as it had in the olden time. (Compare Gen. 32: 26.) (5) Rom. 12: 12, R.V. — " Rejoicing in hope; patient in tribulation; continuing steadfastly in prayer." €01.4:2, R.V. — " Continue steadfastly in prayer, watching therein with thanksgiving." Luke 18: 1-8 — "And he spake a parable unto them to this end, that men ought always to pray, and not to faittt; saying, There was in a city a judge, which feared not God, neither regarded man: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man: yet be- cause this woman troubleth me, I will avenge her, lest by her contin- ual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless, when the Son of man Cometh, shall he find faith on the earth? " FIFTH PROPOSITION: We should pray with steadfast contin- uance — perseverance. The true and earnest prayer will not give up because his petition is not heard the first time. It is a form of spiritual lazi- ness that tries to palm itself off as submission to the will of God, that concludes because we do not get a thing the first time we ask for it that it is not the will of God to give it. God often tests our faith and our earnestness. (Compare Matt. 20 : 31 ; 15-23-28.) Of course there are times when we can count the thing we have asked for as already ours (Jno. 11:4; 1 Jno. 5:14, 15; Mark 11:24; R.V.), so need not continue prr.ying. Prayer 449 Some say it indicates a lack of faith to ask anything a second time, and not take it by simple faith upon the first asking. But Jesus prayed three times for the same thing. (Matt. 26: 44.) (6) Matt. 6: 7 — "But when ye pray use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking." SIXTH PROPOSITION: We thould not use vain repetitions when we pray. The word here translated "use vain repetitions" means, literally, " to stammer or stutter," and thus to repeat the same thing over and over. The thought is, as the rest of the verse clearly shows, that we are not to keep repeating the same re- quest over and over in the same prayer, as if God saw some merit in each time it was offered, and thus multiplied merit in the frequency with which it was repeated. It applies directly to the Roman Catholic practice of rattling off so many "Pater Nosters " or other prayers. There is repetition that comes from intense earnestness. (Contrast the 26th and 37th verses of 1 Kg. 18.) 7) Dan. 9: 3 — " And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes." Acts 14: 23 — " And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed." Acts 13:2,3 — "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work where- unto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." SEVENTH PROPOSITION: We should pray with fasting. This, of course, does not mean that we should fast every time we pray. But there are times of emergency or of special crisis in work, or in our individual lives, when men of downright earnestness will withdraw themselves from even the gratifica- tion of natural appetites, that would be perfectly proper under other circumstances, that they may give themselves up wholly to prayer. There is peculiar power in such prayer. Every great crisis in life and work should be met in that way. On the appro- priateness of fasting in the present dispensation see also Matt. 9: 15 — "And Jesus said unto them, can the children of the bride- chamber mourn, as long as the bridegroom is with them ? But 450 What the Bible Teaches the days will come, when the bridegroom shall be taken from them, and then shall they fast." (8) 2 Chron. 7: 14 — " If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." EIGHTH PROPOSITION: In times when toe have wandered from God we should pray with humiliation of self and renun- ciation of sin. (9) Phil. 4:6 — "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God." Col. 4: 2 — " Continue in prayer, and watch in the same with thanks- giving." NINTH PROPOSITION: We should pray with thanksgiving. In approaching G-od to ask for new blessings we should not neglect to return thanks for blessings already granted. Doubt- less one reason why so many ot our prayers lack power is because we have neglected to return thanks for blessings already re- ceived. God is deeply grieved by this thoughtlessness and in- gratitude of which so many of us are guilty. (See Luke 17: 17, 18, R.V.) , (10) Matt. 18: 19, 20 — '* Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." TENTH PROPOSITION: We should pray in union with others. God everywhere emphasizes and blesses the unity of believers and there is especial power in united prayer. Note that the two must not merely agree together to ask, they must agree concern- ing the thing that they ask — i. e., thefe must be real unity of de- sire concerning this specific thing. It is very easy to get some one to unite with me in asking some thing I desire, but still there may be no unity of desire. The other asks it simply be- cause I wish it. But when the Holy Spirit leads two believing hearts to beat as one concerning some coveted blessing, then there is power, — when, for example, two persons in a community Prayer 451 have a common desire for the outpouring of the Spirit in that community. Whenever you can find another whose lieart the Holy Spirit is drawing out in the same direction He does yours, you can approach God with great confidence of obtaining this thing. (11) Matt, 21:22 — "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive." ELE VENTH PR OPOSITION: We should pray believing. Believing in this place does not mean a general trust in God, but the unwavering expectation of getting the thing we ask. (See Jas. 1:5, 6.) Indeed, faith goes beyond expecting and reckons the thing asked as already ours. What we thus reckon ours be- comes ours in actual experimental possession. (Mark 11:24, R.V.) God delights to honor the faith that counts on Him. Question: How can we have such faith ? Answer: (a) By the Word of God. (Rom. 10:17; com- pare Rom. 4:20, 21, R.V.) ib) By the Holy Spirit's teaching. Rom. 8:26, 27, R.V. — "And in like manner the Spirit also help- eth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts know- eth what is in the mind of the Spirit, because he maketh inter- cession for the saints according to the will of God." (12) Eph. 6: 18, R.V. — "With all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints, and on my behalf." Jude 20, R.V. — " But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit." TWELFTH PROPOSITION: We should pray in the Holy Spirit. All approach to God should be in the Holy Spirit's power. The true believer has no confidence in the flesh. (Phil. 3: 3, R.V.) The flesh may prompt me to pray for many things. That is no reason for asking them. I should no more follow the promptings of the flesh in praying than in sinning, I should submit every desire to the Holy Spirit, and seek His guidance in prayer. Very much prayer of many excellent people is in the flesh, and is, of course, not answered. Many a minister's longing for a revival, many a wife's longing for the conversion of her husband, is thor* 452 What the Bible Teaches oughly carnal. "We should pray in the Holy Spirit, under His prompting and guidance. As the disciples said to Jesus during His earthly life, " teach us to pray," so we should look constantly to the "other Paraclete" (Jno. 14: 16; 16: 7) to teach us to pray, and He will. This thought disposes of all the objections against prayer from the standpoint of its "subjecting the infinite wisdom of God to the foolish whims of finite creatures." Those who thus talk are ignorant of the Bible doctrine of prayer. It disposes also of most of the other objections that the spiritually superficial and ignorant urge against prevailing prayer. Tin. Hindrances to Prayer; or, Why Many Prayers Are not Answered. (i) Jas. 4:3, R.V. — "Ye ask, and receive not, because ye ask amiss, that ye may spend it in your pleasures.' FIRST PROPOSITION: Prayer is often unansioered because it is offered from a selfish purpose. The chief purpose in prayer should be that G-od may be glori- fied in the answer. If we ask merely that we may receive for use in our pleasures, or for our own gratification in one way or another, we "ask amiss," and need not expect to receive what we ask. This explains why many prayers remain unanswered. (2) Is. 59: I, 2 — " Behold the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." SECOND PROPOSITION: Prayer is unanswered because sin separates between the one who prays and the God to xohonx he prays. (Compare Deut. 1:43-45.) If we ask God for anything and do not get it, we should not conclude necessarily that it is not God's will to give the thing we have asked. We should rather ask if there is any sin in our outward or inward lives that is separating us from God and clos- ing His ear to our cry. So long as we hold on to sin or have any controversy with God, we cannot expect Him to heed our prayers. (3) Ezek. 14: 3, R.V. — " Saying, Son of man, these men have taken their idols into their heart, and put the stumbling block of their in- iquity before their face: should I be inquired of at all by them ?" Prayer 453 THIRD PROPOSITION": Prayer is unanswered when the one who prays takes idols into his heart. Many professedly Christian men and women have idols in their hearts as truly as the ancient Israelites. They do not rec- ognize these things as idols, but they are. Anything upon which we have set our heart, and would not give up for Christ's sake, is an idol and hinders prayer. God often calls our attention to the fact that we have an idol by not answering our prayer, and thus leading us to ask why our prayer is not answered. Thus we discover the idol, put it away and God hears our prayer. (4) Mark ii: 25, 26 — " And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive neither will your Father which is in heaven forgive your trespasses." FOURTH PROPOSITION: Prayer is unanswered because we do not forgive those against whom we have something. This is one of the commonest hindrances to prayer. Far more common than we think. Prayer is answered on the basis that our sins are forgiven, but God cannot deal with us on the basis of forgiveness while we are harboring ill-will against thoso who have wronged us. Anyone who is harboring a grudge against another has fast closed the ear of God against his own cry. (5) Jas. i: 5-7, R.V, — " 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. 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." FIFTH PR OPOSITION: Prayers are unanswered because of our unbelief — i. e. , because we question whether we shall receive that which God has promised. God demands that we shall believe His Word absolutely To question it is to make Him a liar. Many do this when they plead his promises, and it is no wonder that their prayers are not answered. (6) I Pet. 3: 6, 7 — " Even as Sarah obeyed Abraham, calling him Lord; whose daughters ye are, as long as ye do well, and are not afraid with any amazement, likewise, ye husbands, dwell with them ac- 454 What the Bible Teaches cording to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your pray- ers be not hindered. SIXTH PROPOSITION: The prayers of husbands are hindered because they do not render to their wives that considerate regard which is their due. It is doubtless also true that the prayers of wives are hin- dered because of their failure in duty toward their husbands. If husbands and wives should seek diligently for the cause of their unanswered pr-ayers, they would often find it in their relations to one another and actions toward one another as husband and wife. IX. The Results of Prayer. (i) Jas. 5: 16, R.V. — "Confess therefore your sins one to an* other, and pray one for another, that ye may be healed. The suppli- cation of a righteous man availeth much in its working." FIRST PROPOSITION: Prayer availeth much in its working. How much? Vv. 17: 18 — "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." I Kg. 18: 37, 38 — "Hear me, O Lord, hear me, that this people may know that thou. Lord, art God, and that thou hast turned their heart back again. Then the fire of the Lord fell, and consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench." (See also passages under Sec- tion VL) The great secret of the poverty and powerlessness of the average believer and average church is found in Jas. 4: 2 — "Ye have not because ye ask not." (2) Jno. 14: 13, 14 — " 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, I will do it." SECOND PROPOSITION: Prayer secures the very thing asked. (3) I Jno. 3: 22 — "And whatsoever we ask, we receive of him, be- cause we keep his commandments, and do those things that are pleas- ing in his sight. Prayer 455 THIRD PROPOSITION: Whatsoever we ask from God we re. ceive when we keep His commandments and do the things that are pleasing in his sight. (4) I Jno. 5: 14, 15 — "And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him." FO UR TH PR 0 POSITION: If we ask anything according to His will He hears us, and when our prayer is heard the thing asked is ours. CHAPTER XV. J THANKSGIVING. The importance of this subject will be manifest to anyone who will note the space occupied in the Bible by thanksgiving and praise. I. The Duty. (i) Ps. 92: I, 2, 4 — "It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O Most High: To shew forth thy loving kindness in the morning, and thy faithfulness every night, . . . For thou. Lord, hast made me glad through thy work: I will triumph in the works of thy hands." FIRST PROPOSITION: It is a good thing to give thanks unto the Lord. The Lord's dealings with us make thanksgiving and praise on our part the only fitting thing. In the 107th Psalm the Psalm- ist burst out four times into the cry : "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men." As we reflect to-day upon the wondrous goodness of God to men on the one hand, and, on the other hand, upon the little thought and strength and time not only men, but even the average Christian, gives to thanksgiving, we may well utter the same cry. (2) Ps, 100:4 — " Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him and bless his name." Eph. 5: 4 — "Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." Col. 3: 15, 17—" And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful." I Thess. 5: 18—" In everything give thanks: for this is the will of God in Christ Jesus concerning you." SE COND PR OPOSITION: We are commanded again and again to give thanks. Thanksgiving 457 The failure to return thanks unto God '< who daily loadeth us with benefits " is just as distinct and definite disobedience to God's commands as to steal or to murder. (3) Ps. 69: 30, 31 — " I will praise the name of God with a song, and will magnify him with thanksgiving. This also shall please the Lord better than an ox or bullock that hath horns and hoofs." THIRD PROPOSITION: The rendering of thanks unto God is more acceptable to Him than costly sacrifices. We cannot all bring expensive offerings to God, but we can all bring the more pleasing offering of true and hearty thanks- giving. (4) Luke 24: 52, 53 — "And they worshipped him, and returned to Jerusalem with great joy: and were continually in the temple, praising and blessing God. Amen." Acts 2: 46, 47 — " And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved." FOURTH PROPOSITION: The early Christians gave them- selves continually to praise and thanksgiving. Thanksgiving and praise were among the most noticeable and notable characteristics of their lives. The same thing is true of the holy men and women of the Old Testament. I can not think of a good person, mentioned at all prominently in the Bible, of whom it is not definitely recorded that he thanked God for some act of his good- ness. The Bible is very largely taken up with praise and thanks- giving. (Look up the words " thank," " praise " and " bless " and synonymous words. Note the Epistles of Paul.) (5) Jno. 11: 41 — "Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father I thank Thee that Thou hast heard me." Matt. 11: 25 — " At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes," FIFTH PROPOSITION: The Lord Jesus Christ returned thanks. These are only specimen passages, but again and again do we get glimpses into the life of Christ that show us that it was a 458 What the Bible Teaches life of abounding thankfulness to God. Christ's manner of return- ing thanks at the simplest meal was so noticeable that two of His disciples recognized Him by this after His resurrection. (Luke 24: 30, 31, 35.) (6) Col. i: 9, 12 — " For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understand- ing. . . . Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light." SIXTH PROPOSITION: Giving thanks unto the Father is one of the inevitable results of being ' ^ filed with the knoxcledge of His will in all wisdom and spiritual under standi7ig. ' ' (7) Eph. 5: 18-20 — "And be not drunk with wine, wherein is ex- cess; but be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singmg and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." SEVENTH PROPOSITION: Giving thanks is one of the in- evitable results of being filed with the Spirit. (8) 2 Cor. g: 12 — " For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanks- givings unto God." 2 Cor. 4: 15, R.V. — "For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God." EIGHTH PR OPOSl Tl ON: The rendering of thanks brings glory to God. (9) Jno. 11: 41, 42 — " Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said. Father, I thank thee that thou hast heard me. And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me." NINTH PROPOSITION: The rendering of thanks leads other men to believe. (10) Luke 17: 15-18 — " And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God. And fell down on his face at his feet, giving him thanks; and he was a Samari- tan. And lesus answering said. Were there not ten cleansed? But Thanksgiving 459 where are the nine? There are not found that returned to give glory to God save this stranger. And he said unto him, Arise, go thy way: thy faith hath made thee whole." TENTH PROPOSITION: The failure to return thanks for definite blessings received is a ynanifestation of ingratitude that surprises and grieves Jesus Christ. (ii) Rom, i: 18, 21, R.V. (Note also following vv. 24, 26) — "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness. . . . Because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened." ELEVENTH PROPOSITION: The failure to return thanks is one of the principal reasons for the revelation of the v^rath of God from heaven, and for giving men up to a reprobate mind. (12) Phil. 4: 6 — "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known to God." TWELFTH PROPOSITION: Thanksgiving is a necessary ac- comp>animent of prevailing prayer. n. To Whom to Give Thauks. (i) Ps. 75: I — " Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wonderous works declare." I Cor. 15: 57 — " But thanks be to God, which giveth us the victory through our Lord Jesus Christ." FIRST PROPOSITION: Thanks shoidd be given to God. (2) Col. i: 12 — " Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light." Eph. 5: 20, R.V. — " Giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father." SECOND PROPOSITION: Thanks should be given to God, even the Father. (3) Eph. i: 3 — " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heaven.br places in Christ." 460 What the Bible Teaches THIRD PROPOSITION: T/ia?iks should be given to the God and Father of our Lord Jesus Christ. (4) I Tim. i: 12, R.V. — *' I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service." FO UR TH PR 0 POSITION: Thanks should bt rendered to ChHst Jesus our Lord. In the ovei'whelming majority of instances, however, in the New Testament, to say nothing of the Old, the offering of thanks is to God the Father. It is through Jesus Christ. The reason for this seems to be that God the Father is the original source of all our blessings. Even Jesus is His gift. (Jno. 3: 16; Rom. 5, 8.) While all the Father's love is manifested to us in Chi'ist, still it is the Father's love. We need to recognize the Father back of Christ as the source of all. The conception of God as only brought to love us because of what Christ did, is utterly foreign to the thought and life of the New Testament. It is true that God, being holy, can deal with sinners in mercy only on the ground of the propitiatory work of Christ, but it is God Himself who fur- nishes the propitiation: 1 Jno. 4: 10 — "Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins." The Son came, as He so often said, to do the Father's will. III. Who Can Bender Acceptable Thanks. (i) Ps. 107: I, 2 — " O give thanks unto the Lord, for he is good: for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy." FIRST PROPOSITION: The redeemed of the Lord can render acceptable thanks. (2) I Tim. 4: 3 — "Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of ihem which believe and know the truth. '^ SECOND PROPOSITION: Those who believe and know the truth can render acceptable thanks The body of believers "a spiritual house, an holy priest- hood" exists for this purpose, "to offer up spiritual sacrifices Thanksgiving 461 acceptable to God through Jesus Christ." (1 Pet. 2: 5, R.V. Compare Heb. 13:15, R.V.) (3) Prov. 15: 8 — " The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight." (Compare Heb. 13: 15 — " By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name,") THIRD PROPOSITION: The wicked cannot render to God acceptable thanksgiving. Their sacrifice is an abomination to the Lord. IT. For What to Render Thanks. (i) Luke 2: 27, 28 — "And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said." Luke 2: 36-38 — " And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with a husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem." FIRST PR OPOSITION: We should render thanks for Jesus Christ. As all our blessings center in Him and come through Him, our thanks to God will be for Him. (2) Ps. 103: 1,3 — "Bless the Lord, O my soul: and all that is within me, bless his holy name. . . . Who forgiveth all thine iniquities." SECOND PROPOSITION: We should render thanks J or for- giveness of iniquities. (3) Rom. 7: 24, 25 — " O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord." (See context.) THIRD PROPOSITION: We should render thanks for deliver, ancefrom the poicer of the law of sin and death. (4) Ps. 103:3 — " Who healeth all thy diseases." FO UR TH PR OPOSITION: We should render thanks for the heal- ing of our diseases. (Compare the lepers Luke 17: 15-18.) 462 What the Bible Teaches (5) I Cor. 15:57 (see context) — "But thanks be to God, which giveth us the victory through our Lord Jesus Christ," ' FIFTH PROPOSITION: We should render thanks for victory through our Lord Jesus Christ over sin and death and the grave. (6) I Pet. 1:3, R.V. — " Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a lively hope by the resurrection of Jesus Christ from the dead." SIXTH PROPOSITION: We shoidd render thanks for a new birth unto a living hope by the resun-ection of Christ. {7) Col. i: 12 — "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light." SE VENTH PR 0 POSITION: We should render thanks for being made meet to be partakers of the inheritance of the saints in light. (8) 2 Cor. 1:3, 4 — " Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in trouble, by the comfort wherewith we ourselves are comforted of God." EIGHTH PROPOSITION: We should render thanks for com- fort in all our tribulations, (g) Jno. 11:41 — "Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes and said, Father, I thank thee that thou hast heard me.' NINTH PROPOSITION: We should render thanks for an- swered prayer. Every answered prayer should be met by definite thanks- giving to God. We never forget to thank anyone but God for granted requests. (10) Dan. 2: 23 — " I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter." TENTH PROPOSITION: We should render thanks for wisdom and might. (11) I Tim. i: 12 — "And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the min- istry." Thanksgiving 463 ELE VENTH PR OPOSITION: We should render thanks for en- abling or empowering for service. (12) I Tim. 4:3 — "Forbidding to marry, and commanding to ab- stain from meats, which God hath created to be received with thanks- giving of them which beUeve and know the truth." TWELFTH PR 0 POSITION: We should render thanks for food. It is remarkable how frequent are the references in the New Testament to thanksgiving for food. Over and over again atten- tion is called, in the brief record of the life of Christ, to His re- turning thanks for food — even when it consisted of five cheap barley loaves and two small fishes for a great company. (Jno. 6: 23.) (13) I Cor. 14: 18 — " I thank my God, I speak with tongues more than ye all." THIRTEENTH PROPOSITION: We should render thanks for spiritual gifts. (14) Acts 28: 15 — "And from thence, when the brethren heard of us, they came to meet us as far as Appii Forum, and the three Tav- erns; whom when Paul saw, he thanked God and took courage." FOURTEENTH PROPOSITION: We should render thanks for Christian companions and fellowship. {15) Rom. 6: 17 — " But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you." FIFTEENTH PROPOSITION: We should render thaiiks for the conversion of others. (16) 2 Thess. 2: 13 — " But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." SIXTEENTH PROPOSITION: We should render thanks for the elect and their salvation. (17) I Cor. i: 4 (see context) — "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ." SEVENTEENTH PROPOSITION: We should render thanks for the grace bestowed upon others. 464 What the Bible Teaches (18) Rom. 1: 8 — " First I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world." Eph. i: 15, 16 — "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers." Col; i: 3, 4 — " We give thanks to God and the Father of our Lord Jesus Christ, pi'aying always for you, since we heard of your faith in Christ Jesus and the love which ye have to all the saints." 1 Thess. i: 2, 3 — " We give thanks to God for you all, making men- tion of you in our prayers; remembering without ceasing your work of faith and labor of love, and patience of hope in our Lord Jesus Christ in the sight of God and our Father." 2 Thess. i: 3, R.V. — " We are bound to give thanks to God always for you, brethren, even as it is meet, for that your faith groweth ex- ceedingly, and the love of each one of you all toward one another aboundeth." Philemon 4: 5 — " I thank my God, making mention of thee always in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints." EIGHTEENTH PROPOSITION: We should render thanks for the faith and love {and 2^atience of hoj^e) of others. This seems to have been one of the most frequent occasions of thanksgiving with Paul. Whenever he heard of the faith and love of an individual or church, his heart seems to have gone out at once in thanksgiving to God (19) I Thess. 3: 8, 9—" For now we live, if ye stand fast in the Lord. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God." NINE TEE NTH PR OPOSITION: We should render thanks for the steadfastness of the love of others. (20) I Thess. 2: 13 — " For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe." TWENTIETH PROPOSITION: We should render thaiiks for the reception on the part of believers of God's Word as the word of God. (21) I Tim. 2: I — "I exhort therefore, that, first of all, supplica- tions, prayers, intercessions, and giving of thanks, be made for all men." Thanksgiving 465 TWEKTY.FIRST PROPOSITION: We should render thanks for all tnen. (22) Phil. 4:6 — "Be careful for nothing: but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." I Thess. 5: 18 — "/« everything give thanks: for this is the will of God in Christ Jesus concerning you." Eph. 5: 20 — " Giving thanks always /<7r all things unto God and the Father in the name of our Lord Jesus Christ." TWENTY-SE COND PR 0 POSITION: We should render thanks in everything and for all things. How can we ? Rom. 8: 28 — "And we know that all things work together for good to them that love God, to them that are called according to his purpose. " There is no greater, nor more simple secret of a life of unin- terrupted and ever-increasing joyfuluess, than rendering thanks for all things. Our disappointments become ' ' His appointments, " our sorrows become joys, and our tears become rainbows. V. When to GiTe Thanks. (i) Ps. 92: I, 2 — " It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O Most High: to show forth thy loving-kindness in the morning, and thy faithfulness every night." FIRST PROPOSITION: We should give thanks in the morning and every night. Each day should be begun and closed with thanksgiving to God. The thought of God's goodness to us should rule our lives. With this thought we should arise every morning to work and lie diown every night to sleep. (2) Ps. 119: 62 — "At midnight I will rise to give thanks unto thee because of thy righteous judgments." SECOND PROPOSITION: We should give thanks at midnight. The judgments here spoken of are the judgments of God's word. (Compare vv. 7, 13, 30, 39, 43, 53, 75, 102, 106, 108, 120, 137, 149, 156, 160, 164, 175, eighteen times, and all in this Psalm.) We should be so taken up with the excellence of God's Word that we awake in the night to thank Him for it. 466 What the Bible Teaches (3) I Tim. 4: 4, 5 — " For every creature of God is good, and noth- ing to be refused, if it be received with thanksgiving: For it is sancti* fied by the word of God and prayer." Rom. 14: 6 — "He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." (Compare Acts 27: 35.) THIRD PROPOSITION: We should give thanks every time we eat. (4) Phil. 4: 6 — "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be nia-de known unto God." Col. 4: 2 — "Continue in prayer, and watch in the same with thanksgiving." FOURTH PROPOSITION: We should give thanks every time we pray. Thanksgiving for prayers answered and blessings granted in the past, can alone prepare for new answei's and new blessings. Furthermore, definite thanks for blessings already received will strengthen our faith to appropriate larger blessings. (5) Col. 3: 17 — "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." FIFTH PROPOSITION: We should give thanks in all our do- ing in word or in deed. As all the doing of a Christian is in Christ's name and in Christ's strength, it should all be done with thanksgiving to Him who gives us the name and strength in which to do it. This ap- plies to all our activities, and not to those alone which we ordi- nai-ily call Christian work. All work of one abiding in Christ is Christian work, the work of the man digging a ditch or of the woman at the washtub, and it should all be done in Christ's name and with thanksgiving to God. There is no drudgery in a life thus lived. The whole of life becomes a song, a psalm of praise. (6) I Thess. 5: 18 — " In every thing give thanks: for this is the will of God in Christ Jesus concerning you." SIXTH PR OPOSITION: We shoidd return thanks m everything. (7) Eph. 5:20 — "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." Thanksgiving 467 SEVENTH PROPOSITION: We should give thanks always. As we are to pray without ceasing, so are we to return thanks always. There cannot, of course, always be the word of thanks on our lips, but there can always be the heart going up toward God in gratitude and praise. Thanksgiving and prayer should be the atmosphere in which we live, the air we breathe, and just as a man keeps right on breathing while doing a thousand other things without ever stopping to think how he does it, so we can keep on praising and thanking, and praying while doing a thousand other things without ever stopping to think how we do it. For example, a man can be preaching in the power of the Holy Spirit, and throwing all the energy of his soul and body into his preaching, and all the time be thanking God for the power in which he is preaching. This does not hinder but increases the inflow of the power. There must, of course, be times in which we give ourselves up exclusively to prayer and thanksgiving, by which this perpetual atmosphere of prayer and thanksgiving are maintained. There should be ejaculatory thanks as well as ejac- ulatory prayer. But we should bless God at all times : His praise should be continually in our mouths. (Ps. 32: 1.) (8) Ps. 89: I — "I will sing of the mercies of the Lord forever: with my mouth will I make known thy faithfulness to all generations." EIGHTH PROPOSITION: We should give thanks forever. Thanksiving and praise will be a large part of the occupa- tion of Heaven. Rev. 5: 8-14: "And when he -had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation: And hast made us unto our God kings and priests, and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, 4.68 What the Bible Teaches and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen, And the four and twenty elders fell down and worshipped him that liveth for ever and ever." Rev, 7: 11-17 — "And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen, And one of the elders answered, saying unto me. What are these which are arrayed in white robes ? and whence came they ? And I said unto him, Sir, thou knowest. And he said to me. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb, Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water: and God shall wipe away all tears from their eyes." Heavenly life will be a perpetual jubilee. We can have an unceasing year of jubilee down here in which to prepare for the year of jubilee that never ends. YI. How to Return Thanks. (i) Eph. 5: 20 — "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." Rom, i: 8 — "First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world," Col. 3: 17; R,V, — " And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him. FIRST PROPOSITION: We should render our thanks to God in the name of Christ, or throngh Christ. Christ is man's only way of approach to God. (Jno. 14: 6) As there was no way of approach to God in the Old Testament except on the ground of the shed blood, so there is no way of approach to the real holy of holies except by the way of the rent vail of Christ's flesh and his outpoured blood. (Heb. 10: 19, 20.) Christ has access to God, and we only in His name and through Him. God receives no offering of thanks from men except that offered in Christ's name. The man who has been the vilest sinner can offer up thanks to God in Jesus' name that are the sweetest Thanksgiving 469 incense to Him ; the man whose life has been most exemplary can offer no acceptable thanks except in the same name and way. This shows the utter impossibility of a union thanksgiving service between an intelligent believer in Christ and a Jew or a Unitarian. There is no common way of approach to God. (2) Eph. 5: 18-20 — "And be not drunk with wine, wherein is excess; hni be filled with the Spirit; s^tesikmg to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." SECOND PROPOSITION: We should render our thanks to God in the Spirit's power. The Holy Spirit alone can lead to acceptable thanks. It is the thanks that God the Spirit inspires, that are offered through God the Son; that God the Father accepts. No strange fire must be brought before God. We should cast ourselves upon the Holy Spirit to teach us to return thanks aright. (3) I Kg. 8: 15, 20, 22-24 — "And he said. Blessed be the Lord God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying. . . , And the Lord hath per- formed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the Lord promised, and have built an house for the name of the Lord God of Israel. . . . And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven: And he said, Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart: who has kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day." Jno. 11: 41 — " Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said. Father, I thank thee that thou hast heard me." THIRD PROPOSITION: We should give thanks definitely. Definite acknowledgment of definite blessings received. (The above are only illustrative instances. Such instances abound in the Bible.) (4) Col. 2: 6, 7 — "As ye have therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and stablished 47P What the Bible Teaches in the faith, as ye have been taught, abounding therein with thanks* giving," FOURTH PROPOSITION: We should render thanks abound- ingly. No mean, niggardly, grudging rendering of thanks. (5) I Thess. 2: 13 — "For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe." FIFTH PROPOSITION: We should render thanks without ceas- ing. CHAPTER XVI. WORSHIP, I. What Is Worship? Ex. 4: 31 — "And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their afflictions, then they bowed their heads and worshipped.''' Ex. 24: I — "And the Lord said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off." Ex. 33: 10 — "And all the people saw the cloudy pillar stand at the tabernacle door; and all the people rose up and worshipped, every man in his tent door." Ex. 34:5-8 — "And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed. The Lord, The Lord God, merciful and gracious, longsuffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and trans- gression 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, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth and worshipped.'" Josh. 5: 13, 14 — " And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship , and said unto him. What saithmy Lord unto his servant ? " 2 Chron. 7: 3 — " And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and wor- shipped, and praised the Lord, saying, For he is good; for his mercy endureth forever." 2 Chron. 20: 18 — "And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell be- fore the Lord, worshippitig the Lord." 2 Chron. 29: 29 — "And when they had made an end of offering, the king and all that were present with him bowed themselves and wor- shipped.'^ 47i What the Bible Teaches Neh. 8:6 — "And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with Ufting up their hands: and they bowed their heads and worshipped the Lord with their faces to the ground." PROPOSITION : Worship is the soul bowing itself in adoring contemplation before the object worshiped. To worship God is to bov3 before God in adoring contemplation of Himself. The word worship is commonly used in a very loose and un- scriptural manner — e. g., we speak of the whole service of Lord's Day morning and evening as "public worship," but there is ^ great deal in it that is not worship. Reading the Bible and meditating upon it is not worship. It may lead to worship but it is not worship. Listening to a sermon is not worship. Pray- ing is not worship. It may be, and should be, accompanied by worship; but it is not worship. Singing is not necessaril}'- nor generally worship. There are hymns which, if sung intelligently and in the proper spirit, would be worship, but they are compara- tively few in the hymnology of the day. Worship is a definite act of a character very cleai'ly defined in the Bible. It is, as said, the soul bowing before God in adoring contemplation of Himself. The root of the Hebrew word translated " worship " in the Old Testament means "to bow down." It has been well said "in prayer we are occupied with our needs, in thanksgiving we are occupied with our blessings, in worship we are occupied with Himself." II. Whom to Worship. (i) Matt. 4: 10 — "Then saith Jesus unto him, Get thee henct, Satan: for it is written. Thou sha/t worship the Lord thy God, and him only shalt thou serve." FIRST PROPOSITION: We should worship the Lord our God and Him alone. We may admire men, we must worship God alone. No holy man, saint, nor angel should be worshiped. Acts 10: 25, 26, R.V. — " And when it came to pass that Peter en' tered, Cornelius met him, and fell down at his feet, and worshipped him. But Peter raised him up, saying, Stand up; I myself also am a man." Worship 473 Rev. 22: 8, 9, R.V. — " And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel which shewed me these things. And he saith unto me, See thou do it not: I am a fellow servant with thee and with thy brethren the prophets, and with them which keep the words of this book: worship God." (2) Jno. 4: 23 — " But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him." SECOND PROPOSITION: We should worship the Father. (3) Heb. i: 6 — " And again, when he bringeth in the firstbegotten into the world, he saith. And let all the angels of God worship him." Phil. 2: 10, II — "That at (R.V. and Greek, "in") the name of Jesu3 every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should con- fess that jcc-iie Christ is Lord, to the glory of God the Father." Rev. S' 8-13 — " And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof : for thou wast slain, and hast redeemed us to God by thy blood out of every kindred and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thou- sand and thousands of thousands; saying with aloud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every crea- ture which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. Bless- ing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." THIRD PROPOSITION: We should worship Jesus Christ. Question: How reconcile this with proposition 1 ? Answer: Jno. 20: 28 — "And Thomas answered and said unto Him, My Lord and my God. " Jesus Christ is the Lord our God. ni. The Duty of Worship. (i) Matt. 4: 10 — "Then saith Jesus unto him. Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and l\im only shalt *ho\j serve." 474 What the Bible Teaches Heb. i: 6 — "And again when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him." FIRST PROPOSITION: Worship of God and of Christ is commanded. We owe worship to God. It is His due. We owe love to man, obedience to parents, worship to God. It is our first duty toward Him. He is the All holy, All wise, Almighty, The Infinite, All Perfect One, and our rightful attitude toward Him is that of bowing before Him, or prostrating ourselves before Him, in adoring contemplation of His infinite loveliness and glory, of His attributes, of Himself. If we do not worship God we are robbing Him of what is His due. It is not enough that we obey Him, that we pray to Him, that we return thanks to Him, that' we seek to serve Him and do His will. We must worship. Have you ever worshiped God ? How much time do you spend daily in wor- shiping Him — in pure and simple worship, in bowing before Him in silent and adoring contemplation of Himself? (2) Jno. 4: 23, R.V. — " But the hourcometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers." SECOND PROPOSITION: God is seeking true worshipers. The one thing above all else that God desix^es of men is wor- ship. God desires obedience of men. He desires service, He de- sires prayer. He desires praise and thanksgiving, but His supreme desire from men is worship. He is seeking "worshipers." It has been said that " we are saved that we may serve." This is true, but still more profoundly true is it that we are saved that we may worship. The whole work of redemption finds its culmination and completion in a body of men and women being found and fitted to worship God. Rev. 7: 9-15 — "After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying. Salvation to our God which sitteth upon the throne and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, saying. Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto Worship 475 God for ever and ever. Amen. And one of the elders answered, say- ing unto me, What are these which are arrayed in white robes ? and whence come they ? And I said unto him, Sir, thou knowest. And he said to me. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them." (The word translated "serve" here, is the same word trans- lated " worship " in Phil. 3:3.) IF. Where to Worship. Jno. 4: 19-23 — "The woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her. Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship; for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him." PROPOSITION: The place is not important. V. How to Worship. (i) Heb. 9: 7, 14 — " But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: . . . How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God ? " Heb. 10: 19 — "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." FIRST PROPOSITION: We should worship on the ground of jAe shed blood of Jesus. There is no approach to God except on the ground of shed blood. (2) Phil. 3: 3, R.V. — "For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh." (Compare Jno. 4: 24 — " God is a Spirit: and they that worship him must worship him in spitit and in truth.") SECOND PROPOSITION: We should worship by the Spirit of God. 476 What the Bible Teaches The only true worship, worship which is acceptable to God, is the worship which the Spirit inspires. Not all worship of God is "in the Spirit," Very much is of man himself, in the power of his own will. It is of the flesh. The flesh seeks to intrude into every sphere of life, even the highest and most sacred. The flesh has its worship. Men seek to do the things that please God, and win credit for themselves, of their own motion and in their own strength. But this worship is not acceptable. Men may be very earnest in this worship, very sincere in it, but it is not acceptable. It is not what God is seeking. God is seeking worshipers who worship in the Spirit, and who have ' * no confi- dence in the flesh." To worship aright we must recognize the utter inability of the flesh — i. e., ourselves untaught, unprompted and ungoverned by God's Spirit — to worship acceptably. We must realize the danger there is that the flesh intrude itself into our worship. In utter self-abnegation we must cast our- selves upon the Holy Spirit to lead us in our worship. The first thing we should do when we would worship, is, with a realization of our own utter helplessness, to look up to the Holy Spirit to teach us and enable us to worship aright. He must present God to our mind for our contemplation. He must subdue and awe our hearts before Him in true adoration. The only living that is ac- ceptable to God is living in the Spirit, the only walk that is ac- ceptable to God is walk in the Spirit, the only service that is acceptable to God is service in the Spirit, the only prayer that is acceptable to God is prayer in the Spirit, the only thanks that are acceptable to God, are thanks in the Spirit, and the only worship that is acceptable to God is worship in the Spirit. "Would we worship aright our hearts must look up and cry, "Teach me, Holy Spirit, to worship"; and He will do it. (3) Jno. 4.- 24 — "God is a Spirit: and they that worship him must worship him in spirit and in truth." THIRD PROPOSITION: We should worship 'Hn truth.'* Question: What does it mean to "worship in truth"? Answer: 1 Jno. 3: 18 — " My little children, let us not love in word, neither in tongue; but in deed and in truth." Phil. 1:18 — "What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, Worship 477 yea, and will rejoice." Not in mere form or profession or pre- tense, but in reality. There is much worship that is not real. The head bows, the body is prostrated, but the soul does not bow in true adoration before God. The Spirit alone leads to worship in truth. VI. The Results of True Worship. (i) Jno. 4: 23 — " But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him." FIRST PROPOSITION: Wheti there is true worship the Father is satisfied. He has found what he seeks. (2) Ps. 27: 4 — "One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." SECOND PROPOSITION: The loorshiper is satisfied. His highest joy is found. There is no higher, no deeper, no purer joy than that which springs from the adoring contemplation of God. I have walked miles, and climbed through underbrush and briers and over crags and precipice, just to get some beautiful view, and as I have looked out upon it, and feasted upon the never-to-be-forgotten vision of mountain and valley, forest and river, village and ham- let, cloud and sunshine, I have felt well repaid for the trial and suffering and weariness. I have sat by the hour before a great painting in joyous beholding of its beauty. Earth has few purer joys than these, but they are nothing to the profound and holy joy that fills the soul as we bow before God in worship, asking nothing, seeking nothing from Him, occupied with and satisfied with Himself. Was the Psalmist thinking only of the future, or of what he had enjoyed in the present, when he wrote: " In thy presence is fulness of joy"? (Ps. 16: 11.) One of the highest privileges of heaven will be that we shall see His face. (3) 2 Cor. 3; 18, and R.V. — " But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." R.V. — " But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit." 47 8 What the Bible Teaches THIRD PROPOSITION: The worshiper is transformed iiUo God's likeness from glory to glory. Beholding God and worshiping God we become like God. (Moses, Ex. 34:29.) Our complete transformation into His like- ness will come through the complete and undimmed vision of Himself. I Jno. 3: 2 — " Beloved, now are we the sous of God, and it doth not yet appear what we shall be: but we know that, when he shall ap- pear, we shall be like him; for we shall see him as he is." (4) Is. 6: 5 — "Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in-the midst of a people of un- clean lips: for mine eyes have seen the king, the Lord of hosts." Job 42: 5, 6 — " I have heard of thee by the hearing of the ear; but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes." FOURTH PROPOSITION: Worship empties us of pride, and reveals our weakness and vileness. Is. 40: 31 — "But they that wait upon the Lord shall renew their strength ; they shall mount up with wings as eagles ; they shall run, and not be weary; and they shall walk, and not faint." It is true that power comes in answer to definite prayer, but not only in answer to prayer. Power belongeth unto God, and the coming into contact and remaining in contact with God in worship fills our souls with power. Spiritual power has many points of simi- larity to electric force, and just as a receptive body can be charged with electricity by being insulated and brought into con- tact with some source of electric energy, so we can be charged with the energy of God by the insulation from the world and con- tact with Himself that is found in worship. As we worship God His power flows into us. Nights spent in contact with God, on our faces before Him in worship, are followed by days of power in contact with men. One great secret of the lack of power in service to-day is the absence of worship in our relations to God Himself. CHAPTER XVIL THE BELIEVER'S ASSURANCE OF SALVATION AND ETERNAL LIFE I. The Believer's Privilege of Having: Assurance, or Enowingr that He Has Eternal Life. / (i) I Jiio. 5: 13, R.V. — "These things have I written unto you, that ye may know that ye have eternal Hfe, even unto you that believe on the name of the Son of God." FIRST PROPOSITION': John wrote his first Epistle to those who believe on the name of the Son of God, for the express pur- pose that they may knoio that they have eternal life. Anyone who believes on the name of the So?i of God may know that he has eternal life. To deny the possibility of the believer's knowing that he has eternal life, is to say that the First Epistle of John vi^as writ- ten in vain, and is to insult the Holy Spirit, who is its real author. (2) Acts 13: 39 — "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." SECOND PROPOSITION: The believer may know that he is justified from all things ; for the Word of God says so. (3) Jno. i: 12, R.V. — " But as many as received him to fhem gave he the right to become children of God, even to them that believe on his name." THIRD PROPOSITION': The believer may know that he is a child 0/ God; for the Word of God asserts that he is. U. How We may Know that We have Etei*nal Life. (i) I Jno. 5: 13, R.V. — "These things havg I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God." 48o What the Bible Teaches FIRST PROPOSITION: We may know that we have eternal life through what is written — through the testimony of God Him- self in the Bible, especially in the First Epistle of John. The testimony of Scripture is the testimony of God. This is widely questioned to-day, even by professing Christians. It is none the less true. Many of us know it to be true ; all may know it to be true. What do the Scriptures say about the believer'* having salvation and eternal life ? Jno 3: 36 — " He that believeth on the Son /taf/i eternal life; but he that believeth not the Son, shall not see life, but the wrath of God abideth on him." 5: 24 — "Verily, verily, I say unto you. He that heareth my word, and believeth on him that sent me hath everlasting life, and shall not come into condemnation; but is passed from death unto life." 6:47 — "Verily, verily, I say unto you, He that believeth on me HATH everlasting life." Acts 10: 43 — "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." Acts 13: 38, 39 — "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Jno. i: 12 — " But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Now we know whether we believe or not, whether we have that real faith in Christ that leads us to receive Him. If we have this faith in Christ we have God's own written testimony that we have eternal life, that our sins are forgiven, that we are children of God. The word "know " (a translation of two different Greek words) is found twenty-seven times in the First Epistle of John. Note. — i Jno. 5: 10-12, R.V. — " He that believeth on the Son of God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concern- ing his Son. And the witness is this, that God gave unto us eternal life, and this life is in his Son. He that hath the Son hath the life; he that hath not the Son of God hath not the life." Anyone who believes not God's testimony that He has given to us eternal life, and that this life is in His Son, and that he that hath the Son hath the life, makes God a liar. It is sometimes said, " 1 1 is presumption for anyone to say he knows he is saved, or to say he knows he has eternal life." Is it presumption to believe God? Is it not rather presumption not to believe God, to "make God a liar ? " When Jesus said to the one who was a sinner "Thy sins are forgiven" (Luke 7: 48), was it presumption for her to go out and say " I know my The Believer's Assurance of Salvation 481 sins are all forgiven ? " Is it any more presumption for a believer to-day to say " My sins are all forgiven, I have eternal life," when God says in His permanent, written testimony to "every one that believeth," "you are justified from all things" (Acts 13: 39, R.V.), "you have eternal life?" (Jno. 3: 36; I Jno. 5: 13.) It is the blood of Christ that makes us safe, it is the word of God that makes us sure. (Ex. 12: 13.) (2) I Jno. 3; 14, R.V. — "We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death." SECOND PROPOSITION: We know that we have passed out of death into life from the testimony of the life itself A man who is physically alive knows it from the conscious- ness of the life itself that is coursing through his veins. Men may try to convince him that he is dead but he knows he is alive. Just so spiritually. The life of love is the life of God, is eternal life. (1 Jno. 4: 7, 16.) Selfishness is death. He therefore that really loves his brethren, knows that he has passed "out of death into life." He knows it by the testimony of the life itself. Note. — It is important to notice, however, what God's tests of love are. They are given in the immediately following verses (16-18): " Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath the 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 ? My little children, let us not love in word, neither with the tongue; but in deed and truth." The laying down our life for those we love is the supreme test. This may be done by actually dying in their stead when there is call for that, as there often is. It may also be done by putting our life at their disposal and using it for them. There is always call for this. The every-day test of love is, giving what you have of this world's good to meet the known need of others. The one who knows a brother who hath need while he himself has that which will meet this need, and does not give it; such a one can- not say he has love for the brethren, and cannot know that he has passed out of death into life by the evidence of the life itself. How much more practical and searching are the Bible tests of love of the brethren than those we hear so much in modern prayer meetings — e.g., "I love the brethren, I love to meet with them and hear their testimony. No place is so precious to me as the gathering together of God's people." Are you laying down your life for the brethren ? Are you giving what you have to meet the need of others ? (3) Rom. 8: 16, R.V. — "The Spirit himself beareth witness with our spirit, that we are children of God." 482 What the Bible Teaches THIRD PROPOSITION: We know that we are the children of God because the Spirit Himself beareth witness together with our spirit tha;t we are. Question: What is the testimony of the Spirit ? Answer: Gal. 4: 6 — "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." When we have accepted Christ and come out from under the bondage of the law into sonsnip, and thus become sons, God sends the Spirit of His Son into our hearts as a per- sonal presence, and this Spirit of the Son in our hearts cries, Abba, Father. He thus bears witness along with our spirit to our sonship. This comes after faith, resting upon the bare word of God. Many are looking for the testimony of the Spirit before they will accept the testimony of God's written word. This is the inversion of God's order. (See also Eph. 1: 13, 14.) We have, then, a threefold ground of assurance: the testi- mony of God in the written Word, the testimony of the life itself, the testimony of the Spirit. The testimony of the Word alone is sufficient, and we must accept the testimony of the bare Word to start with. Then we get also the testimony of the life and, to crown all, the testimony of the Spirit. With this threefold ground of assurance, is it presumption to say ' * I know I am a child of God, I know I have eternal life? " m. How to Obtain Assurance. (i) I Jno. 5: 13, R.V. — " These things ^d:r/^/a/rr//^« unto you; that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God." FIRST PROPOSITION: (a) In order to have well-grounded assurance of eternal life we must < ' believe on the name of the Son of God" There are doubtless many who say they know they have eternal life who do not really believe on the name of the Son of God. This is not true assurance. It has no sure foundation in the word of Him who cannot lie. If we wish to get assurance of salvation we must first get saved. The reason why many have not assurance that they are saved is because they are not saved. They ought not to have assurance. What they need first is sgJ- The Believer's Assurance of Salvation 483 vation. Many workers in dealing with others make the great mistake of trying to press them to the point of saying they know they are saved before it is clear that they are saved. (b) We obtain assurance of eternal life through what is ^^ written^'' therefore in order to obtain assurance we should study the Word. The assurance that rests upon our states of feeling will come and go as those states vary. But the assurance that rests upon the unchanging Word of G-od will be intelligent and steadfast. Ignorance of the Word of God is one of the great- est sources of the lack of assurance. (2) I Jno, 5: 10-12--" He that believeth on the Son of God hath the witness in himself: he that beheveth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath hfe; and '^e that hath not the Son of God hath not life." SECOND PROPOSITION: We obtain assuratice by believir.^ God's testimony. Merely studying the word will not bring assurance. We must believe it as well as study it. (3) I Jno. 3:14-19 — "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a mur- derer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ? My little children, let us not love in word, neither in tongue: but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." THIRD PROPOSITION: In order to have assurance we should live out a life of love; love not merely in word and in tongue, but in deed and in truth. (Compare Jno. 8: 12.) (4) Rom. 8: 14-16, R. V, — " For as many as are led by the Spirit of God, these are the sons of God. For ye received not the spirit of bond- age again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of God. " 484 What the Bible Teaches FOURTH PROPOSITION: In order to obtain the witness of the Spirit together loith that of our spirit we shotdd give our- selves tip to be led by the Spirit. Verse 16 in Romans viii is clearly dependent upon verse 14, and it is only those who know verse 14 as a persona] experience who can expect to know verse 16 as a personal experience. It is also clearly implied by the connection with verse 17, that it is in suffering together with Christ that we especially enjoy the assur- ance of sonship by the Spirit's testimony and the assurance that we shall be glorified together with Him. CHAPTER XVIIL THE FUTURE DESTINY OF BELIEVERS. I. I Jno. 2: 17 — " And the world passeth away and the lust thereof? but he that doeth the will of God abideth forever." FIRST PROPOSITION: He that doeth the will of God abideth forever. The world and all it contains passeth, he continues. II. Jno. 11: 25, 26 — "Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Be- lievest thou this ? " Jno. 8: 51, R.V. — " Verily, verily, I say unto you, if a man keep my word, he shall never see death." SECOND PROPOSITION: He that believeth on Jesus Christ shall never die. He that keepeth the word of Jesus Christ shall never see death. Believers in Christ fall asleep, they never die. (Compare Acts 7: 60.) III. I Thess. 4: 13, 14,15 — " But I would not have you to be igno- rant brethren, concerning thevt 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 pre- vent them which are asleep.'' THIRD PROPOSITION : Until the coming of ChHst believers in Christ who have dejxirted from this life sleep. Question: What is meant by sleep? Does it refer to a state of unconsciousness? Is this state called sleep to distinguish it from being awake, or is it called sleep to distinguish it from death? The full answer to this question will be found under the next proposition. But note this, that sleep is not necessarily a state of unconsciousness, but oftentimes of highest consciousness and 486 What the Bible Teaches mental activity. Sleep is, however, usually a condition in which one is largely shut out of intercourse with the outside world and shut up to himself and God and His angels, or the Devil and his angels. IV. Phil, i: 23, 24, R.V — " Fori am in a strait betwixt the two, hav- ing the 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." 2 Cor. 5:6, 8, R.V. — " Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord. . . . We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord." FOURTH PROPOSITION: When the believer gets out of the flesh {the body) he departs to be with Christ; when he is ab- sent from, the body he is at home with the Lord. (Compare 2 Cor. 12: 2-4.) Question : What is the precise and definite character of our existence when "absent from the body" and "at home with the Lord," up to the time of the coming of the Lord and our being "clothed upon with our habitation which is from heaven?" (2 Cor. 5: 8, 2, 4, R.V.) Answer: The Bible seems to give but little explicit and detailed information on this point. It does say, however, that this state " is very far better " than our present state. (Phil. 1:23.) This leaves no room for purgatorial tortures, nor for a state of unconsciousness. It is evidently a state of conscious bliss. It evidently is not the highest state to which the believer shall attain. " For we 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. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven : If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we woidd be unclothed, but clothed upon, that mortality might be ST'allowedupof life. . . . We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." (2 Cor. 5:1, 2, 3, 4, 8.) V. I Thess. 4: 16 — "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." The Future Destiny of Believers 487 I Cor. 15: 12, 13, 20-23, 35-38 — "Now if Christ be preached that he rose from the dead, how say some among you that there is no resur- rection of the dead ? But if there be no resurrection of the dead, then is Christ not risen: . . . But now is Christ risen from the dead, and become the -firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. . . . But some man will say. How are the dead raised up ? and with what body do they come ? Thou fool, that which thou sowest is not quickened, except it die; and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body." FIFTH PROPOSITION: At the coming of Jesus Christ the bodies of those who sleep in ChHst shall be raised from the dead. Not, however, precisely the same bodies, even as the grain that grows is not precisely the satne as the graiji that loas sown. The grain that was sown disintegrates and many of its con- stituent elements go, no one can say whither. But the formative principle takes to itself many new elements, no one can fully say whence. So it is in the resurrection. VI. 2 Cor. 5: I, 2, 4, R.V. — " 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; . . . 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." SIXTH PROPOSITION: At the resurrection we shall be given in place of ^^ the earthly house of our tabernacle," — i. e. , our pres- ent physical frame — ' ' a building from God, a house not m.ade with hands, eternal in the heavens " — i. e. , the resurrection body. Mortality shall be swallowed up of life. VII. Phil. 3: 20, 21, R.V. — "For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself." SEVENTH PROPOSITION: At His coming our Saviour, the Lord Jesus Christ, ^^ shall fashion anew the body of our humiliation^ that it may be conformed to the body of His glory. ' 488 What the Bible Teaches The characteristics of the Resurrection Body. (i) I Cor. 15: 35-38 — " But some man will say, How are the dead raised up ? and with what body do they come ? Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body." It will not be the same body that is laid in the grave. (2) I Cor. 15:50,51 — "Now this I say, brethren, tha.t ^esh and blood cannot inherit the kingdom of God; neither doth corruption in- herit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed." It will not be flesh and blood. (3) Luke 24: 39 — *' Behold my hands and my feet, that it is I my- self: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." (Compare Phil. 3: 21.) It will not be pure spirit, but have flesh and bones. (4) I Cor. 15: 42 — " So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption." It will be incorruptible — not subject to decay, imperishable. (5) I Cor. 15: 43 (a) — " It is sown in dishonor, it is raised in glory." It will be glorious. (Compare Rev. 1: 13-17.) (6) I Cor. 15: 43 (b) — " It is sown in weakness, it is raised in power." It will be powerful. The days of weariness and weakness will be forever at an end. The body will be able to accomplish all the Spirit purposes. (7) I Cor. 15:47-49 — "The first man is of the earth, earthy: the second man 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 also bear the image of the heavenly." It will be heavenly. (8) Matt. 13: 43 — " Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear." Dan. 12: 3 — "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever." Compare Matt. 17: 2 — "And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light." Luke 9: 29 — "And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering." The Future Destiny of Believers 489 It will be luminous, shining, dazzling, bright like the sun. Note. — It has been conjectured that the bodies of Adam and Eve were so before they sinned, and that this glory served as a covering which departed when they sinned. So "they knew that they were naked." (Gen. 3: 7.) (9) Matt. 22: 30 — " For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven." Luke 20: 35, 36 — " For they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." They will be "like the angels." (a) They do not marry. (h) They cannot die any more. (10) I Cor. 15: 41, 42 (a) — " There is one glory of the sun, and an- other glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also in the resurrection of the dead." Resurrection bodies differ from one another. (11) Rom. 8: 23 — "And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves, groan within our- selves, waiting for the adoption, to wit, the redemption of our body." The Resurrection Body will be the consummation of the adop- tion, our placing as sons. In the Resurrection Body it will be outwardly manifest that we are sons of God. Before His incarna- tion Christ was "in the form of God" (Phil. 2: 6), i. e., in the visible appearance of God. So shall we be in the resurrection. (Compare Col. 3: 4, R.V. ; 1 Jno. 3:2, R.V.) '|y VIII. I Thess. 4: 17 (a) — "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air." EIGHTH PROPOSITION: At the coming of Christ and the res- urrection of those who sleep in Jesus, believers who have remained alive until that time, and those icho are raised, shall be caught up together to meet the Lord in the air. IX. Jno. 14:3 — "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." 1 Thess. 4: 17 (b) — " And so shall we ever be with the Lord." Jno. 12: 26 — " If any man serve me, let him follow me; and where I 490 What the Bible Teaches am, there shall also my servant be: if any man serve me, him will my father honour." NINTH PROPOSITION: After the coming of Christ and our being caught up to meet Him, we shall ever be with the Lord; there shall be no more seioaration from Him. Where believers shall be, (i) Jno. 14: 2 — " 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." We shall be in a prepared place. A place that Jesus himself has gone for the express purpose of preparing for us. We shall be a prepared people in a prepared place. This place that Jesus is preparing He speaks of as "abodes" or "abiding places" (translated "mansions"). (2) Heb. 11: 10, 16 — " For he looked for a city which hath founda- tions, whose builder and maker is God. . o . But now they desire a better country, that is a heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city." We shall be in a city which hath foundations whose builder and maker is God, a better country than this, a heavenly country; a city prepared of God for us. Characteristics op that city. (i) Heb. 13: 14 — "For here we have no continuing city, but we seek one to come." It will be an abiding city. (2) Rev. 21: 22, R.V. — "And I saw no temple therein: for the Lord God the Almighty, and the Lamb, are the temple thereof." The Lord God, the Almighty, and the Lamb are the temple thereof. We will not go to some building to worship, but right to themselves. (3) Rev. 21: 23, R.V. — "And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the lamp thereof is the Lamb." That city has no need of the sun, neither of the moon, to shine upon it: for the glory of God lightens it, and the Lamb himself is the lamp thereof. Paul got a hint of the dazzling brilliance of that light on the Damascus Road. Our resurrection eyes will be able to endure and snjoy the glory that blinded him. There will be no dark davf., The Future Destiny of Believers 491 (4) Rev. 21: 25—" And the gates of it shall not be shut at all by day: for there shall be no night there." The gates shall never be shut and there shall be no night. Perfect security and no darkness. (5) Rev. 21:27, R.V. — " And there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: b, only they which are written in the Lamb's book of life." There will be there nothing unclean, nothing abominabl nothing false, untrue, nor unreal. No saloons, no filth, no shams (6) Rev. 22: I, 2, R.V. — "And he shewed me a river of water qP life, bright as crystal, proceeding out of the throne of God and of the Lamb, in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yield- ing its fruit every month: and the leaves of the tree were for the heal- ing of the nations." There shall be a river of water of life, bright as crystal, pro- ceeding out of the throne of God and of the Lamb, in the midst of the street thereof, and on both sides of the river shall be the tree of life, bearing twelve fruits, yielding its fi-uit every month; and the leaves of the tree for the healing of the nations. X. 2 Thess. 1:7 — "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels." Heb. 4: 9 — "There remaineth therefore a rest to the people of God." TENTH PROPOSITION: When the Lord shall be revealed from heaven ice shall be given rest. Now we have conflict and tribulation. Then we shall have rest and glory. XL Jno. 17:24 — "Father,! will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world." ELEVENTH PROPOSITION: We shall behold the glory of our Lord, the glory which the Father has given Him. The word translated " behold," is a strong word. It means to gaze at with interest and intentness. We shall put our whole being into rapturous and adoring contemplation of the revealed glory of Him who on earth suffered shame for us. jt # 492 What the Bible Teaches XII. I Jno. 3: 2 — "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him: for we shall see him as he is." TWELFTH PROPOSITION: We shall be like Him. Question: Does the Him here refer to Christ or the Father ? Answer: It matters not; for if we are like the one, we shall be also like the other: Heb. 1 : 3 — " Who being the bright- ness of his glory, and the express image of his person, and up- rholding all things by the word of his power, when he had by him- self purged our sins, sat down on the right hand of the Majesty on high." Jno. 14: 9 — "Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip: he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father ? " Phil 2: 6—" Who being in the form of God, thought it not robbery to be equal with God." XIII. Col. 3: 4, R. v.— "When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory. THIRTEENTH PROPOSITION: We shall with Him be mani fested in glory. We shall not only behold His glory, but reflect it in our- selves. Our life is now a hidden one, hid with Christ in God (Col. 3 : 3), but when He is manifested in glory we shall be too. Notes. — (i) Rom. 8: 18 — " For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." The sufferings of this present time are not worthy to be compared with the glory which shall be revealed to usward. (2) 2 Cor. 4: 17, R.V. — "For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory." This eternal weight of glory is being worked out for us more and more exceedingly by our present momentary light affliction. (3) Jno. 17: 22 — " And the glory which thou gavest me I have given them; that they may be one, even as we are one." 2 Thess. 2: 14 — " Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." The glory that God hath given to Jesus shall be ours. The Future Destiny of Believers 493 (4) I Thess. 2: 12, R. V. — " That ye would walk worthy of God, who calleth you into his own kingdom and glory. We shall be sharers in God's own glory and kingdom. In a word, we shall be heirs of God and joint heirs with Jesus Christ, glorified together with Him. (Rom. 8: 17.) XIV. Matt. 25: 20-23 — " And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents; behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful ser- vant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents; behold, I have gained two other talents beside them. His lord said unto him. Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord." FOURTEENTH PROPOSITION: At the coming of Christ and His reckoning with His servants, His faithful servants will be commended by Him and enter into the joy of their Lord. Leigh ton says, <'Here a few drops of joy enter into us, there we enter into joy as vessels put into a sea of happiness." (15) Luke 19: 12, 13, 15-19 — " He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them. Occupy till I come. . . . And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying. Lord, thy pound hath gained five pounds. And he said likewise to him. Be thou also over five cities." FIFTEENTH PROPOSITION: Rewards will vary in propor- tion to fidelity in service. We are saved by faith but rewarded according to our own works. (Compare Matt. 6:20; 1 Cor. 3:11-15.) XV. Rev. 7: 9, 10, 13-17, R.V.—" After these things I saw, and be- hold, a great multitude, which no man could number, out of every na- tion, and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands; and they cry with a great voice, saying. Salvation unto 494 What the Bible Teaches our God which sitteth on the throne, and unto the Lamb. . . , And one of the elders answered, saying unto me, These which are ar- rayed in the white robes, who are they, and whence came they? And I say unto him. My lord, thou knowest, and he said to me. These are they which come out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his taber- nacle over them. They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: for the Lamb which is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes." FIFTEENTH PROPOSITION: Those who come out of the great tribulation, having washed their robes and made them white in the blood of the Lamb, shall stayid before the throne and before the Lamb, arrayed in xohite robes, and palms in their hands. (Purity, victory and festal joy.) They shall serve God day and night in His temple. He that sitteth on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst any more ; neither shall the sun strike upon them, nor any heat, for the Lamb which is in the midst of the throne shall be their shepherd, and shall guide them unto foun- tains of waters of life, and God shall wipe away every tear from their eyes. XVL Jas. i: 12, R.V. — " Blessed is the man that endureth tempta- tion: for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him." SIXTEENTH PROPOSITION: Those who endure temptation shall receive the crown of life which the Lord hath promised to them that love Him. The word translated "endure" means not merely to suffer, but to continue or persevere under, to stand fast. This is the proof of true love to Christ, that we stand true to him under trial, and this wins the crown of life. XVIL 2 Tim. 4:8, R.V.—" I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not only to me, but also to all them that have loved his appearing." The Future Destiny of Believers 495 SEVENTEENTH PROPOSITION: ''At that day,'' the Lord, the righteous judge, shall give the crown of righteousness to all those who have loved His appearing. XVIII. I Pet, 5: 1-4, R.V. — "The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according unto God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge al- lotted to you, but making yourselves examples to the flock. And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away." EIGHTEENTH PROPOSITION: When the chief Shepherd shall be manifested, He shall give the crown of glory that fadeth not away to the undershepherds who have tended the flock of God, exercising the oversight, not of constraint, hut willingly, accord- ing unto God; not for money, but with eager readiness; not lord- ing it over the charge allotted to them, but making themselves examples unto the flock. Note the three crowns — *'The Crowa of Life," " the Crown of Righteousness," and " the Crown of Glory " — and who is to re- ceive each. XIX. Jas. 2: 5 — " Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" Luke 22: 28, 29 — "Ye are they which have continued with me in my temptations. And I appoint unto you a .kingdom, as my Father hath appointed unto me." Luke 12: 32 — "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." NINETEENTH PROPOSITION: God hath promised, Christ hath appointed, and it is the Father's good pleasure to give a kingdom unto them that love God and continue with Christ in His temptations. Notes about the Kingdom. (i) Rev. 20: 6 — " Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reigu with him a thousand years." 496 What the Bible Teaches In this kingdom we shall reign with Christ as priests of God and of Christ. (2) Matt. 25: 34 — "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." This kingdom was prepared for us from the foundation of the world, (3) Heb. 12: 28, R.V. — "Wherefore, receiving a kingdom that can- not be shaken, let us have grace, whereby we may offer service well pleasing to God with reverence and awe." This kingdom cannot be shaken. XX. Promises to Him that Oyercometh (or carries off the Tictory). (i) Rev. 2: 7, R.V. — " He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God." To him that overcometh Christ will give to eat of the tree of life which is in the Paradise of God. (2) Rev. 2: II — "He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death." He that overcometh shall not be hurt of the second death. (3) Rev. 2: 17, R.V. — " He that hath an ear let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that re* ceiveth it." To him that overcometh Christ will give of the hidden manna, a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it. (4) Rev. 2: 26, 27, R.V. — "And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father." Christ will give to him that overcometh and that keepeth His works unto the end, authority over the nations; and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; and Christ will give him the morning star. (v. 28.) (5) Rev. 3: 4, 5, R.V. — "But thou hast a few names in Sardis which did not defile their garments: and they shall walk with me in white; for they are worthy. He that overcometh shall thus be arrayed The Future Destiny of Believers 497 in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels." He that overcometh shall be arrayed in white garments: and Christ will in no wise blot his name out of the book of life; and Christ will confess his name before His Father and before the angels of the Father, and he shall walk in Christ in white. (6) Rev. 3: 12, R.V. — "He that overcometh, I will make him a pil- lar in the temple of my God, and he shall go out hence no more: and I will write upon him the name of my God, and the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God, and mine own new name." He that overcometh, him will Christ make a pillar in the temple of his God, and he shall go out thence no more ; and Christ will write upon him the name of His God, and the name of the city of His God, the New Jerusalem, which cometh down out of heaven from God, and His own new name. (7) Rev. 3: 21, R.V. — " 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." He that overcometh, to him will Christ give to sit down with Himself in His thi'one. XXI. Rev. 21:4, R.V. — "And he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away." TWENTY-FIRST PROPOSITION: God shall xoipe away every tear from the eyes of His people. Death shall be no more; neither shall there be mourning, nor crying, nor pain any more. (See also, v. 3. ) XXII. I Cor. 13: 12, R.V. — " For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even as also I have been known." TWENTY-SECOND PROPOSITION: We shall see no longer in a mirror, in a riddle, but face to face. We shall know no longer hi part, but we shall know God and all things in that perfect way in which He already knows us. XXIII. I Cor. 1:8, R.V. — "Who shall also confirm you unto the end, that ye be unreproveable in the day of our Lord Jesus Christ." 498 What the Bible Teaches TWENTY-TRIED PROPOSITION: In the day of our Lord Jesus Christ we shall be unreprovable. We will so perfect us that there will he absolutely nothing in us that even He can find fault with or be displeased loith. (Compare Jude 24. ) XXIV. Eph. 5: 27, R. v.— "That he might present the church ta himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish." TWENTY-FOURTH PROPOSITION: Christ will present ths Church to Himself a glorious Churchy not having spot nor wrinkle, nor any such thing; but holy and loithout blemish." XXV. I Pet. 1:4, 5, R.V. — "Unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who by the power of God are guarded through faith unto a salvation to be revealed in the last time." TWENTY-FIFTH PROPOSITION: We who are guarded by God's power, through faith, unto a salvation ready to be re- vealed in the last time, shall receive an inheritance, incorruptible, and undefiled, andthat fadeth not away, reservedin heaven for us. BOOK V. WHAT THE BIBLE TEACHES ABOUT ANGELS. CHAPTER I. ANGELS J THEIR NATURE, POSITION, NUMBER AND ABODE, I. Their Nature and Position. (i) Col. i: i6, R.V. — "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." FIRST PROPOSITION: Angels are created beings — created by {^^171," Greek), through and unto the Son of God. (2) 2 Pet. 2: II — "Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord." , SECOND PROPOSITION: Angels are greater than man in power and might. (Compare Ps. 8:4, 5.) (3) 2 Thess. 1:7 — "And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels." THIRD PROPOSITION: Angels are mighty — have great power. E. g.. Acts 5: 19, R.V. — "But an angel of the Lord by night opened the prison doors, and brought them out." 12: 7, 23, R.V. — " And behold, an augel of the Lord stood by him, and a light shined in the cell: and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands." (4) Matt. 22: 30 — " For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven." Luke 20:35, 36 — "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels: and are the children of God, being the chil- dren of the resurrection." FOURTH PROPOSITION: Angels neither marry nor die. (5) Mark 13: 32, R.V. — " But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father." 502 What the Bible Teaches FIFTH PROPOSITION: Angels have great Icnowledge^ but are not omniscient. (Compare Eph. 3: 10, 11; 1 Pet. 1: 12.) (6) Rev. 22: 8, 9, R.V. — "And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel which shewed me these things. And he saith unto me, See thou do it not: I am a fellow servant with thee and with thy brethren the prophets, and with them which keep the words of this book: worship God." SIXTH PROPOSITION: Angels are not proper objects of wor- ship. Here is a clear and broad line of distinction between Jesus and the angels. (7) Jude 9 — "Yet Michael the archangel, when contending with the devil he disputed about the bodj' of Moses, durst not bring against him a railing accusation, but said. The Lord rebuke thee." I Thess. 4: 16 — " 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." I Pet. 3: 22 — "Who is gone into heaven, and is on the right hand of God; angels and authorities 2ja& powers being made subject unto him." SEVENTH PROPOSITION: (a) There are ranks or orders of a7igels. (b) All ranks of angels have been made subject unto Jesus Christ. (8) Heb. i: 6 — " And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him." EIGHTH PROPOSITION: All the angels of God are bidden to worship Jesus the Son 0/ God, (9) Luke 9: 26 — " For whosoever shall be ashamed of me and my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels." NINTH PROPOSITION: The angels are glorious beings. (Compare Matt. 28:2, 3, R.V. — "And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it. His appearance was as lightning, and his raiment white as snow." Rev. 10: i, R.V. — "And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire." Dan. 10: 6 — " His body also was like the beryl, and his face as the appearance of lightning, and his eyes as Angels 503 lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.") (10) 2 Pet. 2: 4, R.V. — "And if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of dark- ness, to be reserved unto judgment." TENTH PROPOSITION. Some of the angels sinned, and God cast them down to hell and committed them to pits of darkness, to be reserved unto judgment. It has been suggested that they were the earlier inhabitants of the earth, and that the earth became " without form and void " (Gen. 1: 2) as a judgment upon their sins, just as, after it was reorganized for man's abode, it was cursed because of man's fall. (Compare Is. 34: 10, 11 — "It shall not be quenched night nor day; the smoke thereof shall go up forever: from generation to generation it shall lie waste; none shall pass through it for ever and ever. But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion^ and the stones of emptiness.") Here we read the land was made "waste" because of sin, and the line of "confusion" (same Hebrew as " without form") and plummet of "emptiness " (same Hebrew as "void ") stretched over it. Also Jer. 4: 23-27: " I beheld the earth, and lo, it was without form, and void: and the heavens, and they had no light. And I beheld the mountains, and lo, they trembled, and all the hills moved lightly. And I beheld, and lo, there was no man, and all the birds of the heavens were fled. I beheld, and lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end." Is. 45: 18, R.V.—" Forthussaith the Lord thatcreatedtheheavens; he is God; that formed the earth and made it; he established it, he created it not a waste, he formed it to be inhabited: I am the Lord; and there is none else." In this last verse we are told God did not create the earth a «' waste." (Same Hebrew word as that translated "without form" in Gen. 1:2.) It seems clear, then, that it must have become so by someone's sin before man's creation. Gen. 1: 2 should then be translated, "And the earth hecaine without form, and void" (or "waste and void"). The first verse of the chapter would then describe the creation; the second vei'se, the desolation visited 504 What the Bible Teaches upon the earth because of the sin of pre- Adamite inhabitants; the latter part of verse 2 and following verses, the rehabilita- tion of the earth to be a habitation for the new Adamite race. (ii) I Cor. 6: 3 — " Know ye not that we shall judge angels ? how much more things that pertain to this life ? " ELE VENTH PR OPOSITION: Angels shall he judged by believ- ers. This may refer only to the angels who fell. {12) Luke 2: 9, 13, R.V. — " And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid." Jno. 20; 12 — "And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain." Gen. 32: I, 2 — " And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim." TWELFTH PROPOSITION: Angels have sometimes been seen by m,en. (13) Ps. 78: 25 — " Men did eat angels' food: he sent them meat to the full." THIRTEENTH PROPOSITION: Angels eat. But see, R.V. — "Man did eat the bread of the mighty: He sent them meat to the full." II, Number of the Angels. (i) Heb. 12: 22, R.V. — " But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innu- merable hosts of angels." PR OPOSITION: There are innumerable hosts of angels — literally myriads of angels. (See R. V. Marg. ) (Compare 2 Kg. 6: 17 — "And Elisha prayed, and said. Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha," and Matt. 26: 53 — " Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? ") III. The Abode of the Angels. (i) Matt. 22: 30 — " For, in the resurrection they neither marry, not are given in marriage, but are as the angels of God in heaven." Angels 505 Eph. 3: 10 — "To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God." Jno. i: 51 — "And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon thp Son of man." Luke 2: 13, 15 — "And suddenly there was with the angel a multi- tude of the heaven'v host praising God, and saying." PROPOSITION: The present abode of the angels is heaven. CHAPTER IL THE WORK OF ANGELS. I. Their Work in bebalf of the Heirs of Salration. Heb. i: 13, 14, R.V. — "But of which of the angels hath he said at any time, Sit thou on my right hand till I make thine enemies the footstool of thy feet? Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?" PROPOSITION : Angels are ministering spirits sent forth to do service for the sake of them that shall inherit salvation. (i) I Kg, 19: 5-8 — "And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him. Arise and eat. And he looked, and, behold, there was a cake baken on the coals and a cruse of water at his head. And he did eat and drink, and laid him down again. And the Angel of the Lord came again the second time and touched him, and said. Arise and eat: because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God." Matt. 4: II — " Then the devil leavethhim, and, behold, angels came and ministered unto him." Luke 22: 43 — " And there appeared an angel unto him from heaven, strengthening him." The angels minister to the physical needs of God's children. (2) Ps. 91: II, 12 — " For he shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone." The angels have charge to keep in all his ways the one who abides in the secret place of the Most High and makes the Most high his habitation. (See context.) They preserve him from accident and harm. (3) 2 Kg. 6: 15-17 — " And when the servant of the man of God was risen early, and gone forth, behold a host compassed the city both with horses and chariots. And his servant said unto him, Alas, my mas- ter! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them." The Work of Angels 507 Matt. 26: 53 — •• Thinkest thou that I cannot now pray to my Father, and he will presently give me more than twelve legions of angels?" The angels protect God's servants from their enemies. (Comp. Gen. 19: 11; 2 Kg. 6: 18.) God works largely through second causes. Much that God does for His children He does through their fellow-men. Other things He does through the angels. Note. — It is thought by some, and not altogether without reason, that each child of God has an angel assigned to protect him: (See Matt. 18: 10.) (4) Acts 5: 19, R.V. — "But an angel of the Lord by night opened the prison doors, and brought them out." Acts. 12:8-11 — "And the angel said unto him, Gird thyself, and bind on thy sandals. And he did so. And he saith unto him, Cast thy garment about thee, and follow me. And he went out, and followed: and he wist not that it was true which was done by the angel, but thought he saw a vision. And when they were past the first and second ward, they came unto the iron gate that leadeth into the city; which opened to them of its own accord: and they went out, and passed through one street; and straightway the angel departed from him. And when Peter was come to himself, he said. Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Herod, and from all the expectations of the people of the Jews." Dan. 6: 22 — " My God hath sent his angel, and hath shut the lions* mouths, that they have not hurt me: forasmuch as before him inno- cency was found in me; and also before thee, O king, have I done no hurt." The angels deliver God's servants from peril and evil. (5) Acts 27: 23, 24, R.V. — "For there stood by me this night an angel of the God whose I am, whom also I serve, saying. Fear not, Paul; thou must stand before Caesar: and lo, God hath granted thee all them that sail with thee." The angels cheer God's servants in hardship and seeming danger. (6) Luke i: 11-13, 19 — " And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias; for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. . . . And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings." The angels reveal God's purposes unto His servants. 508 What the Bible Teaches (7) Matt. 2: 13, 19, 20, R.V. — " Now when they were departed, be« hold, an angel of the Lord appeared to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him. . . . But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying." Matt. 1:20 — "But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost." Acts. 8: 26 — " But an angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza: the same is desert." Acts. 10: 3-6 — " He saw in a vision, as it were about the ninth hour of the day, an angel of God coming in unto him, and saying unto him, Cornelius. And he, fastening his eyes upon him, and being affrighted, said. What is it. Lord ? And he said unto him, Thy prayers and thine alms are gone up for a memorial before God. And now send men to Joppa, and fetch one Simon, who is surnamed Peter: he lodgeth with one Simon a tanner, whose house is by the sea side." The angels show God's servants what to do. (8) Luke 16: 22 — " And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died and was buried." The angels take God's servants at their death to a place of blessedness. (9) Matt. 24: 31 — " And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." At the coming of the Son of man He shall send His angels and they shall gather together His elect from the four winds, from one end of heaven to the other. H. The Law Given through Angels. Heb. 2: 2, R.V. — "For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just re- compense of reward." Gal. 3'. n, R.V. — "What then is the law? It was added because of trangressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a media- tor." Acts 7: 53 — "Who have received the law by the disposition of an- gels, and have not kept it." PROPOSITION : The law was given through the angels. The Work of Angels 509 III. Their Presence with the Lord Jesus at His Coming. Matt. 25: 31, 32 — " 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." 2 Thess. i: 7, 8 — "And to you who are troubled, rest with us; when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ," PROPOSITION: The angels will come with the Son of man xchen He comes to judge the nations and to execute wrath upon them, that know not God and obey not the gospel of our Lord Jesus Christ. IV. The Executioners of God's Wrath toward the Wicked. Matt. 13 (24-30) 39-42, R.V. — "And the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels. As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world. The Son of man shall send forth bis angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth." Matt. 13: 47-50, R.V. — " Again the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, and shall cast them into the fur- nace of fire: there shall be the weeping and gnashing of teeth." PROPOSITION: In the end of the age the angels shall gather out of the kingdom of the Son of man all things that cause stumbling, and those persons who do iniquity, ajid shall cast them into the furnace of fire. They shall sever the wicked out of the midst of the righteous, and shall cast them into the furnace of fire. The angels are the executioners of God's wrath toward the wicked as well as His mercy toward the righteous. In this also are they not doing service for the sake of them that shall inherit salvation? BOOK VI. WHAT THE BIBLE TEACHES ABOUT THE DEVIL, OR SATAN. CHAPTER 1. THE DEVIL J HIS EXISTENCE, NATURE, POSITION AND CHARACTER. Preliminary Note. — Distinguish carefully between the Devil and Demons. This distinction is quite overlooked in the Authorized Version, and even in the Revised Version, tkough the Revised Version notes it in the margin. The Devil and Demons are two entirely distinct orders of beings. The Bible doctrine regarding Satan is a very practical doctrine. There are certainly few doctrines that will go further than this in teaching us uur utter dependence upon God and in driving us to prayer. I. The Existence of the Deyil, or Satan. Matt. 13: 19, 39 — "When any one heareth the word of the king- dom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he that re« ceiveth seed by the way-side. . . . The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels." (Is this a mere figure of speech? In parables the figures always occur in the parables themselves. In the interpretation of the parables the figures are explained, and we have the realities which the figures represent. The verses above are not taken from the parable but from Christ's own interpretation of it.) Jno. 13: 2 — "And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him." Acts 5: 3—" But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? " 1 Pet. 5:8 — "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." Eph. 6: II, 12—" Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness ia high places." (Also many other passages.) PROPOSITION: Thei-e is a personal devil. 514 What the Bible Teaches His personality will come out more clearly as we study his nature. 11. The Position and Nature of Satan. (i) Jude: 8,9, R.V. — "Yet in like manner these also in their dream- ings defile the flesh, and set at naught dominion and rail at dignities. But Michael the archangel, when contending with the devil he dis- puted about the body of Moses, durst not bring against him a railing judgtnent, but said, The Lord rebuke thee." FIRST PROPOSITION: The position of the Devil was so ex- alted that even Michael, the archangel, did not dare to bring a railing judgment against him. The context might seem to imply that the position of the Devil was more exalted than that of Michael himself. Further on other passages will be considered that seem to confirm this idea. Light, contemptuous speech about the Devil is entirely un- warranted. (2) Eph. 2: 2 — "Wherein in time past ye walked according to the course of this world, according to t/te prince of the power of the air, the spirit that now worketh in the children of disobedience." SECOND PROPOSITION: The Devil is the Prince of the Power of the Air, (3) Jno. 12: 31 — '• Now is the judgment of this world: now shall the prince of this world he cast out." Jno. 14:30 — "Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me." Jno. 16: II — "Of judgment, because the prince of this world is judged." THIRD PROPOSITION: The Devil is the Prince of this World. Question: When did he become so ? Did he become so through Adam and Eve listening to him in Eden, or was this world a department assigned to him of God as separate kingdoms have been assigned to different celestial potentates ? (Dan. 10; 12, 13.) And did he drag his dominion down with him in his own fall ? These are questions which the Bible does not seem to answer very clearly, and we ought not to try to be wise above what is written. (Deut. 29: 29.) But this much is clear: he is now *< the Prince of this World." This is clear also from a study of the social and commercial life of the day. The Devil 515 (4) 2 Cor. 4: 4— "In whom the god of this world hath blinded the minds of them which beheve not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." FO UR TH PR 0 POSITION: The Devil is the god of this Age. (The word translated ' ' world " in this passage, both A. V. and R. v., is not the same word translated "world " in passages under the preceding proposition. It should be translated "age," as in Marg. R.V.) III. The Devil's Power. (i) Eph. 6: II, 12, R.V. — " Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For our wrest- ling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places." FIRST PROPOSITION: The Devil has far greater power than men — -flesh and blood. He has under him beings so great in power and dignity as to be spoken of as "the Principalities, the Powers, the World- rulers, Spiritual Hosts (spiritual beings) of wickedness in the heavenly places." The conflict we have on hand is terrific. Let us not underestimate it. (2) Luke 11: 14-18 — "And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out the dumb spake; and the people wondered. But some of them said. He casteth out devils through Beelzebub the chief of the devils. And others, tempting him, sought of him a sign from heaven. But he, knowing their thoughts, said unto them. Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand ? because ye say, that I cast out devils through Beelzebub." SECOND PROPOSITION: Satan is king over the realm of demons. {3) Dan. 10: 5, 6, 12, 13 — "Then I lifted up mine eyes, and lookeu, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. . , . Then said he unto me, fear not, Daniel: for from the first day that thou didst set thine heart 5i6 What the Bible Teaches to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia." THIRD PROPOSITION: The Devil, or one of his subordi. nates, has power to resist and retard a glorious angel many days, (4) Acts 26: 18 — •' To open their eyes, and to turn them from dark- ness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." FOURTH PROPOSITION : The whole mass of unsaved ?nen are in Satan^s power. (5) I Jno. 5: 19, R.V. — "We know that we are of God, and the whole world lieth in the evil one." FIFTH PROPOSITION": The whole world— I e., the entire mass of men, except those icho have been called out, the Church — lieth in the Evil One. They rest supinely in his embrace. (6) Job. i: 10-12 — " Hast not thou made a hedge about him, and about his house, and about all that he hath on every side ? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the Lord said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord." SIXTH PROPOSITION: Satan can exert his vast power only 80 far as Jehovah suffers him to do so. lY. The Devil's Cunning. (i) 2 Cor. 2: II — " Lest Satan should get an advantage of us: for we are not ignorant of his devices." FIRST PROPOSITION : The Devil has many and subtle devices. (2) Eph. 6: II, 12, R.V. — " Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For our wrest- ling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places." SECOND PROPOSITION: The Devil has so many and such cunning v:iles that ice need to put on the whole armor 0/ God to stand against them. The Devil 517 The Devil doubtless gets the mastery of many, through his wiles and devices, that he could not overcome by an open exercise of his power. We have an illustration of his wiles in the tempta- tion of Eve and of Christ. The "old serpent" is more danger- ous than the "roaring lion." (3) 2 Thess. 2: 9, 10, R.V. — *' Even he, whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that are perishing: be- cause they received not the love of the truth, that they might be saved." THIRD PROPOSITION: Satan displays such power and sigm and wonders 0/ falsehood as utterly deceive those who receive not the love of the truth. (Comp. Matt. 24: 24 — " For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.") Some have said, " The Devil is God's Ape" — ^t. e., he imitates God's work. (4) 2 Cor. 11: 14 — "And no marvel; for Satan himself is trans* formed into an angel of light." FOURTH PROPOSITION: Satan fashioneth himself into an angel of light. The Devil is never more dangerous than when he does this. When Satan gets into the pulpit, or the theological chair, and pretends to teach Christianity, when in ideality he is corrupting it; pretends to be teaching Christian evidences when in reality he is undermining the very foundations of faith; pretends to be teaching Biblical Introduction, when in reality he is making the Bible out to be a book that is not worthy of being introduced — then look out for him; he is at his most dangerous work. There was never a science more really godless and subversive of true Christian faith than that which Satan is now exploiting under the pseudonym, " Christian Science." Happy is the man in these days who is not ignorant of the devices of the Devil, and realizes that he frequently masquerades as an angel of light. V. The Devil's Wickedness. (i) I Jno. 5: 19, R.V. — "We know that we are of God, and the whole word lieth in the evil one." 5i8 What the Bible Teaches Matt. 5: 37, R.V.— "But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one.'' 6: 13, R.V. — "And bring us not into temptation, but deliver us from the evil one." FIRST PROPOSITION: The Devil is the Evil One. He i» the impersonation of evil and the source of it in others. (2) I J no. 3: 8 — "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil." SECOND PROPOSITION: The Devil sinneth from tfie be- ginning. Question: What beginning is here referred to? Does this mean that the Devil sinned from the very origin of all things, and that he was created sinful ? We shall see later that Ezek. 28:15 refers to Satan, and that the Devil was created upright. The verse means, then, that Satan is the original sinner. The ex- pression "from the beginning" is characteristic of this epistle, and does not necessarily mean from the origin of things. (See e. g., the 11th verse.) (3) Jno. 8:44 — "Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar and the father of it." THIRD PROPOSITION: The Devil was a murderer from the beginning. He is a liar and the father of it. There is absolutely no truth in him. VI. The Malignity of the Devil. (1) Jno. 8:44 — " Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." FIRST PROPOSITION: The Devil was a murderer from the beginning. (2) 2 Cor. 4: 4, R.V. — " In whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them," The Devil 519 SECOND PROPOSITION: The Devil blinds the. minds of men to the end that the light of the gospel of the glory of Christy who is the image of God, mag not daw7i upon them,. What marvelous, incredible malignity is that! (3) Luke 8:12 — "Those by the wayside are they that hear; then Cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved." THIRD PROPOSITION: The Devil comes and takes away the saving Word of God out of the hearts of men where it has been sown, in order to keep them from believing and being saved. We will have further evidence and illustration of his malig- nity under his work. VII. His Cowardice. Jas. 4:7—" Submit yourselves therefore to God. Resist the devil, and he will flee from you." PROPOSITION: When the Devil is resisted hejleea. CHAPTER IL EZEKIEL XXVIIL Ezek. 28: 1-19, R.V. — "The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyre, Thus saith the Lord God: Because thine heart is Hfted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art man, and not God, though thou didst set thine heart as the heart of God: behold, thou art wiser than Daniel ; there is no secret that they can hide from thee: by thy wisdom and by thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: by thy great wisdom and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches: therefore thus saith the Lord God: Because thou hast set thine heart as the heart of God; therefore behold, I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit; and thou shalt die the death of them that are slain, in the heart of the seas. Wilt thou yet say before him that slayest thee, I am God ? but thou art man, and not God, in the hand of him that woundeth thee. Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord God. Moreover the word of the Lord came unto me, saying. Son of man, take up a lamentation for the King of Tyre, and say unto him. Thus saith the Lord God: Thoti sealest up the sum, full of wisdom, and per- fect in beauty. Thou wast in Eden the garden of God: every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of ihy tabrets and of thy pipes was in thee; in the day that thou wast created they were prepared. Thou wast the anointed cherub that covereth: and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee. By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned: therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I have cast thee to the ground, I have laid thee be- fore kings, that they may behold thee. By the multitude of thine ini- Ezekiel xxviii 521 quities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the peoples shall be astonished at thee: thou art become a terror, and thou shalt never be any more." To whom does this remarkable passage refer ? Vv. 1-10 refer at least primarily to the prince of Tyre, then reigning (Ittiobalus by name, according to Josephus). They were fulfilled in the seige of Tyre by Nebuchadnezzar. Vv. 11-19 have expressions which it is difficult, if not impossible, to refer to any mere man — e. g.^ vv. 12, 13, 14. There are, however, other verses that seem to indicate an earthly king- dom— e. ^., 16, 18. What is the explanation of this enigma ? We frequently find in prophecy that the prophet is borne on from speaking of a contemporaneous event to some event of the last times, of which the contemporaneus event is in some re- spects a type. For example, in Matt. 24: 15-21, Chi-ist speaks of the destruction of Jerusalem, which was in a very trae sense a Day of the Lord, and from that he passes on to speak of the great Day of the Lord yet to come in vv. 22-31. So swift is the tran- sition from the one to the other that it is difficult to mark exactly where it takes place. So in Ezekiel's prophecy. Ittiobalus was in important respects a type of "the man of sin." (Vv. 2, 5, 6. Compare 2 Thess, 2:3, 4. Also v. 2 with Dan. 11: 41-45. Note "The heart of the seas " and "between the seas.") But there are some things in vv. 11-19 (the king of Tyre) that seem to apply to a supernatural and some to an earthly king. This earthly king is to have enormous commerce. Com- pare the great development of commerce in the last days. Rev. 13: 16, 17 — "And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Rev. 18: 3, 9-19 — " For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. . . . And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the 52^ What the Bible Teaches smoke of her burning, standing afar off for the fear of her torment, saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls ! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off. And cried when they saw the smoke of her burning; saying. What city is like unto this great city ! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! For in one hour is she made desolate." The simplest explanation of all this Is that the King of Tyre represents the Anti-Christ (as the Prince of Tyre was the type of the Anti -Christ) and that he is to be an incarnation of Satan as the true Christ was an incarnation of God. (Comp. 2 Thess. 2: 8, 9, R.V. — "When shall be revealed the law- Jess one . . . whose coming is according to the working of Satan with all power, etc.") If this is the true solution, this passage teaches us much about Satan. (i) V. 12 — "Son of man, take up a lamentation upon the king of Tyrus, and say unto him, thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty." FIRST PROPOSITION: Satan was full of wisdom and perfect in beauty, sealing up the sum of created perfection. (2) V. 13 — "Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold; the workmanship of thy tab rets and of thy pipes was prepared in thee in the day that thou wast created." SECOND PROPOSITION: He was in Eden, the garden of God. This does not appear to have been the Adamic Eden, but an earlier one. The Adamic Eden was remarkable for its vegetable glory. (Gen. 2: 9.) This early Eden for its mineral glory. Compare the New Jerusalem which is to be. Rev. 21: 10-21 — " And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God. Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east Ezekiel xxviii 523 three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the angel. And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass, and the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite: the eighth, beryl; the ninth a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth an amethyst. And the twelve gates were twelve pearls; every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass." In the Adamic Eden Satan was present not as here, as a minister of God, but as an apostate spirit and a tempter. The glory of this early Eden seems to have been specially prepared for Satan. (R.V., last clause v. 13.) There was also the pomp of royalty, tabrets and pipes. (3) V. 14 (a) — " Thou wast the anointed cherub that covereth." THIRD PROPOSITION: Satan was the anointed cherub that covereth. (a) Anointed and set apart as the priest of God. (Lev. 8:12.) {b) A Cherub, a high, or it may be the highest, rank in the angelic woi'ld. Compare the living creatures leading the worship of the universe in Rev. 4: 9, 10, R.V. : "And when the living creatures shall give glory and honour and thanks to him that sitteth on the throne, to him that liveth for ever and ever, the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying." Rev. 5:14, R.V. — "And the four living creatures said. Amen. And the elders fell down and worshipped." (c) He was not a cherub, but ^Hhe cherub"; {d) the cherub ^^ that covereth." There may be an allusion to this in the covering cherubim. Ex. 37: 9—" And the cherubim spread out their wings on high, and 524 What the Bible Teaches covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cherubim." It seems to be hinted that Satan was the one who led the worship of the universe. If so, he tried to direct to himself what properly belonged to God. This is a danger with all priests and ministers. (4) V. 14 (b) — " And I set thee, so that thou wast upon the holy mountain of God." FOURTH PROPOSITION: The Devil was *'upon the holy mountain of God'^ — i. e., the place where God visibly mani- fested His glory. (5) V. 14 (c) — " Thou hast walked up and down in the midst of the stones of fire." FIFTH PROPOSITION: The Devil ''walked up and down in the midst of the stones of fire. " The living creatures of Ezek. 1: 15, 22, 25, 26, R.V., were just beneath a "firmament, like the colour of the terrible crystal." *« And above the firmament was the likeness of a throne, as the appearance of a sapphire stone." In Ex. 24: 10, R.V., when the seventy elders "saw the God of Israel," " there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness. " In the seventeenth verse "the ap- pearance of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel." This may give us an idea of what " the stones of fire" were. Satan seems to have been very near God. (6) V. 15 — "Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee." SIXTH PROPOSITION; Satan loas perfect in his ways from the day that he was created until utirighteousness was found in him. He is evidently a created being. (7) V. 16 — " By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned." This seems to refer in part to Satan's manifestation in the Anti-Christ. It has been suggested that the word translated "traffic" comes from a root which means to travel either for merchandise or for slander, and the word should have been trans- E2:ekiel xxviii 525 lated ••slander," and that the Devil means " the slandtrer. " (Com- pare Rev. 12: 10; Job 1: 9.) This is not likely. There is a closely related word, from the same root, which is translated in the several passages where used ''slander," "carry tales," -'tale- bearer," but the precise word found in our passage is used four times (Ezek. 28: 5; Ezek. 28: IS; Ezek. 2G: 12; Ezek. 28: 16), and is translated either "traffic "or "merchandise." All these passages are in Ezekiel, and some of them it would be impossible to translate by "slander." The word from which it is immediately derived is used twice (Song of Solomon 3: 6; Ezek. 27: 20) and I3 translated "merchant" (R.V. ol'Ezck. 27:20, "trafficker"). (8) V. 17 (a,b) — "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." SEVEXril rROFOJSlTIOiV: ;Satans heart loas lifted up be- cause of his beauty ; he corrnptr-d his loisdom because of his brightness. (Compare 1 Tim. 3: G, R.V. Marg.) {9) V. 16 — "Therefore have I cast thee as profane out of the moun- tain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire." EIGHTH PROPOSITION: Satan shall be {or is) cast out of the mountain of God and destroyed from the midst of the stones of fire. (10) V. 17 (c) — "I have cast thee to the ground, I have laid thee before kings, that they may behold thee." NINTH PROPOSITION: He shall be cast to the earth and made a spectacle, atid ^* turned to ashes" before kings and all that behold. (V. 18.) (Compare Rev. 12: 9, 10; 2 Thess. 2:8; Rev. 19:20.) CHAPTER III. THE ABODE AND WORK OF SATAN, I. The Abode of Satan. (i) Eph. 6: II, 12, R.V. — " Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For our wrest- ling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places " FIRST PROPOSITION: Satan and the principalities, ths powers, the world-rulers of this darkness, the spiritual hosts of wickedness are in the heavenly places, or heavenlies. (Compare Job. i: 6 — " Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them." Rev. 12:9 — "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceived the whole world : he was cast out into the earth, and his angels were cast out with him.") The prophecy of this latter verse seems to refer to a time yet to come. On the other hand we are told "God spared not angels when they sinned, but cast them down to hell, etc. " (2 Pet. 2 : 4, R. V. ) However, it does not say, as in the Authorized Version "the angels that sinned," which might imply all of them, but simply "angels sinning," without specifying whether some or all. (2) Job. 1:7 — "And the Lord said unto Satan, Whence comest thou ? Then Satan answered the Lord, and said. From going to and fro in the earth, and from walking up and down in it." SECOND PROPOSITION: Satan goes to and fro in the earth and walks up and down in it. (Compare i Pet. 5: 8 — •' Be sober, be vigilant; because your adver- sary the devil, as a roaring lion walketh about, seeking whom he may devour.") The earth seems to be the especial field of his activity. As The Abode and Work of Satan 527 in the coming day, Christ and His Cliurch, though heavenly beings, tvill rule an earthly kingdom, so now Satan and his hosts, heavenly beings, exercise their activity among an earthly people. n. The Work of Satan. (i) Gen. 3: 1-6 — "Now the serpent was more subtle than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said. Ye shall not eat of every tree of the garden ? And the woman said unto the serpent. We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said. Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, 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 gods, know- ing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." (Compare Rev. 12: 9.) FIRST PR OPOSITION: Satan is the author of sm in this world. (2) Acts 10: 38 — "How Gcd anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the de-vil; for God was with him." Luke 13: 16 — "And ought not this woman, being a daughter of Abraham, whom Sataft hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day " ? SECOND PROPOSITION: Satan is the author of sickness. (3) Heb. 2: 14 — "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil." THIRD PROPOSITION: Satan has the power of death. He is its author. Every cemetery and every funeral, and every separation by death, owes its existence to the Devil. {4) I Chron. 21: i, R.V.— " And Satan stood up against Israel, and moved David to number Israel." Matt. 4: I, 3, 5, 6, 8, g— "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. , , . And when the tempter came to him, he said. If thou be the Son of God, command that these stones be made bread. . . . Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and 528 What the Bible Teaches saith unto him, If thou be the Son of God, cast thyself down: for it is written. He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. . . . Again the devil taketh him up into an ex- ceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him. All these things will I give thee, if thou wilt fall down and worship me." FOURTH PROPOSITION; The Devil tempts men to sin. He is the ^'■tempter.'' (Compare 1 Thess. 3: 5.) (5) I Tim. 3: 7 — "Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil." 2 Tim. 2: 26 — "And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." FIFTH PROPOSITION': The Devil lays S7iares for meti. (6) Acts 5: 3 — " But Peter said, Ananias, why hath Satan filled thine heart, to keep back part of the price of the land ? " Jno. 13: 2 — "And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him." SIXTH PROPOSITION: The Devil puts wicked purposes into the hearts of men. This is, of course, by their consent, or when they leave an opening. Eph. 4: 27 — "Neither give place to the devil." Jas. 4: 7 — "Sub- mit yourselves therefore to God. Resist the devil, and he will flee from you." (7) Jno. 13: 27 — " And after the sop Satan entered into him. Then said Jesus unto him. That thou doest, do quickly." SEVENTH PROPOSITION: The Devil personally enters into men. He caricatures God's work. (Jno. 14: 23. Compare also Eph. 2: 2 with Phil. 2: 13.) (8) 2 Cor. 4: 4, R.V. — " In whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them." EIGHTH PROPOSITION: Satan blinds the minds of the unbe- lieving that the light of the gosjyel of the glory of Christ, who is the image of God, may not dawn upon them. The Abode and Work of Satan 529 It is the work of the Holy Spirit to illuminate the minds of men — especially believers — and reveal Jesus. It is the work of the Evil One to blind the minds of men — especially unbelievers — so that they cannot see the glory that is in Jesus. It is for each individual to say to the work of which he will surrender himself. The awful, almost incredible blindness of men who are intelligent on other subjects to the simplest and plainest truth about Christ is due to this blinding work of Satan, (9) Mark 4: 15— "And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts." NINTH PROPOSITION: Satan taketh aicay the loord out of the hearts of those who hear it but do not understand and hold it fast. (See Matt. 13: 19.) Wherever the word is preached Satan is present, either in person or through his agents, to snatch away the seed sown. It is needful for us to pray God to keep guard over the seed sown. It is also needful to hold fast to the truth we have heard lest Satan snatch it away. (Luke 8: 15, R.V.) It is the work of the Spirit to "bring to remembrance" what Christ has spoken. (Jno. 14: 26.) It is the work of Satan to make men forget it. The world and the flesh are quite ready to co-operate with the Devil in this work. (10) Matt, 13; 39 — "The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels." TENTH PROPOSITION: The Devil sows tares in God's field. The field here is the world (v. 38). Satan mixes his chil- dren up with God's. He does this also in the visible Church. Satan is ever busy corrupting the Church and it*, doctrine. He gets the woman to mix the leaven in the children's meal, and the rotten stuff goes on putrefying, and all is fermented. (Com- pare Matt. 13: 33 and 1 Cor. 5: 6, 7.) (11) 2 Thess, 2: 9, 10, R.V — " Even he, whose coming is according to the working of Satan with all power and signs and lyiug wonders, and with all deceit of unrighteousness for them that are perishing; because they received not the love of the truth, that they might be saved." ELEVENTH PROPOSITION: Satan will give power to the lawless one to utterly deceive the perishing, those who receive not the love of truth. 530 What the Bible Teaches Men can have truth or lies, whichever they prefer. If they will to do God's will, He will give them truth (Jno. 7: 17, R.V.), and the Spirit will guide them ultimately into all the truth. (Jno. 16: 13, R.V.) But if men will not have truth Satan will lead them step by step into all manner of delusion and falsehood. (12) 2 Cor. 11: 14, 15 — " And no marvel; for Satan himself is trans- formed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." Rev. 3: 9 — " Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee." TWELFTH PROPOSITION: Satan has his ministers and his churches to carry on his work. {13) 2 Cor. 12: 7 — "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." THIRTEENTH PROPOSITION: Satan, by his messengers, buffets Gods servants. This, however, results in good to them. It keeps them humble and drives them to prayer. (Compare v. 8.) (14) Zech. 3: I — " And he shewed me Joshua the high priest stand- ing before the angel of the Lord, and Satan standing at his right hand to resist him." Dan. 10: 13 — " But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia." FOURTEENTH PROPOSITION: Satan resists the servants of God in the prosecution of their work. (15) I Thess. 2 18, R.V. — " Because we would fain have come unto you, I Paul once and again; and Satan hindered us." FIFTEENTH PROPOSITION: Satan hinders Christ's servants in the carrying out of their desires. But good may come of that. This hindering of Paul going to Thessalonica gave to the saints there, and to coming genera- tions, this precious epistle. The Abode and Work of Satan 531 (16) Luke 22:31 — "And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat." SIXTEENTH PROPOSITION: Satan shakes Chrises disciples up and sifts them. Only good comes of this in the end. Simon came out of Satan's merciless sieve purer wheat than he was before. Satan simply succeeded in sifting some of the chaff out of him. (Rom. 8:28.) (17) Rev. 12:9, 10— "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them be- fore our God day and night. SEVENTEENTH PROPOSITION: Satan accuses the brethren before God day and night. The Greek word for "devil" means "traducer," "accuser," *' slanderer." (Comp. Job. 1:6-9; 2:3-5.) (18) Rev. 2: 10 — " Fear none of those things which thou shalt suf- fer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life." EIGHTEENTH PROPOSITION: The Devil casts Christ's servants into prison. Only good need come of that. They are thus tried and puri. Bed and obtain the crown of life. CHAPTER IV. OUR DUTY REGARDING THE DEVIL, AND HIS DESTINY. I. Our Duty Regardiug the Devil. (i) I Pet. 5: 8, R.V. — " Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." FIRST PROPOSITION: The fact of the Devil's existence, ac- tivity and power should make us circumspect and watchful. Carelessness and heedlessness are out of the question when such an enemy is abroad. (2) Eph. 4: 27 — " Neither give place to the devil." SECOND PROPOSITION: We must give noplace to the Devil. He is ever seeking an opening. We should see to it that he gets none. The context (v. 26) suggests how such an opening is often given — viz., by being angry and continuing in wrath. This door into the heart is a favorite one with the Devil. (3) Jas. 4: 7 — "Submit yourselves therefore to God. Resist the devil and he will flee from you." THIRD PROPOSITION: We should resist the Devil. Though the Devil is strong it is ours in God's strength, and by the power of the Word, to withstand him. (1 Jno. 2: 14.) (4) Eph. 6: II — " Put on the whole armour of God, that ye may be able to stand against the wiles of the devil." FOURTH PROPOSITION : We should put on the whole armor of God that we may be able to stand against the wiles of the Devil. What that armor is, is fully described in vv. 14-18: " Stand therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; and your feet shod with the preparation of the gospel of peace; above all taking the shield of faith, wherewith ye shall be able to quench all the fiery Our Duty Regarding the Devil and His Destiny 533 darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching there- unto with all perseverance and supplication for all saints." Note.— I Jno. 5: 18, R.V.— "We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth him, and the evil one toucheth him not." Col. i: 13 — "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. " Christ guardeth and delivereth God's children from the Dev- il's power. (Compare also Jno. 10: 28, 29.) II. The Devil's Destiny. (i) Gen. 3: 14—" And the Lord God said unto the serpent, because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." FIRST PROPOSITION: Ever since he tempted man, Satan has been under an especial curse. The serpent does not share in the coming redemption of the animal world. He shall still eat dust. (Is. 65:25.) (2) Matt. 25: 41, R.V. — "Then shall he say also unto them on the left hand. Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels." SE COND PR 0 POSITION: The eternal fire is prepared for the Devil and his angels. (3) I Jno. 3. 8 — " He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil." THIRD PROPOSITION: The Son of God was mamfested that he might destroy the works of the Devil. Utter failwe, disap- pointment and torment awaits him on every hand. (4) Heb. 2: 14, R.V. — " Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil." FOURTH PROPOSITION: Jesus Christ has already brought him to naught {or made him utterly ineffective) through His death. 534 What the Bible Teaches Satan's power was utterly undermined and doomed by the death of Christ. (5) Col. 2: 15, R.V. — " Having put off from himself the principali- ties and the powers, he made a show of them openly, triumphing over them in it." FIFTH PROPOSITION: Christ made an open show of Satan's hosts and triumphed over them in the cross. (6) Jno. 12: 31 — " Now is the judgment of this world: now shall the prince of this world be cast out." SIXTH PROPOSITION: By Christ's death Satan, as thepritwe of this world, was cast out. His dominion received its death blow at Calvary. The act- ual casting out thus secured may be in the future, but the death of Christ secured it and it is now assured. Potentially Satan is already cast out. He is an ah-eady conquered enemy: Luke 10:18 — "And he said unto them, I beheld Satan as lightning fall from heaven." He may bother us still, but he has got to go. (8) Rom. 16: 20 — "And the God of peace shall bruise Satan under your feet shortly." SEVENTH PROPOSITION: The God of peace shall bruise Satan under our feet shortly. The word translated "bruise" is a very strong word, mean- ing to " break" or " break in pieces." (8) Rev. 20: 1-3, R.V. — " And I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him: that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time." EIGHTH PROPOSITION: At the coming of Christ Satan shall be botmd with a great chaiti and cast into the abyss for a thou- sand years. (9) Rev. 20: 7, 8 — "And when the thousand years are finished, Satan shall be loosed out of his prison, and shall come forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war: the number of whom is as the sand of the sea." Our Duty Regarding the Devil and His Destiny 535 NINTH PROPOSITION: At the end of the thousand years Satan shall for a little season be loosed out of his prison and come forth to deceive the nations. (10) Rev. 20: 10, R.V. — "And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet; and they shall be tormented day and night for ever and ever," TENTH PROPOSITION: Finally the Devil shall be cast into the lake of fire and brimstone, and shall be tormented day and night for aver and ever. INDEX. Attributes (Divine) of Christ: Om- nipotence, omniscience, omni- Eresence, eternity and immuta- ility, 70-74. Ascension or Exaltation of Christ: Manner, 187-190; results, 190-192. Adoption: What it is, recipients, time, proof, 336-339. Assurance (the believer's) of salva- tion and eternallife: How we may know, how to obtain this assur- ance, 479-484. Angels: Nature and position, num- ber, abode, 501-505; work of Angels, 506-509. B Baptism with the Holy Spirit, 269- 280. Bible: What it teaches about God, 13-63; what it teaches about Jesus Christ, 67-222; what it teaches about the Holy Spirit, 225-289; what it teaches about man, 293- 498; what it teaches about angels, 501-509; what it teaches about the Devil, 513-535. Christ (See under head of Jesus Christ in this index). Creation by Christ, 74. Character of Jesus Christ: Holiness, 97-102. Compassion of Christ: How mani- fested, 123-127. Coming again of Christ: Fact, 192- 195; importance of the doctrine, 195-197; manner, 197-205; results, 205-216; time, 216-219; questions, 219-222. Divine names and attributes of Christ, 67-70. Divine offices of Christ: Creation, preservation, forgiveness of sin, 75-84. Divine worship to be given to Christ, 81. Death of Christ: Importance, 144- 145; purpose, 146-149; for whom did he die, 149-152; results, 152- 165. Deity of the Holy Spirit: Divine at- tributes and works, 230-233. Distinction of the Holy Spirit from the Father and from his Son, Jesus Christ, 234, 235. The Devil (see the word Satan in this index). The Deity of Christ, 67-83. Eternity of God, 21. Eternity of Christ, 73. Exaltation of Christ (see Ascensioa in this index). Faithfulness of God, 58; extent and manifestation, 59-60. Forgiveness of Sin by Christ, 75. Fall of Man: Fact and. result, 296,297. Future destiny of those who reject the redemption that is in Jesus Christ, 303-314. Future destiny of believers, 485-498. Faith: Meaning, saving faith, how manifested, results, how to get faith, relation of faith and repent- ance, 362-383. God as Spirit, 13; Manifestations of God, 14; The Unity of God, 18; Nature or the Divine Unity, 18; The Eternity of God, 22; Immuta- bility of God, 21; Omnipresence, 23; Personality, 26; God as Cre- ator, 27; present relation to the World, 27; care and government, 28; Omnipotence of God, 31; lim- ited by his will, 32; Omniscience, 32; Holiness of God, 36; how manifested, 37; Love of God. 42; whom does God love, 42. Right- 53S Index eousness of God, 48; how mani- tested, 49. Mercy of God, 53; Faithfulness of God, 58. H Holiness of God, 36; how manifested, 37; practical inferences from the doctrine that God is holy, 40. Human Nature of Christ: Names, physical nature, parentage, limit- ations and relation to God, 89-96. Holiness of Christ: What does it mean and how is it manifested, 97-101; witnesses, 102. Humility of Christ: Fact and man- ifestation, 141-143. The Holy Spirit, 225-289; Per- sonality, personal qualities, acts and office, 226-230; Deity, Divine attributes, works, name, 230-233; distinction of the Holy Spirit from the Father and from his Son, Jesus Christ, 234-235; names, 238-244; work, 245-289. I Immutability of God, 21. Immutability of Christ, 74. Justice of God, 48; how manifested, 49- . . Jesus Christ: Divinity, Divine attributes, 67 70; divine offices, 75-84; subordination of the Son to the Father, 85-88; human na- ture, 88-96; character, 97-143; death, 144-165; resurrection, 166- 192; ascension or exaltation, 187- 192; second coming, 193-222. Justification: Meaning, how are men justified, extent, time, results, 315-323- L Love of God, 42: whom does God love, 42; how is this love mani- fested, 44. Loving-kindness of God, 53. Love of Jesus Christ to God, the Father, 103-107. Love of Jesus Christ to men, mani- festations, 107-120. Love of Christ for souls, 120-122. Love to God: Importance, how man- ifested; results, how to get love to God, 384-387. Love to Christ: Importance, how manifested; results, how attained, 388-392. Love to man: What it is; objects of Christian love: how love, how manifested; importance, 393-407. M Mercy of God, 53; towards whom and how is it manifested, 54-55. Meekness of Christ, 139-141. Man, 293-498: Original condition, 293-295; the fall, 296-297; present standing before God, 298-302; fu- ture destiny, 303-314; justification, 315-323; the new birth, 324-335; adoption, 336-339; sanctincation, 340-351; repentance, 352-361; faith, 362-383; love to God, 384- 387; love to Christ, 388-392; love to man, 393-407; prayer, 408-455; thanksgiving, 456-470; worship, 471-478; assurance of salvation and eternal life, 479-484; future destiny of believers, 485-498. N Names of the Holy Spirit, 238-244. The New Birth: What it is, results, necessity, manner, 324-335. O Omnipresence of God, 23. Omnipotence of God, 30; limited by his will, 31. Omniscience of God, 32; what God knows, 33. Omnipotence, omniscience and om- nipresence of Christ, 70-73. Offices (divine) of Christ, 75, Original condition of man, creation, intellectual and moral state, 293- 295. Personality of God, 25. Prayerfulness of Christ: When, why, with whom, what for ? 128-138. Personality of the Holy Spirit. Qual- ities, acts, office, 225-229. Present standing of man before God, 298-302. Prayer: Who can pray so that God will hear, 408-416; to whom to pray, 416-418; for whom to pray, 418-423; when to pray, 424-428; where and what, 428-445; how, 445-452; hinderances and results, 452-455- Index 539 R Righteousness of God, 48; how man- ifested, 48, Raising of the dead by Christ, 76; subordination of the Son to the Father, 85. Resurrection of Christ: External and internal proofs, circumstantial evi- dence, 166-175; the importance of the resurrection, 176-178; manner, 178-180; results, 180-186. Repentance: Importance, what it is, how manifested, results, how ef- fected, 352-361. Selfexistence of God, 22. Sin: Forgiveness of sin by Christ, 75. Subordination of the Son to the Father, 85-88. Second coming of Christ (see com- ing again of Christ in this index). Subordination of the Spirit to the Father and the Son, 236-237. Sanctification: Meaning, how are men sanctified, time, results, 340- 351. Satan: Existence, nature, position and character, 513-525; abode and work of Satan, 526-531; duty re- garding the devil and his destiny, 532-535- Sin through the fall of man, 296-297; present condition of man through sin, 298-302; future destiny of the unbeliever and unrepentant, 303- 314- Thanksgiving: Duty, to whom to give thanks, acceptable thanks, 456- 461; for what to render thanks and when to give them, 461-468; how^ to return thanks, 468-470. U Unity of God, 18. W The work of the Holy Spirit: In the universe, man and the believefj 245-268; work of the Holy Spirit in prophets and apostles, 281- 286; in Jesus Christ, 287-289. Worship: What it is, whom to wor- ship, the duty, 471-474; where, how, results, 475-478. Work of Angels: Work in behalf of the heirs of salvation, law given through angels, pi"eseiice with the Lord at his commg, executioners of God's wrath toward the wicked, 506-509. 16 Printed in the United States cf A nieriea. ,„l SOT.naa-SP«V„liM|7| 11012 01101 8472 Date Due PP^C-jLH". ■^?^-^ ■r > «a«ifl^M iffi^^' _., ,, •^gg^y ^ l„l, III T ifffl^^^^^^ ' iiii i|L ;c-Q^ f)