04.16. Volume 8 contd
The Christian Armor
"Finally, be strong in the Lord and in his mighty power." A great many times in the Bible, we are urged to be strong. It is not mere strength of body that is meant. Of course, we should develop our body, and so obey the laws of nature, as to keep well and be physically as strong as possible. But Goliath was not God’s ideal of manly strength—he was nothing but a big body, with neither intellectual nor spiritual development. The strength which the Bible makes so much of, is strength of character—firmness of purpose, staunchness of principle, moral strength. The secret of it, is faith in Christ. If we are in Him, then all His strength is assured to us to fill our weakness. In one place Paul said he was strongest, when he was weakest—that is, he had most room then for Christ, and the most of Christ’s strength rested upon him. We may always be sure of victory—if we keep close to Christ, rallying round His cross. The way to be strong is to "Put on the full armor of God so that you can take your stand against the devil’s schemes." It is the armor of God, because He provides it. Our Captain does not send His soldiers out, without furnishing them all the equipment they need. But the soldier must put on the armor. Armor hanging on the wall, would not protect a man as he went into battle; he must take it down and put it on. There is armor provided for every Christian soldier. The Bible is a great armory, and there are in it all kinds of weapons of offense and defense. But it is not enough to have these pieces of armor provided in the Bible. We must put them on. The breastplate, the shield and the helmet will be no protection, unless we wear them. We must put on the armor ourselves—even Christ will not do it for us. Every soldier must look to his own preparation for warfare.
God’s armor is essential because "our struggle is not against flesh and blood—but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." Perhaps the air is as full of evil spirits—as the streets are of people. It is well to understand, that we have enemies which we cannot see. There are bad men. Sometimes we see on the street a face which is full of evil, every look revealing wickedness and vileness. There are also invisible beings all around us which, if we could see, would terrify us with their loathsomeness. They are demons of Satan’s army. If it were not that Christ had overcome Satan and all his hosts—this would be a fearful world to live in! But they are not all evil spirits, demons, which crowd the air—good angels are there, too, guarding Christ’s little ones, and they are stronger than demons. Nevertheless, we must not underrate our enemies. The first item in the armor of God which we must wear, is the belt of truth. Having first this on, we are to stand in the face of the enemy, ready for the battle. It is not easy to stand in the presence of danger. That we may be able to stand, we should gird up our loins. Again, notice that we must gird our own loins—no one can do it for us. Truth is the belt, and no one can get truth for us. We must read our Bible for ourselves if we would have its truths enter our heart and become wrought into our character. Truth means reality, sincerity, honesty—no one can be sincere, real, or true, for us. It is a great thing to be true through and through, with truth in the inward parts, in the character, in the soul.
Then, we must put on "the breastplate of righteousness." The breastplate covered the heart. It was made of the strongest material, so that no weapon could pierce it. The Christian’s breastplate is righteousness. For one thing, this means Christ’s righteousness, which makes us safe in the shadow of His cross. To belong to Christ is to be in holiest protection. When an American citizen was about to be shot in a Spanish country, his friends threw over him the American flag. This saved his life. So Christ’s righteousness protects Christ’s own people. Another meaning is that righteousness wrought into our character, in right principles and conduct, is a breastplate of protection for the Christian. The Christian must put on his feet the "preparation of the gospel of peace." The soldier needs strong shoes for rough roads; the Christian needs good shoes, too, for much of the way is hard and steep. There is an old Bible word about shoes of iron, which God promises to give to His pilgrims when they have to walk over sharp roads. There is a beautiful legend of Jesus which says that one day, when He was walking beside the sea, being weary. He took off His sandals to bathe His feet in the pure, cool water. Then He said to Himself: "Three years, three years, and then, poor feet, the cruel nails will come and make you bleed! But that blood will lave all weary feet in their painful ways." Christ’s feet bled and were hurt on the hard roads and with the nails—that we might have shoes to wear in life’s rough paths. But all this preparation will be useless unless we take up "the shield of faith, with which . . . to quench all the fiery darts of the evil one." The ancient shield was large enough to cover all the person, and it was made so that darts striking it would not go through it. Faith is the Christian’s shield. The evil one is always trying to wound us with his darts. These are ofttimes poisoned, or they are fiery—life’s temptations are terrible. But if we are truly in Christ, none of these darts can touch us—they will be quenched in the shield we carry.
Then comes the "helmet of salvation." "Salvation will he appoint for walls and bulwarks," said the old prophet. When one is safe in Christ, one is sheltered. No evil can touch us if we are near Christ. "Your life is hid with Christ in God."
"Take the sword of the Spirit, which is the Word of God." All other parts of the armor are for defense. There is something for every portion of the body—but the back. This suggests that the Christian soldier should never turn his back to the enemy, for his back is unprotected. The only weapon for active, aggressive fighting is the sword. It is called the sword of the Spirit, because the Spirit gives it its sharpness and power to thrust into men’s hearts. Jesus Himself gave us an object lesson for the use of the sword when He met the tempter. He pierced him with texts of Scripture! We should learn to use the sword of the Spirit in the same way. The Word of God will drive away the enemies.
Last, prayer is named, not because it is least important—but because it is so important. We are in danger of forgetting that prayer is a mighty force in the world. We live in a working age. We believe in all manner of earnest activities, in full consecration of our gifts and services to God. This is well—but, after all, there is no such power—as the power of prayer. Jesus made a great deal of it in His own life and in His teaching. In the book of Acts we find prayer everywhere, and in the epistles it is continually commanded. Paul many times pleads with his friends to pray for him, and he exhorts that intercessions shall be made for all men. Here he asks for prayers for all the saints, and then for himself, not that he might be set free from his chains—but that he might have greater power in witnessing for Christ.
Christ’s Humility and Exaltation
"Make my joy complete by being like-minded, having the same love, being one in spirit and purpose." The people at Philippi had Paul’s happiness in their keeping. They could give pain to his heart—or they could give him gladness. We all carry in our hands, in greater or less measure, the happiness of others. Children have power either to make their parents unhappy or to make them glad. A class has their teacher’s happiness in their keeping—if they receive the lessons and live them out, they give the teacher deep joy. A few people gave Jesus comfort and gladness—by their love and kindness. We never can know what the Bethany family did for His pleasure. But the people in general, broke His heart. The scene of Jesus weeping over the city illustrates this. We should always try to give joy to our friends—and above all to Christ.
Christians should live together in love. There can be no sadder sight than a quarreling church. With what pity that Jesus must look down upon the unseemly spectacle! One of the last prayers of Jesus for His disciples, was that they might live in unity. One of His last commandments to them—was that they should love one another as He had loved them—that is, patiently, helpfully, thoughtfully, unselfishly, faithfully, unto the uttermost. Wherever Christians are associated together, they should be of the same mind, of the same love, being of one accord. The secret of being of the same mind, being of one accord, is stated plainly: "Do nothing out of selfish ambition or vain conceit—but in humility consider others better than yourselves. Each of you should look not only to your own interests—but also to the interests of others." This happy result can be reached only by mutual yielding and giving up. It never can be attained by each one determining always to have his own way. No two people can be intimately associated and live in love, without cost to both. The secret of wedded happiness is in each counting the other better than himself. Sometimes there is a unity made in marriage by one being "head" and the other surrendering all rights—but that is not an accord of love; it is merely a unity produced by force—master and slave. The "one mind" comes through the desire of each to serve the other. So it is in all friendships. Friendship is always discipline. Two friends learn to live together in love—only by each thinking of the other, and forgetting self.
There are other people besides ourselves in the world—and they live all about us. We are to think of their interests. We cannot step in any direction, without coming in contact with some of them. Now we must think of these others, and shape our life in reference to their interests as well as our own. We dare not go on treading as we like, picking up every beautiful thing we see, plucking every flower we find blooming anywhere. Other people have rights, and we must regard them. Besides, there is a law of love which bids us think of others before ourselves, "in honor preferring one another." We should have an interest in the prosperity, the success, and the happiness of all about us. This is not easy. The only way to fulfill its precepts, is to have in us the mind of Christ. "Let this mind be in you, which was also in Christ Jesus." Christ’s wonderful condescension, is the true type of every Christian life. Each in his own sphere should live over again, the marvelous story of condescension and humiliation.
We are not merely to copy Christ in His acts—but we are to seek to have the mind and the spirit that was in Him. All true life must begin within. A new heart is the starting point. There is little use in a bad man changing his habits or manners—while his spirit remains bad. He is the same man still. The only true change is that which begins in the heart. "Create in me a clean heart, God; and renew a right spirit within me," is the prayer for those who wish to be Christians. If we have the mind that was in Christ, we shall have no trouble in getting the Christlike life. But how can we get the mind that was in Christ? Paul tells us everywhere in the words "Christ lives in me." We may have the very mind of Christ in us, His Spirit being the spirit that animates us. We have but to open our heart to Him, to be willing to be made like Him, to yield our being to Him. If Christ really rules and reigns in us—we have His mind swaying, influencing, directing and controlling us. The whole story of the condescension of Christ is in the words: "Who, existing in the form of God . . . emptied himself, taking the form of a servant." He was "in the form of God." He was God Himself. This was the starting point. It is this which made the condescension so wonderful. It is no humiliation for a man to be born. There is no special condescension even in the fact that Jesus was born in a stable and in poverty, and lived in a quiet village, working as a carpenter, and then went about the country teaching and doing good deeds, being misunderstood, and at last nailed to a cross. Other good men have been born in poverty, have worked as mechanics, have been persecuted, and have died as martyrs. If Jesus is only a man—there is no great condescension in all this. But when we look up and see Him in His divine glory, the eternal Son of God, and then think of what He did, we see the condescension!
Queen Victoria, in her summer rambles in Scotland many years ago, went into the homes of the poorest people and sat down and talked with them. In one place she found a poor, crippled, old woman, and gave her money. She read a chapter of the Bible to a sick man, and then prayed by his bedside. If some female missionary had done these things, no one would have talked about condescension—but when the good queen did them—all the world was touched. So, while we read the gospel story—we must remember WHO it was that was born in a stable, cradled in a manger, did deeds of mercy in the land, and died on the cross! Then we shall understand the mind that was in Christ Jesus. When we recall, further, the OBJECT of this condescension, why He who was in the form of God took on Him "the form of a servant" among men—that it was to lift up the fallen sons of men and make them sons of God—then we get another thought of what it is to have this mind in us. It is to have love for others, love for the unlovely, a love strong enough to lead us to make the greatest sacrifices in order to do them good, to save them. If we would love as Christ loved—we must be ready to make the condescension and sacrifice He made.
Christ "humbled himself, becoming obedient even unto death." We should think of Jesus always as God’s ideal man. How different His life from that of most men! They have their worldly ambitions. They want to make a name, to get rich, or to climb to power. Jesus was here to serve, to be a blessing to the world, to do good, to live out a life of love. He so devoted Himself to this great purpose, that He literally gave His life, going to a cross, in love for undeserving sinners! This is the true ideal of human life. We are to hold all that we have, and all that we are—at the service of Christ for our fellow men. But Christ was exalted after His humiliation. The exaltation was because of the humiliation. Service always has its reward. Those who empty out their life here—will find it again. No doubt the disciples of Jesus thought He had made a fearful mistake in giving up His life as He did. We can easily imagine them, during the days that the Master lay in the grave, saying one to another: "This is terrible—such a life to end on a cross! He was so young, too! If only He had been more prudent, and had thought of Himself a little more—He would not have met this fearful death! What a waste of precious life! What a blessing He would have been to the world—if only He had lived to a ripe old age!" But we know that no mistake was made—that His life was not wasted. In one of the old prophets we read of the Messiah, "He shall see of the travail of his soul—and shall be satisfied." In the Epistle to the Hebrews we are told that for the joy set before Him—He endured the cross, despising the shame. Jesus knew that He was not wasting His life—but that glory would come out of His sacrifice, not only for Himself—but for His people. He humbled Himself to be a servant and to die on a cross—but He went from the cross—to the throne of the universe! The law of life is the same in its application to Christ’s followers. Those who give themselves up to service and sacrifice in doing the Master’s work—are preparing for themselves high places in glory.
There is a legend of one who, when given money by a king for the building of a great palace, finding the people in sore need, spent the money in buying food for them. When the king came and found no palace he was very angry, and, sending for the builder, demanded an explanation. He then cast the builder into prison, saying, "Tomorrow you shall die, for you have been unfaithful." But that night the king, in a dream, saw a wonderful palace, surpassing all of earth’s most splendid buildings. "What building is that?" he asked. "The Temple of Merciful Deeds, built for you by the Great Architect." Then the king understood that the spending of his money in service of love had erected for him inside the heavenly gates a palace of immortal beauty. Although only a legend, its teaching is true. In a life of sacrifice and service in this world, in Christ’s name—we are laying up treasures in heaven which some day we shall have forever! The New Life in Christ
Paul said to The Colossians what to many must have seemed surprising: "If then you were raised together with Christ." How could these Colossian Christians have been raised with Christ? Of course, it was a spiritual rising. The people really had been spiritually dead, and they were now living a new spiritual life. Everyone who truly believes on Christ, receives the Holy Spirit, comes out of his grave, and walks with Christ among the living.
Those who have risen with Christ should "seek the things that are above, where Christ is." What things? We are taught to pray that the Father’s will may be done on earth as it is in heaven. That is bringing heaven down to earth. The things which are above are: holiness, goodness, truth, peace, love. The lessons the Bible teaches us are all of things above, the truths and principles of God’s kingdom. These are the things which are unseen and yet are eternal. We are to seek to live here in this world—as we would live if we were really in heaven.
More, they must set their mind on the things that are above. Where the mind is—there the life is tending. Where the thoughts go—the soul is climbing. If we think continually of earthly, unworthy things—our whole being will gravitate downward. But if we train our thoughts to fly away like eagles into the deep blue sky—our life will be lifted upward. This means, at least, to attach oneself to something heavenly, that one ’s life may be borne irresistibly upward.
We should form the habit of setting our thoughts on things above. It is said that many years ago, when a great suspension bridge was to be built over a wide river, a kite was sent over, carrying a fine wire across the chasm. It was not hard then to get a second and a third wire over also, and by and by the tiny thread of steel—had become a great bridge of twisted strands, on which human feet crossed over. So we may train our thoughts to fly across the abyss to heaven—first one thought, then another and another—until we have built a bridge for ourselves from earth to heaven. But we must begin and train our thoughts thus to fly, for nothing but such a habit will bring to us the blessing. The Christian life is secret, and no one can see its workings: it is hid with Christ in God. You pray and grace comes into your heart. But no one sees it coming. You lean on God in your trust, and your strength is renewed—but the process, no one can perceive. Christ is the Friend whom having not seen we love, in whom, though now we see Him not, yet believing, we rejoice with joy unspeakable. The Christian’s life is hidden also, because its real beauty is not visible to the world’s eyes. The artist keeps his picture veiled while he works upon it. At last he removes the veil, and men see the loveliness which his hands have been fashioning in secret. So God works in our life, in joy and sorrow, in His providence, and by His Word and Spirit. The beauty He is producing, human eyes see not. "What I am doing, you do not now understand," He says, "but you shall understand hereafter." By and by, when the work is finished, men and angels shall see the marvelous beauty of Christ glowing in even the lowliest, plainest life.
"Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived." Col 3:5-7 A new life in Christ calls for the utter destruction of these evils. It is a shameful list which Paul names. It makes us ashamed to think that such qualities may belong to us—or may nest in our heart! Who would have thought that any these vile things could exist in anyone who wears the human form! Yet many of these ugly things are found in each of us! Our hearts are naturally cages of unclean birds.
What does Paul tell us we should do with these unholy things? He says we are to put them to death. When we find in ourselves any evil thing, we must kill it, for it is not right for it to live. An uncompromising war should be waged against all evil. He who cherishes any impurity in himself—is nursing a viper which will sting him to death by and by!
"But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips." This part of the chapter is not for the good people who are now studying it—is it? Look at the words honestly.
"Anger." Do you ever get angry? Does you temper ever get the mastery of you? Do you ever fume with rage, even if you do not let people know of it?
"Malice." Do you ever cherish a grudge, ever keep bitterness against another in your heart?
"Slander." Do you ever spit out spiteful things about another who is absent? Do you ever rail at anyone?
"Filthy language." That means speaking of which we ought not to be ashamed of, which we would be ashamed of before our mother or some pure-minded friend. Do you ever utter a word you would be ashamed to have Christ hear?
"Lying." One may lie by a look, or a wink, or by keeping silence. Robert Speer tells of asking a Sunday school once what different kinds of sin there are. One little boy answered, "Good sins and bad sins, sir." Then he asked what kind of sins, bad sins are. Promptly the boy answered, "Lies."
These are a few of the things which we are to put away, if we have risen with Christ. It is not enough to put away the evil things of the old life. The house cannot be left empty. If it is, the former bad tenants will soon be back again, bringing with them still more wicked companions, and the last state will be worse than the first. "To replace—is to conquer." The only sure saving of our life—comes through expelling sin from it—and then getting Christ into it.
"Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity." Col 3:12-14
These are beautiful virtues which we are exhorted to put on. They all are fragments of the image of God. They each belong in the life and character of Jesus Christ. We must notice how large a place love holds among them. Indeed, all of these qualities are phases of love. The compassionate heart comes first—for the heart makes the life. A kindly heart fills the life with gentle things. Kindness has been called the small coin of love. It is always scattering blessings.
"Humility" is often caricatured, for there are many who try to be humble. But it cannot be put on consciously or by any effort. It must be in the heart and must work out in the life.
"Gentleness" is patience under insult.
"Patience" is enduring without complaining, keeping sweet whatever the circumstances may be.
"Bearing with one another" is the power of getting along with people who are not easy to live with, getting along without being irritated, fretted and made ugly in spirit by their unreasonableness.
"And over all these virtues put on love, which binds them all together in perfect unity." Then comes "love" which is over all, above all, in all. It is this which makes the character complete. If we truly get love into our life—all the rest will follow! As the true result of this transformation, the "peace" of Christ will rule in the heart. Peace is quietness in the midst of turmoil. It is gentleness in the midst of hate. It is patience in the midst of suffering and trial. It is self-mastery; rather it is Christ-mastery. We have but to think what Christ’s peace was, and then to remember that it is this. His own peace, which He promises to give to us. If this blessed peace rule in our hearts, feelings, affections and desires, we shall lack nothing more!
Paul’s Counsel to the Thessalonians
1Th 5:14-28 The Bible touches life at every point. While its great principles cover all moral acts in a general way, it descends to particulars in many cases, giving special instructions of great value. The passage noted above contains golden counsels for the common days, and for the common experiences of life.
"We urge you, brothers, warn those who are idle." 1Th 5:14. There is a duty of warning others. We may not always speak words of commendation and approval. When Christian people are living in a sinful way, that is, not living in harmony with the divine laws, they are to be admonished. We must make sure, however, that we do this in the spirit of Christ—in love, in order to help and save those we admonish. No duty requires more wisdom and more grace—than that of telling others of their faults.
"Encourage the timid." Then, we should always be encouragers, for there are many timid, faint-hearted people who continually need to be lifted up and helped onward. We should never be discouragers. There are those, too, who are weak and need the strength and support which we can give them. The strong should help the weak. We should bear each other’s burdens.
"Be patient with everyone." We are also to be patient towards all, no matter how they may treat us. This is one of the great lessons which Jesus taught in His own life—to bear sweetly and patiently with those who are unkind and injurious. It is not easy—but we are not Christians if we are not trying to live after this law of love.
"Make sure that nobody pays back wrong for wrong." The teaching of Christ also requires us to render always good for evil; never evil for evil. This is a very practical counsel, and it is never easy to follow it. Yet it is an inseparable part of all Christian life. If one strives for the heroic in Christian character, nothing could be more heroic than this! To return love for hate, kindness for injury—is far braver than to be angry and resentful, demanding satisfaction.
"Always pursue what is good for one another." We should always strive after that which is for the good of others, and in all things make this our aim. Anything that would injure or harm another, is absolutely unchristian.
"Rejoice always!" Joy is never to be left out of any scheme of Christian life. We are to rejoice, not now and then only—but always. Even our sorrows should not hush the songs in our hearts. This element of joy, can be only in the life in which Christ lives and rules. There is a difference in people in the matter of joyousness—but true Christian joy is not that which the world gives, nor that which nature inspires—but the joy which conies from the heart of God—and which nothing ever can overcome or destroy.
"Pray without ceasing." Prayer is another essential element in every true Christian life. Not to pray—is not to live at all as a Christian, for prayer is "the Christian’s vital breath." The exhortation to pray without ceasing may seem a strange one. It means, however, that our communion with God never need be broken, never should be broken. We cannot always be on our knees; for we have work to do, duties to perform, which we may not neglect, and which are just as sacred as praying. But we may pray at our work, by keeping always close to Christ, so that anywhere, any moment, we can look up into His face and speak to Him and get an answer.
"Give thanks in everything." Thanksgiving should never be lacking in a Christian life. It is not enough to observe one day in the year for ’Thanksgiving’, although it is a very beautiful thing to do. Nor is it enough to put a sentence of thanksgiving into our daily prayers, although this also is proper. It is the grateful heart that pleases God, the heart that is always full of praise. There should be a note of thanksgiving running through all our life. Too many of us go to God only with requests, with our burdens, our worries, our troubles; while we but rarely go to Him with any word of thanks. We are not to be thankful only for our prosperities and for the pleasant and agreeable things that come into our days—we are to be thankful, too, for the things that appear to us as adversities.
"Give thanks in everything." That means in the sad days as well as in the glad days, when clouds are in the sky, as well as when the sunshine is pouring everywhere. It is specially said here that this is the will of God for us. This is the way God wants us to live—always giving thanks. A rabbinical teaching says that the highest angel in heaven is the angel of praise. The Christliest note is one that is always keyed to the note of praise and thanksgiving.
"Do not quench the Spirit." It is the glory of our Christian life, that God lives in it. Paul said, "Christ lives in me!" A fire burns in our hearts which is fed from heaven. We live at our best, only when we let this flame burn brightly in us. We are exhorted here, not to quench the Spirit. Fire is quenched by pouring water upon it, or by covering it up so as to exclude the air. The Spirit may be quenched in us by sin, by worldliness, by evil thoughts, by bad passions, by resistance. To quench this heavenly flame, is to put out the light of life, leaving the darkness of death within us. "Do not quench the Spirit."
We are also exhorted not to "despise prophesyings." Prophesyings, in a general way, are divine teachings, the message of God to us. The Bible—is a book of prophesyings. All heavenly instructions, counsels, warnings, from whatever source, may in a sense, be called prophesyings.
We should keep our minds and hearts always wide open to receive the Words of God, and to welcome all divine influences and impressions and inspirations, whether they are spoken by the Spirit of God or by a human friend. "Speak, Lord, for your servant is listening," is the true attitude of every believing heart toward the truth, however it is spoken.
"Test all things." Not all voices, however, that speak in this world, are divine voices. Not all words that fall upon our ears, are words from heaven. We should test all things to see whether they are of God or not.
Then we should "Hold fast to what is good." We should judge carefully between genuine and counterfeit coins. Put to the test of truth—all counsels that are given to you. Not all such counsels are from God. It is said by our Master of His sheep, that "they will never follow a stranger; instead they will run away from him, because they do not recognize the voice of strangers." We should make sure that the voice which we hear is our Master’s own voice; that it is the voice of one who counsels us wisely, and not the voice of a stranger speaking to us in unheavenly words, to draw us away from the truth.
"Abstain from every form of evil." We are accustomed to think of some violations of God’s Word—as only slightly evil; while we imagine that other transgressions are very black in their sinfulness.
Some people appear to think that if we keep ourselves from the worst kinds of evil—that we need not be so watchful against the minor forms of misconduct. They will not lie, nor steal, nor swear, nor do other things which would brand them in the eyes of the community as ’wicked’. But meanwhile they are ungentle, unkind, selfish, bad tempered, and loving the world. But Paul’s exhortation is, "Abstain from every form of evil." We are not to pick out certain sins and condemn these alone as evil, abstaining from them; meanwhile indulging in pet vices and sinful habits of our own. Whatever is wrong in even the slightest way—is to be abstained from. There really are no little sins, no ’little white lies’, no slight deviations from right and purity. Even evil thoughts, our Master says, break His commandments!
"May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ." This prayer for consecration is very comprehensive. It is that we may be sanctified, that is, set apart wholly for God and God’s use. We belong to God, for He has bought us with a price, and we should make ourselves altogether God’s by keeping ourselves separate from sin, and from the world. It is a prayer that our whole being, spirit, soul and body—shall be kept pure and holy, amid all the world’s evil; preserved entire, without blame, until the coming of our Lord Jesus Christ.
It may seem impossible for anyone to realize this high ideal of living. It is impossible for us thus to keep ourselves. But the words which follow tell us how it becomes possible. "The One who calls you is faithful, and He will do it." We are safe in this world, therefore, when God keeps us—when His sheltering, protecting love enfolds us!
Paul’s Charge to Timothy 2Ti 3:14-17; 2Ti 4:1-5 This letter to Timothy, the last product of Paul’s pen—was written from the prison at Rome. In his desire to encourage the young evangelist, he gave him much counsel—counsel which is as valuable for the Christian today as it was for Timothy.
Paul urged Timothy, "Continue in what you have learned." 2Ti 3:14. That is what we should always do with the good things we have learned—abide in them, keep them in our hearts—then live them out. A great many people know a great deal more truth than they put into practice. The true test of knowing—is doing. We really only know—what we get into our experience and conduct. A young man said to his pastor at the close of a year that he had gone through the Bible five times that year. His pastor asked him quietly, "How often has the Bible gone through you this year?" "If you know these things—you are blessed if you do them." John 13:17
Paul reminded Timothy of his home training: "From childhood you have known the sacred Scriptures." It is a great privilege to grow up in the atmosphere of Bible teaching, to have for one’s teacher a godly mother, who whispers into her child’s ear the truths of God, the counsels of heavenly wisdom. Such lessons affect the life, even down to its close. Those who have had such mothers should never cease to be thankful for them. The reason for valuing the Scriptures, is that they are able to make the reader "wise unto salvation". There are different kinds of wisdom. A man may know a great deal of science, literature, philosophy, and be very wise in this world’s matters—and yet not have found salvation. It is very clear, that that is not the true wisdom—which fails to show men the way of eternal life. The true wisdom is found in the Word of God, which reveals to us our need, and then tells us of God and of Jesus Christ, and of the way to be saved. This Book may not answer questions about geology, astronomy, mathematics or world history—but it does answer all necessary questions about Christian duty, about God, about the way of salvation.
Someone tells of hearing a sermon in which he said the distinguished clergyman told him a great deal about the way from Jerusalem to Jericho—but did not tell him anything about the way from earth to heaven. How sad!
"All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness." Paul has no uncertain word about the inspiration of the Scriptures. The Bible alone is the Word of God. Holy men wrote it as they were moved by the Holy Spirit. There are other good books in the world—but none like the Word of God. We ought to read the Bible reverently, since God speaks to us in its pages. We ought to believe it, for His Word must be absolutely true. We should obey it, since what God commands must be right. We may yield our whole life to its influence, to be guided and fashioned by it. It is profitable for teaching—that is, for instruction in all matters that concern life. It is profitable for rebuking—it shows us our sins, our follies, our mistakes. It is profitable for correcting—to bring us back from wrong ways to right ways. It is profitable for training in righteousness—it gives us instruction for all true and beautiful living.
"So that the man of God may be complete, equipped for every good work." The purpose of the Bible is to make complete men of us. If we follow it in everything, it will show us the right way, it will reveal to us the perfect ideal of Christian character, it will inspire us to holy living.
"In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge." Living according to God’s Word, we must ever be conscious that we are living in God’s sight. Life is very serious. We often say it will be a solemn thing to stand before God in judgment. Our common days are judgment days. We should learn to do everything as in the sight of God. This makes our every act and word solemn. We should never leave God out of our life, nor do anything otherwise than we would do it—if we saw the divine eye looking down upon us! The Word Timothy had received, he was to give to others. "Preach the Word; be prepared in season and out of season," Paul said to him. He was not preaching with the burning ardor which should characterize a minister of Jesus Christ. Paul sought to stir him up to do better work. Many of us need this lesson. We are living, some of us, only half-heartedly, probably the saintliest of us below our best. From this Roman prison, comes the call to every young Christian to rouse his best energies in behalf of Christ. That a minister’s work may not be all soft words, Paul indicated when he told Timothy that he must be ready to "correct, rebuke and encourage—with great patience and careful instruction." The minister is to watch his flock with a shepherd’s care. If he sees any of them going astray, he is not to be indifferent—but must seek to save them. We need great wisdom, however, when we speak to others of their faults or mistakes, lest by our lack of tact—we only drive them further away. Words of reproof should always be spoken in tender love and unwearying patience.
One reason for the faithfulness in preaching, is that "for the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear." We often hear about the serious responsibility of the preacher—but we should think also of the responsibility of the hearer. Of course, the teacher should teach well. There is no excuse for being dreary or dull in presenting the glorious truths of Christianity. Paul urges Timothy to do his part earnestly for the very reason that the people would be apt to turn away to fables instead of listening to the gospel. He must preach the old gospel in such a way, that the people will be compelled to listen.
Sober Living
Here we have special words of exhortation addressed to five different classes of people—aged men, aged women, young women, young men and servants.
"You must teach what is in accord with sound doctrine." Titus was exhorted to think carefully what he should speak as a minister, so that his words should be fitting. It is serious work to teach others. Paul exhorts another young preacher to handle aright the word of truth. Wrong direction has sent many a life to destruction! Those who speak for God—must know well the Words of God.
There is a word here for aged men. The preacher is to exhort them, "to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance." Temperance is commended in every part of the Bible. Drunkenness is unworthy of any being wearing God’s image. The old men ought to set the example to the younger. But temperance in the Bible includes all the life—the appetites, the feelings, pleasures, and it means self-control.
Older men are also to be grave, preserving dignity and propriety in all their conduct. They should be sober-minded, serious, thoughtful, realizing the meaning of life. We often hear about being sound in the faith. This is well. But Paul exhorts these older men to be sound in love and patience as well as in faith.
"Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good." The second word is to aged women. They are exhorted to be reverent in demeanor and behavior. It is not fitting to see an old woman, foolish and frivolous in her conduct. She should watch her acts and words and bearing, for younger women look to the older for example. Aged women should not be slanderers, says Paul. Perhaps it was then as it is now, that there was too much gossip in certain companies of women. Gossip borders perilously close all the time to slander. It is a fearful thing to start or to repeat a bad story about another person. Christian women should never do it. Aged women are urged also not to become slaves to wine. They are exhorted to be teachers of that which is good. Very beautiful is a saintly old woman who has learned her lessons well and is living sweetly. She has a wide and helpful influence wherever she goes.
"Then they can train the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the Word of God." The young women have their word, too. Their mothers and older women are to be their teachers, training them to be sober. Over and over again this word sober is repeated in this passage. It has a much wider meaning than the sobriety which comes from abstinence from strong drink, though this is properly included, too. Life is not merely a bit of fun from the cradle to the grave. We are in the world to do something of God’s work. We are moving toward the judgement bar of God, where we must give account of every act; and toward eternity, where we shall forever eat the fruits of the trees we plant now and here. We should live soberly, taking hold of life with earnestness, striving with all our might to do God’s will.
Young women are also to love their husbands. Certainly—if not, they should never have married them. They should love their children, too, and be sober-minded, watchful of their conduct. They should be workers at home. This is a very suggestive bit of teaching. Home is the young wife’s realm—and she is to do her sweetest and best work there. It is not enough for her to be active and earnest in societies outside; if she neglects her own home duties—she has disappointed God. She should be a good housekeeper and a good homemaker, kind, loving, thoughtful, earnest, and filled with the Christly spirit.
"Similarly, encourage the young men to be self-controlled. In everything set them an example by doing what is good." The apostle has earnest words also for young men. They, too, are to be sober-minded. They should put away childish frivolities, and not trifle. Paul was writing here to a young man, and he exhorts him to be a pattern to other young men. There are several things in which this young minister was to be an example. One was in good works. We are to be interpreters of Christ, and His life was full of good works.
He was also to be serious—not long-faced, solemn-visaged—but remembering always that he was living in God’s presence and must give account for all his life.
He was also to watch his speech. This is important. Some young men are careless in their talk. They speak rashly, foolishly, sometimes saying false words, sometimes staining their own lips and the souls of those who hear them with indecent stories or allusions. This young man was to live so that those who disbelieved Christianity should be ashamed when they saw how beautifully, how unselfishly, how purely, and helpfully he lived. This is a noble ideal for life—that the enemies of Christ shall be compelled into silence, "having no evil thing to say of us."
There is a word also for servants. "Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive."There were slaves in those days—many Christians were in bondage among the Romans. Paul tells the young minister what to say to them. They are quietly to accept their bondage, not rebelling against their masters—but cheerfully obeying them. Christ always counsels His followers to submission, even when they are unjustly treated. The starling in a cage flies against the wires and tries to get out. All it does, however, is to batter and bruise its own wings and breast. It does not get out. The canary, far more wisely, when put into a cage, flies up on a perch and sings, filling its cage with song. We may take a lesson from the birds.
Servants were also exhorted to do what would please their master, obeying, not complaining, not talking back to argue the case—"Theirs not to reason why."
Servants are not to steal—but are always to be faithful and honest. In other epistles Paul encourages servants to do their best always, regardless of the character of their master, because it is Christ they are really serving; they should do their work as for Him, even if their human master is hard, unjust, unreasonable. Christian slaves also were to adorn the doctrine of God in all things. That is, they were to live so beautifully that by their conduct that in every way, they will make the teaching about God our Savior attractive.
While these counsels were primarily for slaves, they are applicable to all who are under others as servants or employees. The great majority of us have to work under a master or superintendent. Not always is this master gentle, patient, or lenient; sometimes he is unjust, harsh, severe, exacting and oppressive. But the character of the master does not modify the duty of the servant. We must keep sweet and must be faithful and gentle with the worst overseer. Other people’s sin does not excuse sin in us.
"For the grace of God . . . teaches us to say ’No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present world." This a great teaching for all of us who bear the name of Christ. There are some things we are to condemn, that is, give up, put out of our life—ungodliness and worldly lust. There is something we are to do—live soberly, righteously and godly in this present world. It is not enough to intend to be saintly when we get to heaven; we are to be saintly in this present evil world. The closing words tell us what the motive for a Christian life should be—"the blessed hope and appearing of Jesus Christ." He has given Himself for us—this reminds us of the cross. Then, He is coming again—this is a glorious hope, which cheers all believers in this world. Life may be hard here, with struggle, self-denial, toil and loss—but we are to live for that day when Christ will come again, when all earth’s iniquities shall be made right. The Priesthood of Christ
Heb 9:1-28 The Epistle to the Hebrews was written to those who felt that in giving up Judaism for Christianity, they had lost much that was dear to them. The writer showed them that while the outward form was gone, Christianity had given them instead realities which were incalculably better and more glorious than what they had parted with. In this passage, Hebrew Christians are shown that in place of the human priesthood, they had now as their priest Jesus Christ, the eternal Son of God. In other parts of this epistle, we have other words about Jesus as High Priest. The Jewish priest was chosen by God, not self-appointed. Christ did not glorify Himself to be made a high priest—but was called of God for the holy honor. Again, the human priest was to be a man of kindly sympathies, patient and forbearing, one who could bear gently with the ignorant and erring. Christ was boundless in His capacity for compassion. He knows human life, not through His divine knowledge merely—but because as man He had been tried all life. He was tempted in all points like as we are—yet without sin, without yielding, always victorious. He offered prayers with strong crying and tears. Though the Son of God, He yet learned obedience by the things which He suffered.
Thus He was glorified to be our Priest. A priest is one who stands between us and God. The Jewish priest was only a type of the divine. No man can truly go to God for us or come to us from God. An ancient philosopher, of peculiar character, received a visit from Alexander the Great. The emperor stood in the doorway of the hovel in which Diogenes lived and asked if there was anything Alexander the king could do for him. The philosopher replied, "Yes, there is one thing—you can stand out of my light." One thing which our friends can do for us is to keep out from between us and the Sun, from between us and God.
We need no man to be our priest. Indeed, no one can reveal God to us, except as he has the mind of Christ and thus becomes an interpreter of the divine nature and the divine love and grace. Yet everyone does really need a priest—for in our sinfulness, we cannot go to God, neither can God come to us, excepting through a mediator. Christ came to bring God down close to us, into intimate, personal relations with us. He was indeed God Himself, revealing in a human life the grace and beauty, the love and mercy of God. "He who has seen me—has seen the Father," He said. In no other way can we see or know God—but in Jesus Christ. Then, in no other way can we come to God. Jesus said, "I am the way ... no one comes unto the Father—but by me." In Christ we can get nearer to God than we can to any friend. No Jewish priest was ever to his people, what Christ is to all His friends as their High Priest. Human priests, the holiest and best, were full of faults and sins, and could be but most imperfect revealers of God to men. But Christ is perfect, holy, without fault or blemish. In the passage before us we have other points of superiority in the priesthood of Christ.
1. He was a High Priest of good things to come. The old dispensation was but the dim dawn of the glorious day of the new. The blessings of the gospel are infinitely greater than were the blessings of Judaism. Of these good things Christ was the High Priest. He came to bring them to us.
2. Christ ministered as Priest in a greater and more glorious tabernacle. It was only a tent, first, and afterwards a temple, in which the Jewish priests ministered, a tabernacle made with hands, earthly and temporal. But Christ passed into the true Holy Place, that is, into heaven itself. The Jewish priest stood in a little inner room, interceding before a mercy seat of gold; Christ stands in the midst of the divine glory, in the immediate presence of God Himself!
3. The Jewish priest brought the blood of goats and calves when he appeared before God. These offerings had their use. They were pictures of the offering which Jesus afterwards made. But they had no efficacy in themselves. "For it is impossible that the blood of bulls and goats should take away sins." But Christ entered in through His own blood into the Holy Place. This offering had infinite efficacy because it was the blood of the Son of God. This is made very clear in the words we are studying. "The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean, sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" The blood of animals had no power to purify a life—but the blood of Christ can make clean the most defiled conscience. That is, the redemption of Christ purifies the life, changes it, transforms it, makes it holy. We must not think that all Christ does for us, is to deliver us from the penalty of sin, setting us free from condemnation. This would not be salvation so long as the life continued sinful. He saves us from our sins in the true and full sense, putting His Spirit into our hearts as a new motive principle, to displace and replace the old evil heart. Thus we are saved from the love of sinning.
4. The Jewish priest made intercession for the people in the Holy of holies. But he himself was a sinner and had first to make intercession for himself. Christ, our High Priest, makes intercession, too. He made His offering on the cross, and then passed into heaven and stands before God, making continual intercession for us.
We cannot understand all that this intercession means. We know that Christ has the interests of all His people in His heart and in His hands. He does not forget any of us, nor is He ever ignorant of our need or our danger. He makes our interests His own, and speaks to His Father for us. All authority is His, in heaven and on earth, and we need never fear that anything can go wrong with us, while He is thinking of us and caring for us. In some mysterious way He presents His own blood before the face of God as a plea for us. We are sinners—but He died for us. In one place He is called our Advocate, appearing before God to look after our case, as a trusted earthly advocate stands for his client before a court of justice.
5. The superiority of Christ’s priesthood is shown further in the fact that His offering of Himself once was sufficient. The Jewish high priests made atonement yearly, entering into the Holy of holies with blood. But Christ made only one sacrifice, and this sufficed for the eternal redemption of all who believe on Him. "Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself." We must note that by the blood of Christ is meant the giving of His life in love’s sacrifice. "The blood is the life." Christ poured out His life, giving all, giving Himself, to redeem us.
6. Christ’s work as our High Priest will go on until all of His redeemed ones are all brought home to glory. "So Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him." The meaning of this is that Christ’s work for His people is going on now in heaven, and will continue until He comes again, not then as Savior bearing His people’s sin—but bringing full salvation and eternal glory!
Heroes of Faith
Heb 11:1-40 A great deal is said in the Bible about FAITH. We live by faith—when we believe in things we cannot see, and then act as if the things were true. That is what the first verse teaches us. "Now faith is being sure of what we hope for and certain of what we do not see." We hope that God loves us. If we become so assured of this that we take the hope into our hearts as a fact, that is faith. If we really believe that God loves us, the truth means a great deal to us. We are not then afraid of God—He is our Friend. We have many hard things to endure—losses, sorrows, sufferings, disappointments—but if we really believe that God loves us, we shall not be greatly disturbed by such experiences. If we actually believe that Christ rose from the dead, we know that we have a living Savior who is our Friend, our Companion, our Helper, our Guide.
Faith is being "certain of what we do not see." That is, it makes us as sure of the unseen spiritual things in which we believe, as if they were visible to our natural eyes. Columbus believed there was a land, a continent, another country, beyond the sea, and the belief became such a strong conviction, that he pushed out upon the sea to find the land he believed in, and sailed on until he found it. The Bible tells us of an eternal world beyond the earth, our Father’s house, home, eternal life. We cannot see it. But if we have faith, this heavenly country becomes as real to us as England is to the tourist who puts out upon the sea this month to cross the ocean to Liverpool.
"This is what the ancients were commended for." The men who have won an honorable record in the past, have won it through faith. People who have no faith, never make much of their lives. It is so even on lower planes. We can have friends only through faith. We cannot always watch people to see if they are true to us. We cannot keep them always in our sight. When they are away from us, we cannot have spies following them to see if they are friendly to us. Then, we cannot see in people the virtues we want in our friends—truth, goodness, gentleness, unselfishness, faithfulness, nobleness. We can see these qualities only by faith. So we can never have friends, except by faith. All lofty attainments and achievements of every kind are reached only by faith. All true heroes—are heroes of faith.
"By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible." Nobody saw God making the worlds. Only by faith do we know how they came into being. The Bible tells us all that we know about this. We turn back to Genesis, and we have a vision of a period where there was nothing but God. "In the beginning God." Then we have a vision of the earth as chaos, "waste and void," and the Spirit of God brooding over it in love, as the future home of God’s children. Then we have the story of creation, completed at last in man made in God’s image. Whatever theory of the manner of order of creation we may accept, we know at least that "By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible."
"By faith Abraham, when God tested him, offered Isaac as a sacrifice." Abraham’s whole life from his call was a life of faith—but the supreme test came when he was bidden to give up his son, his only son. He raised no questions. It was not his business to ask why. It was God who had given the promise which centered in Isaac, and it was God who now sent Abraham to Mount Moriah to offer Isaac on the altar. He could not understand—but God understood, and that was enough; Abraham’s only duty was to obey. That was faith. He accounted that God was able to raise up Isaac from the dead. Nothing that God commands us to do, ever can bring harm or real loss to us. His commandments never annul or cancel His purposes or clash with them. No painful and costly sacrifice He ever demands can possibly interfere with God’s covenant of love.
"By faith Jacob, when he was dying, blessed each of the sons of Joseph." The faith of Jacob, shown in this incident, was in the way he crossed his hands when he blessed these boys. Joseph heard that the old man, his father, was sick, and he took his sons to have the grandfather’s blessing upon them before he died. Jacob loved Joseph, and he loved Joseph’s sons and adopted them, taking them in among his own sons, kissing and embracing them, then stretching out his thin, trembling hands and laying them on the heads of the lads, while he uttered this beautiful blessing upon them: "The God before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long unto this day, the angel who has redeemed me from all evil, bless the lads; and let my name be named on them." Joseph had set the boys before his blind father, so that his right hand would rest on the elder and his left on the younger. But Jacob crossed his hands so that the right lay on the head of the younger, "guiding his hands wittingly." Joseph tried to correct the old man’s mistake—but Jacob knew what he was doing. Ephraim, the younger, should be greater.
"By faith Joseph, when his end was near, made mention of the departure of the children of Israel; and gave commandment concerning his bones." We are looking for faith in our study of these old-time stories. Joseph took an oath of his brothers that they should not bury him Egypt. "God will surely visit you, . . . and you shall carry up my bones from hence." That was faith. Egypt had been the place of his glory—but he was not an Egyptian; he was a patriotic Israelite. He believed God’s promise that He would lead His people to their own land, and he left it in his will that then his body should be carried up and buried among his people.
"By faith Moses, when he was born, was hid three months . . . when he was grown up, refused to be called the son of Pharaoh’s daughter." The first example of faith was in his parents. They were led to believe that their boy was to be the deliverer of his people, and so they determined that his life should be spared. It is a beautiful story that tells of the way they preserved him and secured his bringing up, first, under his mother’s care that he might be a loyal Israelite, and then under the princess of Egypt, that he might have the best education the world of that day could give him, so as to be ready to be the leader and lawgiver of his nation. The other example of faith was in Moses himself, who, when he came to know and understand the condition of his people, and their wrongs, renounced Egypt with its honors and wealth, that he might devote himself to the interests of his people. It was a tremendous cost and sacrifice that Moses made cause with his people. But faith never counts the cost. It sees the good before it and gives up everything to attain it.
"He endured, as seeing him who is invisible." Here we have the secret of the endurance of Moses in all his noble life. He did not see God—no one ever saw God, who is invisible. But his faith made God as real to him—as if he had actually seen Him. If we had the faith, we might have and would have, Christ’s presence, which is promised to us continually, would be as real to us as it was to His first disciples when they were with Him in Galilee. Then we would be strong, invincible, victorious. Why should we not begin to "practice the presence of God"?
Believing and Doing
James was a practical man. He wanted a religion of deeds. "What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?" That is, faith without works, faith which is only of the intellect, having no influence on the life. We are saved by faith, because the faith unites us to Christ. There is no virtue in faith itself—except as it brings us into relations with the source of all blessing.
One of the figures James himself uses, is the vine and its branches. By faith we became branches in Christ. As the life of the vine flows into its branches, so the life of Christ flows into those who believe on Him. They are changed, born again. They do the same kind of works that Jesus did, because He lives in them.
It is made very plain in the Bible, that the faith which saves, produces a holy life, and obedience to the holy commands. Hence any faith that does not produce good works—is not saving faith. There are people whose creed is excellent—they believe all the important truths in the Bible. Yet they do not keep the commandments, do not live the Christian life. Can that faith save them? Nothing is more clearly taught, than that only those who are holy can enter into the kingdom of heaven. "Blessed are the pure in heart—for they shall see God"—they and they alone, shall see God.
James uses a very practical illustration: "Suppose a brother or sister is without clothes and daily food. If one of you says to him, ’Go, I wish you well; keep warm and well fed,’ but does nothing about his physical needs, what good is it?" This is about all that a good many people do for those who are in need. They speak courteously and kindly to them. They say: "I am very sorry you are having all this trouble—but I am sure you will find the help you need. I hope somebody will give you some clothes and something to eat." Sometimes they close their sympathetic little speech with a pious, "God bless you!" Perhaps they say, for the still greater encouragement of the needy one, "I am going to pray God to send you relief." Yet what does all this cheap sympathy amount to? It does not warm the shivering man, nor relieve his hunger. Such "love" is only an empty mockery. What a pity it is so common!
True love proves its genuineness, by works of mercy and kindness. Instead of saying, "Go in peace, be warmed and filled," it brings out warm garments and bread, and the brother or sister goes away in comfort with hunger satisfied. That is the kind of love that profits. Love, as well as faith, without works is dead. A little girl was overheard saying her evening prayer, and this is part of what she said: "Lord, I saw a little girl today. She seemed very poor. Her clothes were very thin, and she was shivering in the cold. She looked hungry, too. I felt very sorry for her. It seemed that I ought to do something for her. But it wasn’t any of my business, was it, Lord?"
"I will show you my faith by what I do." That is the only way faith can be shown. Faith is not some mysterious thing which saves us by magic. It is not a charm which one may wear upon his bosom to ward off evil spirits and bring good fortune. There is no such thing as faith—apart from works. The belief that does not affect the life—is a dead belief. If a man says, "I believe in the Lord Jesus Christ," and then is dishonest, untruthful, selfish and envious—he proves that his faith in Christ is only an empty thing. On the other hand, if a man says, "I believe on Christ," and then lives a godly life, true, loving, unselfish, helpful, and is earnest in doing good in the name of Christ, he is showing his faith in his works.
Paul tells us that we are justified by faith—but in the same sentence he goes on to show that the faith which justifies us—works in us. We have peace with God, access unto the grace wherein we stand, and rejoice in hope of the glory of God. Paul’s great doctrine is that of justification by faith—but no one insists more earnestly than does Paul upon good works, holy living, the fruits of the Spirit, a life full of Christ, as the outcome of this justifying faith.
We must not infer that all good works are pleasing to God, or that any man is justified by works alone. All the good works of the world put together, would not save one soul. It is only when one has true faith—that works count for anything. The good works which God approves are those which are inspired by faith in God and love for God. Abraham had strong faith, and his faith inspired noble life, obedience, holiness, and whatever things are true. So Abraham became known as the friend of God, because he trusted God so fully and because his trust was shown in his deeds—in his character, and in his whole life. We may become friends of God, too, if we will. A friend is one whom we have learned to trust, on whom we know from experience we may depend. When God can depend on us to trust Him, obey Him, and follow Him, then have we become God’s friends. The Power of the Tongue
Jas 3:1-12 The exhortation, "Not many of you should presume to be teachers" is a warning against the spirit which is always giving advice to people, trying to direct their lives and control their opinions and their movements. Some people are ready with advice on every subject. No question of duty in other people’s lives is so delicate, that they cannot settle it at once. Where wise, thoughtful men are silent—they speak out with boldest self-confidence. They are always obtruding advice unsought upon others. They understand your business far better than you do yourself. They know what you ought to do in every experience. They are as much at home in spiritual matters as in local gossip, and can tell a distressed soul what to do as glibly and as unfeelingly as they can give advice about farming or sheep-raising.
Perhaps James did not have this sort of "teachers" in mind—but it would be a blessing to the world if some of them would take his reproof to heart. There are very few people fit to give advice to others. Especially are there few who are fit to guide others in spiritual matters. It does not matter so much if it be only the cut of a coat or the color of a dress—but when it is the eternal interest of a soul, only one who is living near the heart of God and has learned by long and deep experience, should dare to give advice. The ambition to be recognized as leaders is a sure mark of vanity! It is better to be the propeller of a ship, hidden under the water, than the figurehead, vaunting itself on the prow.
"We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check." The tongue is the most sensitive to impression from within, and most quickly interprets the emotions and feelings, good or bad. It is also the hardest of all to control. Therefore, if we can control our tongue, there is no doubt that we can control all our other members. Our tongue is the wildest and most wayward thing about us. People who in every other way live almost faultless lives, are constantly stumbling in their speech, speaking words they ought never to utter. It is a wise rule in all self-culture and discipline, to give most attention to those things in which we are most lacking, to strengthen the weak points, to curb the wayward elements, to put the restraint where there is the most tendency to defy control. Every tongue, therefore, needs watching. With most of us, this is the weakest and the strongest point—the weakest in its self-control and the strongest in its wild waywardness.
"The tongue is a small part of the body—but it makes great boasts." Two admirable illustrations of this are given. The great, strong horse is controlled by a bridle, and the largest ship obeys the rudder even in the wildest storms. What the bit is to the horse, what the rudder is to the ship, that the tongue is to the body. Not only does the speech express the inner emotions—but it reacts again upon those emotions. Thus uncontrolled speech does double harm.
Evil words spoken, while they do harm to others, kindle also into still intenser flame, the inner passions which first prompted them. "You cannot deliberately besmirch your neighbor’s reputation, however bad a woman she may be, without making yourself a worse woman." We are not done with wicked words, when we have uttered them. While they go out into life on their career of hurt and injury—our own life has in it a new element of evil because of their utterance! Our duty is to get and keep our tongue well in hand; to get a rider on the horse who shall guide the fiery animal; to get a pilot on the ship whose hand on the wheel shall be instantly recognized and instantly yielded to in the fiercest gale. The tongue is capable of wonderful mastership over the life, if only it can be made servant to a good heart and a strong will.
"The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell." The old hunter lit his pipe, then threw down the match among the dry leaves and passed on. In a little while the whole forest behind him was ablaze! A kerosene lamp was upset by the kick of a cow in a stable, and soon almost the whole city was in ruins! A boy’s Fourth of July firecracker carried a spark to a dry roof, and another city suffered from a terrible conflagration! A spark from a passing locomotive flew into the dry grass, and a prairie was overswept by fire!
There are many people like the old hunter, throwing burning matches among the dry leaves in almost every conversation. There are men and women who are continually upsetting lamps among the hay and starting conflagrations. The tongue is a fire, and words are sparks. Ofttimes the words burn into some tender heart, almost extinguishing its life!
"No man can tame the tongue. It is a restless evil, full of deadly poison!" This may seem rather a discouraging word. We must not conclude from it that the tongue cannot possibly be tamed. No man can tame his own tongue or the tongue of another—but Christ is able to get the mastery for us over every power of our own being. The story of Moses is suggestive. When he went out, at forty years of age, thinking he was able to begin his work, he had not yet mastered his tongue or his temper. God took him into the wilderness, and for forty years had him in training. Then he came out, at the age of eighty, and was ready to become the leader and the lawgiver of his people. This may seem discouraging, too—that it took forty years to tame a man’s tongue. Perhaps most of us will find that it does take a good many years to get perfect mastery over our speech. At the same time, there is no sin in us so masterful, so resistless, so perverse—that the grace of God cannot bring it into full subjection.
"With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing." It is inconsistent that the same tongue which is given to praise God—should tomorrow, out in the world, speak bitter words against men. No doubt many good people are sometimes led by sudden impulses to speak words that are not true or loving, to or of others. But every Christian should understand that the tongue which has been given to Christ, should never speak any but Christly words.
We are to be Christ to others, and our words should be Christ’s words. We should train ourselves, under God’s grace, to nourish only good thoughts, kindly thoughts, loving thoughts, and instantly to quench in our heart every thought of bitterness or cursing. If the evil thoughts are quenched, there will be no flame of anger or passion bursting from our lips. If our heart is filled with love—our speech will not give vent to bitterness, to wrath, to anger, to scandal, to anything that is not beautiful.
"Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom." A man may achieve the honors of his class in college and be a walking encyclopedia of information—and yet have no wisdom for the ordinary affairs of life. His knowledge does him no good. One may know all the precepts of the gospel concerning love, gentleness, or patience—and yet if he does not show these qualities in his daily life—all his knowledge is worthless. Knowing how to live is good—but doing is the test of true knowing. The tongue is an index of the heart. Out of the fullness of the heart, the mouth speaks. We must, therefore, show our wisdom in our words. The kind of speech that proves our wisdom, is that which is filled with the Spirit of Christ. On the day of Pentecost the disciples got new tongues. Only the Holy Spirit can enable us to speak the language of heaven, the language of love—the soft answer which turns away wrath, the word of blessing for one who curses, the word of gentleness in reply to rudeness, the prayer for those who persecute us. The Heavenly Inheritance
"To God’s elect, strangers in the world, scattered . . . who have been chosen according to the foreknowledge of God the Father." It is a sweet pleasure to be chosen to be a friend even by a true and noble man, to have a pure and loving heart turn to us and choose us from among many for regard, affection and interest. But it is far more precious to know that God has chosen us to be His friends. His children. Jesus said of His disciples, "You did not choose me—but I chose you."
We are told also that we love God—because He first loved us. Instead of puzzling our brains over the doctrine of "election," let us accept the sweet thought which such words as these bring to our hearts. How sacred it makes our life seem to think of it in this way!
"Through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood." When God chooses us to be His children, He also provides for making us holy and fit to be partakers of the heavenly inheritance. The word "sanctification" has two senses. It means a setting apart. The Father chooses us—and the Holy Spirit sets us apart as God’s. We belong to Him and are sacred to His uses. Then the word means also the actual cleansing of the nature—making it holy. The Spirit enters into our heart and makes His home there, purifying the fountains of life and overcoming and driving out the evils of the flesh. The blood of Christ also has a part in the making holy of those whom the Father has chosen. We are redeemed by His blood. The blood cleanses from all sin. Thus the three persons of the Trinity are active in the saving of everyone who is saved:
The Father chose,
the Son made atonement, and
the Holy Spirit purifies and sanctifies.
We enter God’s spiritual family by a new birth. "In his great mercy he has given us new birth into a living hope." In our natural state we are not ready for life in God’s household. A wicked man, with an unholy heart, could never be happy in heaven. He cannot even be happy in a prayer meeting on earth. We must have holy feelings, desires and affections, before we are prepared for living in a holy atmosphere. The kingdom of heaven must come into our heart—before we can enter into the kingdom. So God provides that when we receive Christ, the Holy Spirit renews and changes our nature, giving us the child-heart. We see here also that it is not for anything in ourselves that God has chosen us, changed our heart, and taken us into His family—but "according to his great mercy." Mercy always implies unworthiness. We are saved through the grace and love of God.
There is a glimpse here, too, of the blessedness of the Christian’s hope. It is a "living" hope. We are born again to an inheritance of life, eternal life. Our hope itself is living and eternal. Earth’s best things are uncertain, and at their best are only for a time. But the hope of the Christian is immortal. It is guaranteed by Christ’s resurrection. He conquered death, and all who rest upon Him—live with Him for evermore.
"An incorruptible and undefiled and unfading inheritance—reserved in heaven for you." Here we see what our living hope is. It is an inheritance, a free gift to us, something which comes to us from our Father. It is not like earthly inheritances, however, for they are liable to waste or to be lost. This inheritance is "incorruptible," that is, it is not subject to decay—but is eternal. It is "undefiled." Some earthly inheritances pass down to children stained in the getting. An honest old man, dying, said to his sons, "I do not leave you very much—but there is not a dirty shilling in it all." He meant that every penny of it had been honestly earned. This is not always true of this world’s inheritances. Too often there is many a stained shilling in them. But the heavenly inheritance is absolutely without stain. It is purchased for us at the price of Christ’s blood, and comes to us from our Father’s hands, white with heaven’s own purity.
Another thing about it, is that it fades not away. Earthly inheritances often fade away, leaving the inheritor in poverty. This inheritance is beyond the reach of robber and money panic and all shrinking in values. It never can be taken from us. It is not in any banks or investments of earth—but is laid up for us in heaven, reserved there in security until we get home.
"Who are being protected by God’s power through faith for a salvation that is ready to be revealed in the last time." Not only is the inheritance kept in secure reserve for us—but we are guarded on the way to receive the inheritance. This is very important. The world is full of dangers through which we must pass to get to heaven. On every hand there are enemies. We could never get safely to the blessedness laid up for us—if we had no protection along the way. But we are guarded by the divine power. God Himself is with us always, sheltering us with His wings of love, keeping us. Our part is faith—resting in the divine keeping, simply going forward in the way of duty, leaving to God the guarding of our lives.
"You rejoice in this, though now for a short time you have had to be distressed by various trials." For a little while the Christian is to be tried. "Weeping may tarry for the night—but joy comes in the morning." We can surely bear trial a little while. Then, there is a "need be" in the trial. There is a blessing which God has to give us—that we cannot get in any other way. The purifying of the gold never can be gotten without fire. Not to be cast into the hot furnace—is to keep the dross. God never chastens unless there is a "need be."
"These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed." Again, the grief is caused by "trials" which are testings of faith, so that it may shine at length in glory at the appearing of Christ. So we ought not to be troubled by our trials. There is a blessing in them. As the rough, unsightly ore, by passing through the fire, yields at last bright, shining gold—so our weak faith, with its admixture of self-will and pride and evil—is purified by the fires of trial, so that at last it appears before God to receive praise, honor and glory.
"Though you have not seen Him—you love Him; and even though you do not see Him now, you believe in Him." The love of Christ will keep us in temptation and trial. The secret of a faithful, true and beautiful life—is this love of the unseen Friend. Drummond tells of a young girl who became wondrously beautiful in her life and character, growing into a rare Christlikeness. Her friends wondered what the secret could be. She wore upon her breast a little locket, which she always kept closed, refusing to allow anyone to see within it. Once, however, when she was very ill, a friend was permitted to open it and found there only a little piece of paper, bearing the words, "Whom not having seen—I love." This told the whole story. Her love for the unseen Christ was the secret of that beautiful spiritual life which had so impressed itself upon her friends. The secret of the life of Moses is given in one phrase, "He endured, as seeing him who is invisible." Faith is better than sight. If we believe and love the unseen Friend, our life will be firm and steadfast in all trial, and will be transformed little by little into the beauty of Christ.
"Though you have not seen Him—you love Him; and even though you do not see Him now, you believe in Him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls." We find here two blessings resulting from the love for the unseen Savior. One is unspeakable joy, even in a life of sore trial. The other is "salvation." We need but to continue faithful unto the end, to receive the full and glorious inheritance.
"Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care." Both earth and heaven are intensely interested in this great redeeming work of Christ. There are smart men who are so busy in their researches into little earthly matters that they cannot get time to study the things of the spiritual kingdom of God. Here, however, we see that in heaven’s sight, nothing in this world so merits the thought, study and research of the wisest beings in the universe, as Christ’s work of redemption. The interest of the angels in Christ’s sufferings as the Redeemer is very beautiful. There is a picture by Domenichino which represents the scene on Calvary, on the evening after the Savior’s body had been taken down and laid in the grave. The cross is empty. An angel stands beside the crown of thorns which lies there, feeling with the point of his finger one of the sharp points. His face wears a look of mystery and wonder. He is trying to find out the meaning of suffering. Angels in heaven know nothing of pain by personal experience. The artist’s thought is that to this angel, the sufferings of Christ were a great mystery which he was trying to understand. The same thought is suggested in the words, "Which things angels desire to look into." Surely it is worth while to give thought and attention to the great and wonderful things of Christ, since even the highest angels find in them mystery worthy of their deepest study. Nothing else in all the ranks of knowledge, is so worthy of our deepest study and most diligent research and investigation, as is the glorious gospel of the blessed God!
Beneficial Warnings
"Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he who has suffered in his body is done with sin." It was not easy for Christ to be our Redeemer. He was in this world as the Captain of our salvation, and His work here was a conflict. He came to destroy the works of the Devil. He met sin and sin’s influences everywhere. It was not easy for Him to fight the battle. He resisted unto blood, striving against sin. He went to the cross for us, bearing our sin. We are His followers, and should be inspired by His example—should arm ourselves with the same mind.
Jesus taught that not only He must bear His cross—but that every one that would follow Him—must likewise take up the cross. He taught that the only way to save one’s life—is to lose it, to hate it, to be ready to sacrifice it. We never can get through life victoriously, unless we fight. The armor we need is not something to put on outside—but a holy heart and mind within. That was Christ’s armor as He went through life. He had no helmet of brass, no sword of steel; His holy purpose was His armor, and He was victorious. If we have a pure heart and a holy life, the world will have no power over us. The best armor—is the armor of the soul.
We are not to understand that the Christian who has died with Christ, shall never sin any more—but that he has given up his sins, repented of them, and renounced them. He used to make his sins part of the aim of his life. He loved them; his heart ran to them greedily. Now he is a Christian, he has taken Christ as his Savior, he has found mercy. Hence he gives up the sins which he used to commit. Instead of following the devices and desires of his own evil heart—he now lives according to the will of God. This is the way every Christian should live. We should crucify the flesh—the old evil things, and let Christ live in us. This is the change that Christ works in every life that is given to Him. That is what the new birth means.
There is an old legend of an instrument which hung upon a castle wall. Its strings were broken and it was filled with dust. No one understood it, and no one could put it in order. But one day a stranger came to the castle. He saw the instrument on the wall. Taking it down, he quickly brushed the webs of dust from it, and with gentle hand reset the broken strings and began to play upon it. The chords long silent awoke, beneath his touch, and the castle was filled with rich music. Every human life, in its unrenewed state, is such a harp, with broken strings, tarnished by sin. It is capable of giving forth music marvelously rich and sweet—but first it must be restored, and the only one who can do this—is the maker of the harp, the Lord Jesus Christ. Only He can bring the jangled chords of our life—into tune, so that when played upon, they shall give forth sweet music. If we would make our lives beautiful, we must surrender them into the hands of Him who alone can repair and restore them.
"As a result, he does not live the rest of his earthly life for evil human desires, but rather for the will of God. For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry." Not a moment of life should ever be given up to sin. Life is too precious to be stained and wasted in evil. Those who are thus throwing away their life—should instantly abandon all that is wrong, and turn to God and to the life to which He invites them. The time past which has been spent in sin—is surely enough for such a ruinous waste. Few things are sadder, than the story of one who lives in sin all his days and then, at the last, creeps back to God’s feet to find mercy. One such, lying in a hospital, and near unto death, was very happy, for he had found Christ and had the assurance of eternal life. A friend said to him, "You are not afraid to die?" "No," answered the man, "but I am ashamed to die." He was ashamed because he had nothing to bring to God but a wasted life—forgiven at last—but of no service in the world. The words used in the third verse, which describe the life of wickedness, are black with shame. We turn away from them with loathing, if we are walking in Christ’s way. But we must not forget that these very words describe what is going on continually in thousands of places. Modern life is no better than was the life of men nineteen hundred years ago. This is the end to which sin leads. We need not go to the slums to find this picture realized; we can find it in many places which are regarded as respectable and high-toned. The encouraging note in this sad verse, is that the evil things he named were things of the past of those to whom Peter wrote. The gospel of Christ saves men. It turns men’s Sodoms into Edens!
"They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you!" Those who find their pleasures in sin’s evil and debasing ways, cannot understand the secret of the Christian’s joy. They think it must be dreary and dismal to be a Christian. They cannot conceive of any happiness in the life which turns away from sinful indulgences, which restrains evil appetites and passions, which curbs the natural sinful desires. To them it seems impossible that there should be any real joy in living a holy life, in walking with God, in prayer and Bible reading and hymn singing or in Christian work and fellowship. The blessedness of the Christian life—is all a mystery to those who know only this world’s detestable life, and find their pleasures in lust or passion. A prayer meeting would be to them intolerably dreary, because they know not God and have no fellowship with Him.
"But they will have to give account to him who is ready to judge the living and the dead." It is not only in this world, that the superiority of the Christian’s exalted position is seen; the world to come will also reveal this. This world does not mean the end of life; it goes on into the unseen future, and things begun here—are finished there. We are sowing now, and there will be a harvest by and by, when we shall reap there what we have sown. Those who sow in the flesh—shall reap corruption from the flesh. Those who live in unrestrained lust and unbridled passion—must give account to God.
They are without excuse, for the gospel was preached "even to the dead." Some people trouble themselves about the heathen who have died without hearing the gospel. But we may safely leave them in God’s hands. We need never fear that He will be unjust to any soul He has made. "Shall not the Judge of all the earth do right!" We need not fret ourselves over any such questions. Our only care need be that we who have the gospel—shall live worthily of the gospel. We, too, shall have to give an account of our privileges and how we have used them. We must remember, too, that to whom much is given—of the same shall it be required.
"The end of all things is near! Therefore be clear minded and self-controlled so that you can pray." In view of the eternity on whose edge we are living all the while, we should walk thoughtfully and prayerfully. We do not know when the end of this life for us may be. This should not sadden us and spoil this world for us—that is not the way God wants us to be affected by thoughts of eternity. But we should look at life seriously and learn to live earnestly. If any day may be our last, we should make every day beautiful enough and complete enough to be a fitting last day. We should leave none of its duties undone, none of its tasks unfinished. We should live unselfishly and kindly, so as to leave no pain or bitterness in any heart. Then, we should live in constant communion with God—a life of prayer. We need God at every point, at every step, and no day can be beautiful or complete, without its portion of divine help. A day without prayer—is never a good day.
"Above all, LOVE each other deeply, because love covers over a multitude of sins." Above all things, we must be loving. Love is always the most important thing. One may be honest and truthful and just and upright and diligent and sound in the faith—and yet if he has not love—his life shows a great lack. Paul tells us this in the wonderful thirteenth chapter of Corinthians. Christians should be affectionate among themselves. Jesus said, "By this shall all men know that you are my disciples—if you love one another." Love makes us patient with others. We all have our faults—our friends have their faults—but if we love them—we do not see their faults. We overlook the things that are not beautiful, and see them as Christ sees them.
Sin and Salvation 1Jn 1:5-10; 1Jn 2:1-6
"This is the message we have heard from him and declare to you." Everyone has a message from God to announce to men. John had heard Christ speak in human words. Christ had come from the Father, with a message to the world. His message was the announcement of God’s love, and of God’s desire to save His lost children. Christ delivered His message—He went everywhere and told it. But especially did He announce it to His disciples. For three years they lived with Him and witnessed His works. Then, among the disciples, John had the closest place. He lived near the heart of Jesus all those three years; he leaned on the bosom of Jesus, and heard even His faintest whispers. In a very special way, therefore, had John learned the lesson which Christ had come to announce. He was well prepared to go out and deliver his message.
It is the duty of every one of us—to go with our message from God to others. Everyone who lives near Christ must hear the whispered word which he is to repeat. We should be ready to tell our message wherever we go. It should so burn in our heart, that we cannot help telling it—this message of God’s wonderful love. A minister once climbed the stairs to a miserable garret to see a sick boy who did not know Christ. Bending over him, he said, "My boy, God loves you—God loves you!" and hurried from the room. The boy was startled by the sudden appearing and vanishing again of the stranger—but he could not forget the message. It crept into his heart and stayed there, and changed all his life. We should deliver our message in burning words in every ear.
John’s message was, "God is light." Light stands for everything that is beautiful and good. It is pure—God is holy. "In him is no darkness at all."
Light is life-giving. All the life in the world is wooed out and nourished by the light of the sun. A friend asked Tennyson once, "What is Jesus Christ to you?" They were walking in the garden at the time, and, pointing to a rosebush, full of blooming roses, Tennyson said, "What the sun is to this bush—Jesus Christ is to me." As we open our heart and life to Christ, who is the revealing of the love of God, the life-giving influence spreads everywhere, and we grow into whatever things are lovely, whatever things are pure.
Again, light reveals, makes manifest. In the darkness of the night we see nothing; but when the sun rises, all the beauty about us is manifested. A man sleeps on a mountain top, and all is blackness about him. The morning dawns, and the glorious splendors of nature burst on his view. One might walk through a great art gallery at night—and he would not behold anything. At length, however, the day breaks, and he finds himself in the midst of the loveliest paintings. They were there before—but were invisible to him before the light revealed them. So the light of God makes all things visible to us.
"If we claim to have fellowship with him yet walk in the darkness—we lie and do not live by the truth." It is an impossibility to have fellowship with God—if we are walking in darkness. Moral darkness is sinfulness. It is the reverse of light and righteousness. The only way to have fellowship with God—is to be like God, to love what He loves and hate what He hates. If one professes to be God’s child, Christ’s follower, and meanwhile lives an evil life—it is evident that he is self-deceived, or else is a hypocrite. "Why do you call me, Lord, Lord—and do not obey the things which I say?" asked the Master. Jesus said of His own life, "The Father . . . has not left me alone; for I do always the things that are pleasing to him. " The secret of the fellowship of Jesus with the Father—was unfailing obedience. We must do the things that are pleasing to God—if we would have fellowship with Him. There is no way of being nearer to God, and abiding in His love, except by keeping His commandments.
"But if we walk in the light, as He is in the light—we have fellowship with one another, and the blood of Jesus, His Son, purifies us from all sin." There can be neither fellowship, nor cleansing, unless we walk in the light; that is, unless we are following Christ. Sin has no true fellowship. It may have its compacts and covenants for evil ends. Pilate and Herod were made friends the day Jesus was condemned—but it was only a rope of sand which united them. Their fellowship was only partnership in the darkest crime of the ages. There may be companionship in wrongdoing—but there can be no heart-union. The only real and indissoluble friendship, is that in which both are in friendship with Christ. Christian fellowship is the only union of hearts and lives possible in this world. Thrice sacred is marriage when, both parties kneel together in prayer, sit together at the Lord’s table, and unite in love for Christ.
Cleansing from sin is likewise dependent upon walking in the light. So long as one continues to walk in the filth of sin, one cannot be made clean. A man must leave the gutter—and walk in dry, clean paths if he would have feet undefiled. There can be no cleansing from sin—while we continue living in sin. It is only the forsaken sin—that is a forgiven sin. It is interesting, too, to note closely the words used here. It is the blood of Jesus Christ which cleanses. How can
"If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." No one can get off on the plea that he has no sin. There is no person who never sins. What, then, can we do, since heaven is only for the pure? Here is the answer: we can have our sins, all our sins, forgiven! God’s forgiveness puts away not only the guilt of sin—but the sin itself. Notice that we must confess our sins—if we would have them forgiven. Unconfessed sin—is unforgiven sin. But why must we confess? Does not God know that we are sorry? Why need we tell Him that we are? The blessing lies in our opening our heart to God, in our recognition of our relation to Him, and of His authority over us. Hidden and unconfessed sins—are full of curse! They smoulder like the fires in the heart of a volcano. Sins confessed and put away—have lost their power to hurt the life. "He who covers his transgressions shall not prosper; but whoever confesses and forsakes them shall obtain mercy."
We ought to try not to sin. "Little children, I write unto you—that you may not sin. But if anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins." We ought to live a holy and godly life. But the best of us, with the most diligent care, sin, for we are all weak and human, and surely sometimes fall into unintended sins. Is there any hope for us if we do? Yes! We have an Advocate, One who stands for us before God to plead our cause, to make intercession for us. He has a right to speak for us, for He is holy and sinless. Besides, He is the atoning sacrifice for our sins—He died for us. What, then, should we do when we have stumbled into some sin? Should we despair and give all up, and say there is on use in our trying to go on? No! We should flee at once to our Advocate and beseech Him to plead for us, that we may be forgiven. The Father always hears His intercession. If we would live thus, although we sin many times along the way, our sins shall at once be forgiven, and we shall be restored and ever kept in unbroken fellowship with God. The Scriptures never give us the impression that we can sin with impunity because we are saved by grace, and not by our own good works, or because God is so merciful and forgives so readily. Nothing is taught in the Word of God more clearly—than that faith in Christ always implies surrender to Christ and obedience to His commands. There is no true faith, without obedience. This is made very plain here, "We know that we have come to know Him—if we obey His commands. The man who says, ’I know Him!’ but does not do what He commands—is a liar, and the truth is not in him!" 1Jn 2:3-4 In the ancient cathedral of Lubeck, Germany, there is an old slab, with the following inscription:
Thus speaks Christ our Lord to us:
You call me Master—and obey me not;
You call me Light—and see me not;
You call me Way—and walk me not;
You call me Life—and desire me not;
You call me Wise—and follow me not;
You call me Fair—and love me not;
You call me Rich—and ask me not;
You call me Eternal—and seek me not;
You call me Gracious—and trust me not;
You call me Noble—and serve me not;
You call me Mighty—and honor me not;
You call me Just—and fear me not.
If I condemn you—blame me not!
God’s Love in the Gift of His Son
"Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." One reason why Christians should love one another, is because God would have them interpret His love to the world, and this they can do, only by love. Anything unloving—is not of God. We ought to think of this—that it is our mission—to let the world know what God is like. A great many people do not know God, do not know what His character is. We know Him and we are to make Him known to others. This we cannot do merely by telling them about God. The Bible is full of revealings of God—but it is not enough for us to read the Bible to people. It does little good for us to quote texts which tell of God’s goodness, kindness and holiness—if we cannot show the goodness, kindness and holiness in our own life! The only Bible we can really get others to read—is the one written in our own conduct, disposition and character! People must see God’s love in us. When Mr. McAll went to Paris to begin his mission work, he knew only a few words of French. All he could say was, "God loves you, and I love you." His message was that God loved the people to whom he was speaking—but this would not have been listened to by them—if they had not seen the love also in the preacher. That is, the love of God was interpreted to them, in himself. We must give the same interpretation.
There is no other love like God’s. There has always been love in the world. Mothers have always loved their children. There have always been tender home affections. Men have always loved their country. But these are only little fragments of love, imperfect and faulty at best. The great fountain and center of all love—is God’s love. It is to all other love—as the sun is to all earth’s little candles. God’s love is love which does not depend on our love to draw it out. God does not love us because we love Him—if that were true, we would never have God’s love. The message of the gospel is not that we should love God—but that God loves us. It makes a great deal of difference how we read the words. Which love comes first—ours, or God’s? Our confidence is not in our love for God, which is very weak, faulty and ever changing—but in God’s love for us. This is infinite, eternal, and never changes. Whatever our need or feelings may be, we may always be sure that the love of God is everlasting, the same yesterday and today and forever.
"The Father has sent the Son to be the Savior of the world." We think of the holy child sleeping His first infancy’s sleep in the manger, and we hear the angel say, "There is born to you this day in the city of David—a Savior, who is Christ the Lord. " It is because God loved the world—that He gave His only begotten Son!
It is knowing and believing the love of God in Jesus Christ, which saves us. It is possible to know it and not sincerely believe it. To be blessed by it—we must believe that God loves us with an individual, personal love, and must let His love into our hearts. A story is told of a child in Luther’s day, who for the first time heard and believed this love. She lived in a home where only severe thoughts of God were known. The name of God was used to frighten the children. Every mention of God made the child tremble. She had learned to think of Him as her enemy, watching her only to punish her. One day she found on the floor of her father’s printing office a piece of torn paper with some words printed on it. Picking it up, she began to read, "God so loved the world, that he gave," it was torn off here. She did not know what followed. But the thought that God loved was an altogether new one for her. If He loved the world He could not be such a terrible God as she had been taught to believe Him to be. "God so loved the world that he gave," her paper said. What He gave, she did not know—but if He loved enough to give anything, He must be a kind and good God. So her thought ran on until, by and by, a new conception of God had taken possession of her heart. With nothing more than this little fragment of a verse—she had received a great truth, and the thought of God had become a wonderful blessing to her. She knew and believed the love that God had for her, and it saved her. This is the lesson all of us need to learn afresh!
Jesus Appears to John
Jesus appears here to John in his banishment and reveals to him many things which John was to write and send to the churches. The writer identifies himself with the Christians to whom he sends the messages, "I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the Word of God and the testimony of Jesus." It is remarkable that in all the Gospel of John, the writer’s name is not once mentioned. He hides himself away and exalts and honors only the one Name. Here, however, he writes in his own name. The reason for this difference may be that now John is speaking as the prophet of Christ and delivering the messages which have been entrusted to him. It was proper, therefore, that he should declare who he was, that the witness might be received with the more confidence by his friends. The words "brother" and "companion" show John’s love for his fellow Christians. He was one of them. He was their companion in the tribulation of persecution—this drew him and them close together. The phrase "patient endurance" has in it the thought of suffering which is endured sweetly and victoriously.
John refers to his own sufferings, not to plead for pity or sympathy for himself—but to honor Christ. It was "for the Word of God and the testimony of Jesus" that he had been banished to the Isle of Patmos. It is an honor to be a sufferer in a worthy cause. Paul spoke of the scars and other traces of trials endured as a Christian, as "marks of Jesus." In the narrative of his vision, John begins by saying that he was "in the Spirit on the Lord’s day." Here we have one of the proofs that very early, the first believers began to observe the first day of the week, the day of Christ’s resurrection, rather than the Jewish Sabbath. Though far away from the worshiping assemblies of his fellow Christians, John was in the Spirit on that sacred day. We should all seek to be in the Spirit on the Lord’s Day. During the week our hands are full of work that must be done.
"My prayer is not that you take them out of the world—but that You protect them from the evil one. They are not of the world, even as I am not of it!" John 17:15-16. Unless we are watchful, the world is apt then to get into our heart—and we are apt to become secularized in spirit, made worldly-minded, losing interest in spiritual realities. The trouble is not that we are in the world—but that the world too often gets into us! It is a proper enough thing for a ship to be in the sea—but when the sea gets into the ship, there is an end to sailing. Christ wants us to be in the world—but He does not want the world to get into us! On the Lord’s Day, therefore, we should run our bark just as completely as possible out of the world’s troubled waters into the peaceful bay of spiritual rest and enjoyment. A well-spent Lord’s day, will keep up the spiritual tone of the life, amid the most intense pressure of week-day care. The revelation of John came in a VISION. He saw a cluster of lamps. "I saw seven golden candlesticks." Christian churches should be like candlesticks. A candlestick itself gives no light—but it holds the candle from which the light pours forth. Christ Himself is the light—but the light can shine in this world—only in the lives of His followers. Every Christian should be a light shining before men. If we live worthily—we make the world a little brighter. If we live carelessly or inconsistently, we disappoint Christ. We must notice that the light which shines in these churches—all comes from Christ, who is "the midst of the seven golden candlesticks." We can only shine—by letting Christ’s light pour through us.
John describes also the vision of Christ as He appeared that day in the midst of the golden candlesticks. "His head and his hair were white as white wool, . . . his eyes were as a flame of fire!" The words describe the glorified Christ. When He was on the earth, there was no brightness in His face as men saw Him. Once only, when He was transfigured, did the glory appear for a short time. Now, however, in heaven, all the brightness shines out unrestricted. The vision of John, gives us a glimpse of Christ as we shall see Him when He comes with clouds!
One part of this vision of Christ represented His power. "He had in his right hand seven stars." The seven stars represent the ministers of Christ on the earth. "The seven stars are the messengers of the seven churches." As Christ held the stars in His hand, so He keeps in His hand the ministers who on the earth witness for Him and serve Him. He keeps them in His care, under His protection.
Another thing in this vision, suggests the power of the living Word of Christ. "Out of his mouth proceeded a sharp two-edged sword!" The picture seems strange at first—a sword proceeding out of Christ’s mouth. The teaching is, that Christ’s weapon in the conquest of the world—is His Word, "the sword of the Spirit." He sets up no kingdoms like the kingdom of this world, with pomp and pageant, with armies and navies. He rules men’s lives, and the sword He wields is His Word. The sword is sharp and two-edged. It cuts deep. It reveals sin and all lust in the heart. We should learn to use the Word of God with confidence in all our conflicts with sin, and in all our efforts to advance Christ’s kingdom. The effect of this vision upon John was overwhelming. He fell at the feet of Christ as a dead man! With infinite gentleness, Jesus came then and touched him with His right hand, bidding him "Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive forever and ever!" Here we see Jesus a way beyond death, and His life has not been harmed by dying. None of His glory was quenched by death’s floods. He still lives—and has all the grace, gentleness and love that He had before. Neither does death injure our friends who die in Christ. It robs the believer of no beauty. Indeed, in this world, life at the best—is only like an opening bud; in dying, the bud opens into the full-blown rose! Not only is Christ Himself beyond death and its power—but He is the "Living one!" That is, the only one who really lives, having life in Himself. He is the great fountain and source of all life. Besides, He has power over all the realm of death. "I have the keys of death and of Hades." Keys are the symbols of authority. Christ can open the doors of earth’s prison-houses when He will—and bring out His people who are under death’s power! He Himself lay in the grave and then arose and came forth. In like manner, in His own time He will call up all who sleep in Him. "If we believe that Jesus died and rose again, even so them also who are fallen asleep in Jesus—will God bring with him."
Another thought suggested by Christ with the keys of death in His hand is, that He is the Guide of His people now in this lonely walk through the valley of death. He knows the way by experience, and thus is prepared to conduct us over it.
Heavenly Worship
John describes his vision most vividly. "Then I saw in the right hand of Him who sat on the throne—a scroll with writing on both sides and sealed with seven seals." We may study this picture with great profit. The book is the scroll of the divine purposes—this much, at least, we know about it. As we look at it, we learn that God has purposes for His Church, and knows what the future will be, down through all the ages to the end. This ought to be a great comfort to us, especially when we are disposed to be anxious or discouraged concerning the progress of Christ’s kingdom. God is never taken by surprise. He knew all from the beginning. The world is not run by ’chance’. God’s plans are never defeated. In all that to us seems confusion, His eye sees at all times perfect order. Even the wrath of man He makes to praise Him, and the remainder thereof He restrains. The fact that this scroll was written on both sides, and was entirely filled, shows that no part of the future was left in uncertainty, or unplanned for; also that no other than God has to do with the direction of the world’s affairs. When we remember that it is our Father whose purposes are being wrought out in the troubled history of this earth—we ought not to be afraid. His children are always safe in His hands!
"And I saw a mighty angel proclaiming in a loud voice, ’Who is worthy to break the seals and open the scroll?’ But no one in heaven or on earth or under the earth could open the scroll or even look inside it!" This shows not only that no one can read the future—but also that no one can meddle with God’s purposes and plans! They are in His own hands—and are hidden from all eyes. This truth should also make us very modest in our efforts to interpret prophecies and predictions concerning future events. The book is sealed—and we cannot read its contents.
Nothing is hidden from us, however, that we need to know in order to salvation or in order to duty; but there are great events in the future clearly foretold as to the fact that they will occur—but not foretold as to the time and manner of their occurrence. Is it the part of wise and loving faith—to try to open that which lies in God’s hands sealed?
There is also a very practical suggestion here. The scroll of each individual life lies in God’s hands, written full to the end. God knows it all—right down to the last moment. Each change, each experience of joy or sorrow, each danger or duty—is written down! God knows all our biography from the beginning to the end. But the book is sealed to us. We cannot read its contents. We cannot know, therefore, what lies before us in the days that are to come. And surely it is better that we should go on, not knowing; since God knows, and since He is leading us step by step. To know of trials and hardships and perils and sorrows—would discourage us. To know of coming defeat and failure—would take the nerve out of our energy and paralyze our efforts. To know of coming joys and achievements, would make us vain and self-confident. It is a great deal better as it is, and we should leave the book sealed and in the hands of God—while we move quietly on in the little bit of path unsealed and unrolled to our eyes!
Then John had a vision of Jesus:
"Look! The LION of the tribe of Judah, the Root of David, has triumphed!
Then I saw a LAMB, looking as if it had been slain, standing in the center of the throne!" Rev 5:5-6
John was looking for a Lion—and he saw a Lamb—a little lamb, too. This strange, double picture of Jesus as He appears in heaven—is very suggestive.
He was a lion in His conflicts and victories, and as such overcame all His enemies and ours also. But He was a lamb in the gentleness of His character and disposition. The lamb is an emblem of meekness and of unresisting obedience and submission. As we think about Christ, we soon see how true both of these pictures are. Like a lion, He has power and majesty, and is dreadful to His enemies! As a lion He met and overcame Satan, and triumphed over death and the grave. As a lion He is able to defend us from all our enemies, and the feeblest believer is safe under His protection. He is the omnipotent God and has all power in heaven and on earth. At the same time, the other picture is just as true. He is like a little lamb in His gentleness. The whole spirit of His life on earth shows this. Never was a mother so gentle to her children, as was Jesus to the weary, troubled and penitent ones who came to Him. He was lamb-like, too, in the way He endured wrongs and sufferings. Other animals fight in their own defense—but the lamb does not resist. When Christ was reviled, He did not revile in return; when He suffered, He did not threaten in return. "Like a lamb led to the slaughter and like a sheep silent before her shearers—He did not open His mouth."
He is the same Jesus now in the midst of the throne, and it is this astonishing combination of strength and gentleness which makes Him such a wondrous Savior! In Him, we have the union of all the truest qualities of love that our hearts so hunger for: tenderness, affection, patience, sympathy. Then, when we have laid ourselves down to rest in all this blessed warmth of love, we look up and see that we are in the bosom of Omnipotence! Mere gentleness may be very weak—but while He is a lamb—He is also a lion!
There is a story of a cruel man who came one day with a little dog in hand, which he thrust into the cage of a great lion to see the mighty beast tear the defenseless creature to pieces; but, strange to say, the lion did not harm the terrified dog—but took him under his protection and became his friend. He was as gentle as a lamb to him, and all his lion strength was used for the sheltering and protecting of his frail charge. This very rustic illustration will help us to understand the representation of Christ which we have in this picture.
"Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne. He had seven horns and seven eyes." Here we have three other thoughts about Christ. Not only did He appear as a lamb—but as a lamb that had been slain. There were wound marks on Him, telling that once He had been dead.
One suggestion of the emblem of the lamb, is sacrifice. Lambs were offered as sacrifices in the ancient worship. Jesus was the Lamb of God who took away sin by bearing it Himself! So even in heaven, Jesus shows that once He suffered and died. Thus even in glory, the fact of salvation by His sacrificial death, is set forth to the eyes of all. Thus we are always to be reminded of the cost of our redemption. A second suggestion about Christ, is in the representation of the "seven horns." The horn in the Bible is the symbol of strength, and seven is the symbol of completeness. Jesus appears there as the omnipotent One, having all power. The third symbol in the picture is the "seven eyes," which are explained in the same verse to mean the Holy Spirit. An eye sees, and seven eyes represent the perfection of vision, seeing everywhere. The eyes of Christ are in all parts of the earth, and on all events. This thought of the omniscience of Christ is dreadful to the sinner—but to the Christian at peace with God—it has great comfort! Christ is watching over us and is ready to fly to our help and rescue at any moment. His eye is fearsome only to the wicked; to those who are His friends and are saved by Him, it gives no terror to think of the unsleeping divine eye ever looking down upon them with love!
Then came a vision of prayers, "Golden bowls full of incense, which are the prayers of the saints." Rev 5:8. There is something very beautiful in this glimpse of how the prayers of the saints on earth, appear in heaven. They are not lost in the air—but reach heaven, and are put into bowls to be kept secure. The bowls are golden, intimating the preciousness of the prayers that are put into them. The prayers which are put into the golden bowls—are gathered and preserved!
Sometimes it is a great while before they are answered, yet they are not lost or forgotten—but are safely stored in the golden bowls. These prayers are as incense, and that shows how they seem to God. Incense was used in the temple worship, and divine instruction was given as to its compounding. When the incense was burned, it emitted a sweet fragrance. The heart-prayers of earth—are the true incense.
One writer suggests that the three ingredients in the incense of prayer are: petition, confession, thanksgiving. Then divine fire falls upon it, and it ascends to God and is acceptable to Him. It is a very sweet thought that true prayer is as incense unto God. He loves to hear us pray!
There is more than prayer in heaven—there is song. "And they sang a new song: You are worthy to take the scroll and to open its seals, because You were slain, and with Your blood You purchased men for God from every tribe and language and people and nation!" No old song, no song of earth would do—for the world has never before seen any occasion like this. Earth’s songs are too dull, too sad to be sung where all is gladness and joy. The song of heaven will be of Christ, and it will celebrate the victory which He won at His death. We shall join in the song because we owe to Christ every joy, every blessing and hope of our souls.
Heaven’s singing, it may well be noticed here, will be congregational. No soloist, or quartet choir, will sing for the people—but every redeemed one will unite in the song of redemption for himself. The angels, too, will join in the chorus, and all the universe will unite their voices in the ascription of praise and worship that goes up to God and the Lamb!
"Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. In a loud voice they sang: "Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!" Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: "To Him who sits on the throne and to the Lamb—be praise and honor and glory and power, for ever and ever!" Rev 5:11-13 The Saints in Heaven
"After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands."
Some people have the impression that very few will be saved, that the lost will far outnumber the redeemed. The Bible, however, gives no such impression. On the other hand, its representations are that immense numbers of the race will be saved. There are no lamentations in Scripture about empty mansions, or small choruses, or thin ranks in the final gathering in heaven. There is no intimation that the Father’s house will not be filled, that the prepared places will not have occupants. Christ’s redemption will not prove a failure; there are repeated indications that it will be a glorious success. In every generation there are millions who have confessed Christ, and doubtless there are always great numbers of true disciples on the earth of whom none know but God. As Christianity spreads over the world we may confidently hope that the number of the saved will be increased every year. There is no doubt, therefore, that the company of the redeemed at last will incalculably surpass the number of the lost.
John’s picture, therefore, is suggestive. The multitude was one that no man could number. Then it was gathered out of all nations and tribes and tongues; this shows that the gospel is to reach all the world, and that every land shall have its quota in the great host of the redeemed at the last. The posture of this vast company was one of high honor, as well as of great privilege. Whatever heaven may be, it seems clear that the redeemed shall be near to God and to Jesus. Elsewhere in the Scriptures we learn the same thing. The redeemed shall see Christ as He is; His servants shall serve Him and they shall see His face. The Bible everywhere represents the redeemed as dwelling in the very presence of God in heaven. They shall live always where they can have constant communion with Him, and where they can enjoy forever the blessedness of His love.
Another thought, suggested in this picture, is in the attitude of the redeemed. They stand before the Lamb. This probably indicates readiness for service. Heaven is not to be a place of idle rest—but the saved will have work to do. These powers of ours are not being trained so carefully here, to be folded up and laid away in idleness through all eternity! We are to be as the angels in heaven, and they are engaged perpetually in service before God’s throne. What our work will be we, cannot tell—but we may be sure it will be suited to our enlarged capacities and powers in the heavenly life. Probably we have a hint of the work of the redeemed, in the coming to earth of Moses and Elijah at the time of Christ’s transfiguration, to minister to Him and cheer Him in His way of sorrow. May it not be that in the eternal ages, all the redeemed shall be similarly employed in carrying blessings to other spheres’?
"After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands! And they cried out in a loud voice: Salvation belongs to our God, who sits on the throne, and to the Lamb!" Rev 7:9-10.
Here we have a glimpse of the redeemed in heaven. For one thing, their white robes indicate purity. There will be no sin in heaven. Before entering the gate, every stain will be washed away in the blood of the Lamb, and the saved will be made perfectly whole. We groan here on earth, under the humiliation of our faults and blemishes, our many infirmities and imperfections, and our corrupt hearts, which keep our lives always blotched and stained. We never can get clear of this burden of sin, in our present life. The holiest saint can never have a perfectly white robe on this earth. But here we have a glimpse of a day coming, in which all who reach heaven shall be entirely free, and free forever, from every stain of sin! The garments of the redeemed shall be white, without one spot! Our hearts shall be thoroughly cleansed. They shall leave behind them all corruption, and shall never again have a sinful thought or feeling or desire—but seeing Christ as He is—they shall be like Him forever! The white robes indicate not only purity—but glory! On the transfiguration mount, we see two heavenly inhabitants on a mission to earth, and we are told that they appeared in glory—in glorified forms. They were saints in their everyday heavenly dress. Here on earth, our bodies are dull, and their beauty is marred by sin; but the spiritual body will be glorious, like Christ’s. The palm branches in the hands of the redeemed, probably indicate joy and rejoicing. Heaven will be a place of great happiness and of blessed triumph. There will be no tears there, and no defeat, no failure. Those who have been always sick here—will be well there; and those who have failed here in all their earthly life—will be among the victors there. The occupation of the redeemed in heaven will be praise. Their praise will be for salvation. They will never forget in their blessedness, that they owe it all to God’s mercy, and Christ’s atoning sacrifice on their behalf. They will always remember what they were by nature, and how they were redeemed and lifted up to glory—at a great cost. "For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect!" 1Pe 1:18-19
We should notice here, also, that Jesus is worshiped along with the Father in heaven. Some people tell us that Jesus was only a good man; but would all the redeemed in heaven worship a mere man?
We have a glimpse of the redeemed in heaven. "All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God." Throngs of angels mingled with them. The angels were not redeemed by Christ, as men have been, for they never sinned nor fell, and therefore they needed no redemption. Yet they are deeply interested in the salvation of sinners, and help God’s saints in their earthly struggles and dangers. They are ministering spirits, who on earth minister to the heirs of salvation. They are bright, holy creatures, and it will be great joy to meet in glory, these friends that we have never seen—but who have seen us, and have done so many beautiful things for us.
Note well the question and answer of the thirteenth and fourteenth verses: "These in white robes—who are they, and where did they come from?" "These are the ones who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb!" They are not those who have lived in palaces, and have never known pain or trial. Heaven’s people are those who have had much suffering on the earth. Some of them had to pass through martyr fires; some of them had to endure sore persecutions; some suffered poverty and sickness; some were wronged and oppressed; some had trial and mocking and imprisonment and cruel scourging. The way to heaven is not always an easy way! "Through many tribulations, we must enter into He kingdom." But here we see how the saints passed through all this tribulation and are not ruined by it. It does not leave them crushed and broken. They stand beyond it all—glorious! There is an antidote to all these tribulations: washing in the blood of the Lamb removes all the scars and marks of pain and sorrow!
There will not be a want of any kind in heaven, that is unsupplied. The ills of earth are past forever, when we reach that glorious country. In this present world, life at the best is one of hunger and thirst. Even if the bodily needs are all met, there are mental and spiritual cravings that never can be supplied here. But in heaven all these desires shall be fully satisfied. Our minds shall hunger no more, because we shall know even as we are known. Our soul’s cravings shall all be met, for in God we shall have all that we need.
"The One seated on the throne will shelter them: no longer will they hunger; no longer will they thirst; no longer will the sun strike them, or any heat. Because the Lamb who is at the center of the throne will shepherd them; He will guide them to springs of living waters, and God will wipe away every tear from their eyes!" Rev 7:15-17
Jesus will be our Shepherd in heaven, just as He was on earth. He called Himself the Good Shepherd, and we know that He is a faithful shepherd to His sheep in this world. He seeks the wandering and the lost, and bears them back to the fold. He feeds and leads and shelters and defends all His flock with loving care. He gave His life for the sheep—dying to save them!
Here we see Him continuing the same tender care in the heavenly life! He will never have to give His life again for the sheep in that new home. He will never have to defend them from danger, for there will be neither enemy nor danger there. He will never have to bring back any wandering or lost ones, for there none will wander away, nor be lost. He will be with them as their continual companion and friend. He will be their guide, leading them from joy to joy, from blessing to blessing—to the trees where heavenly fruits grow, and to the fountains of the waters of life! The Heavenly Home
Rev 22:1-10 In the early pages of the Bible, we have the story of paradise lost. In the closing chapters, we have paradise regained. Between the two pictures, we have the story of Christ’s redemption. All we can do at present, is to glance hurriedly at some of the features of the restoration.
"Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city." The new Jerusalem is a city. A river runs through it. The waters of earth’s rivers are stained and impure—but these waters are pure, as clear as crystal. A river is a great blessing in a country. It bears refreshing, fertilization and renewal where it flows. It quenches thirst. A wilderness has no water. This present world is described in the Bible as a dry and thirsty land, where there is no water. A country without water is a dreary place to live. Man and beasts suffer from thirst; vegetation will not grow. Plants and flowers dry up and wither. A river flowing through the holy city, suggests that there shall be no thirsts unsatisfied. Nothing shall wither. No flower shall fade. The water is the water of life. This suggests the spiritual nature of the blessings pictured. The source of the river is suggestive. It flows "from the throne of God and of the Lamb down the middle of the great street of the city."
There is a strange legend of the Valley of Chambra. The water which had supplied it failed. Everything was parched and burnt up. Birds and beasts and men were dying of thirst. The oracle said that if the Princess Reni would give her life for her people, the water would flow forth from her grave. When she heard this she answered, "Here am I," and gave herself gladly to the sacrifice. Then from her grave there burst out a great stream of water, which flowed into all parts of the valley, carrying refreshment to every plant and flower, and supplying drink for bird and beast and man. This heathen legend is a beautiful illustration of the redemption of Christ. The world was dying of thirst, and there was no hope of blessing. Then God gave His only begotten Son, and Jesus Christ gave Himself in death on the cross—and from His open grave there poured forth the streams of the water of life, which carry blessing wherever the gospel goes.
"On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations." There is more of this picture of the garden city. On the banks of the river grows the tree of life, another feature of paradise restored. This tree of life bears a great variety of fruit. Each month has its own fruits, so that at no time in the year will those coming to the trees, go away unsatisfied. You remember that Jesus Himself once went to a fig tree to find food—and found only leaves. But this will never be true of the trees that grow beside the river of life in the New Jerusalem. There is also great variety of fruits, so that every form of hunger will find satisfaction. Every longing, every desire, every craving, every need of every life will be fully met.
Even the leaves of these trees are for use. They possess medicinal value. May we not think of the pages of the Bible, the messages of the gospel, and all Christian literature—as leaves of the tree of life, scattered abroad for the healing of the nations? Think what blessings these leaves, bearing on them the Words of God, have been to the world wherever they have gone! They carry comfort to the sorrowing, strength to the weak, cheer to the discouraged, knowledge to the ignorant, inspiration, hope, joy, life to all.
Fairbairn speaks of the Words of Christ as a handful of sweet spices cast into the bitter waters of this world, sweetening them. These leaves of the tree of life, likewise scattered through the nations, work healing and blessing everywhere. The new city of God, while it has in it all beauty and good, is characterized also by the absence of things that mar the happiness and joy of the earth.
"No longer will there be any curse." Sin is the cause of all curse, and there will be no sin in this holy city, and consequently none of the bitter fruits of sin.
"There will be no more night." Night is caused by the withdrawal of the sun’s light, and Christ is the light of this new city. His light never fails and never hides itself. Night is a symbol of ignorance, of superstition, of all evil—and none of these shall be found in the regenerated life. In Rev 21:1-27 we are told that "there shall be no more death, neither sorrow nor crying, neither shall there be any pain; and no one ever shall be sick there." These, too, are miseries and evils that follow sin, and when sin is excluded, all its baleful consequences are also excluded.
Those who dwell in this new city, shall have privileges and enjoyments of which they have never even dreamed in the present world. "The throne of God and of the Lamb will be in the city." It is thought to be a high honor to live close to earthly kings and great men. It is an infinitely higher honor to live close to the throne of God! This means continual blessing, everlasting joy, divine companionship. It will be a safe place to live in, for nothing can ever go wrong beside the throne of God—the center of all power and also of all love. This new life will not be one of idleness. Those who live in this city will not spend all their time in rapturous enjoyment, in ecstatic peace. They will be active. "His servants shall serve him." Love always serves. It what ways Christ’s friends shall serve in heaven, we do no know. There will be no human need to relieve, no. sorrow to comfort, no sick to visit, no hungry to feed in that land of life. Perhaps, however, they will be sent to other worlds, where such needs shall exist—as exist now in this world of ours.
"They will see His face, and His name will be on their foreheads!" They will also be admitted to Christ’s immediate presence. Their hearts will be pure, cleansed from all sin, and they can look upon the face of God and live.
Another blessing will be that Christ’s name shall be on their foreheads. The name means the character and the likeness of Christ, shall appear in His friends. When they see Him—they shall be like Him. It is noted that this divine beauty is said to be on the forehead, where others can see it—and where they themselves cannot see it. This is a mark of all true excellence—those who possess it are unaware of the radiance. "Moses was not aware that his face was radiant."
"These words are trustworthy and true." These promises are not mere impossible dreams. Not one of them shall fail of fulfillment. They are fulfilled in a sense in the Christian life in this world, in everyone who believes Christ and follows Him. The holy city descends out of heaven from God. Heaven must come down and begin in us, in our hearts, in the present life—or we never can enter into heaven above. The words are fulfilled in a measure also for every one who, dying in Christ, passes into the presence of God. The full and final fulfillment, however, will be at the end of all things, when Christ shall come again, and gather all His own into one great company in the New Jerusalem! The Great Invitation
"Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy." The character with which men reach the judgment—will be their permanent character forever. The man who lives in sin, refusing the cross of Christ unto the end—is making his own destiny. Habits of sin—make the whole life sinful. It is this that gives such solemnity to life. The seeds of our future—lie in our present. Out of our little acts—habits grow; from our habits—character springs; and character—fixes our destiny, for everyone goes to his own place—that is, the place for which he is fitted by his life on the earth. He who has always sinned here on earth—will continue to sin forever. Eternal death—is simply eternal sin, with the punishments and consequences thereof. The punishment of the wicked will not then be an arbitrary punishment—but the natural result of their own choices and acts in this life.
Another thing which seems to be taught very clearly is, that this final fixing of character takes place at the close of the life on earth. Nothing but divine grace can change the tendencies of a sinful life, regenerating it, and making that holy which was wicked; and when sinners pass out of this world—they pass away from the sway of grace, and he who does wrong—will continue to do wrong; and he who is vile—will continue to be vile—forever!. As the tree falls—so must it lie.
As the man lives—so must he die.
As a man dies—such must he be,
All through the ages of eternity! In the words, "let him who does right—continue to do right; and let him who is holy—continue to be holy," there is a hint of the nature of the heavenly home. The same good things we have learned to do here on earth—we shall continue to do there in heaven. Righteousness is the doing of right things, and the righteous life is one that has been transformed by divine grace into Christlike character. This verse says simply that those who have learned here to do righteousness, shall continue in the next life to do righteousness. We shall still obey God there, and do His will—only we shall be more obedient, and shall do His will there better than here. We shall never in the smallest thing, disobey or cross God’s will. We shall love God there, and love each other, and our life shall be a perfect brotherhood!
Heaven shall be a perfect home. It will still be more blessed there to give, than to receive. They shall still be chief there, who shall serve. Love, joy, peace, longsuffering, meekness, gentleness, goodness, truth—will still be fruits of the Spirit there, as they are here. Life in heaven will not be so strange to us as we think, if we have learned to do God’s will in this world. The "everlasting life" begins the moment we believe on Christ. While we remain here on earth, it is hindered and hampered by the limitations of earth—but in all true Christian experiences, there are intimations of what the full blessedness will be. When we reach heaven, the life begun here will go on, only without hindrance, limitations, or imperfections, forever!
It makes a great difference, therefore, how we live in this world. There is an false impression in some people’s minds, that they can live in sin all their days, and then by a few tears of penitence and a few cries of mercy in a dying hour—can change all the course of their life and spend eternity in heaven. This verse does not favor such a view. The future life is but the harvest of this present life.
Men will be judged by their deeds. The New Testament everywhere teaches the same solemn truth. This does not mean that salvation is by works. We are saved by grace—but grace changes the life and makes us holy. There is no evidence in the unregenerate life that Christ has wrought there at all. Of course the deathbed repentance may be genuine, and if so, it will avail. Only one repentance in the hour of death is recorded in the gospel—but even then the man lived long enough to show that his repentance was true, that his life was indeed regenerated. Christ can any time work the same miracle, changing the heart and transforming the life in an instant; but this is not the usual way. "To die is gain" only to those have been able to say, "To me to live is Christ!"
"Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city." What is it to wash one’s robes? It implies sinfulness and guilt in every life, which must be removed before heaven’s gates can be passed. Without holiness it is impossible to see God, or to dwell in His presence. The words imply also that nothing but the blood of Christ will remove the guilt and the pollution of sin. We must accept Christ’s atonement for the cleansing of our guilt, and depend altogether upon the merits of His sacrifice for our salvation; and we must depend altogether upon the Holy Spirit for the renewing and cleansing of our natures.
It must be noticed here also, that we ourselves must do the washing. That is, no one is cleansed of sin’s guilt or pollution, excepting those who voluntarily turn to Christ and receive Him as their Savior. This shows us at once where the responsibility rests. After all that Christ has done in making at such great cost the glorious salvation for sinners—none can enter into heaven but those who come to Him and wash their robes in His blood.
"OUTSIDE are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood." It is well sometimes, to study heaven from the outside. We often talk about what it will be like inside, who will be there, what they will do, how they will live. Here we get a negative view. So there will be an "outside." Some people would have us think there will be nobody outside of heaven, that all will somehow get inside. This verse does not favor such a view. It certainly was not so in John’s vision. In another place we learn that heaven has twelve gates. So many gates indicate abundance of entrance room. From whatever point you approach heaven, there is a gate before you. Yet the fact that there are gates indicates that there are conditions of entrance, and that people cannot flock in indiscriminately. We have just learned in the previous verse, that only those whose robes are washed, or those who do God’s commandments, can enter these gates. Then here we see who are excluded. There is admission for the worst of sinners—but not while they remain sinners; they must be washed and sanctified and made fit for the heavenly inheritance. A casual glance over the description of those outside, shows the kind of company they will be in, who reject Christ and heaven. Who wants to live forever in such society? It would be worse even than living forever in a state’s prison, among convicts. It would be well, too, to take a glimpse of the excluded characters described here, to see whether we are in danger of being kept out.
"The Spirit and the bride say, ’Come!’ And let him who hears say, ’Come!’ Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life!" The invitation to enter heaven is wide and free. No one will be shut out for lack of room, or because there is no invitation for him. Those who are finally lost, will be lost simply because they will not be saved. Through the whole New Testament Jesus labors to show men that His salvation is for all who will take it; it is even pressed upon all. Every page of the book glows with invitations. Even here, as the volume is about to be closed, the invitation is given again in the most earnest, affectionate, beseeching way. As we come to the last words of the Bible, and find this blessed invitation here, we should ask ourselves whether we have accepted it or not.
"The grace of the Lord Jesus be with God’s people. Amen." The Book closes with a blessing. Its last word is grace. It is interesting to compare with this the last words of the Old Testament, "Lest I come and smite the earth with a curse." The old volume ended, leaving a threat of curse hanging over the earth. The New Testament, however, closes with a blessing, a message of grace and mercy. As the sunshine floods the fields and hills and waters—so the love of Christ is poured out upon the earth. God’s thoughts toward men, are thoughts of peace. He is not willing that any should perish—but earnestly desires that all shall be saved. If we are not saved, it will be because we reject the light and love darkness and death better! With this blessing resting over us, shall we not hasten now under its bright wings? It will be a blessed shelter for us! A traveler plodded on, weary and hungry, not knowing where to turn to find food and rest. A storm broke upon him, and he fled under a wide-spreading tree for shelter. Here he found not only refuge from the storm—but food also, for the tree gave him of its fruits to eat; and rest, too, for his weariness. Just so, the weary people who will flee under this blessing, shall find shelter, rest and bread!