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  ABILENE1936 LECTURES
  by Abilene Christian College
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The annual Abilene Christian College Lectureship for 1936, featuring a series of
sermons, lectures, and addresses by prominent preachers and teachers in the
Churches of Christ on themes of faith, doctrine, and Christian living.

  Chapters: 15

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  TABLE OF CONTENTS
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    1. Introduction
    2. God Hath Spoken
    3. Rightly Dividing The Word of Truth
    4. The Church During The Dark Ages
    5. The History of Our English Bible
    6. The Genuineness and Credibility of Our English Bible
    7. The Canonicity of the Scriptures
    8. The Bible Must Be Taught
    9. The Status of Bible Teaching Today
   10. The Bible Must Be Taught To Those In Regions Beyond
   11. How To Read And Study The Bible
   12. The Influence of the Bible In World Civilization
   13. These Are Written That Ye Might Believe
   14. The Word of God Is Quick and Powerful
   15. How Shall We Escape If We Neglect So Great Salvation?

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  CHAPTER 1: INTRODUCTION
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Introduction

INTRODUCTION THIS YEAR is the four hundredth anniversary of the printing of the
English Bible. President Jas. F. Cox conceived the idea of having the lectures
of Abilene Christian College Lectures for 1936 relate particularly to the
history of the Bible. He named the subjects, set the order of their delivery,
and selected the speakers. When duly considered the subjects and their
arrangement will be seen to provide an exceptionally comprehensive survey of the
field embraced. It is felt that this is a monumental work and one that will do
good wherever it is read. The reader will be interested in knowing that the
lectures were delivered before audiences of hundreds from various states. The
lectures are offered now in print in order that those who were not privileged to
attend Lecture Week for 1936 may nevertheless have the information the lectures
impart. The volume is sent forth with the prayer that the blessings of Eternal
Father may attend it. . C. A. NORRED, Abilene, Texas.


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  CHAPTER 2: GOD HATH SPOKEN
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God Hath Spoken GOD HATH SPOKEN C. A. NORRED

1. The Fact of Divine Revelation. It is significant that almost universally men
have agreed that a being worthy of worship would necessarily possess such
qualities as would move him to reveal to those beneath him those things
essential to their welfare and happiness. Almost without exception the nations
of antiquity have had their oracles where in the emergencies of life they sought
the mind of the supposed higher beings. When we come inside the pale of true
religion we find this inspired statement: “God hath spoken.” (Hebrews 1:1-2) But
in accordance with that wise provision which supplies the essentials and at the
same time encourages initiative and effort, the Almighty has in large measure
restricted his revelation to spiritual essentials. (2 Peter 1:3) This is not to
be taken as indicating that the Almighty is not interested in what we sometimes
refer to as secular things; for one of the earliest divine fiats was: “Subdue
the earth”—but it does remind us that the things pertaining to life and
godliness are of such transcendent value that although in the gravely important
matters of physical success and well-being we have been left largely to our own
resources we have been given a divine re-velation in those matters pertaining to
spiritual duties. But we shall do well to observe that that revelation was not
given all at one time. Such a course would have been unwise, for it is useless
to give a person more information than can be utilized at the time. In
accordance with that principle God suited his revelation to man’s development
and need. For twenty-five hundred years God spoke to the patriarchs. Then for
fifteen hundred years he spoke through the Law of Moses. Then he spoke his final
and complete revelation through Jesus Christ his divine Son and our divine Lord.

Hence we may begin our studies in this particular with the assurance that God
has revealed to us all things that pertain to life and godliness.

2. The Elements of Divine Revelation. When the vast field of divine revelation
is carefully surveyed three things appear outstanding:

A. Righteousness. Deep down in the constitution of man is a consciousness
concering right. Man is aware that there is something that is right and that
there is something that is wrong. Answering to this faculty God has spoken
concerning right. And from what sources did the Almighty draw for the
illumination? Essentially only from Himself. To answer otherwise is to forget
the perfections of the Almighty. We shall do well to bear in mind therefore that
the very character of the Almighty himself are the foundations for the divine
distinctions regarding right. And it is heartening to know that those divine
distinctions have not been witheld from us—God has revealed them to us.

B. The Consciousness of Sin. Along with the consciousness of right there must go
a realization of unworthiness and wrongdoing. No civilization has yet been able
to endure while simply stating the desirability of rightdoing—a consciousness of
the unworthiness of wrongdoing has always been found necessary. Wisely therefore
the Lord has not only annouced that which is right but has re-enforced that
utterance by those institutions designed to inculcate the consciousness of sin.
(Romans 5:20) For fifteen hundred years the tribes of Israel “stood round their
smoking altars and bleeding victims” slowly learning the exceeding sinfulness of
sin. Then came Jesus with the revolutionary truth that not merely the overt act
was of significance but that sin is embodied in improper purpose. Thus has the
Lord written in our hearts a consciousness of sin which not only enables us to
know ourselves as sinners but enables us to feel the need for divine compassion.

C. Goodness and Mercy. And God has seen fit to speak concerning goodness and
mercy. And here, as reference has already been made, we come to a paramount
element of divine revelation. Man is so formed that he will arrive at some
knowledge of right and wrong; he is so shaped that he must certainly feel the
compunctions of conscience—but nowhere can he turn and read in conclusions
arrived at by himself the assurances of mercy. But what shall he do? Must he
bend forever under the load of remorse with never an assurance of mercy. Is he
hopeless? Hence the Lord has spoken concerning mercy and goodness. To the
patriarchs of old, to Israel of old, and to ourselves the Lord has held out
hands of love and forgiveness. (Isaiah 55:7; Matthew 11:28.)

Certainly I should not desire to leave the impression that at a given period
time in history the Almighty spoke of only one quality. It is correct, though,
to say that it is observable that at a given period a given thing received
emphasis. During the patriarchal period, from Creation to Moses, God spoke
concerning faith—and in that period there took form the greatest individual
faith of all time. (Romans 4:11) During the Mosaic period, from Moses to Christ,
emphasis was placed upon justice—and during that period were laid the world’s
foundations of law and order. Under Christ the divine emphasis is laid upon love
and compassion. But as during any period all these qualities were given
attention by the Al-mighty so are they abundantly impressed in the teaching of
Jesus. As we look upon the character of Jesus and reflect upon his teaching we
shall see as never before visions of the majesty of right, we shall see how
loathsome is wrongdoing, and we shall be inspired to call upon God for
compassion.

3. The Vindication of Divine Revelation. And this divine revelation carries its
own vindication. As a matter of fact, the Lord has always provided that any
revelation made by himself shall carry with its own verification for the honest
in heart. In earliest days of the church this verification was afforded in signs
and wonders, miracles. But the great purpose of all revelation was the
transformation of human character. Surely this will be recognized as the
greatest and most difficult thing of accomplishment. But this is accomplished by
the Word of God. (John 15:3) Therefore when sufficient time had passed for this
power of the Word to become observable this power became the divinely designed
verification and signs and wonders ceased. But divine verification has not
ceased. During the first century, and surrounded by such influences as exalxed
evil and put a premium on wrong doing, those who gave honor to the Word were
anabled to stand forth clothed in purity and holiness. Again, those nations
which have given place to the Word have stood forth as shining lights compared
to those into which the Word has not gone. Wherever the servant of the Lo^d has
planted and watered and the Lord has given his increase the desert has blossomed
as a rose, and bleakness and desolation and wretchedness have given place to
beauty and happiness. Verily God hath spoken!

4. Concluding Considerations. Look then upon the Old Testament and upon the
utterances of Christ the Apostles declares that God hath spoken. If we desire
then to know the mind of the Lord we should not turn to our own surmisings, we
should not turn to supposed dreams and ecstacies—we should turn to the Word of
God. And inasmuch as God “hath spoken to us in His son” we shuuld turn to those
utterences made by the Divine Son and those authorized by Ilim to give Ilis will
to all nations—. And I close with this axiomatic statement: If the way of life
eternal had been left to a man’s own finding then we could say chat man would do
well to neglect everything else and find it—but since that way is divinely
pointed out in the New Testament scriptures we are justified in saying that
above everything else man should search the New Testament scriptures diligently
and walk in them.


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  CHAPTER 3: RIGHTLY DIVIDING THE WORD OF TRUTH
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Rightly Dividing The Word of Truth RIGHTLY DIVIDING THE WORD OF TRUTH Text: 2
Timothy 2:15 MELVIN J. WISE

I am grateful to Brother Cox, and to those in charge of this lectureship, for
placing me on the program. I appreciate the fact that I have been assigned this
subject upon this great text of the Bible. Its observance is one of the first
pre-requisites in coming to an intelligent understanding of the Scriptures'.
Because of the importance of the admonition of this text, I always try to place
it in the beginning of a series of sermons in almost every gospel meeting that I
conduct. Let us first analyse the language of the apostle in the text:

I. The Text Analysed: “Study.” This is a thing very few people do. There is much
more involved in the study of God’s Word than mere reading. Many people read the
Bible, but very few study it. Jesus said: “Search the Scriptures”—John 5:39.
This does not mean to merely open the door and look in. If you were searching
for a treasure in a deserted house, would you just open the door and look in?
No. You would search in every crack and corner until you had found the treasure,
or else become convinced that it was not there. But why study the Bible? Because
the Bible unstudied and unsearched is like a great mine undiscovered and
undeveloped. It contains all the light and revelation that the world has today.
On the other hand, we need to study the Bible in order to “Show Thyself Approved
Unto God.” Not merely to be able to argue the Scriptures and win an argument
over our neighbors; not that we may appear intelligent and enlightened on the
Scriptures; not that we may receive the praise of men; but, “A Workman that
Needeth not to be Ashamed.”

Many people have been in the church for years who should feel ashamed over their
lack of knowledge of the Holy Scriptures. In public school, and in college,
students are given an examination to test their knowledge of subjects studied. I
feel that such would do us good in the school of our Master. There is coming an
examination time, however, when there will be no place for refuge to hide our
shame.

“Rightly Dividing the Word of Truth.” This is one of the most neglected commands
in the Bible. A failure to obey the Lord in this divine injunction is the
primary cause for so much religious confusion today. Yet there is no part of the
Bible, when obeyed, that is any more conducive to the unity of religious people
than this admonition of Paul to Timothy. There are many people who profess
Christianity, even many clergymen, who suppose themselves under equal
obligations to obey Moses or any of the prophets, as much as Christ and his
apostles. They are as likely to turn to the Psalms in finding an answer to the
question “What must I do to be saved?” as to Acts of the Apostles. The religious
world at large cannot seq why any part of the Bible should not be obligatory
upon Christians today. They cannot see any reason why the New Testament should
be preferred to the Old Testament. They are heard to ask: “Is it not all the
Word of God, and not all mankind addressed in it? Did not Paul say to Timothy:
‘All Scripture is given by inspiration of God, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness: that the man of
God may be perfect throughly furnished unto all good works' —2 Timothy 3:16-17?”
This is true, but Paul also said: “God, who at sundry times and in divers
manners spake in time past unto the fathers by the prophets, hath in these last
days spoken unto us by His Son”—Hebrews 1:1-2. The proper division of the Word
was one of the greatest contributions that the restoration movement has made to
the religious world. The “Sermon on the Law,” delivered by Alexander Campbell,
was a most revolutionary sermon from the standpoint of changing religious
thought. It was delivered by a young man only twenty-eight years of age, who had
given no special preparation for that special sermon on that special occasion.
At this time the Redstone Baptist Association, of which Mr. Campbell and his
congregation were members, was in session. Mr. Campbell had been sent as a
delegate from the Brush Run congregation, though through the jealousy of some
older preachers he had been left off the program. However, just two hours before
the service was tc have begun, on Lord’s day morning, the scheduled speaker was
seized by sickness, and Campbell was invited to fill his place. Though his
sermon was well received by the laymen, it only added fuel to the flames of
jealousy which some of the preachers held against him. “This will never do,”
they said, “this is not our doctrine.”

II. In Reading the Scriptures We Need to Ask these Questions: Who speaks? The
Bible is the Word of God, but not all of it are the words of God Himself. In
this book there are also the words of the devil, false prophets, and sinners.
The Bible says “there is no God,” but these are the words of a fool and not of
God Himself. The Bible says “there is no resurrection from the dead,” but these
are the words of the doubting Corinthians, and not of God Himself. To whom
spoken? The Bible is addressed to Patriarchs', Jews, apostles, and Christians.
The Ten Commandments were given to Jews, and to Jews only—Exodus 20:2;
Deuteronomy 5:2-3. The law of Moses was never intended for any one but Jews.
Paul said: “Now we know that what things soever the law saith, it saith to them
who are under the law” Romans 3:19. The new covenant, given to Christians, is
not like the old covenant that was given to the Jews—Jeremiah 31:31-34. In the
Bible God also addressed individuals and classes of individuals in a special
way. The human family is addressed as husbands, wives, fathers, mothers,
children, magistrates, masters, servants, believers, and unbelievers. It would
be folly to apply to one individual what is said to all individuals. Yet with
many preachers today, if their text is in the Bible that is sufficient, no
matter where it may be found. Nor does it matter to whom it is written, whether
to Patriarchs, Jews, or Christians; whether to believers, or unbelievers.

What spoken? Is it a narrative, prophecy, or a command? How spoken? Was it
spoken figuratively, illustratively, or literally? For what purpose? Was it
written to convince, confirm, or to comfort? In what age spoken? A
dispensational conception of the Scriptures is one of the most important factors
in rightly dividing the Word of Truth. The Bible naturally divides itself into
three great ages, viz: Patriarchal, Jewish, and Christian. These divisions are
just as necesary and just as distinct as the divisions of secular history, such
as ancient, medieval, and modern. To illustrate: Since 1819, Texas has been
under three governments. From 1819 to 1836, she was under Mexican control; from
1836 to 1845, she was a Rebublic of her own; but after 1845, she became a state
of the United States. The laws that existed in each of these periods were
binding only upon the people that lived in Texas during each particular period.
Thus, the law of God during the Patriarchal age was binding only upon the people
that lived in that era, and not upon the people that lived in the two following
dispensations. The same would be true of the law of God that existed during the
Jewish regime, also the Christian economy. The Patriarchal age lasted for 2500
years, from the creation to the giving of the law of Moses on Mount Sinai. The
books that cover the history of this age are Genesis, and the first nineteen
chapters of Exodus. This age was characterized by a family religion, in which
the father of each family served as a priest to that family. The Jewish age
lasted for 1500 years, from the giving of the law of Moses to the death of
Christ. The books that belong to this age are Exodus through Malachi—also the
four gospels of the New Testament. In this age there existed, not a family
religion, but a national one—to the Jewish nation. There was in this regime a
central place of worship—the tabernacle of Moses, and later the temple of
Solomon. The Christian age began at the first Pentecost after the resurrection
of Christ, and is to last until the second coming of Christ. The books that
belong to this age are Acts of Apostles through Revelation. The religion of this
age is not a family, nor a national one, but an international one. The place of
worship is anywhere disciples may be gathered together— Matthew 10:20.

III. A Right Division is Not Only Necessary to the Proper Understanding of the
Bible, but also of any other Book. The Bible, like a great library, comes to us
in different parts; and we need to learn those different parts, so that we can
point out to the people just the very thing they need to learn. The teacher in
grammar must be familiar with its different parts, so as to be able to
appropriate that part that is needed by the student. He would not think of
turning tc the lesson on verbs in the study of nouns. The Bible may be likened
unto a doctor’s library. One book treats on child’s diseases, another on nervous
diseases, another on fever, and another on pneumonia. If a patient was suffering
from pneumonia the doctor would not read the book that treats on toothache.
Thus, we should be so familiar with the Bible that we can know just what part to
refer to in every need.

IV. The Bible Divides Itself into Two Parts—The Old and New Testaments. We
cannot fully understand one without the other. Someone has very wisely said:
“The Old Testament is the New Testament concealed, while the New Testament is
the Old Testament revealed.” The books of the Old Testament are: (thirty-nine in
number). 1. Genesis, which means “origin.” This is an account of the origin or
beginning of all things. 2. Exodus, which means “exit” or “a going out.” This is
a narrative of Israel going out of Egypt. 3. Leviticus, which deals principally
with the Levitical priests and their duties. 4. Numbers—so called because it
gives two accounts of the numbering of Israel. 5. Deuteronomy, which is “a
repetition of the law.” 6. Joshua, which tells the story of Israel under the
leadership of Joshua, including their passage across the Jordan and their
possession of Canaan. 7. Judges, gives an account of the reign of the fifteen
judges of Israel. 8. Ruth—the one love story of the Bible. It takes its name
from Ruth, the devoted daughter-in-law of Naomi. 9. and 10. First and Second
Samuel were written by Samuel. They give an account of the last two judges of
Israel (Eli and Samuel), and the first two kings of Israel (Saul and David). 11.
and 12. First and Second Kings record the reign of Solomon, the division of the
kingdom, and the reign of the nineteen kings of Israel and the twenty kings of
Judah after the kingdom was divided. The books of First and Second Samuel and
First and Second Kings were called by Jerome, “The books1 of the kings.” 13.
First Chronicles contains the sacred history of genealogies from creation to
David, including an account of his reign. 14. Second Chronicles—the author
continues the story of sacred history giving the history of the kings of Judah
down to the return from Babylonian captivity. 15. and 16. Ezra and Nehemiah take
their names from the authors. They each tell of the return of Judah from
Babylonian captivity to Jerusalem. Ezra tells of the rebuilding of the temple of
Solomon, while Nehemiah tells of the rebuilding of the walls of Jerusalem. 17.
Esther gives an account of how a little Jewish maiden won the esteem of a pagan
king, became queen, and was thereby instrumental in saving her people (the Jews)
from destruction. 18. Job tells of the trials and fidelity of a man very close
to the Lord, thus James speaks of “the patience of Job”—James 5:11. 19. Psalms
were written by David, the second king of Israel. They compose the Jewish hymn
and prayer book. 20. Proverbs, or “wise sayings” contain a collection of the
“wise sayings” of Solomon. They are very rich in practical truths. 21.
Ecclesiastes, or “the preacher” was written by Solomon. This book contains the
confession of a man of wide and ripe experiences, who looks upon his past
experiences and the disorders of life which surround him. 22. Songs of Solomon
contain one of the one thousand and five songs or “canticles” of Solomon. 23.
and 24. Ezekiel and Daniel, who were captives in Babylon, give us a glimpse of
the Jewish life in Babylon during the captivity. 25. Lamentations—because of
this book, its contents and its name, Jeremiah is called “the weeping prophet”
of Israel. In this book he is weeping over the ruin of his country, of which he
had already prophesied. 26. to 39. Isaiah, Jeremiah, Hoshea, Joel, Amos,
Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zecha~ riah, and
Malachi. They all bear the names of their authors.

Speaking generally, these books contain principally the prophecies of the coming
of Christ, and the establishment of his kingdom and gospel in the world. The
books of the New Testament are: (Twenty-seven in number).

1. to 4. Matthew, Mark, Luke, and John—the four gospels. These books are called
“the Books of Evidence.” They convince the unbeliever that Jesus is the Christ.
“And many other signs truly did Jesus in the presence of his disciples, which
are not written in this book; but these are written that ye might believe that
Jesus is the Christ, the Son of God; and that believing ye might have life
through his name”—John 20:30-31. This division may be regarded as
preparatory—getting things ready for the establishment of the kindgom of God—the
church of Jesus Christ on earth. John the Baptist introduced the Son of God to
Israel, then immediately dropped out of the picture. John said concerning
Christ: “He must increase, but I must decrease”—John 3:30. For three and one
half years during the personal ministry of Christ, he continued proving himself
to be the Son of God “with many infallible proofs,” training his apostles for
the great work they were to do. Knowing that he was to soon leave them, he said:
“I go away.” He then promised them the Comforter, which is the Holy Spirit, to
guide them into the ways of all truth—John 14:16-17; John 14:26; John 16:13.

5. Acts of the Apostles. Prior to the Pentecost of Acts the second chapter, the
church had always been spoken of in the future; but on this Pentecost the church
was referred to as existing in fact. For the first time in answer to the
question “What must I do to be saved?” it was said: “Repent, and be baptized
every one of you in the name of Jesus Christ for the remission of sins”— Acts
2:38. For the first time we read that people were “added to the church”—Acts
2:47. This shows that a new order of things began on that day. From that time
until the present, there has never been a change in the scheme of redemption,
nor will there ever be as long as the world shall stand. Hence, if we want to
learn what to do to be saved we must begin with this chapter and read on
throughout the remaining part of this book. This book is not anything like a
complete record of all that the apostles did under the commission to “teach all
nations;” and should, therefore, not be called “The Acts of the Apostles,” but
“Acts of Apostles.”

6. through 26. Romans through Jude—(the Epistles) These letters were addressed
to Christians, instructing them in the duties, privileges, and hopes of the
Christian life. From these epistles we learn how the apostles carried out the
second part of the great commission, viz.: “teaching them to observe all
things.”

27. Revelation. This is a book of prophetic symbols. Not everyone can be relied
upon as a safe interpreter of its symbols and visions. Critics and cranks have
far less trouble in understanding and explaining it than scholars do.

While the four gospels convince, and the book of Acts convert, and the Epistles
confirm, the book of Revelation comforts. It is a book that pictures the new
Jerusalem, the holy city, the home of the soul, where “God shall wipe away all
tears from our eyes; and there shall be no more death, neither sorrow, nor
crying, neither shall there be any more pain; for the former things are passed
away.” This book is in a special way a source of comfort to the tired, worn
soldier of the cross. By its light he can catch a dim glimpse of the home and
rest for which his weary soul sighs.

Conclusion: The Bible is indeed a wonderful book. It is the only source of light
from which we learn of the definite origin, mission, and destiny of man. The
Bible, when rightly divided becomes one of the easiest books to understand that
has ever been written; showing what God has done for us, and what we must do to
obtain remission of past sins, and eternal salvation beyond the dark river of
death.

I commend you unto the Woi;d of His grace. Study it daily, study it prayerfully
and obediently. Walk in the light of its precepts, and be saved at last by its
power.


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  CHAPTER 4: THE CHURCH DURING THE DARK AGES
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The Church During The Dark Ages THE CHURCH DURING THE DARK AGES ROBERT C. JONES
THAT MAN MIGHT fulfill the purpose for which he was created, God gave him the
Bible. If we follow the teaching of this book, we honor the Lord, help our
fellow man and save ourselves. Of course we are interested in this, the greatest
of all books, and in its history. The Bible was complete when the New Testament
scriptures were fully revealed, re-cored and “once for all delivered unto the
saints” in the first century A. D. Before this revelation was completed an
approaching darkness was seen. “But I fear, lest by any means, as the serpent
beguiled Eve in his craftiness, your minds should be corrupted from the
simplicity and the purity that is toward Christ.” (2 Corinthians 11:3) “But the
spirit saith expressly, that in later times some shall fall away from the faith,
giving heed to seducing spirits and doctrines of demons, through the hypocrisy
of men that speak lies, branded in their own conscience as with a hot iron;
forbidding to marry, and commanding to abstain from meats, which God created to
be received with thanksgiving by them that believe and know the truth.” (1
Timothy 4:1-3) “The mystery of lawlessness doth already work.” (2 Thessalonians
2:7) “I wrote somewhat unto the church: but Diotrephes, who loveth to have the
preeminence among them, receiveth us not. Therefore, if I come, I will bring to
remembrance his works which he doeth, prating against us with wicked words: and
not content therewith, neither doth he himself receive the brethren, and them
that would he forbiddeth and casteth them out of the church.” (3 John 1:9-10) In
addition to these and many other statements from God’s book we have much
information from great historians of the past. Hegesippus, a great historian of
the second century tells us about some of the departures in the early church at
Jerusalem. He said: “after James the just had died as a martyr, Simeon the son
of his Uncle Clopas was appointed bishop, whom all pressed forward as being the
second cousin of the Lord. Therefore they called the church a virgin. For it was
not yet corrupted with empty speeches. But Thebouthis begins to corrupt it
because he was not made bishop, being from the seven heresies,—from these came
false Christs, false Prophets, false Apostles, who divided the unity of the
church with corrupt words against God and against Christ.” Hegesippus died about
the year 190. In the first part of the second century Marcion was born. His
father was an elder of the church at Sinope, in Pontus. Marcion quarrelled with
his father, about the position of the church on Old Testament scripture. He went
to Rome, quarrelled with the church there and left it. He started a church of
his own in about 144. Churches of his sect were to be found as late as the fifth
century. Marcion accepted the eleven New Testament books. The gospel by Luke and
ten epistles of Paul. In selecting these he rejected others, and thus he refers
to most of the books of the New Testament.

Dr. Mosheim on page sixty of his Ecclesiastical History, says, “These councils
of which we find not the smallest trace before the middle of this century,
(second) changed the whole face of the church, and gave it a new form: for by
them the ancient privileges of the people were considerably diminished, and the
power and authority of the bishops greatly augmented. The humility, indeed, and
prudence of these pious prelates, prevented their assuming all at once the power
with which they were afterward invested. At their first appearance in these
general councils, they acknowledged that they were no more than the delegates of
their respective churches, and that they acted in the name, and by the
appointment of their people. But they soon changed this humble tone,
imperceptibly extended their limits of authority, turned their influence into
dominion, and their counsels into laws; and openly asserted, at length, that
Christ had empowered them to prescribe to his people authoritative rules of
faith and manners.” So the shadows began to fall, and the glorious light of the
unpreverted gospel did not continue to illume the hearts and lives of men. This
apostasy finally corrupted all the teaching, faith and practice of the church.
The Bible during these dark ages, is our subject. And in as much as our time and
space is limited we shall deal with matters pertaining to the New Testament
especially. The inspired truths were first written on papyrus or parchment.
Papyrus was the common writing material, the paper*, of that day. It was the
cheaper material and not very durable. Parchment was, on the contrary, more
expensive, very durable and could be bent and used at will. The early disciples
accepted these writings as scripture from the first. Soon after these books were
given to the people many copies and translations were made. They were recognized
and quoted as authority by the early teachers and writers, and before many years
had passed they were considered as books that should be preserved for future
generations. The original manuscripts have perished, were destroyed or they
remain undiscovered. Some day some of the original copies may be found. Several
thousand valuable manuscripts and versions have been found. We depend upon
these, together with the testimony of the early church fathers* for information
concerning the original writings. The manuscripts are divided into two groups or
classes. The uncials, or large letters and the minuscules, or small letter
manuscripts. The most valuable manuscripts are in the uncial class, and the best
one in this class is the Codex Aleph or Sinaiticus. This old Bible was found by
Tischen- dorf in the monestary of St. Catharine at Mount Sinai. Forty- three
leaves were found in 1844, the rest, three hundred and forty six leaves in 1859.
The forty-three leaves were carried to Leipzig, Germany, the rest to St.
Petersburg, Russia, where it was placed in the Imperial Library. According to
the best authorities this book was written during the first part of the fourth
century, by four scribes, in four columns to the page, on fine parchment. The
manuscript contains most of the Old Testament, all of the New Testament, the
book of Barnabas and the Shepherd of Hermas. At the close of the book of Esther
is a statement which refers to the comparison and collection of this manuscript
with a manuscript of Phamphilus, which is called “very old.” Russia paid the
monks at Sinai an amount equal to about six thousand seven hundred and fifty
dollars for this volume, and in December 1934 sold it to England for five
hundred thousand dollars. It is now in the British Museum in London.

Another great old manuscript is the Codex Vaticanus. There are several
indications of some kind of a connection between this volume and the codex
Sinaiticus in the days of their making. The Vatican manuscript was written in
the fourth century, by three scribes, in three columns to the page, on fine
parchment. At the first almost forty-six chapters of Genesis are lacking. The
last part of Hebrews, First and Second Timothy, Titus, Philemon, and Revelation
are missing. The close of Hebrews and the Revelation were supplied out of
another manuscript in the fifteenth century. This volume was in the Vatican
library in 1475, in Paris in 1809, later it was carried back to Rome, where it
remains in the Vatican library. In the year 331 Constantine wrote Eusebius, the
bishop of Caesarea in Palestine, asking him to have fifty fine copies of the
Bible made, and to send them to him in Constantinople. Eusebius was a very
learned man and the bishop in the city with the most celebrated Christian
library, the great library of Pamphilus. Some scholars think the Sinaiticus and
Vaticanus volumes were among the fifty books prepared by Eusebius for
Constantine.

According to Tischendorfs view one scribe wrote both volumes. In speaking of
these Constantine Bibles, Eusebius says he wrote them “by threes and fours,” if
he referred to the number of columns to the page, as some think, these two
manuscripts fit the description given and in this respect could have been among
the books written for Constantine. The Alexandrian manuscript was probably
written in the last half of the fifth century, and in Egypt. It was presented to
the patriarch of Alexandria in the year 1098, the name “Codex Alexandrinus” is
given to it because of this fact. This manuscript like the others mentioned is a
manuscript of the whole Bible, although a few leaves are lacking. The writing is
in two columns, the uncial letters are small and 'neat. At the beginnings of the
books a few lines are written in red for ornament. It is now in the British
Museum.

Let us (notice the other great uncial manuscript which at first contained both
the Old a'nd the New Testaments. The Codex Ephraemi. It was probably written in
Egypt before the middle of the fifth century. This manuscript- has suffered
much, there are now only two hundred and nine leaves, of which one hundred and
forty-five belong to the New Testa-ment. All the books of the New Testament are
represented except Second John and Second Thessalonians. It is written in single
columns. It is in the National Library at Paris. These four great Bibles, the
Sinaiticus, Vaticanus, Alexau- drinus and Ephraemi were written during the first
part of the dark ages. The minuscle manuscripts are numerous, and range widely
through the countries and the centuries. These manuscripts are denoted by Arabic
numbers. The first manuscript, 1, of the tenth century, contains all the books
of the New Testament except Revelation. This book was used in the correction of
the proofs of Erasmus’ New Testament. Number 33, has all the New Testament books
except Revelation. It is a very fine text, written in the ninth or tenth
century. Number 1194, of the tenth or eleventh century, was written on the
island Patmos in the cave where the Apostle John is supposed to have stayed
while receiving the Revelation. Number 463, was written by a monk Nicholas in
the year 835, and is o*ne of the oldest Greek manuscripts in small letters that
is known. The ninth century probably saw the first books written in minuscle
letters. All these minuscle manuscripts and. hundreds of others were written
during the very middle of the dark ages.

Beginning before the dark ages and continuing on through those years of darkness
the work of translating the holy scriptures into the different languages of the
earth was carried on. Eusebius says, that the writings of the Apostles wrere
translated in the whole world, in all languages of the Greeks and Barbarians;
and Chrysostom and Theodoret repeat the remark with still greater emphasis.

Latin Translations. The Greek and Latin languages were cognate, and they were
coexistent in many provinces' of the Roman Empire. The translation would in this
case be much earier than in many other versions. The first Latin translation was
probably made in Northern Africa in the second century, and before many years
had passed Latin versions were numerous. This fact is easily explained if the
case was stated correctly by Augustine: “Those who translated the scriptures
from Hebrew into the Greek can be enumerated; but the Latin translators by no
means. For in the early days of the faith when any one received a Greek
manuscript into his hands and seemed to have ever so little facility in
language, he dared to translate it.”. This statement concerning the great
variety of Latin translations is corroborated by the documents, manuscripts and
quotations preserved. The text was so altered and corrupted that at least
twenty-seven variant reading were given for Luke 24:4-5. In other words, as
Jerome says: “as many readings as copies.” During the fourth century the Latin
church must have suffered no little because of so many versions of variant
readings, and no single version generally accepted. In about 382 Damasus, bishop
of Rome, commissioned Jerome to prepare an author-itative revision. Jerome
accepted the task assigned by Damasus and began work on a translation that has
had an ufnparalled history. Jerome did most of the work in Bethlehem, where he
lived from about 386 until the time of his death in 420. He says: “The New
Testament I have restored to the true Greek form, the Old I have rendered from
the Hebrew.” The Greek manuscript or manuscripts used by Jerome must have been
of the type of the Codices Sinaiticus and Vaticanus. It was centuries before the
revision of Jerome was accepted by the church. “So great is the force of
estab-lished usage,” says Jerome, “that even acknowledged corruptions please the
greater part, for they prefer to have their copies pretty rather than correct.”
At the end of the sixth century when Gregory the Great sat in the chair at Rome
both the old and new translation was used. The ninth century has been named as
the time when Jerome’s work came into general use. Jerome’s translation was not
known as the Vulgate for many centuries. Perhaps the name was not definitely
attached to it until the decree of the Council of Trent in 1546. It was used
first not as a name, but merely as an adjective in the sense of “common” or
“current.”

Among the Vulgate manuscripts we have the Codex Fuldensis, which contains the
whole New Testament. This book was written about the vear 540, at the wish of
Victor of Capua. The Codex Amiatinus, was written shortly before the year 716 by
the order of Ceolfrid, the abbot of Yarrow. It was carried as a gift to Rome.
The Codex of St. Emmeram, of the year 870 was written in gold by Berengar and
Liuthard at the order of Charles the Bald. It is ornamented with beautiful
pictures. In the year 1590 Pope Sixtus V. made an edition of the Latin text of
the New Testament, and declared his edition to be the Vulgate to which the
Council of Trent had pointed, and that it “must be received and held as true,
legitimate, authentic, and undoubted, in all public and private disputations,
lectures, sermons, and explanations.” It was discovered at once that Sixtus’s
edition was extraordinarily bad, and that it must be suppressed and replaced by
another. The new edition appeared in the year 1592 under Clement VIII., and is
called the Clementine Vulgate. It was far better than the bad edition of Sixtus
V., but was not so carefully revised or as good as it should have been. Almost
three and one half centuries have passed since the Clementine Vulgate was
published, the best and most authoritative manuscripts in man’s1 possession have
been found or their value discovered, but the church of Rome has not published a
good, full and complete Latin text.

Syriac Translations. Indications are that the New Testament scriptures were
translated into the Syrian language by the middle of the second century. The
great Peshitto (New Testament) was probably written in the fourth century. The
word Peshitto means “simple,”.it seems to amount to as much as “usual,”
“current,” “common,” and may be compared with the Vulgate in the Latin church.
The Peshitto is not the only form of the Syrian text. Another form is called the
Jerusalem or Palestinian. It was probably written for a Syrian church in
Palestine during the fourth century. The double form Syrian translations were
first written in the last of the fifth or first of the sixth century, and agree
largely with a'n ivory binding which is much older.

Armenian Translations. The Armenians used at first the Syrian Bible. But
according to the statements of Koriun, Lazar of Parpi, and Moses of Chorene, the
scriptures were translated by Mesrob, Sahag, Eznik, and others between 396 and
430 from the manuscripts brought from Edessa, Constantinople, and Alexandria. At
Moscow is a copy of the Gospels dated 887, at Echmiadzin is a manuscript written
in 989, with an ivory binding which is much older.

Egyptian Coptic Versions. According to the life of Saint Anthony, he heard the
Gospel read in the church in the Egyptian language. So a part or all the New
Testament must have been translated by the middle of the third century. The
dialect of Lower Egypt is represented by a translation which has been called
Alexandrian and Memphitic, but is now termed Boheiric. The dialect of Upper
Egypt gives us the Thebaic or Saidic translation. These two appear to have been
made directly from the Greek.

Gothic Version. Ulfilas, the Moses of the Goths, as Constantine styled him was
made bishop in about 341 at Antioch and died between 380 and 383. He gave to his
people the alphabet and the Bible. The version is said to be very faithful,
following the text used by Chrysostom. The larger manuscripts of this version is
the Codex Argenteus, of the sixth century, on purple parchment in silver
letters.

Parts of the New Testament were translated into the Anglo-Saxon and German
languages in the eighth century. Many other translations could be mentioned but
enough has been said to give a fair idea of the history of the translation of
the Bible during the dark ages. The Bible, or parts of it, has been translated
into about five hundred different languages.

Let us notice the history of the Bible during the dark ages as viewed through
the writings of some of the church fathers, beginning about the middle of the
second century. During the last half of the second century Irenaeus was bishop
at Lyons. When a boy he saw Polycarp at Smyrna. He tells that that he remembers
just where and how Polycarp sat and preached to the multitude, and how he told
of his connection with John and with others who had seen the Lord, and of some
things he had heard from them about the Lord and about his miracles and
teaching, and having received it, Polycarp announced all things in unison with
the scriptures. Irenaeus’ high appreciation and use of the scripture is seen in
this statement, “the Apostles gave the church over to the bishops,—and the
fullest use of the scriptures which have reached us in careful custody without
corruption, consenting neither to adddition nor subtraction.”

Tertullian, the first great writer of Latin Christianity and one of the grandest
and most original characters of the ancient church, lived in Carthage during the
last part of the second and first part of the third century. His writings cover
the whole theological field of the time, or the whole reorganization of human
life on a Christian basis. Tertullian was well acquainted with the New Testament
scriptures. He writes', “In short, if it be agreed that that is the truer which
is earlier, that earlier, which is even from the beginning, that from the
beginning which is from the Apostles, it will also likewise surely be agreed
that that was handed down from the Apostles which has been sacredly preserved
among the churches of the Apostles.” Origen, the most famous Christian writer
and teacher of the third century, was born probably at Alexandria, about 182,
and died at Caesarea between 250 and 254. When he was about twenty years of age
his father Leonidas, was martyred.

Origen became a great scholar, and devoted himself assiduously to teaching and
writing. Jerome says that he wrote more books than other men can read, and
Epiphansius places the total number at six thousand. He wrote commentaries on
both the Old and New Testaments. In his homilies on Joshua 7:1, he says: “But
our Lord Jesus Christ coming, whose advent that former son of Nun pointed out,
sends as priest His apostles' bearing well-drawn trumpets, the magnificent and
heavenly doctrine of preaching. First Matthew sounded with priestly trumpet in
his Gospel. Mark also, and Luke, and John sang each with their priestly
trumpets. Peter also sounds with the two trumpets of his Epistles. James also
and Jude. None the less does John also here still further sing with the trumpets
by his Epistles and the Revelation, and Luke describing the deeds of the
apostles. Latest of all, moreover, that one coming who said: I think, moreover,
that God makes a show of us newest apostles, and thundering with the fourteen
trumpets of his Epistles he threw dawn the very foundations of the walls of
Jericho and all the contrivances of idolatry, and dogmas of the phi-losophers.”

Eusebius of Caesarea, the Father of Church History, was born between 260 and
280, he was bishop of Caesarea before 315, and died in 339 or 340. Of the
extensive literary activity of Eusebius, a relatively large portion has been
preserved. At first he occupied himself with works on biblical criticism, under
the influence of Pamphilus and prob ably of Dorotheus of the school of Antioch.
Afterward the persecutions under Diocletian and Galerius directed his attention
to the martyrs of his own time and the past. And this led him to the history of
the whole church and finally to the history of the world, which to him was only
a preparation for ecclesiastical history. In summing up the writings of the New
Testament Eusebius gives this statement, “and we must set first of all the holy
four of the Gospels, which the writing of the Acts of the Apostles follows. And
after this we must name the Epistles of Paul, and in connection with them we
must confirm the current First Epistle of John and likewise the Epistle of
Peter. In addition to these is to be placed, if that appear perhaps just, the
Revelation of John, about which we shall in due time set forth what has been
thought. And these are among the acknowledged books. And of the disputed books,
but known then nevertheless to many, the epistle of James is current to that of
Jude, and the Second Epistle of Peter and the Second and Third named for John,
whether they happen to be of the Evangelist or of another of the same name with
him.”

Sometime before Easter in the year 367 Athanasius, bishop of Alexandria, wrote
an Epistle and gave a list of the books of the Bible. He writes, “But since we
have referred to the heretics as dead, and to us as having the divine scriptures
unto salvation, and as I fear, as Paul wrote to the Corinthians, lest some few
of the simple may be led astray by deceit from the simplicity and purity by the
wiles of men, and finally may begin to read the so- called apocrypha, deceived
by the likeness of the names to those of the true books, I beg you to have
patience if in alluding to these things I write also about things that you
understand because of necessity and of what is useful for the Church.” After
giving a list of Old Testament books he says, “And those of the New we must not
hesitate to say. For they are these: Four Gospels, according to Matthew,
according to Mark, according to Luke, according to John. Then after these Acts
of Apostles and so-called Catholic Epistles seven thus: Of James one, but of
Peter two, then of John three, and after these of Jude one. In addition to these
there are of Paul fourteen Epistles, in the order thus: first to the Romans,
then to the Corinthians two, then also after these to the Galatians, and
following to the Ephesians, then to the Philippians, and to the Colossians, and
to the Thessalonians two. And the Epistle to the Hebrews, and following to
Timothy two, and to Titus one. And again John’s Revelation. These are the wells
of salvation, so that he who thirsts may be satisfied with the saying in these.
In these alone is the teaching of godliness heralded. Let no one add to these.
Let nothing be taken away from these.”

John Chrysostom, “The Golden-mouthed” was born in Antioch, in about 345 or 347,
he died near Comana, in Pontus, September 14, 407. So the work and the writings
of Chrysostom bring us into the fifth century. He was bishop of Constantinople,
and preeminently a man of the scriptures. His sermons cover practically the
whole Bible, including seventy- six on Genesis, ninety on Matthew, eighty-eight
on John, fifty-five on Acts, and two hundred and forty-two on the Epistles of
Paul, not counting a commentary on Galatians worked up from the sermons. Many
other works from his pen are preserved. Augustine, “The Chief of the Latin
Fathers,” was born at Thagaste in Numidia, November 13, 354. He was converted in
387, became bishop of Hippo in 395, and died August 28, 430. He wrote hundreds
of treatises, letters and sermons', and took an active part in all the great
discussions and disputations of his day.

Let us go into the ninth century and into some of the darkest days of the middle
ages. Claudius, who became bishop of Turin in about 820, was born in Spain in
the latter half of the eighth century, and died in Turin before 832. He was one
of the most radical iconoclasts of his time. He protested against the use of
images, the invocation of Saints, the ven-eration of relics, and opposed the
growing power of the bishop of Rome. He was famous for his knowledge of the holy
scriptures. He wrote commentaries on Genesis, Exodus, Leviticus, and the books
of Kings, also on Matthew, Galatians, Ephesians, and First Corinthians, and an
exposition of all the Epistles of Paul. In a sense he may be numbered with the
precursors of the reformation. The expositors and commentators, who attempted in
the tenth century to explain the scriptures, were too mean in their abilities,
and too unsuccessful in their undertakings to be mentioned in this brief study.
In the eleventh century Lanfranc, archbishop of Canterbury is supposed to have
written a commentary on the Psalms, and on the Epistles of Paul, also an
ecclesiastical history. Stephen Langton, was made archbishop of Canterbury an.
June 17, 1207. He was a voluminous writer. Glosses, commentaries, expositions,
treatises, and sermons by him on many books of the Bible are preserved. It was
probably Stephen Langton who first di-vided the the Bible into chapters. The
study of the Bible during the dark ages. Beginning with the Apostles' and
continuing for several centuries, the leading teachers and writters admonished
the people to read and study the holy scriptures. Chrysostom frequently, both in
private conversation and public discourses, exhorted his hearers not to rest
satisfied with that which they heard read from the scriptures in the church, but
to read them elso with their families at home. He often traced the corruptions
of the church, as well in doctrine, as in life, the spread of error, and of vice
to the prevailing ignorance of the scriptures. Augustine says: “Do not allow
yourselves to be so immersed in present, earthly things as to be obliged to say,
I have no time to read or to hear God’s word.” Sound teaching and good
admonition like this did not continue. The church drifted so far from the truth,
and became so corrupt in its teaching, faith and practice, that it caused no
little trouble when those not under the direct control of the Pope, came to know
what the Bible really taught. Those reading the scriptures could, and many did,
see that the church of their day was not the church of Christ. In order to help
this and other troublesome situations the fourth council of Constantinople, in
869 passed the decree recognizing written tradition as authority in the church
as a “secondary oracle.” This was not enough to support them in all their evil
and unscriptural practice. So in 1546 at the council of Trent, all tradition,
written and oral was placed on a level with divine revelation. The Bible was
forbidden to the laity by the council of Toulouse in 1229. The decree was as
follows: “We forbid also the permitting of the laity to have the books of the
Old and New Testaments, unless any should wish, from a feeling of devotion, to
have a psalter or breviary for divine service. But we most strictly forbid them
to have the above-mentioned books in the vulgar tongue.” On page 80 of “The
Question Box” by Conway, we find these words: “we do not in any way pre-suppose
that the books of the New Testament are inspired, but only that they are
genuine, authentic documents written by honest men.” The writers of the New
Testament claimed to be inspired, if they were not inspired, they are liars, and
not honest men. On page 89 of “The Faith Of Our Fathers” by Cardinal Gibbons, we
have this statement: “the scriptures alone cannot be a sufficient guide and rule
of faith because they cannot, at any time, be within the reach of every
inquirer; because they are not of themselves clear and intelligible even in
matters of highest importance, and because they do not contain all the truths
necessary for salvation.” By making tradition equal to the Word of God, by
forbidding the Bible to the laity, and by teaching that the holy scriptures are
not sufficient, they divert the minds and hearts of the people from the sacred
truths. When some study of the scriptures was made by honest and courageous men
the reformation be-gan. When a full and complete study of these inspired truths
was made by honest and courageous men the restoration began. We shall be able to
continue in this great work in keeping with our knowledge of, and faithfulness
to, the Word of God. When we consider the ancient manuscripts, the early
translations, and the writings of the early fathers, we are assured that we have
in our present Bible, without addition or subtraction, the truth that holy men
spake as they were moved by the Holy Spirit, and we almost blush for the
arrogrance, ignorance, and stupidity of those who have stigmatized these sacred
books as fictions or forgeries. Let them first prove that all history and all
nations are an illusive cheat; that Homer never suhg in Greece; that Caesar
never reigned in Rome; and that Cromwell never rebelled in England. Until then
let them not think of denying the genuineness and the credibility of the Bible.
In an address before the Bible Union Convention, held at Memphis, Tennessee on
April 2, 1852, Alexander Campbell said: “I have never seen any English Version
Romanist or Protestant, orthodox or heterodox, however imperfect, from which a
man of sense and industry might not learn the way to heaven.”


========================================================================
  CHAPTER 5: THE HISTORY OF OUR ENGLISH BIBLE
========================================================================

The History of Our English Bible THE HISTORY OF OUR ENGLISH BIBLE CECIL E. HILL
AT THE VERY OUTSET of this lecture I want to express my conviction that God has
not only divinely inspired his word but that he has also providentially
preserved it. I believe that God intended for people living in the twentieth
century to have an accurate revelatio'n of his will the same as the people of
the early centuries. Although some minor errors have been made, this one thing
is clearly evident: i'n all the different versions the plan of salvation has
been made plain. One can learn what to do to be saved in any of them. God’s
revelation was made in order to man’s salvation and man’s part in the scheme of
redemption is clearly set forth in every version. My subject is “The History of
Our English Bible,” and I am happy in the conviction that a careful study of the
subject will increase one’s faith in the inspiration of the Bible.

Unfortunately, among the masses very little attention has been given to the
history of the Bible and consequently there is a decided prejudice against any
(new version. Because the King James Version has been the one Bible of the
masses for so many generations, some seem to look upon it as a gift direct from
above. When the revised version was put on sale, in 1881, one young American
lifted his voice against this new thing. He declared publically that if the
authorized version was good enough for St. Paul, it was good enough for him.
This is a'n extreme case, but it shows a woeful lack of information as to how
the Bible has came down to us. In discussing my subject I shall begin with the
fourteenth century, although some very interesting translations and paraphrases
were made long before that time. This century was the first stage in the
dissolution of the medieval church. The growing spirit of inquiry, together with
the corruptions of the higher clergy, favored an appeal from tradition to the
written word of God. John Wyclife was the most illustrious figure of the century
and to him we are indebted for producing the first complete Bible in English. He
was connected with Oxford University where he gained prominence first as a
school man and later as a reformer. He protested against the corruptions of the
Catholic Church to such an extent that he has been called the morning star of
the Reformation. A strong spirit of independence was growing in England and when
the Pope issued his demand for the annual tribute, Parliament refused and
Wyclife rejoiced. He publicly approved the action of Parliament and denounced
the dignitaries of the church and their great wealth. This drew him into the
center of the fight against Rome. It was his conviction that the Bible and not
the Pope, was the final authority in religion. The Latin Bible was the one used
then, and it was used only by the clergy. Wyclife believed that the surest way
to defeat the Pope was to give the people the Bible in their own language. He
once declared, “The Scriptures are the property of people and one which no one
should be allowed to wrest from them.” The translation was begun under his
influence although much of the actual work was done by others. About half the
Old Testament, it seems, was done by Nicholas of Hereford, and the remainder was
done by Wyclife, assisted by his secretary, John Purvey. It was a translation of
a translation, being based on inferior Vulgate texts. It w.as a very stiff and
literal translation but was later revised, harmonized and greatly improved by
John Purvey. This later version was very popular for, even now, in spite of
time, neglect and persecution, there are one hundred and fifty known copies
extant. Some of the finest copies have been traced to the possession of the
royalty of England. It took ten months to write out a copy, and some sold for as
such as two hundred dollars in our money. In some instances a load of hay was
given for the privilege of reading a few chapters. This Bible rendered a great
service to the English language. By combining and crystallizing the different
dialects of England, Wyclife practically unified the various related tongues and
made them one for the future use of the English world. So great was the
opposition to Wyclife’s version that a bill was presented to Parliament to make
the circulation of the Bible in England a crime. Wyclife was excommunicated from
the Catholic Church and forty-six years after his death his bones were dug up
and burned and his ashes scattered on the river, Swift. Hence the poem:

“The Swift into the Severne runs The Severne to the sea And so shall Wyclife’s
dust be spread, Wide as these waters be.”

There is an interval of one hundred years before we come to the next great
version of the English Bible. During that period a number of things tra'nspired
that profoundly influenced the whole course of the Bible’s history.

About the middle of the fifteenth century the printing press was invented and
soon books were greatly multiplied and made cheaper. In 1453 the old historic
city of Constantinople fell into the hands of the Turks and many Greek scholars
sought refuge in western Europe. Many of the Greek classics had been
rediscovered and soon there was a great revival of interest in the study of the
Greek language. This revival of Greek learning was very important to our story.
It has been said that, “Greece rose from the grave with a New Testament in her
hand.” Erasmus, the great Greek scholar, gave the world his famous Greek New
Testament in 1516. This was twenty-four years after the discovery of America and
one year before Martin Luther nailed his famous thesis to the church door in
Wittenburg. There was also a revival in the study of the Hebrew language.

One year after the birth of Martin Luther, William Tyndale was born. (1484) He
has been correctly called, the father of the English Bible. He studied at
Oxford, where he gained dis.'incbon as a scholar, and at Cambridge where he met
Erasmus. It was later written by one of his associates “that Tyndale was so
skilled in seven languages, Hebrew, Greek, Latin, Italian, Spanish, French and
English that whichever he spoke, you would suppose it to be his native tongue.”

Once in a controversy with a priest Tyndale was told, “We had better be without
God’s law than the Pope’s.” He replied, “I defy the Pope and all his laws and if
God spare me, I will one day make the plowboy of England know more of the
Scriptures than the Pope does.” The fulfillment of this statement became the one
objective of his life. After some disappointments, he soon realized that his
work could not be accomplished in England. Though he left London practically as
an exile, he was assured financial aid in printing his New Testament and that it
would be imported and distributed secretly in England. In 1524 he went to the
free city of Hamburg and from there to Wittenburg where he was likely encouraged
by Luther. His translation was made under persecution and in 1525 he placed his
work in the hands of a printer in Cologne. A priest discovered what he had done
and warned the authorities. Tyndale fled with his manuscripts to Worms and there
he printed the first New Testament in the English language.

Thousands of copies were smuggled into England. There was a rushing demand for
it by the common people that they might read it, and the church authorities that
they might burn it. Many copies were burned but others took their place. Tyndale
even welcomed a large order to be burned by the Bishop of London because he
needed funds to bring out a new and better edition. His New Testamet was not a
translation of a translation but was based upon the Greek text by Erasmus. This
is the first instance in the history of the English Bible that the translation
went back to the original language. The Pentateuch and Jonah were the only
portions of the Old Testament published during Tyndale’s lifetime. In 1535 he
was betrayed and imprisoned in Belgium. After sixteen months, he was1 strangled
to death and his body burned. His last words were, “Lord, open thou the King of
England’s eyes.”

Tyndale’s prayer was even then being answered. Miles Coverdale, in 1535,
produced the first complete printed English Bible. The four hundredth
anniversary of this Bible was celebrated last year. It was translated from the
Vulgate and Luther’s German Bible. The New Testament was based on Tyndale’s and
Luther’s work. Coverdale was not a great scholar but was essentially an editor
who collected the best material in reach and so selected and modified it as to
produce a Bible that would meet the approval of both the public and church
authorities. He restored many of the beloved ecclesiastical phrases that Tyndale
had thrown out in order to give a more accurate translation.

Cromwell, Secretary of State, gave Coverdale his active support in getting his
Bible before the public. His second edition was printed in London in 1537 and
was “set forth with the Kynge’s moost gracious license.” The moral and financial
support of high officials made this a very popular Bible.

Before Tyndale was strangled, he turned over to a friend, John Rogers, his
unpublished translation of Joshua to Chronicles, inclusive. Having possession of
all that Tyndale had translated, both published and unpublished, Rogers seems to
have had a desire to give it to the people in a complete edition. It was
completed in 1537 and bore the name, “Matthew’s Bible.” His affiliation with
Tyndale and his reform activities made it advisable to suppress his own name so
as not to hinder its circulation. This Bible was sixty-five percent Tyndale’s
word, the latter part of the Old Testament being taken from Coverdale’s Bible;
yet, Archbishop Cranmer, who denounced Tyndale as a heretic said, “I like it
better than any translation heretofore made.” It was the best English Bible in
print at the time and was dedicated to King Henry VIII, who set it forth with
his license. Thus the king, who opposed Tyndale and his translation, within one
year after his death, licensed the sale and use of his work though under another
name.

Richard Taverner, a brilliant Greek scholar, once imprisoned for reading
Tyndale’s New Testament , published a Bible in 1839. It was a slight revision of
Matthew’s Bible, though it was the first to use the words parable, passover and
other familiar words in our texts. It was never a very popular Bible. The “Great
Bible,” printed in 1539, was the first authorized English version. The great
rupture between Henry VIII and the Pope had taken place in 1534 and the
Reformation was making great progress in England. The opposition to giving the
people the Bible had subsided.

Because of the defects and unpopularity of the existing versions, the King was
often persuaded to provide a new and improved Bible to be free from notes. Some
of the King’s advisers had their hearts set on having a translation that would
really become a national Bible. The King gave his approval, and Cromwell
selected Miles Coverdale to take Charge of the work. The work was to be done in
Paris to insure a superior quality of material and printing. Coverdale and the
King’s printer proceeded to Paris and immediately began the work. The
Inquisition stopped them, but after some delays Coverdale succeeded in
transporting the press, types and printers themselves to London where the work
was completed. It was so elaborately arranged and so large that it was called
the “Great Bible.” Because it was so expensive it was chained to the puplit for
safe keeping. Hence, it was sometimes called the “Chained Bible.” Because
Cranmer wrote the preface to several editions, it was also called “Cran- mer’s
Bible.” When the King was asked to authorize it, he asked if it contained any
heresies. When assured that it did not, he said, “Then in God’s name let it go
forth among our people.” The title page starts, .“This is the Bible appointed to
be read in the churches.” Two previous versions had been printed with the King’s
permission, but this one was printed with his authority. The “Great Bible” was
intended to be a new translation, but it was little more than a reproduction of
Matthew’s Bible, which was a revised edition of Tyndale’s word. The glorious
triumph of the old martyr is shown by the fact that his Bible was authorized and
commended by the very men had denounced him and burned his work. The Bible was
now eagerly bought and read. The “Great Bible” was placed in the churches to be
read by the people. This was done even at the vexation of preachers, who
complained that the people continued their reading through the sermon. During
the last days of King Henry a reaction set in and many Bibles were burned by the
Catholics. K,ing Edward encouraged the printing of the Bible, but after his
short reign Queen Mary came to the throne. She was a Catholic and her
persecution of the Bible won for her the name, “Bloody Mary.” Rogers and Cranmer
with hundreds of others were put to death.

Many of the reformers sought refuge in Geneva, Switzerland, the home of John
Calvin in Beza, the most noted Biblical scholar of the time. This was the center
of free thought and the meeting place of scholars from many nations. The English
reformers now used their enforced leisure to revise the “Great Bible” and bring
it up to the new standards of scholarship. William Whittingham, brother-in-law
of John Calvin published a revision of the New Testament in 1557. The work on
the Old Testament was done by Whittingham, Gilby, Sampson, and perhaps
Coverdale. They were stimulated by other groups in Geneva, at work on Bible
translation into French and possibly Italian. The Old Testament was finished in
1560 and with the New Testament of 1557 was called the “Geneva Bible.” It
immediately sprang into full- grown popularity and for a time contested the
ground with the King James Version, tn less than ninety years one hundred and
forty editions were issued. It was the first Bible printed in clear Roman type
in contrast to the old black letters of previous versions. It was also the first
whole Bible to be divided into verses, the first to omit the Apocrypha, the
first to omit the name of Paul from the Hebrew Letter, and the first to set in
italics words not in the original but necessary in the English. It was the last
English Bible produced under persecution. The Geneva Bible greatly influenced
the English nation, for it was many years the Bible of the home. Shakespeare and
John Bunyan were familiar with it and many copies were brought to America by the
early settler. The Bishops’ Bible was printed in 1568. It was a revision of the
“Great Bible” by fifteen theologians, eight of whom were Bishops. Although it
had the support of the church authorities, it was an inferior work. When
Elizabeth came to the throne, many of the Catholics went to the continent. The
popular demand for the English Bible led them to see the necessity of providing
a Catholic version. The city of Douai in Flanders was the continental center of
English Catholics. They had a college there, but in 1578 it was moved to Rheims.
They produced a Bible and the New Testament was published in 1582 at Rheims.
Later the college was moved back to Douai where the Old Testament was published
i'n 1609-10. This version was called the “Rheims-Douai Bible.” It was based on
the Vulgate, was extremely literal, and in some places rather obscure. It is
still the Roman Catholic Bible. The colorful sixteenth century came to a close
with the death of Elizabeth in 1603. The English Church was now definitely
separated from the Roman Church. The sixteenth century literature had given the
language a purity, style and beauty that has never been surpassed. Scholarship
had achieved a high standard of excellence.

James I, came to the throne in 1603 and was immediately confronted with the task
of reconciling the various religious parties in his kingdom. The different
versions of the Bible was one of the main sources of strife. The King called a
conference of the Bishops and Clergy to meet at Hampton Court Palace “to
consider certain grievences of the Puritans.” A discussion of the merits of
different Bibles was unexpectedly brought up. None of them were likely to be
accepted as a national Bible. The Great Bible was antiquated and cumbersome. The
Geneva Bible was a good translation and convenient for use, but had become the
Bible of a party because of the Puritan character of its notes. The Bishops’
Bible was a very inferior production, neither commanding the respect of the
scholars nor suiting the wants of the people.

Dr. John Reynolds, President of Corpus Christi College, Oxford, spokesman for
the Puritans, proposed a new translation that would have the approval of all the
parties. No decision was reached at the conference, but the King, who presided
over the meeting, looked with special favor on the proposal. He seems to have
regarded it as the opportunity of his life to do a popular and permanent piece
of work on the Bible. A Bible produced under his direction would greatly add to
the glory of his reign. If a further motive was needed, it was found in his
personal dislike for the Geneva Bible. His learning, Bible knowledge, and
theological turn of mind made the whole enterprise congenial to him. He took the
initiative and entered the work with enthusiasm and determination. Much wisdom
is shown in his plan for executing the work. The appointment of the revisers was
a great responsibility and it was five months before the list was completed.
Fifty- four scholars were selected impartially as to religious views. Some were
selected that were not connected with any religious party. They were authorized
to invite the cooperation of every Bible scholar of note in the kingdom. Due to
the death and resignation only forty-seven served. They were organized into six
groups; two at Westminister; two at Oxford and two at Cambridge. Each group was
assigned a definite portion to revise. The scholars secured were notably
competent and when they sat down to their task, they had before them a very
admirable set of rules. It contained a scheme of revision as well as general
directions. Some of the most important things were: The Bishops’ Bible was to be
the basis; the division of chapters was to be changed as little as possible;
marginal references were to be given from one scripture to another; the old
ecclesiastical terms were to be retained; there were to be no marginal notes
except to explain the meaning of Greek and Hebrew words. This rule probably did
more than anything else to make this version acceptable to all classes. If it
had contained notes, we likely would have today Bibles of different religious
bodies, each reflecting the view of its party. Another important requirement was
that every man of each company was to take the same portion, and after
individual work, the committee was to meet and make comparisons and decide as to
the final reading. When each book was complete, a copy was to be sent to each of
the other five companies for review and suggestions. The final reading was to be
decided at the general meeting of the group of leaders. Thus, everyone of the
forty-seven men was to pass on the work of every other man. No record has been
left as to how the rules were observed but there must have been harmony as the
work sped on at a commendable rate until completed. When it was finished, two
men from each group were chosen to prepare the final revision for the press.
Three copies of the whole Bible were sent to the final committee, one each from
the colleges where the groups worked. In producing this version, the actual
group work was not begun until 1607 and continued two years and nine months.
Nine months were spent by the committee of twelve on the final revision and
preparation for the press. It was published in London in 1611. Never before had
such labor and care been expended on the English Bible. The Hebrew and Greek
texts were carefully studied and the best commentaries of of European scholars
were used. Bibles in German, French Spanish and Italian were examined and when
the sense was determined, no effort was spared to express it in clear, vigorous
idiomatic English.

All the excellencies of other versions were noted and even the Rheims New
Testament was laid under tribute for some of its expressive phrases. The Geneva
Bible likely influenced it more than any other single version. In the preface
Dr. Smith says, “Neither did we disdain to revise that which we had done and to
bring back to the anvil that which we had hammered.” The title page says, “Newly
translated out of the original tongues and with former translations diligently
compared.” When we consider that it was based on the Bishop’s Bible and greatly
influenced by the Geneva Version, both of which were largely the work of
Tyndale, we begin to appreciate his influence on this version. The Old Testament
far surpassed any previous translation in its faithful representation of tjbe
Hebrew text, and did it in language representative of the Elizabethan age. The
New Testament is so chaste and expressive in language and form that it is said
to surpass the original Greek as a piece of literature. The King James Bible is
said to be the greatest literary- production in the world.

Two editions were issued in 1611 and within three years fourteen editions had
been issued. After that, several edition., were issued each year. It was forty
years before it won out over the popularity of the Geneva Bible, but character
and merit won the contest, and since the middle of the seventeenth century, it
has become the Bible of the English speaking peo- ple.With spelling modernized
and some minor corrections from the edition of 1611, more copies of the
authorized version have been printed than of any other book in the world. In a
little more than a century the English and American Bible societies, alone, have
sold 72,000,000 copies of the whole Bible, 84,000,000 copies of the New
Testament and some 77,000,000 Gospels and other portions. An edition of the
authorized version, published in 1701 by Bishop Loyd, was the first English
Bible to make use of the system of chronology worked out by Archbishop Ussher,
who died in 1656. This system places the beginning of the race 4004 B. C. Recent
discoveries of chronological material show that practically all his dates before
722 B. C. were wrong, although many people have supposed the dates in their
Bibles a part of the inspired message. The revisers of 1881 say of the
authorized version, “We have had to study this great version carefully and
minutely, line by line, and the longer we have engaged upon it, the more we have
learned to admire its simplicity, its dignity, its power, its happy turn of
expression, its general accuracy and we must not fail to add, the music of its
cadences and the felicites of its rhythm.” The authorized version held
undisputed sway in the English speaking world for more than two centuries.
Although there were various attempts at revision, nothing of importance was done
until the English Revision of 1881. During the nineteenth century scholarship
had advanced far beyond that of the sixteenth century. Some very old manuscripts
had been discovered and carefully compared. Valuable discoveries in archaeology
had shed much new light on the life of the past, giving help particularly in
understanding the Old Testament. Moreover, in two and one half centuries the
English language, itself, had undergone great changes. The science of textual
criticism, which teaches the value and best method of dealing with ancient
documents, had entirely sprung up since 1611. The original languages were much
better understood than in the days of King James. Delicate shades of meaning and
construction in Hebrew and Greek grammar were appreciated as never since the
days when the ancient manuscripts were first written. In view of these
developments there was a natural and persistent demand for revision of the
English Bible. In 1859, Dr. Tischendorf, a German scholar, discovered in St.
Catherine’s Convent at the foot of Mt. Sinai, a very valuable ancient manuscript
of practically the entire Bible. The Sinaitic manuscript aroused great interest
and greatly intensified the demand for revision. Accordingly, in 1870, the
Convocation of Canterbury adopted a proposal for a revision. The church of
England took the lead and sixteen men were appointed to carry out the
resolution. The committee was increased to fifty- four and represented nearly
all the evangelical bodies in England. It was decided to follow the King James
version as closely as possible and the alterations were to be indicated in the
margin. The general committee was divided equally into the Old and New
Testaments Committees and each was to work through its portion twice. The work
was begun in 1870 in Westminister Abbey, where the two committees held joint
sessions at stated intervals. In 1870 Dr. Angus visited America to confer with
American scholars on the possibility of cooperation with the British committee.
A general plan was framed and a committee selected and approved. This committee
of thirty was selected and organized after the pattern of the British
Committees. They began in 1872 in the Old Bible house in New York. The details
of the plan of cooperation were not concluded until 1875. The work of the
English revisers was regularly submitted to the Americans for consideration,
whose comments were carefully considered and largely adopted, and their
differences from the version finally adopted were printed in an American
Appendix to the published work. The American Committee pledged moral support to
the anticipated version and promised not to sanction the publication of an
American edition of the Revised version for fourteen years after the completion
of the Revision. Of course this was to give the business to the English presses.
The travel and printing expenses of the Committees were paid by Oxford and
Cambridge University Presses in return for the exclusive copyright on the
Revision. The New Testament Committee finished their work In 1880 and in May
1881, it was put on sale in England and the United States. Nearly two million
copies were ordered before it came from the press and about three million copies
were sold within a year. The Chicago Tribune and the Chicago Times published the
entire New Testament in their issues of May 22, Matthew through Romans being
telegraphed from New York. There was an eagerness to see what had been done to
the old Bible. Some were offended to find familiar phrases dropped and words
changed, while others were disappointed because there were no greater changes
made. The Old Testament appeared in 1885 and an edition of the whole Bible, with
improved marginal references, was published in 1898. There were good reasons for
its claim to preeminence. The arbitrary chapter and verse divisions were placed
in the margin with the result that the text reads continuously like any other
book. The narrative is broken up into paragraphs according to grammatical rules.
Chapter summaries, chronological material and antiquated marginal references, so
prominent in the version of 1611, were omitted. These “help” became hindrances
and led to much misunderstanding and misinterpretations. In the Authorized
version, at the end of the Hebrew letter, it says, “Written to the Hebrews from
Italy by Timothy.” Of course this was not a part of the text but was added by
some one who did not know very much about it. The printing of the Poetical books
in proper metrical form has a decided advantage. With respect to the different
religious views of the translators, this Revision was brought forth in fairness.
One of the committee says, “Whatever other charges may be brought against it,
that of bias, even unconscious bias, toward any set of theological views, is
quite out of the question, where Baptist and Methodist and Presbyterians and
Churchmen sat side by side in the selected company of revisers. And, as if to
make this assurance doubly sure, across the Atlantic a similarly constituted
company was preparing to cooperate with these, to criticize the work and suggest
emendations.” From the standpoint of the number of translators, this is the
outstanding revision of the English Bible. This is also true as to the available
source material. Among the valuable manuscripts, to which they had access, not
available in 1611, were the Vatican, the Alexandrian and the Sinaitic. They are
the most valuable of the early manuscripts and were used to great advantage by
the committees. This Revision was the first Bible whose translators made careful
use of all three of the valuable sources: ancient versions, ancient manuscripts,
and the writings of the early church fathers.

It has been charged that the English of the new Revision is not as smooth and
graceful as that of the Old Version. That is likely a just criticism, but, as J.
Patterson Smyth says, “What we have lost in smoothness and beauty of diction, we
have greatly gained in point of accuracy.” The English Committee disbanded soon
after 1885, but the American Committee continued its organization with the view
of bringing out an American Revision. Due to the differences in the language of
England and America the English Revision contained many words and anglicisms
that were puzzling to the American readers. The need for an American Revision
was clearly evident but the promise of the American Committee tied their hands
until 1899. They began the preparation, however, so as to have it ready for the
press by that time.

They freely revised the translation of 1881-1885 in language, phrases and
thought where it appeared necessary; they made preparation to issue a complete
edition and therefore prepared a full set of new marginal references; they
printed at the top of each page, in brief form, the contents of that page; they
reparagraphed the whole Bible and sought to remove inconsistencies of
punctuation. In 1897 the American Revision Committee entered into an agreement
with Thomas Nelson and Sons cf New York City, by which that firm was authorized
to publish the American Standard Edition of the Revised Version. The copyright
in 1929 passed to the International Council of Religious Education.

Just a short time before the expiration of the fourteen years the English
presses issued an American Revised Version. The American Appendix had been
incorporated into the body of the text. The English presses were taking unfair
advantage of supplying the market while the American Committee was still
restrained by their pledges to those presses. Naturally, a storm of protest
arose which gradually subsided when the American Standard Edition of the Revised
Version came from the press in 1901. The excellencies of the English Version
were improved on. The American Stardard Revised Version is the most perfect
English Bible in existence and is a fitting climax to the great advances made in
Biblical learning during the last half of the nineteenth century. In addition to
the foregoing versions there have been many individual and some denominational
translations and revisions. Among the private translations might be mentioned:
The Bible Union, Rotherhams1, Ellicotts, Andersons, The Emphatic Diaglott,
Living Oracles, published by Alexander Campbell, Baptist Translation (1883-1912)
Twentieth Century Version, Coptic Version and Syriac Version. Goodspeed’s Modern
Speech New Testament was published in ;1923, and the Old Testament by a group of
scholars under the editorship of J. N. P. Smith was published in 1927.

Charles Thomson, for eight years the Secretary of the Continental Congress, was
the first American to make an English. Translation of the Bible. He obtained a
Greek Septuagint and made a translation of the whole Bible and published it in
1808. It was the first English translation of the Old Testament direct from the
Septuagint. A college instructor recently asked this question, “How long will it
be before another great translation of the Bible be made?” Translations and
revisions will be necessary as generations come and go. Language is a living
thing, the meaning of words shift gradually. To new generations the vocabulary
of the past loses some of its force.

It is not without purpose that God has so wonderfully inspired and preserved his
word, and may we have humble hearts to hear that word, obey its commands, and by
its power bring forth the fruit of the Spirit in our lives.


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  CHAPTER 6: THE GENUINENESS AND CREDIBILITY OF OUR ENGLISH BIBLE
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The Genuineness and Credibility of Our English Bible THE GENUINENESS AND
CREDIBILITY OF OUR ENGLISH BIBLE CLARENCE C. MORGAN

Introduction: RECENTLY I RECEIVED from the “American Association For the
Advancement Of Atheism” a large package of tracts, pamphlets, and leaflets, all
of which contained venomous attacks upon the genuineness and credibility of the
Bible. In the package was also a catalogue of some 2,000 books of like
character. The 4A, as it is generally called, is the largest organization of its
kind in the world; having branch organizations in every nation and in many
institutions of higher education in our own country. Mr. Charles Smith,
President of the 4A, has published and distributed millions of copies of a tract
entitled, “The Bible In The Balance,” in which he sets forth many alleged errors
and contradictions of the Bible and which are very representative of all Bible
critics. Following I quote from his opening and closing remarks. “To a candid
world, we submit this document. If it is true the church ought to go out of
business. If the clergy can disprove it, we shall cease attacking the Bible.
This folder indicts the Bible as inauthentic, incredible and immoral, supporting
each charge with evidence. Refute it, Christians, if you can, or confess that
your religion is false. * * * A single error refutes the dogma of infallibility.
We have proved that the Bible abounds with contradictions and falsehoods, and is
immoral. * * The Bible is the greatest hoax in all history, * * * If bad books
are burned, the largest bonfires should consist of Bibles.” In his denunciation
of the Bible our critic says, “ A single error refutes the dogma of
infallibility.” I will grant the truthfulness of this statement, and also affirm
that the same rule apply to his alleged discrepencies of the Bible. If we can
prove the unreliability of one or more of the critic’s charges, then, by his own
rule of reasoning, their whole structure of criticism falls to pieces. The very
existence of the Bible demands an explanation of its authorship, as to which
there are only two contentions, its friends claim Divine authorship while its
enemies proclaim it the spurious work of man.

PROPOSITION: “The Genuineness and Credibility of Our English Bible."

There are many reasons why I believe in the genuineness and credibility of the
Bible, but the brief time alloted for this address will not permit even the
mentioning of them all, neither an exhaustive study of any of them, but we shall
refute the critics charges and produce enough positive evidence to prove to any
honest man of normal intelligence, that the Bible is the inspired and infallible
record of living God and not the “spurious work of man.”

I. PECULIARITIES. “Peculiar” means diverse from, entirely and altogether
different. The fact that in many ways the Bible is peculiar to all other books
in the world is evidence of its genuineness and credibility. The Bible is
peculiar to all other books, in that it is the only book dealing with life,
past, present and future. It begins with eternity, covers all of time and ends
with eternity. It begins with chaos and ends in perfection. It begins in
a.beautiful garden and ends in a beautiful city. It begins with the introduction
of life and ends with per* petuation of life. It begins with the introduction of
sin and ends with the destruction of sin. It begins with the only satisfactory
explanation of whence came man and ends with the only satisfactory explanation
of whither man is bound.

II. UNITY. The wonderful unity of the Bible constitutes one of the very
strongest bits of evidence extant, concerning its genuineness and credibility.
The writing of the Bible covers a period of about sixteen hundred years. It was
written, primarily, in two languages, on three continents and by about forty
different men, men from all walks of life, some learned and some unlearned;
there were lawyers, doctors, farmers, fishermen, capitalists, paupers, kings and
sheep-herders, and yet, with all this diversity of time, place, language and
people, there is not a single error or contradiction in it. Every single
statement of a scientific, historical or prophetic nature, agrees perfectly with
known facts. In spite of all these seeming handicaps in its preparation, its
unity is so wonderfully perfect, that every reasonable doubt as to its
genuineness and credibility is completely eliminated.

Here we pause to give attention to the critic’s allegations to the contrary.
They disclaim the unity of the Bible, alleging that it abounds with
contradictions and offer as proof, First; Creation. They claim the two accounts
of creation, as recorded in the first two chapters of Genesis are contradictory.
To this alleged contradiction, I reply; There is not a single contradictory
statement in the two accounts. Chapter One and the first three verses of chapter
two, give a brief outline of the order of creation by days, and chapter two,
beginning with verse four, gives1 more in detail how creation was accomplished.
In other words, Genesis One is the “what” chapter of creation and Genesis Second
chapter beginning with the fourth verse, is the “how” chapter, but there is no
contradiction, because no statement of fact conflicts with the other.

Second; Animals in the Ark. Another alleged contradiction is in regard to the
animals take into the Ark. The critics claim that in one place the Bible says
God told Noah to take two of every kind of animals into the ark and in another
place he told him to take seven. An examination of the record leaves the critic
suspended by the brittle cord of ignorance. In “one place,” Genesis 6:19, God
gave a general order effecting all creation, and in “another place,” Genesis
7:2, he simply clarifies his general instruction by specifying that of the
unclean beasts there was to be only two of each kind, one male and one female;
and of the clean beasts and birds there was to be fourteen of each kind, seven
males and seven females. What God wanted in the Ark was clearly stated and
easily understood, and no Bible critic can state the proposition in more
understandable language than the Bible records. And so, we might consider each
of the alleged 2000 contradictions of the Bible, as Bible scholars have done,
and without a single exception, the allegations will be found to be false.

III. HISTORICAL: The genuineness and credibility of the Bible is stronglj'
evidenced by its historical perfection. No world history has ever been compiled
by mortal man, but that, sooner or later, it had to be revised and changed
because of the discovery of new facts. But not so with the Bible. While the
Bible is not, primarily an historical book, yet it contains more and older
history of the human race that all other histories of the world combined, but
not one word or statement has ever had to be changed in order to conform to
newly discovered facts. Of course, I know the Bible critics deny these
statements and stoutly affirm that the Bible contains hundreds of errors and
false statements. An examination of a few of their alleged errors will serve to
discredit all of their diabolical allegations.

First: They charge that the “entire story of the flood is nohing but an old
Babylonian Myth.” To the contrary, theirs is an old worn out theory, for most of
the world greatest scientists have long since accepted the Bible record as
necessarily true. Dr. George Frederick Wright, one of the world’s most noted
geologists, says that, “In no other way can we account for the presence of the
bones of the plains country, marsh land and sea life in the caves and crevices
of the highest mountains of Europe and Asia.” “Hundreds of thousands of tons of
such bones have been found in caves and crevices, high in the mountains of all
lands indicating that at some time in the earth’s history, there was a great
exodus of low land life to the mountain tops, what else but a flood of waters
could have driven them hence?” Let the critics answer.

Second: Four Kings of Genesis 14. Four Kings of Genesis 14. The older writings
of the Bible critics reveal their claims that the four Eastern Kings mentioned
in Genesis 14 were mythical characters. But now, that through archeological and
other scientific research, with but one exception, these kings have been
identified and recognized by world historians and that Amraphel, one of these
four kings, has been definitely identified as none other than the great
Hammurabi of ancient Babylon, whose code of civil laws antedates the Ten
Commandments by centuries, they have ceased their prating about this “Bible
error” and have withdrawn from the market and revised all books and liters* ture
containing the allegation.

Third: “Egyptian Bondage a Jewish Fable.” Again, our critics used to say, “The
Jews never were in Egyptian bondage, history does not record it.” This
allegation of error has also been withdrawn from their literature, because the
Bible record has been confirmed by the finding of the Egyptian store city of
Pithom in the land of Goshen, with its buildings constructed of brick, the lower
stratas of which were of brick made clay and good straw and the upper of brick
made with clay, stubble and reeds. So, again, history is changed, but the Bible
still stands.

Fourth: “Sargon, the creation of a mad man ” The Bible critics used to scoff at
Isaiah 20 :, when they could not find in secular history, “Sargon,” the Assyrian
King mentioned by the prophet of God, and said he was only “the creation of a
mad man, who thought he was inspired.” But again their vile prating ceased, when
a few years ago the excavators at work in Mlesopotamia, uncovered the ruins of a
great temple, the building and ground of which covered twenty-five acres, and to
their amazement, they found that they had uncovered the ruins of the temple of
King Sargon, mentioned by the prophet.

Again the critics were compelled to admit that the Bible record was true and
they were the ones in error, and so would end the study of every alleged error
in the Bible.

IV. TEST OF THE AGES. The fact that the Bible has withstood every test of all
ages is evidence of its genuineness and credibility.

First: Skepticism. The Bible has stood the test of skepticism. Every color and
hue of skepticism, represented my some of the brainiest men of all time, has
attacked the Bible from every conceivable angle, but to no avail; it has stood
the test of the onslaught.

Second: Honest Genius and Intellectuality. The history of man is a history of
progress. It matters not into what realm of human activity we delve, we discover
one glaring truth, that man has never produced anything which could not be
duplicated or improved upon by some other man. But not so with the Bible. Man
has written more than two thousand volumes in contradiction and condemnation of
the Bible, and the Bible still excels and outweighs them all, but let man
produce one volume that surpasses or even equals the Bible and the influence of
the Bible will vanish in a decade.

Third: Astronomy. The Bible has stood the test of Astronomy, for as the
so-called wise men of the earth were teaching that the world was flat and rested
upon some super foundation the man of God was saying, “He hangeth the earth upon
nothing.”

Fourth: Geology. The Bible has stood the test of Geology, for while man, in his
wisdom, was trying to discredit the Bible story of creation, the science of
Geology was piercing the bowels of the earth to discover that the facts revealed
do but confirm the Bible order of creation. The Bible says the first life on the
earth was plant life and the last thing created was man, and between these were
fish, bird, and animal life respectively, and to this order, from the various
stratas of the earth, geology answers, so it was, so it was.

Thus we see that, "The heavens declare the glory of God; And the firmament
showeth his handiwork. Day unto day uttereth speech, And night unto night
showeth knowledge." Psalms 19:1-2.

While we are meditating upon the failure of the skeptics to discredit the Bible,
I am reminded of this little poem. Hast eve I passed the blacksmiths door, And
heard the anvil ring the vesper chimes; And gazing in, I saw upon the floor, Old
hammers, worn with beating years of time. How many anvils have you had? said I,
To wear and batter all the hammers so, Just one, said he, with a twinkling eye
The anvil wears the hammers out, you know. And so though I, the anvil of God’s
word, For ages skeptic blows have beat upon, And though the sound of falling
blows was heard, The anvil is unworn, the hammers gone.

Yes, the Bible has withstood the test of the ages and it will continue to stand
until time shall be no more.

V. CONTRARY TO HUMAN NATURE. That the Bible is the word of God and not the work
of man is evidenced by the fact that it is contrary* to human nature. Had the
Bible been the work of man, many of its teachings would have been left out,
because they are contrary to human nature. Where is the man, or when did he
live, and who was he, who, if he were writing the Bible would say, “Thou shalt
love thy neighbor as thyself,” or "Love your enemies and pray for them that
persecute you and despitefully use you?”

VI. OFFERS THE ONLY HOPE. The fact that the Bible is the only book in the world
that offers man any hope beyond this life is evidence of its genuineness and
credibility.

There has never been found on the face of the earth a race or tribe of people,
where there was not also found evidence of their faith in a supreme being and in
life after death. Call this universal characteristic of man instinct, intuition
or what you may, I call it God,—God living in the soul of man, the zenith of his
creative power. The Bible is the only book, revealing to man the object of his
deepest yearnings and telling him that "God so loved the world that he gave his
only begotten Son, that whoever believeth on him should not perish but have
everlasting life.” The Bible is the only book that says, “Let not your heart be
troubled, ye believe in God, believe also in me: in my Father’s house are many
mansions, if it were not so I would have told you. I go to prepare a place for
you, and if I go and prepare a place for you, I will come again and receive you
unto myself, that where I am there ye may be also.”

"Holy Bible, Book divine, Precious treasure, thou art mine; Mine to tell me
whence I came, Mine to teach me what I am. Mine to chide me when I rove, Mine to
show a Savior’s love; Mine thou art to guide and guard; Mine to punish or
reward. Mine to tell of joys to come, And the rebel sinner’s doom. O thou holy
book divine, Precious teasure, thou art mine. Anon


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  CHAPTER 7: THE CANONICITY OF THE SCRIPTURES
========================================================================

The Canonicity of the Scriptures THE CANONICITY OF THE SCRIPTURES CHAS. H.
ROBERSON THE WORD “CANON” is of Christian origin and signifies a norm or rule.
It came to mean a rule of faith and eventually a list. In its present usage it
connotes a collection of religious writings Divinely inspired and hence
authoritative, normative, sacred and binding. This address, therefore, deals
with the quality of being canonical, that is, belonging to or characteristic of
the canon of Scripture. It is not known how the ancient Hebrews expressed the
idea of canonicity, but the idea existed long before there was any special term
to express it. In the New Covenant the word “Scriptures” conveys unquestionable
the concept of sacredness. The problem of how we came to have sixty-six books
known as the Scriptures is largely an historical investigation. The question is
not who wrote the several books, but who made them into a collection; not their
origin nor their contents, but their history. The task then and the purpose
before us is to summarize the stages in which the body of sacred writings became
known, approved and accepted as “Scripture.”

There are plenty learned treatises on the Canon and on Higher and Lower
Criticism, but a dearth of any summarization of the evidence and conclusion of
these learned treatises in terms adapted to the general reader. There are many
popular works on Evidences, and frequently apologetic discourses, but the
evidence is too untrustworthy because taken at second-hand, and too frequently
conclusions are stated with more rhetorical adorment and of impetuous invective
than of judicial candor. It is an historical problem and must be solved by the
rules which affect human testimony. And never was testimony more abundant and
more convincing.

There are many who claim that the Canon of Scripture was determined by the
Council of Nicea or of Laodicea or of Carthage, but the evidence is conclusive
that the church had in her hands “a defined canon of Scripture” before any
councils were held. The canon of the Old Covenant, likely, was settled in its
present form as early as the days of Ezra, and only those books were accepted as
the Divine standards of faith and regulative of conduct which were written for
this definite purpose by those who were believed to be inspired of God.l The
canon of the New Covenant may be safely asserted as founded on these principles:

First, if a book could be proved to have been written by, or under direct
supervision of an apostle; and second, if its doctrines were such as the
apostles taught, it was received into the canon. A book to have place in the New
Covenant had to have the apostolic seal and sanction. The primitive Christians
were not easily deceived for many of them were personally acquainted with the
apostles, or had listened to their teaching, and were familiar with their habits
of thought and methods of speech. It would be as impossible to deceive them into
receiving a spurious book into the canon of the New Covenant, as to deceive
persons living in the years of 1978 to 1983 about the facts of the present and
preceding national administrations.

If a time can be fixed when the canon of the New Covenant was settled, the task
is an easy one to show that the canon of the Old Covenant had long been
received, without question, by those most competent to judge of it. Let us,
then, begin with a time when the present canon of the Scriptures was received
and journey backward from that point, and if the search takes us back until the
words of truth from lips of Peter and of John and of Paul and of Him who spake
as never man spake may be heard, the chain of the argument will be securely
welded and the canon made fast to the apostolic age. At the time of the Council
of Nicea, A. D. 325, the Bible as we now have it was in existence and men
acknowledged its Divine authority.

Beginning here, let us summarize the testimony of the Fathers of the first three
and one half centuries under Four Stages of the Process: (1) That of the third
and fourth centuries. (2) That of the close of the second century and the
opening of the third, A. D. 170-220; (3) That of the Apologists, A. D. 120-170;
(4) That from the time of the apostles until about A. D. 120

I. THE THIRD AND THE FOURTH CENTURIES Eusebius: The position and scholarship of
Eusebius entitle his testimony to great weight. He was born about A. D. 260, was
living at the time of the Council of Nicea, probably a member of it. He says of
the persecution ordered by Diocletian about A. D. 300, some twenty-five years
before the Council of Nicea, “I saw the inspired Scriptures consigned to the
fire,” and he could not fail to know what books men loved better than their own
lives and why the loved them so. One is not able to suppose that the term
“inspired Scriptures” was peculiar to him, but rather in common use. He had
freest access to the famous library of the learned Pamphilus of Caesarea, and
summarizes the writings of the New Covenant thus:

“And first, then, we must place the holy quaternion of the Gospels, which are
followed by the narrative of the Acts of the Apostles. After these we must
reckon the (fourteen) Epistles of Paul (including clearly the Epistle to the
Hebrews) ; and next to them we must ratify the epistle circulated as the former
of John, and in like manner that of Peter. After these books we must place—if at
least such a view seem correct—the Apocalypse,—and these the reckoned among the
books acknowledged. Among the controverted books which are never-the-less well
known and used by most, we class the epistle circulated under the name of James,
and that of Jude, as well as the Second Epistle of Peter, and of the so-called
Second and Third John, whether they really belong to the evangelist, or possibly
to another of the same name.” This summary was written about A. D. 303.

Constantine embraced the new faith about A. D. 311, In A. D. 325 he called the
Council of Nicea. At this Council “the Holy Scriptures of the Old and New
Testaments were silently admitted on all sides to have final authority.”4 At no
one of the four great councils of the fourth century were the contents and the
character of our Bible, as we now have it, made a subject of discussion, except
to give sanction to the canon as it already existed.5 The task which Constantine
gave to Eusebius to prepare “fifty copies of the divine Scriptures” established
a standard which in time gave recognition to all doubtful books. These copies
were made with the greatest care and included all the present books of the New
Covenant except the Apocalypse, which, however, was soon admitted to full
confidence and judgment “supported by the prescription of primitive tradition.”6
The testimony is convincing that we read the same Bible which Eusebius read to
the people of Caesarea.

Origen: Origen was born A. D. 184, suffered severely in the Decian persecution,
died A. D. 254, just six years before the birth of Eusebius. He was a profound
scholar. His testimony accords with that of Eusebius. The only doubt he records
is about II Peter and II and III John, but these were in existence, were known
to the churches and were received by very many as of Divine authority. His
principal work was done after A. D. 200. The evidence takes us back to the
beginning of the third century when every book of the New Covenant is in
existence and all but three universally accepted as Divine authority.

II. FROM A. D. 170-220. Tertullian: Tertullian was born about A. D. 150, died A.
D. 220-240. He was the leading Latin writer of his age. His quotations from the
Scriptures include all the books of the New Covenant, except James, II Peter,
and II and III John. The “Ante-Nicene Fathers” points out apparent references to
both James and Peter. One or two of these seem well authenticated, but most are
too vague to be relied on with confidence. The canon of Tertullian is closely
related to the old Latin versions of the Bible, and surely sets aside the claim
that the authority of the canon rests upon the action of any council. “The canon
does not derive its authority from the church, whether Jewish or Christian; the
office of the church is merely that of custodian and a witness.”

Clement of Alexandria: Clement of Alexandria was born about A. D. 160, died
about A. D. 220. He was a renowned scholar. He had access to the great
Alexandrian Library, whose priceless volumes were a store-house of valuable
information. He tells us that Pantaenus, whom he succeeded, left behind writings
which contain the shadow and outline of what he heard from men who preserved
“the true tradition of the blessed doctrine directly from the holy apostles,
Peter, James, John and Paul.”9 He did not leave a catalog but he called the
Scriptures Divine and Divinely inspired. His references cover the whole Bible,
unless Philemon and III John be excepted.

Irenaeus: Irenaeus was born about A. D. 120, died A. D. 202. He is but two
lengths removed from Christ and but one from the apostles. His life extends over
eighty-two years of the early history of the church. He was associated with
Pothinus who was contemporary with the apostle John and with Polycarp. One has
said that his quotations from the Gospels would “fill eleven closely printed
folio columns; while the passages' from the Old Testament would fill fifteen
such columns.” (Prof. Norton). The American reprint of the Edinburgh edition of
the “Ante-Nicene Fathers” states that his writings contain 765 instances in
which direct quotations or allusions are made from the books of the New
Covenant. He quotes from or alludes to every book of the New Covenant except
Philemon and III John, and every chapter except fifty- four.”H There can be but
one conclusion, and that, the books of the New Covenant were in existence in his
time and were well known to those to whom he wrote, and unless III John and
Philemon be excepted, were accepted by the whole church.

III. THE AGE OF THE APOLOGISTS A. D. 120-170 The heretics of the apologetic age
bear unequivocal testimony to the existence of the Gospels.

Tatian, a disciple of Justin Martyr, was born about A. D. 110, died about A. D.
172. His “Diatessaron” (Harmony of the Gospels) affords proof of the existence
of the Gospels before A. D. 170.

Marcion was a contemporary of Justin. He gives the first clear attempt to define
a Christian Bible. His book contained the Gospel which was a recension of Luke,
and the Apostolicon which consisted of ten Epistles of Paul. The Muratorian
Fragment, discovered in Milan A. D. 1740, is said to be “the earliest approach
to a Scripture canon or list of the books of Scripture now extant.”12 It
contains references to each books of the New Covenant except I and II Peter,
James and Hebrews. But the Fragment contains a remarkable sentence which
Westcott thinks was made originally in explaining the reception of Hebrews, and
if this be correct, only three of the books which we now receive are omitted. If
we had the missing parts, we may reasonably be assured that no book would be
omitted from the list. Its formation is not later than A. D. 150-170. This
brings us to the point where the evidence is clear as pertains to the making of
a Scripture canon, and that such did exist as early as A. D. 150. Closely
related to the Muratorian Fragment are the Old Latin and the Syriac versions
which Eusebius says were in existence as early as A. D. 150. These were
translations of the books that were at that time received as genuine, and show
what books were recognized as belonging to the Scriptures. These prove every
book of our New Covenant was received and recognized as authoritative except II
Peter which had gained only a partial recognition.

Justin Martyr was the chief of the Apologists. He was born about A. D. 100,
suffered martyrdom A. D. 163-165. Although he mentions by name only the
Apocalypse of the books from which he quotes, it seems quite certain that a
collection of the books of the New Covenant was either in existence or in the
process of making.

Standing now at the threshold of the age of Peter and John and Paul, the result
of our survey is briefly this: All the books of the New Covenant, unless we
except II Peter, II and III John, and Jude were accepted as of Divine authority.
One can not be sure that any exceptions should be made. For some congregations
received books which were rejected by others, and the conclusion is obvious that
all the books which we now have in the canon were in existence during the first
half of the second century.

IV. THE APOSTOLIC FATHERS A. D. 95—120 Papias,13 A. D. 75-150, saw and heard
many intimate acquaintances of the apostles. He was learned in the Scriptures
and his testimony to the Gospels, the Apocalypse, I John and I Peter has great
weight. He says that he got his facts “from the living and abiding voice” of
disciples of our Lord.

Clement of Rome was a contemporary and disciple of Peter and Paul. Positive
knowledge pertaining to him is meager, yet enough is known to invest him with a
dignity which naturally belongs to a “companion and successor of the two great
apostles.... of the early Christian world.” About A. D. 95, he wrote an Epistle
to the Corinthians in which he quotes extensively from the Old Covenant and from
Matthew, Mark, Luke, Acts, Romans, the Corinthian letters, Ephesians,
Colossians, I Thessalonians, I Timothy, Titus, Hebrews, James, I and II Peter
and the Apocalypse. This testimony is significant, an makes it quite obvious
that the books from which he quotes and to which he alludes were in existence at
close of the first century.

Ignatius: The personal history of Ignatius is not certainly known. Tradition
says that it was he, when a child, that Jesus placed in the midst of the
apostles. (Matthew 18:2) This indicates that he was contemporary with the Master
and the apostles. The allusions to him in the writings of Polycarp and Origen
give assurance that he was a conspicuous figure in the early days of the church.
His writings show a familiarity with the teachings of the New Covenant which
precludes the idea that the books which comprise it were not then in existence
and accepted as the Word of God. Every writing of his is saturated with the
thought and the spirit of the gospel. Often his language seems a paraphrase of
the New Covenant. There is no way to account for the remarkable coincidences in
thought, spirit and expression with its writers than by supposing that he was
familiar with them. When it is remembered that he died within twenty years of
the Apostle John, it certainly gives assurance that the books from which he
borrowed his thought, and often his language, and which are now in our New
Covenant, were then in existence, and that he knew them from the writings of the
apostles and evangelists.

Polycarp: Polycarp was born A. D. 69-81. He must have been a young man of about
twenty when he sat at the feet of John. He was instructed by the apostles and
conversed with many who had seen Christ. Irenaeus tells us that Polycarp related
what he had heard respecting the Lord from “John, and the rest of those who had
seen the Lord,” “in harmony with the Scriptures,” having thus received
information from the eye-witnesses of the Word of life.” His writings bear
witness of his knowledge of Matthew, Mark, Luke, ten of Paul’s Epistles, and
three, perhaps five of the seven Catholic Epistles. Clement and Ignatius refer
to the remainder except II and III (Jonn, and there is a possible reference to
II John in Polycarp. If the latter epistles of John were spoken of together,
there is then the possible reference in the writings of Clement, Ignatius, and
Poly carp to all the books of the New Covenant. The evidence surely points to
the fact that at the close of the first century all the Gospels and all the
Epistles we re in the hands of, and were known to, the churches. Here we rest
the case, and hold that the testimony adduced justifies the conclusion that the
books which comprise our New Covenant were known to Clement, Ignatius and
Polycarp, and were in exis¬tence as early as A. D. 100.

Westcott says, “The Bible was formed, even as the church itself was formed, by
the action of that Holy Spirit which is the life of both.” An interesting fact
in this connection shows how rich the writings of the Fathers are in quotations
from the Word. In consequence of the question raised by some English gentlemen
as to whether the New Covenant could be recovered from the writings of the first
three centuries, Sir David Dalrymple, Lord Hailes, who had these writings, set
himself the task of answering, and in two months discovered the whole New
Covenant with the exception of eleven verses, and he thought these could be
found also. The “Ante-Nicene Fathers” points out in the writings of the
Apostolic Fathers more than 200 references or allusions which are from all the
books of the New Covenant with only II and III John not included. Justin Martyr
makes 128 quotations or allusions and in such form as can be found only in the
books which comprise our text of the New Covenant. So despite modern criticism,
it must stand that the books which the Christians of the first three centuries
of our era held to be the Word of God are the word of God. The Old Covenant: A
word is necessary to set forth the authority on which the books of the Old
Covenant rest. Its canon was settled before the time of Christ. The Syriac and
the Old Latin Versions, made not later than the middle of the second century A.
D., contained the books of the present Old Covenant. The Septuagint Version of
the books of the Hebrew Bible was made B. C. 280-150, and contains the present
books of the Old Covenant. Philo, Jose¬phus and the Talmud agree in fixing the
canon of the Old Covenant as we now have it. When Christ came, the Old Covenant,
exactly as we now have it, was recognized and re¬ceived as the Scriptures. It
was the Bible of Christ, of the Apostles and of the Apostolic Fathers. The
expression “from the blood of Abel unto the blood of Zachariah” (Matthew 23:35;
Luke 11:51) seems to set the final order and arrangement of the canon of the Old
Covenant. The Hebrew arrangement of the books of the Old Covenant places
Chronicles last. The murder of Zachariah is recorded in 2 Chronicles 24:20 f,
and so it seems evident that the expression as used by Jesus would in¬clude the
whole range of Old Covenant Scriptures, not unlike we would say “from Genesis to
Malachi.”

Finally it should be added that the question raised about certain books of the
New Covenant by the writers of the first three centuries, both friends and foes,
was not whether they were in existence as early as the close of the first
century, but, on the one hand, whether they were written by the men to whom
ascribed, and on the other hand, whether their teaching justified the
interpretation put upon them by the church. While the evidence on which these
books about which doubt was raised is not as pronounced and full as the evidence
for the other books, it is greater than the evidence against them and entitles
them to a place in the canon. It is vastly in favor of the books of our New
Covenant, and goes far to establish their Divine authority, that they withstood
the keen criticism and sifting judgment of the times when the canon was forming,
while the Apocryphal books disappeared the moment they came under the searching
tests by which each book was tried which asked a place in the sacred catalog.
THE BOOK There are books and books. There is one which may be rightly designed
the Book. You may call it a library, or a volume, or whatever you will, but it
remains the Book. The Book is unique in character, in contents and in origin. It
is one of its class, but one, and that class is itself. No one may read the
extant literature of the first three centuries A. D. and not be impressed with
the fact that the Fathers were familiar with those books which comprise our
Bible. With the supreme desire to honor God and His Book, I commend to you the
evidence with the prayer that God will attend it with his blessing, for the Book
remains the sole authority for the facts and principles of His revealing Himself
unto man’s redemption, and the proof is lacking that the record is either
incorrect or fraudulent.


========================================================================
  CHAPTER 8: THE BIBLE MUST BE TAUGHT
========================================================================

The Bible Must Be Taught THE BIBLE MUST BE TAiUGHT G. K. WALLACE

THERE ARE MORE BIBLES sold than any other buok, yet it is almost unknown. Almost
every person possesses a Bible, but few really know its true contents.
Christians are lukewarm, toward it, and many non-Christians do not read it at
all. Even preachers la> it aside for other books. Sermonic literature and
religious periodicals make ut> the bulk of the preachers* readmg. The maionty of
the people of the world do not criticize fit nor abuse it. They simply ignore
it.

It is not enough to possess a Bible. It cannot be absorbed. The Bible must be
taught. In older to establish our proposition, we shall proceed after this
fashion. The Bible must be taught because:

1. It is the will of God. 2. Religious knowledge is at such a low ebb. 3.
Anarchy reigns supreme. 4. It reveals God’s eternal purpose through the church.
The Will of God Even a careless reader will recognize that the Book must be
taught. The religion of our Lord is a taught religion. The gospel, God’s power
to save is placed in earthen vessels. (2 Corinthians 7:4) Jesus instructed these
earthen vessels to “go teach,” baptize, and then“teach.” (Matthew 28:19-20)
Again He said, “Go into all the world and preach the gospel to every creature.”
(Mark 16:15-16) Repentance and remission of sins were to be taught in the name
of Christ among all nations, beginning at Jerusalem. (Luke 24:46-47) There is no
reason why men should not know God, if they possess a Bible. Our text indicates
they shall have proper instructions. (Jno. 6:45) A careful consideration of
Paul’s statement of the power to save further shows that it is the will of God
to teach the Bible. The gospel is the power of God unto salvation. (Romans 1:16)
The only way man can be saved is through. God’s power. God’s power is revealed
through His word. “It pleased God through the foolishness of preaching to save
them that believe.” (1 Corinthians 1:21) The curse of God rests upon us if we
preach any other message. (Galatians 1:8-9) Our responsibility in this respect
is great. Necessity is laid upon us and woe is unto us if we preach not the
gospel. (1 Corinthians 9:16) We are strictly charged to preach the word. (2
Timothy 4:1-2) A Spiritual Dearth It cannot be denied that there is a wide
spread spiritual dearth in the earth. The following facts will show that
religious knowledge is at a very low ebb.

Recently there appeared an article in the Good Housekeeping magazine by Dr.
Frederick K. Stamm, pastor of the Clinton Avenue Community Church, Brooklyn, New
York, wherein he reveals some interesting facts. He says, “I read also in one of
our Universities the following ten questions were asked in an examination:

(1) Name the three members of the Trinity. (2) What are the beatitudes? (3) What
is original sin? (4) What is the transfiguration? (5) What personage does the
dove symbolize and what is the origin of the symbolism? (6) What is the
Epiphany? (7) What is the first commandment? (8) Why did the children of Israel
go into Egypt? (9) Who is the legendary author of the book of Proverbs? (10) Who
visited the witch of Endor?

“The class which answered the questionnaire consisted of sixty-three freshmen
and twenty-three from other classes and the average grade on the test was 25.5
percent. The freshmen averaged 26.7 percent and the students of other classes
23.3 percent. Two students thought that the apostles, John, Paul and Peter,
constituted the Trinity. The Epiphany was a series of devout sayings and some
said it was a religious chant. One student suggested that Theodore Dreiser was a
legendary author of Proverbs, and one explanation of why the children of Israel
went to Egypt was that Joseph had a good position there, and there was a famine
outside.”

I recognize that some of the above are not Bible questions, but are questions
that real Bible students are acquainted with.

Several weeks ago there appeared an article in the Wichita Eagle, one of our
large daily newspapers, wherein it was said that in a certain Northern
University a young man in answer to the examination question, “What is a Papal
bull?” replied, “A Papal bull is a white cow kept in the Vatican to give milk
for the orphans.”

All of us no doubt are acquainted with the story of the two brethren who got
into an argument about who knew the most about the Bible. One bet the other five
dollars that he could not say the Lord’s prayer. The bet was called and the
fellow said,

“Now I lay me down to sleep, I pray the Lord my soul to keep, If I should die
before I wake, I pray the Lord my soul to take.” The other fellow then said,
“Here is your money, I did not think you could do it.”

These stories of the lack of knowledge pertaining to religious things amuse us.
Perhaps it would be best not to laugh lest we laugh at ourselves. Through the
kindness of certain Bible teachers in Abilene Christian College, I have had
access to some of the answers given by some of you to Bible questions. They are
indeed alarming in view of the fact that most of you came from Christian homes.
In answering the question in regard to the creation it was said, “The second day
God created firmament and vegetation sprang up.” Another said, “The second day
God fermented.” As to how man was created one student replied, “God made man by
breathing dust into his nostrils and man became known.” Macpelah, a plot of
ground bought for a burial place was said to be “an illegal son of Abraham.”
This spiritual dearth is further manifested by the sermon topics used today. The
press reeks with the announcements of subjects such as the following: “Will
Mussolini Drag Us Into Another World War?”; “Regulation of the Moving
Pictures.”; “The Blue Eagle;” “The Social Gospel,” etc. The church today is made
a play house.

“The sacred edifice heretofore dedicated to worship of Almighty God has now,
with its parish house, its club and other auxiliaries, become a center of
secular functions. We now go to church to hear a sermon on the minimum wage,
adequate housing of the poor, the regulation of moving pictures and the
dancehalls, how to vote and the latest vice investigation report. * * * Billiard
and pool tables are being installed, dancing classes are organized, and all
sorts of amusements offered to entice the youth within her sacred precincts. A
child returning home from Sunday school recently was asked by its mother the
subject of the lesson. It was how to keep the streets clean. Another Sunday,
kindness to dumb animals furnished the subject of the lesson, and this was a
graded Sunday school up-to-date. A good woman who suffered greatly with a recent
sorrow brought herself to church, longing for some comforting words. She heard a
sermon on the Charity Organization and the Visiting Nurse. * * *

“Ministers of the gospel are willing to preach on almost any thing under the sun
except the gospel; and when they be¬grudgingly hand it down, they almost tell us
it is not divine, but a man made thing.”—From Sermon Outlines on Acts by C. C.
Crawford. The recent document issued by the Federal Council of Churches of
Christ in America indicates the spiritual dearth that exists in the protestant
denominations. This article denounced the making of churches mere concert
stages. It asserted that the fundamental principle of worship is adoration and
listed the following corollaries of the assumed principle: “1. Worship is
degraded when it is made the occasion for the display of talents by preachers
and musicans. 2. The minister is insignificant in the presence of God and should
not draw attention to himself in dress, behavior or remarks. 3. Worship should
not be allowed to fall into a mere self analysis of the feelings of the
worshipers. 4. Worship is not entertainment for the purpose of “entertaining”
people in religious things. 5. All that is offered to God in worship should be
of the best available. “Dust and dirt, doggerel hymns, cheap slang, slack and
careless order of services, undignified prayers, frivolity in the choir loft,
sibilant gossip in the pews, vulgar exhibitionism in the pulpit cannot co-exist
with genuine worship.” This shows the conditions of religious thought and action
outside of the true body of Christ. Surely religious knowledge is at a very low
ebb. The fact that denominational dogmas are still taught proves that there is a
lack of genuine Bible knowledge in the earth. There are some conceited, ignorant
members of the church to¬day who will declare there is no use to preach against
the doctrine of hereditary total depravity. Denominations no longer know
anything about this, they say. Just because they no longer preach this
distinctive denominational dogma in their revivals is no proof that they do not
teach it. Through their religious periodicals, in their retreats and schools
they teach the principles of their faith. The Catholic people do not hold
revival meetings. Is this proof that they do not teach their beliefs?

Suppose we travel together over the great plains of Western Kansas. You say to
me, “Brother Wallace, the people of Kansas have quit planting wheat.” Then I
ask, “If Kansas farmers have quit planting wheat, why so many large wheat
fields?” If the doctrine of total depravity is no longer taught, why do the
fruits of it still exist? As long as the mourner’s bench system of being saved,
infant baptism and direct operation of the Holy Spirit in conversion is taught,
then I know that total depravity is taught. These things are the fruits of this
heresy first propogated by Calvin. The spirit of compromise, both within and
without the church, indicates the spiritual dearth to which we have so often
referred. The teachings of the Bible cannot be compro¬mised and at the same time
please God. The gospel is dogmat¬ic to the core. There is not a single “maybe,”
“I guess so,” “it seems to me,” or “it appears to be true” in the entire Book.
If you do not believe the gospel is dogmatic, please note the following
expressions: “Except ye repent ye shall all likewise perish;” “Except ye be born
of the water and the Spirit ye cannot enter the kingdom of God;” “I am the way,
the truth and the life;” “Without faith it is impossible to be well pleas¬ing
unto God;” “The gospel is the power of God unto salvation.” God speaks to man in
the terms of “thou shalt” and “thou shalt not.”

One of the compromising preachers of our day spoke after this fashion.
“Brethren, except ye believe, after a fashion, repent in a degree, ye will die
probably, and go to hell to a certain extent.” Our preaching should be as Paul
expresses it, “in great plainness of speech.” The trumpet should give a certain,
sound. (1 Corinthians 14:8) The restoration movement depends upon plain Bible
preaching foi its very life. To substitute sweet sermonettes on philosophy,
sociology, ethics and literary themes will spell the ruin of the movement. A
State of Anarchy The Bible must be taught because it is the only true stand¬ard.
The breaking away from the Bible as a standard creates a state of anarchy in the
world.

Among protestant people three things take precedence over all other rules, of
faith and practice. They are (1) Conscience. (2) Creeds; and (3) Direct
revelation of the Spirit of God. They do not rely upon the Bible only as a
guide.

(1) Conscience offers no assurance as a guide, unless, properly taught, for the
following reasons: (a) It may he defiled. (Titus 1:15) The difference between
the idol worshiper and the worshiper of the true God is not in their sincerity.
They are equally sincere. However, the idol worshiper has a defiled conscience.
(b) The conscience may be mistaken. Galatians 1:13. 2 Timothy 1:12-15) Paul
thought he was' doing right while he was “persecuting the church of God” and
“making havoc of it.” Even while he had a clear conscience he was ‘a
blasphemer,” “persecutor” and “the chief of sinners.” (Acts 23:1-2) (c) The
conscience my be seared. (1 Timothy 4:2) The trutn may be r efused so many times
that one’s conscience beomes calloused and steeled against the light of the
Gospel of Christ. (d) He who depends upon conscience as a guide exalts his mind
above the word of God. It is an acceptance of the doctrine of paganism. (Romans
2:14)

(2) Many in so called Christendom place their trust in creeds to guide them. It
is an act of rebellion for man, or any set of men, to assume that the law of God
is not sufficient for a guide to the Saints, and assume that uninspired men can
make a law for that purpose, and undertake to do it. Is man able to do what he
claimr God could not do? Yet, this very thing is assumed every time a human
creed is imposed on a man to guide or govern him.

“Two men were debating the subiect (creeds) at Dry Run, Kentucky. One, a
Calvinisxic Baptist, maintained that his confession of Faith was a better bona
of union among Chris¬tians than the Rible alone. His ant5 creed opponent was so
sure of his position that he proposed to submit the question to a Frenchman, who
listened to the entire debate. The judge, making each disputant take into his
hand the creed which he had defended, asked of the man with the New Testament
who had made his creed. “ ‘Jesus Christ,’ was the answer. “Turning to the other,
he said: ‘And who, my friend, made yours?’ “ ‘It was adopted in the City of
Philadelphia, in the year 1742.’, came the reply. “The Frenchman continued.
‘Very well, then, gentlemen, that is enough. If you follow you creed, Mr.
Christian, when you die, it will take you to Jesus Christ. Follow yours, Mr.
Baptist, and when you die it will take you to Philadelphia.’ ” —Jennings History
of the Disciples of Christ.

(3) The theory of the direct revelation of the Spirit cannot be substantiated
because all who claim to have it differ. Did God inspire one man to preach a
certain doctrine and another man to preach it down? God is not “a God of
confusion, but of peace.” (1 Corinthians 14:33) The number who claim to receive
the baptism of the Holy Spirit and to reveal messages from God are legion.
However, we inquire, “Who among all those who claim to have the Spirit has it?”
Mr. Mormon gets the Holy Spirit and heals, talks in tongues and practices
polygamy. Mr. Spiritualist declares that through the Spirit he talks with the
dead. Mr. Mormon and Mr. Pentecostal deny this. Mr. Christian Scientist says by
the agency of the Spirit that there is no such thing as sickness and death.
According to Mr. Scientist the healings of Mr. Mormon and Mr. Holiness are
false. Mr. Nazarene gets the Holy Spirit and jumps and shouts, but does not talk
in tongues, but he insists that he has the baptism of the Spirit. Mr. Quaker get
the baptism of the Spirit and neither jumps, shouts nor talks in tongues. When
the Spirit moves him, he goes very meekly and quietly. Now, I repeat, “Which one
of all the claimants has it?” If any of the above group has it, Mr. Quaker does,
because the Holy Spirit never made anyone act idiotic. The truth is, however,
none of them have it. No man today who claims to have the baptismal measure of
the Spirit can define it. If he could define it, he would not claim it. The very
purpose of the baptism of the Holy Spirit shows beyond a doubt that it is not
for today. Its purpose was: (1) To bear witness to the apostles so they could
bear wit¬ness to the world. (Jno. 15:26-27); (2) Teach you all things (Jno.
14:26); (3) Cause to remember all Jesus said (Jno. 14:26) (4) Convict (Jno.
16:18); (5) Guide to all truth (Jno. 16:13); (6) Declare things to come (Jno.
16:13); (7) Endue with power. (Luke 24:49) The man who affirms that he has the
baptismal measure of the Spirit is hereby challenged to show what advantage he
has over those of us who make no such allegation. The Spirit was to teach all
things'. Name something that he has taught you that I do not know or cannot find
out by read¬ing the Book. God would curse you should you deliver a new
revelation providing you had one. (Galatians 1:8-9) We are not to go beyond the
things that are now written. (1 Corinthians 4:6) God has given us all things
that pertain unto life and godliness. (2 Peter 1:3) Any direct message that man
might claim to receive does not pertain to either life or godliness. Any
mes¬sage then that does not affect nor pertain to the life I now live, nor to
the life to come is not of God.

What power do you have that I do not have? To receive the Baptism of the Spirit
is to be clothed with power. Go with me to the hospital and I will heal a person
every time you heal one. Then we will go to the cemetery and when you raise one
from the dead, I will raise another. You raise the first one. The theory of a
direct revelation of the Spirit of God can¬not be relied upon as a guide. The
Bible is the complete reve¬lation of the Will of God. Upon the Bible and the
Bible alone can we depend for a guide in faith and practice.

God's Eternal Purpose The Bible must be taught because it reveals God’s eternal
purpose through the church. If men only understood the things pertaining to the
church, there would not be so much confusion in the world. The church is not an
accident, but the executed purpose of God toward men. In it we will be saved,
and outside of it there is no salvation for people who are subjects of the great
commission. What we need today is to re-emphasize the Bible teaching in regard
to the church. The same old story must be taught. The gospel in its entirety
must be repeated every generation.

Some one asked a preacher if he preached a new sermon every Sunday. Before the
preacher had time to answer, his little boy spoke up and said, “Daddy does not
preach a new sermon every Sunday. He preaches the same sermon every Sunday, but
just “hollers” in a different place.” We need to preach the same old story about
the church and “holler” in the same place. We need to “holler” where Lipscomb,
Hard¬ing, McGarvey, Campbell, Peter and Paul “hollered.” The church is the
family of God. It is called the house of God. (2 Timothy 3:15) In Hebrews 11:7,
it is said that Noah built an ark to the saving of his house. In Acts 16, Luke
says that the jailor believed with all his house. It is clearly seen that Noah’s
house was his family. Likewise it may be seen that the jailor’s house was his
family. If Noah’s house were Noah’s family and the jailor’s house, were the
jailor’s family, is not God’s house God’s family? If not, why not? The church is
God’s house—His family. God has no children outside of His family. The church of
our Lord is His vineyard. God not only tells us what to do, but also where to do
it. “Son, go work today in my vineyard.”

Brother E. M. Borden used an illustration, comparing the church to a ship. A
large vessel that would go all the way across the ocean was compared to the
church. It would take you all the way. A little vessel that would go omly part
of the way and then sink was compared to the lodges. The church could take you
through death to heaven and the lodge could take you only to death. He would
then ask on which boat would you choose to sail. The one that goes all the way,
or the one that goes just a part of the way? Let us amend this very fine
illustration. Some of us today have one foot in the lodge (ship) and one foot in
the church (ship), and when we we get as far as the little boat (lodge) is
going, and it sinks, it will be by the mercy of God if we are able to get both
feet in the other vessel (church). There is not a single principle that is
right, and in harmony with the teachings of the Bible in any fraternal
organization th^t the church does not offer. In some cases the fraternal
organizations are a detriment to Christianity. Recently I stood by an open
grave, where the body of a certain lodge member had been placed. This lodge
member had never made any kind of religious pretentions. All of his life he
refused to obey the teachings of the Bible. The master of ceremonies claimed to
be a Christian. So did most of the other lodge members. Some of them were my own
brethren. The leader read a prayer, in which he said, “We belive that some where
and some how we shall meet together in that great fraternity over there.” If
that is so, and I doubt it not, it will be a hot place. Any institution that
will thus teach is not of God. Surely, they do many good deeds, but in the wrong
place. We ought to get in the church, stay in the church, and stay out of
everything else. “Unto him be glory in the church and in Christ Jesus unto all
generations forever and ever.


========================================================================
  CHAPTER 9: THE STATUS OF BIBLE TEACHING TODAY
========================================================================

The Status of Bible Teaching Today THE STATUS OF BIBLE TEACHING TODAY GEO. H.
STEPHENSON IN THESE LECTURES we have had the importance and significance of the
Bible teaching clearly presented. All thinking people must recognize the great
debt our civilization owes to the teaching of the Bible. And if there is no
other person in the world who is interested in the teaching of God’s word,
surely those of us who have contended for a “Thus saith the Lord” in matters of
religion should be deeply concerned about Bible teaching. How ardently we have
maintained, and rightly maintained, that the Holy Spirit does not operate on the
sinner’s heart independent of the word of God. And how often we have quoted such
verses as:—“Faith cometh by hearing, and hearing by the word of God.” “All
Scripture is given by inspiration of God and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness, that the man of God
may be perfect, throughly furnished unto every good work.” “Every one that hath
heard from the Father, and hath learned, cometh to me.” From our contending for
a knowledge of the Scriptures, it would be expected that we should have a
splendid program of Bible teaching. There is a desire among us to know more of
God’s word and we are apparently trying to be more efficient in our work of
teaching. However, there is much room for improvement and we lack much of
attaining an ideal teaching program. It shall be our purpose in this lecture to
discuss the status of teaching today, to ascertain what we are and are not
doing. Our subject will be divided into the status of teaching in the home, the
schools, the press, the radio, the pulpit, and the regular Bible classes
maintained by the various congregations. The home was the first great
institution which God gave to bless the world, hence we shall first consider the
status of teaching in the home. One does not have to be well versed in the
modern affairs of our nation to know that in the average Amercian home of today
the Bible is hardly known. Family prayer and family Bible study are things of
the past. The modern mother is interested in looking young and being popular in
society. The modern father is interested primarily in business and probably
playing golf. The mother is interested in the child’s popularity; the father in
his success in business. About the only time the Bible is mentioned in the home
it is in some joke aimed at religion. As far as systematic Bible teaching is
concerned, the average boy or girl knows nothing of it.

About two years ago an eighteen year old boy wrote the Amercian Magazine asking
why he should be honest. Shortly afterward a young woman wrote the magazine,
asking if it were possible to be popular and still maintain the respect of
parents with old ideas of virtue and honor. The inquiries of these young people
show the tendency of many of the youth of today. This tendency can be attributed
to one great cause, a lack of respect and knowledge of the word of God. In a
modern alcoholic advertisement pictures are shown of various men and women with
their indorsements of the liquor advertised. The men give their various reasons
for liking the liquor, as well as the women. Below the pictures of the women is
the word home-maker. If this is the type of home-maker our present generation
knows, is it any wonder the people of today know so little of virtue? If she be
a home-maker, is it any wonder we are more interested in the movie stars than in
the Lord who died for us? It is any wonder that when one picks up a newspaper he
reads of this youth who has committed suicide or of another who has murdered his
own father and mother? Is it any wonder young girls and boys of high school age
are guilty of some of the worst sins? But someone suggests that these conditions
do not prevail among those of us contending for New Testament Christianity. This
is true, and certainly a higher regard for the Bible as the word of God is found
among our Christian homes; but even the best of our homes are failing to give
the time they should toward regular and systematic Bible teaching. One of the
popular jokes is that of a preacher who visited a home and called for a Bible.
The mother asked one of the children, “Bring us that old book we all love so
well.” And the little child brought the Sears-Robuck catalog.

Even so-called Christian parents are often more interested in seeing their boys
and girls learn the sciences and literature than they are in training them in
the nurture and admonition of the Lord. I do not mean to be pessimistic, but we
must face the fact that our homes do not have regular Bible teaching. It is true
that the are homes against which this charge cannot be made, but these are too
few in number. Christians, let us make our homes truly Christian. Our public
schools are not permitted to give systematic instruction in the Bible, but in
the majority of them brief selections from the Bible are read occasionally.
There are twelve states in the United States which require regular reading of
the Bible in the schools. The laws of ten states specifically prohibit the
reading of the Bible in the schools, and the remaining states, in their laws,
are silent on the question. In the state of Texas it is possible to secure high
school credit in Bible by passing an examination over the Old and New Testaments
prepared by the State Department of Education. In the city of Dallas,
instruction in the Bible is given to students in the various churches of which
they are members, and if they are successful in passing a certain examination
they are given high school credit for their work. It is easily seen that under
our present system of sectarianism and denomina- tionalism it would be next to
impossible to teach the Bible in our schools. With so many diversities of
opinion concerning religion, the American school can not be expected to be able
to give adequate religious instruction.

While we need not expect the public schools to teach the Bible, yet it is a
deplorable fact many teachers are mocking the Bible, and scientists “falsely
so-called” are teaching speculative philosophy, which would destroy the Bible,
as actual scientific facts. Our teachers have often been trained by atheistic
professors themselves and it is alarming to know the numbers of teachers who
discredit the Bible account of creation and who laugh at the miraculous and
supernatural element of the Scriptures.

According to a survey made by the Interchurch World Movement of North America in
1920, there were 27,000,000 children and youth (under 25 years of age) who were
not enrolled in any type of Sunday School. Among these were 1,376, 580 in Texas.
When we consider the fact that among those who are not included in this list the
majority are receiving only partial instruction of the Bible in their sectarian
Sunday Schools, we are made to see how many of the youth of today are ignorant
of God’s word. The Catholic, Lutheran, Mormon, and Jewish churches, in their
parochal schools and the synagogues are giving instruction to their young in
their own peculiar doctrines. I admire them for their zeal in teaching what they
believe, but I wish that we who claim to be Christians only had the same zeal to
be teaching the Holy Scriptures which are able to make us wise unto salvation.
In contrast to the agnosticism and materialism which characterize many of the
instituions of learning today, Abilene Christian College stands as an
institution which bears on the entrance of its main building, “We believe in the
Divinity of Christ and in the inspiration of the Holy Scriptures.” And we are
thankful for other Christian colleges standing for the truth as it is revealed
in the Bible. I am thankful that I was among the many young men and women who
were trained in the word of God in Abilene Christian College and that I had the
opportunity of sitting at the feet of men of God and learning the great lessons
of Divine Truth. In the Christian college we learn not only the facts contained
in the Bible, but we are also given the opportunity of practical use of those
facts in our every day lives. Our Christian colleges have their faults, and of
course they fail to achieve perfection, but we must recognize that they are
doing much in the teaching of God’s word. It is generally true that members in
the various con-gregations over the country who are ex-students of our Christian
colleges are leaders in the work of the church. The printing press has been a
wonderful power in the spreading of all kinds of knowledge. The fact that the
Bible today is found in practically all of our homes is partly due to the fact
that we have the printing press. The press has been used by pratically all types
of people. It is used by the mer-chant to advertise his products; it is used by
the propogandist to advocate his theories; it is used by our educators in the
training of youth; and it is used by the sectarians to spread their false
doctrines. The press, which has been powerful in teaching error, may also be
powerful in teaching truth. Today we find that the newspapers are usually glad
to co-operate with the various churches in their programs of advertising. Many
newspapers are glad to receive well-written reports of sermons and practically
all of them are glad to make various church announcements. The press has been
used by many local congregations in circulating various weekly or monthly
papers, containing short Bible topics, church announcements, etc. Interest in
the study of the Bible has been created through this medium. In addition to the
use of the press in this manner by local congregations, the press has been used
to publish many splendid Gospel papers. Such papers include The Firm Foundation,
The Gospel Advocate, The Christian Leader, The Christian Worker, and The Gospel
Guardian. These papers have done good in the teaching of the Word of God, and I
think that no Christian home should be found without at least one gospel paper.
It is a sad fact that Christians may be able to subscribe to daily newspaper and
several of the leading magazines but they are unable (?) to have a Christian
paper. While we acknowledge the good our Christian papers do and the fact that
they have helped to convert many people; nevertheless, it is a fact that few
people who are not already strong and active Christians ever read a religious
paper. The various papers' published by our brethren usually print various
religious books, tracts, and sermons which may be used in a very helpful way.
Our literature should be used more than it has in the past. The followers of
such religious leaders as Rutherford and Mrs. Eddy use the press almost
exclusively as a means of converting people to their false teaching. I wish we
might have more zeal to distribute literaure of the gospel of Christ all over
the world. Why not see that we have religious papers in leading libraries,
hotels, etc.? And let us see that we have something that measures up to the
standards of journalism, and something for the sinner to read and not a dispute
among our brethren.

Within recent years the radio has been having a very important place in our
life. It is found in the majority of American homes today from the must humble
to the richest. Sects which have used the press very entensively are now turning
to radio. Notably among these is Judge Rutherford who has broadcasts regularly
over scores of radio stations. Other religious groups are using the radio. In
this part of the country we are familiar with the Radio Revival, a program
broadcast each day under the leadership of W. E. Hawkins, Jr. and is financed by
free-will offerings of the listeners. We are also probably familiar with the
Catholic Hour, a regular nationwide broadcast and also nation-wide broadcasts of
the Federal Council of Churches of Christ,. an association composed of some of
the leading denominations. In some of these programs some instructive addresses
are given and some valuable lessons are occasionally presented, but it is
evident that very little is accomplished so far as the actual teaching of the
Bible is concerned. Our brethren, seeing that the radio has been used by various
sects, are in a number of places using it as a means of broadcasting the gospel
of Christ. Perhaps the greatest program of radio work among the churches of
Christ is that of the Central Church in Nashville, Tennessee which broadcasts
ten services each week. We shall talk more of this work later. We have other
brethren broadcasting regularly, including Bro. W. L. Oliphant and Bro. Roy
Cogdill, who broadcast a splendid program each week over KRLD in Dallas. The
regular morning services of the church at Hot Springs, Arkansas of which Verna
E. Howard is minister, are broadcast once each month. There are numbers of
others of our brethren who broadcast, that we do not have time to mention here.
Too many of our broadcasts in the past have been over rather weak broadcasting
stations and have not accomplished the good they might have had they been over
more powerful stations. Some of our brethren at the present are trying to create
interest in a nation-wide “hook-up” broadcast of the gospel of Christ. It seems
to me that this affords us an unusual opportunity to do good, and I hope to see
the day when pure and simple gospel of Christ is broadcast through the length
and breadth of the land.

Paul declares that God has chosen through “the foolishness of preaching to save
them that believe.” (1 Corinthians 1:21) But that preaching which will save is
the kind Paul did, and that was the preaching of Jesus Christ and him crucified.
From the pulpit of the modern denominations one may hear of the present social
order, of the economic conditions, or of national and foreign governmental
affairs, but one will hear very little of the gospel which Paul preached,
Atheism and infidelity are bad wherever they are found, but they are even worse
when found among supposed preachers of the Bible. In view of these facts it is
necessary for preachers today not only to teach the Bible, but they must stress
its authority, that it is the inspired word of God. I am glad to believe that in
contrast with many modern preachers that preachers of the churches of Christ are
doing their best to proclaim the Bible, and that they stand ready to contend
earnestly for the faith. There are some who fear that our young preachers will
not stand for the first principles of the gospel and that there is no one to
take the place of the older preachers. But if I may speak as a representative of
the younger preachers, may I say that we are ready to do our part in continuing
the great work that you older preachers have done. We are ready to stand for the
truth, and with your encouragement and help that you are able to offer as1 a
result of years of experience on “the firing line,” we are ready to obey the
marching orders of our great commander, the Lord Jesus, and go teach all
nations. We are determined to carry the blood-stained banner of Prince Immanuel
and to take the whole armor of God in order that we may fight against Satan and
sin on every hand. May God help all of us as preachers, whether young or old, to
heed the admonition of that grand old preacher, Paul, when he said, “Preach the
word; be urgent in season, out of season; reprove, rebuke, exhort, with all
longsuffering and teaching. For the time will come when they will not endure
sound doctrine; but, having itching ears, will heap to themselves after their
own lusts; and will turn away their ears from the truth, and turn aside unto
fables. But be thou sober in all things, suffer hardship, do the work of an
evangelist, fulfill thy ministry.” (2 Timothy 4:1-5)

I would not minimize the great importance of preaching the gospel; I had rather
preach the gospel than do anything else I know. But as important as the
preaching of the gospel is, we must admit that if an individual depends solely
upon his hearing preaching as his source of knowledge of the Bible, his
knowledge will be very limited. This is due to a number of reasons, some of
which are:

1. The preacher does not have a select group. In his audience are all classes of
people, old, young, saint, sinner, educated, and uneducated. In the majority of
cases the preacher will either teach a lesson that is too difficult for some or
too simple for others. (And even Paul recognized that some people can teach
certain classes better than others when he told the older women to teach younger
women, a particular class of people). 2. It is a known fact that the majority of
an audience will not be able to remember very much of what the preacher says. It
is hardly to be expected that an audience can grasp in thirty minutes what a
preacher has learned in hours, and sometimes even months and years. 3. Much of
the preacher’s sermons are not intended to directly teach the Scriptures, but
rather to secure action, to persuade men and women either to be Christians or
better Christians.

I do not mean to say that the preacher does not do any teaching, but I do mean
to say that the church should have other means of teaching the Bible other than
mere public preaching in the pulpit, and that unless other means are used of
teaching the Bible, the membership as a whole will be ignorant of the Bible. In
order to accomplish the work of teaching the Bible more effectively, the
majority of congregations over the country usually have certain periods of Bible
teaching in different classes. Practically all of them meet on Sunday morning
before the regular hour of worship for this purpose, and we are all familiar
with the classes that are held for the various ages. In addition to the Sunday
morning classes, a large number of congregations have young people’s training
classes on Sunday evening. Many churches have ladies’ weekday Bible classes and
some have special training classes for men. In addition to these classes, nearly
all congregations of any size have some sort of mid-week service. Sometimes this
is largely a devotional service, but in most congregations it is another period
of Bible study.

All these classes have done a great work in the teaching of the Bible, but there
are many criticisms which might be offered against them. In many instances the
classes are not arranged in the most effective way. In many congregations there
is no systematic order of classification and no means by which a child may be
promoted from one class to another. In our smaller congregations it is nearly
impossible to have an ideal arrangement, but even in them great improvements
could often be made. A large number of the smaller congregations are handicapped
in their Bible work because of lack of classrooms. With the entire congregations
in one small auditorium; with six different teachers trying to talk at the same
time, our Anti-Sunday School brethren may have some right to quote, “For God is
not a God of confusion, but of peace.” (1 Corinthians 14:33). While they perhaps
misapply the Scripture, yet we should realize that all of the noise and
confusion in a small church house is not conducive to good learning. In addition
to these hindrances, in the majority of our Bible schools there is no systematic
course of study. Little children five and six years old are sometimes taught by
wellmeaning Christian women the operation of the Holy Spirit or how we are saved
by grace. The International Sunday School lessons have done good, but we are
learning that they are not best from an educational standpoint. Some of our
brethren are now trying to prepare some course of study that wrill be more
desirable. Dr. G. C. Morlan, who teaches Christian education in Abilene
Christian College, has done some splendid work in the matter of preparing some
children’s courses. The Gospel Advocate, at the present, is pub-lishing a graded
course of study ana leaders in Christian education say that these courses are
going to prove valuable. In our teaching, huwever, we must not forget that at
all times the Bible is our actual text. There is a great danger in our study of
coming to regard the quarterly as our authority. Let us remember that men are
authors of the quarterly, but that God wrote the Bible. If Dr. J. Frank Norris
can boast of the largest Sunday School in the world through using thiough- the-
Bible course, why can not we depend more on the Bible. Do not misunderstand me.
f am in favor of literature, as I have already indicated in this lecture, but
let us remember we need the literature not as an end writhin itself, but only as
a means to an end of a greater appreciation of the Bible. The most important
person in the teaching of the Bible is necessarily the teacher. I am persuaded
that even with the use of the International Sunday School lessons, if we have a
good teacher, much can be learned by the pupils1. On the other hand, with the
most carefully graded system of study, and a study that measures up to all the
standards of pedagogy, the pupils will not learn without a good teacher. The
teachers we have had in our Bible classes usually are good Christian men and
women and may have good purposes, but they often fall short of measuring up to
the qualifications of a good teacher. Many of our teachers have no definite
objectives in their teaching they teach merely because the duty has been given
them to teach. We have all seen classes in which the teacher (?) merely asks the
questions found in the quarterlies, while the pupils read the answers out of the
book. Our teachers often do not have a good knowledge of the Bible. Many times a
teacher is selected just because he or she teaches in the public schools. But
the ability to teach English, or history certainly does not mean the ability to
teach the Bible. There are other teachers selected to teach simply because they
do have a knowledge of the Bible. Neither is this a guarantee of a good teacher,
for one may be able to quote verse after verse and yet fail to have a
personality that will guide the pupil in his learning. Our educators are
demanding more and more of the secular teacher; year by year the standards of
the public school teacher are raised higher and higher. If it is important that
our public school teachers be qualified, how much more important it is that the
teachers of God’s word be qualified!

One hindrance to the work of Bible teaching is the general lack of interest
among the pupils. There is absolutely no way of forcing them to study, and it
would probably do them no good if we could. In many classes, there are only a
few who ever study the lesson. A visitor may visit a class and he will probably
have to ask several what the lesson is. Here is where we see the need of a good
teacher with a strong personality, able to create interest in the Bible among
the pupils.

Brother J. P. Sewell has done a great work in the matter of creating more
interest in Bible teacher training. He and Brother Speck are co-authors of the
teacher training text, “The Church and the Ideal Educational Situation.” In
addition to this book, two other books have been published as teacher-training
texts under the guidance of Sewell and Speck. These books were written by
members of the Grove Avenue Church in San Antonio, of which Brother Sewell is
minister. They are, “The Church and the Young People,” by Mrs. Harry M. Melton
and “The Church and the Children,” by Mrs. Loyd Rutledge, Mrs. Davy Drennen, and
Miss Orlena Drennen. Churches over the brotherhood are now having training
courses for their teachers with these books as texts.

We have a number of men in the church who are showing a great interest in the
improvement of our Bible teaching. Bro. Jas. F. Cox has shown interest in it and
is the author of a little book, Teaching God’s Word, which he uses in a course
by the same title in Abilene Christian College. One of the leaders in Bible
school wark is Bro. C. A. Norred of the College Church of Christ here in
Abilene. He has written some valuable material on this subject. These men and
others are creating a greater interest in Bible teaching throughout the
brotherhood.

There are a number of congregations which are doing much in teaching the Bible.
I should like to especially mention the work carried on by the Grove Avenue
church of San Antonio. Brother Sewell has his assistant minister in this work
Brother Omar Bixler, a former student of Abilene Christian College. I shall
quote from a letter which I received from Brother Bixler in regard to the Grove
Avenue work:

“The elders of the Grove Avenue church supervise specifically all the work of
the church and they have appointed class teachers, supervisors, and educational
directors. (Bro, Sewell is the director of the teaching generally). The elders
themselves are the directing authority for every branch and detail of the work,
but they appoint those who are best quali-fied to do the specific work of each
department.

“It will be noted that there are no opening exercises before the classes on
Sunday morning. Each individual class has its own study of worship and exercise
elements of worship and in order that every pupil may grow ‘in grace and
knowledge’ may we say in the best way for him and his individual group. Each
class in turn has part in prayer meetings for the whole congregation, young men
assist in each service and practice Bible reading, the young people’s class
sponsor a library for the use of children and adults and have built a good
collection of religious and general literature.”

Bro. Bixler then gives in the letter an outline of the classes on Lord’s Days.
There are three general departments of the work, the children’s department, the
young people’s department, and the adult department. These various departments
have their own different groups and classes. There are two teachers for each
division or group and there are social sponsors to aid with the social affairs
in each group of the young people’s department. In addition to the classes on
Lord’s Days, the Grove Avenue Church maintains a number of week-day classes.
There are six Bible classes held for women in various homes each week.There is a
Bible class and training class for men on Tuesday evening. A training class is
held each Wednesday night with studies and prayer meetings conducted by
different Sunday morning classes. After the Wednesday night training class, hymn
study and singing practice are held.

There are many other congregations doing a good work which we can not mention
here. I think that no lecture on the status of Bible teaching today would be
complete without telling of the splendid work done by the Central Church of
Christ, Nashville, Tennessee. Perhans you are familiar with the splendid charity
work it does, but since this lecture deals with the teaching of the Bible, we
shall on'y discuss that phase of work. The Bible teaching of the church is
broadcast ten different times each week over Station WLAC. These broadcasts
include a New Testament class from 10:00 to i0:45 a. m. each Sunday, preaching
every day of the week, on Sundays at 11:00 a. m. and 6:00 p. m. and on week days
from 12:25 to 12:55. On Friday from 5:15 to 5:45 p. m. questions are answered
over the radio. Each Saturday from 5:15 to 5:45 a talk is made on the Sunday
School lesson. In a letter from E. W. McMillan, who is now minister for the
church, he states that the management of WLAC estimates that the noonday radio
audiences are approximately on hundred thousand. The evening audiences are no
doubt much larger. The audi- diences are composed of representatives of all
denominations in existence and they listen in homes, business establishments of
all kinds, shine parlors1, drug stores, department stores, garages, and hotels.
Numerous communities In the mountain regions and away from railroad centers,
unable to have re-gular preaching, are installing radios in their church
buildings and are listening each Lord’s Day to the preaching at the Central
Church in Nasnville. The church is engaged in other Bible teaching in addition
to that broadcast over the radio. It has regular Sunday morning Bible sudy with
one of the elders acting as supervisor. This elder wrote his doctor’s thesis in
the field of education. There are also three Bible classes held each Friday in
the auditorium. The work at the Central Church in Nashville is ten years old. It
began with 46 members and now has around 1000. There has been an average of one
addition per day since the work started. Of course many of these have
transferred membership elsewhere or have died. Bro. McMillan states, “Only
eternity can reveal the amount of good being done.” The work of such churches
should cause all of us to be inspired to do more Bible teaching. May all of us
learn to love the Bible more and then have a burning desire to teach it to
others. May we take it as light to direct our feet, as food for our own souls,
as the chart and compass of our own lives, and then we may be instrumental in
giving it to others. Today we have a challenge presented to us by the world. It
knows little of the Bible and consequently little of Christianity. As Christians
we have been entrusted with the great treasure of the gospel, that for which the
world is hungering and thirsting. Now is the time for us to teach the Bible both
publicly and privately as never before, and let the world know that God’s Book
is still the Book of all ages, that it is still the only books that tells of our
origin, that tells of our purpose in being here, and the only Book that points
the way to heaven when life’s work is over.


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  CHAPTER 10: THE BIBLE MUST BE TAUGHT TO THOSE IN REGIONS BEYOND
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The Bible Must Be Taught To Those In Regions Beyond THE BIBLE MUST BE TAUGHT TO
THOSE IN REGIONS BEYOND F. L. ROWE The term “heathen” as used in the Scriptures
does not mean those who are slaves to idols and are living in gross ignorance,
but the term simply means “the nations.” So when the prophet of old said, “I
shall give thee the heathen for thine inheritance.” or when he says, “the
heathen shall fear the name of the Lord,” the simple meaning is that all nations
should come under the sway of the gospel and all nations should fear the name of
the Lord.

Words sometimes change their meaning through the ages and the term “heathen” is
one of them. Or we confine ourselves to the restricted definition whereas the
original might be general. The word “apology” is an example. Some of the Bibles
have the caption over the seventh chapter of Acts: “Stephen’s Apology,” but we
all well enough know it is Stephen’s defense as the word means in certain
connections. The earliest missionary we have mention of was Noah, of whom Peter
speaks as “a preacher of righteousness.” Other notable Old Testament
missionaries include the messengers of Hezekiah. Under the New Testament the
members of the early church, Philip, Peter, Apollos, and Paul. We don’t have
much concerning most of these to indicate the extent of their missionary work
more than that it was purely local. And I don’t think any of these outside of
Paul have left any records of activities outside of the Holy Land. A tract of
land so small in fact that you could make thirty-six Palestines out of the state
of Texas.

We cannot take time to trace the efforts of Christians through the ages to
defend and promulgate the true doctrine. The early centuries were filled with
persecutions from the time of Trajan down into the Dark Ages. “To the lions with
the Christians” was a demand of the wild hissing mob. But the Christians) were
ever faithful to their profession much more so doubtless than most of us would
under the same pressure today.

Until the time of Trajan the chief enemy of the gospel had been the mob. In the
year 250, edicts were issued demanding the complete destruction of Christianity.
Consternation spread far and wide among the Christians and many of them, not
being strong to stand the ordeal, fell .away and renounced their faith. Horrible
things transpired under the reign of Decius. Valarein, his successor, was at
first mild in his treatment of the Christians, but soon changed his tactics and
resorted to banishment of the leaders, the confiscation of their property and
the prohibition of their assemblies hoping to .accomplish his purpose without
the shedding of blood. But these efforts totally failed and Christianity quietly
spread.

I mention these historical facts to impress upon you that the spirit of the
early Christians was purely missionary. In spite of their persecution they did
not hide their religion and that is why it continued to spread. Persecution
helps any righteous cause. The example and influence of the seventy, sent out by
the Savior, should give us a cue to our methods today. You will notice he sent
them out “two and two.” There is wisdom in that. One is a strength and
protection to the other. Our Catholics follow that method. Also the Mormons. But
these seventy were sent out with very little provision and yet they returned
with joy, indicating that their work, hazardous as it was, had its compensating
blessings. The true missionary, whether he be local evangelist, or in a foreign
land, has this same experience. At least among those people of the same
language. I am sure that in different countries unusual hardships are endured by
the missionaries who are among a strange people. The apostle Paul, we are told,
“went over all the country of Galatia and Phrygia, in order, strengthening all
the disciples."

There is some meaning to those two words “in order.” It means that their work
was not haphazard, but that it was a program previously outlined, and
subsequently carried out, Indicating that even missionary work, or ihe spread of
the gospel, must be conducted in an orderly manner and with the same system and
zeal that men conduct their own individual business.

Christ told his disciples to “go into the uttermost part of the earth.” And that
commission is perpetual. It was not for the apostolic age only, but for all
those who should hear his voice the same as when Paul told Timothy “the thing
thou hast heard from me the same commi.t thou to faithful men who will teach
others also.” So we find that our commission has been passed down through the
ages and we are as much under the necessity of heeding that commission as the
apostles and the early Christians in their day.

It was noticeable that the early Christians at first limited their preaching to
Jews. The apostles preached the gospel to people of their own nation. First “in
Jerusalem, and all Judea, and in Samaria, and unto the uttermost part of the
earth” was to be the order for the extension of the kingdom, but it seems it was
impossible ^or even the apostles to grasp this compre-hensive view of the
commission. Faithfully they gave their time to the work of preaching to the
saving of their own people. And the gospel spread througout the land of
Palestine. Not however, until the disciples were scattered abroad by the hand of
persecution was much progress made beyond the lands of Jerusalem where the work
was begun. By that time the number of brethren had risen in a few days to at
least 5.000.

Naturally prejudice developed among the rulers, elders and scribes1, in a
strenuous opposition to the church and when they could not cope with the
apostles in argument they proceeded to use violence. The wise counsel of
Gamaliel held them back for a little while, but when “the number of the
disciples multiplied in Jerusalem exceedingly and a great company of the priests
were obedient xo the faith,” the enemies of the cross became violent and
inaugurated the persecution which resulted in the death of Stephen and the
dispersion of the disciples from Jerusalem.

Question: May not this dispersion with its consequent results offer us a
suggestion as to one method of doing real missionary work—by scattering the
disciples 'among the people?

Paul, who came upon the stage of action “as one born out of due time,” labored
more abundantly than all the apostles. It was he who carried the gospel into
heathen countries and established churches throughout the Homan empire among the
people from the Euphrates to the Ganges, and from the Tiber to the Thames; he
traveled and preached the unsearchable riches of Christ. It was mostly through
his ministry that the declaration of the Master that the gospel should be
preached in all the world, before the end, was brought to pass. About 45 A. D.
he was selected to lead the missionary band that went out from Antioch. The
number of disciples from the various parts of the country seem to have assembled
in that city to consider the matter of sending the gospel to the regions beyond.
The names of five of the members of that memorable missionary group are
Barnabas, Simeon, Lucius, Manaen and Saul. My subject says the Bible must be
taught to those in regions beyond. The little word “must” has a double meaning
in this subject. It must be taught from the standpoint of necessity on our part.
It must be taught as necessary that the heathen may understand the Bible and
learn how to enter into the enjoyment of its blessings. Paul in his missionary
travels did not go more than eight hundred or a thousand miles and yet we think
nothing of crossing America to hold a meeting, traveling a distance of three
thousand miles, and we think nothing of sending missionaries half the way around
the world, east and west, north and south, a distance of from five to ten
thousand miles. The field of operation by the early missionaries was therefore a
limited field. But the great commission limits our effort in every direction to
the point where east meets west- and north meets south. We must girdle the
earth.

There are no geographical limitations to the spread of the gospel. In fact “unto
the uttermost part of the earth” leaves it clear to every mind that the Savior
had some knowledge of the extent of the entire world although very little of it
was known to the people with whom he was immediately associated. Many church
members would be glad if they could restrict the demands of the gospel, or the
voice of the Macedonian crier, to their own immediate territory and thus dodge
respon-sibility. Some people will hide behind the fact that inasmuch as the
heathen know nothing about the gospel that there is no obligation on our part to
take it to them; that they will not be held responsible for anything they do not
know. The same argument can be advanced on behalf of your sectarian neighbors
who are satisfied with what they believe, and many times do not thank us for
trying to shake their belief. The injunction of our Savior takes the form of a
command that is just as binding on us as any law of Moses was upon the Jewish
people. The little word “go” is full of dynamite and it carries with it the idea
of conquering as you go. The gospel of the Son of God can be a light to those
who still sit in darkness and the grave responsibility rests upon all of us who
have the ability to go or to help others to go.

Notice also that the great commission makes it imperative that we must go. The
Holy Spirit does not tell us to wait until we get a call, as in Paul’s case from
Macedonia, because you know and 1 know we would be waiting until the last
trumpet would sound before we would get any call unless it would be from those
who have already gone and who are sending back to us a Macedonian call to come
over and help them. The heathen of themselves would not be interested. It is a
question with some whether or not we should bother ourselves to take the gospel
to them, but rather leave them in their ignorance and to the mercy of God, and
confine ourselves to our own lands. The best answer to this is to ask such
critics if they would want their own mother and father, grandmother and
grandfather and other immediate members of their family to live in ignorance, or
do they want them to have the gospel? There are those in this assembly right now
whose parents and grandparents are not members of the Church of Christ. Have we
taken the gospel to them, or tried to interest them in what has given us so much
joy and comfort? Are we not sometimes unfairly critical when we find fault with
other people because their indifference along the line of gospel response while
at the same time we may have those right in our own household who have never
accepted the gospel. The Savior said something about beginning at Jerusalem and
then spreading out to the regions around about, indicating an everwiden- ing
circle with a sort of centrifugal force that widens and intensifies in speed as
it goes. Personally I feel there should be more “beginning at Jerusalem”; that
we should convert our own families and neighbors and then, as with the Savior,
the report of this work will reach others a little further out whose curiosity
will impel them to know what this strange doctrine is, and thus the circle
constantly widens until in truth it encompasses the whole world. This I believe
is the scriptural program.

One thing has impressed me as somewhat strange that with all the zeal Paul
possessed and with his own repeated missionary trips as examples to others, yet
he says almost nothing in his writings about the importance of carrying the
gospel to those who sit in darkness. But example is better than precept anytime
and the fact Paul made three trpis and his final trip to Rome; and the fact he
took Titus and others with him as far as Crete, is convincing proof that Paul
was a zealous missionary and contact with him developed contagion.

I used to wonder why Paul passed over large districts in order to reach a
certain point where he sounded forth the truth. I can understand this by my own
feelings. I would far rather go to a point where there was someone of like
precious faith to stand with me and back me up. And finding brethren, as the
apostles frequently did, it would intensify their zeal and doubtless increase
the success of the effort. Who is going to do the teaching of those in regions
beyond? Naturally the missionaries who go to them; who does it not as a
profession, but as a service to God. The missionary is the chief agency to this
end. Others are the individuals who, socially or in their secular business, make
an impression upon those of a different race. A missionary goes with a promise
of his heavenly Father that he will be with him. Also with the promise of the
home churches that they will support the missionary. Alas, and alack, our
churches prove exceedingly careless. A little bit like “out of sight, out of
mind.” At this very hour nearly every missionary on foreign fields is suffering
acutely because we have forgotten or failed in our obligations. We should
remember when we send a missionary out we not only follow him with our “God
bless you,” but we guarantee him he shall live as well as we live. And if that
spirit were carried out we would all fare equally well and there would be no
distress; there would be no anxiety, there would be no hunger. Let us wake up
brethren along these lines. Is there a time limit for us in this work? Can it be
carried on for year or a century and then abandoned? It cannot be abandoned
until every son and daughter of Adam’s race has heard the gospel in his own
language. Today the Bible or some part of it has been published in a total of
nine hundred and seventy two languages. Friends do you grasp this1—nine hxm-
dred and seventy two languages. This is the work of the American Bible Society,
and organization that we respect because of the great work they have done in
sending out the word of God without note or comment. They furnish the word. We
are to go arid give it to the people and interpret it to them, and yet how far
behind we are when we consider the great work millions of people of all dialects
who have the word of God, but no one to explain it to them.

I have always held the position that the greatest way to do missionary work is
to bring the foreigners here and educate them and send them back to their own
people. Others will not agree with me. But naturally we would give far more
attention to one of our own American brethren in presenting truth to us than we
would in listening to a Japanese, or Ethio-pian, or South Sea Islander. They all
have the truth, but ye prefer to receive it from our own kind. Likewise converts
could be made and sent back. Brother Fujimori in Japan is the only one I know of
who has been taught in America, by Plum Street Church, Detroit, and has spent
nearly forth-five years in faithful service in Japan. Other natives have proven
acceptable teachers, but they were trained in their own land, notably Brother
Hiratsuka who was taught by our lamented Brother W. J. Bishop. Brother Hiratsuka
is an oustanding character in our Japanese work today. Others could also be
named. The Restoration, as we call it, was born in a missionary atmosphere and
all of the early ministers were missionaries. They were a company of heroes who
were thrilled with the spirit that animated Paul when he said, “Woe is me if I
preach not the gospel.” It is not surprising then that almost in the beginning
of the Restoration work our brethren became zealous on behalf of those who were
in darkness. We find iback as early as 1840 and 1850 English brethren had sent
missionaries to South Australia, Victoria, New South Wales, Queensland, Tasmania
and New Zealand. The gospel had many early defenders in Canada. They were
zealous in sending out evangelists as early as 1851, Considering that our work
known as the current Restoration did not spring into action until 1809 the work
has been exceedingly aggressive and successful. This pace continues especially
in the newer sections. In the older states the gospel is not holding its own. A
statement I regret to make. Three generations is as long as some enterprises can
survive, then the ground has to be all worked over.

Teaching the Bible must be as they say in court: “the truth, the whole truth and
nothing but the truth.” In our missionary activities however we are brought up
against difficult situations. Crude untutored natives are so willing to believe
whatever appeals to their emotions, or imaginations. Error can make headway with
them sometimes faster than the truth. Adventism for instance is making big
headway in Africa. We wonder why. Partly because we are not there with the
truth, and the people accept Adventism because it is given to them with apparent
sincerity backed up with the Adventists’ perversion of the scriptures.

Over against this, and in practically the same territory, the Watch Tower, and
what followed Russellism, is being suppressed by the British government. It is
something dangerous to the welfare of the people. Mpiennialdawnism, as taught by
Pastor Russell, was under close suspicion in our own country during the World
War. On the other hand we can go right down into Mexico where the newspapers
keep the mind inflamed with perversions of the truth largely influenced by the
Catholic element. But if our brethren go into Mexico and confine their efforts
by teaching the Bible and use the chapels or houses of worship for the purpose
of preaching only, they will be tolerated and even encouraged. Yes, even
safeguarded because the Government requires that deeds to all church property
must be made to the nation, but this is merely a guard against domination of
hierarchal superorganizations, and Brother H. L. Schug says this is an added
safeguard for the purity of the church and its doctrines.

We must not lose sight of the Continent in considering the spread of the gospel.
The brethren in those countries are very simple in their living, simple in their
worship, but remarkably devout and determined. In Russia their meetings are held
in secret, but they are determined and are growing. They do not use official or
exclusive group names and are only known by their practices. But they are
exceedingly humble, well informed in the scriptures, and above all are devout
and consistent.

Interesting reports come from the European Harvest Field covering Poland and
parts of Russia. Scriptural baptism is being practiced there every day and the
people have a faith and practice that harmonizes with the scriptural pattern.
Their reports tell of their evangelists preaching repentance, baptism, the
resurrection of the dead. Their reports give fre-quent mention of whole groups
being immersed. One report from Poland tells of a great procession that walked
three miles and baptized fourteen souls. Another report tells of twelve baptized
and united with them in Christian fellowship.” Doubtless many other meetings are
held, but do not get into print, but the leaven is working in every corner of
the world. Who started this work no one knows, but it is missionary in its daily
practice and as every Christian life should be.

Fine reports, not of our own people exclusively but indicating intense
missionary activity come from South Africa, Philippine Islands, Europe, Italy,
Czecho-Slovakia, Poland, Balkan Lands, Spain, Near East, Armenia. Egypt, Africa,
Northern and Southern Rhodesia, Engola, Belgium Congo and French Equatorial
Africa, Korea, Mexico, Arabia, Far East, China, Japan, Siam, Malay, Burma,
Celyon, India, Latin America, South America, Puerto Rico, Ecuador, Columbia and
Peru. My subject tells me the Bible must be taught to those in regions beyond.
Keep in mind that the region beyond begins right where you are and right where I
am. The injunction was “beginning at Jerusalem;” then the church is to spread
out. You can do this by natural growth, you can do it by persecution as in the
case of Stephen; you can intermarry and move out; or you can do it by
recognizing the responsibility of doing it by going; or we can do it in our
humble capacity as citizens and neighbors. But in any efforts our lives must be
open books. The Christian, individually and collectively, must be examples to
the believers and unbelievers. And not until we can set before the world the
highest examples of Christlikeness can we hope to make an appeal to the world
that will attract their attention and receive their consideration. Christianity
is not a profession, as such. It is a demonstration. A man is not judged by what
he says but by what he does. The most gifted preacher that might thrill us by
his wonderful eloquence and flights of language, might prove to be a dismal
failure in our home community. If a man stands well and has influence at home,
he is fit then to stand before the world as an example and go out and teach
others. Our teaching can many times be simply a consistent life. We do not need
to necessarily sit down and talk with the ignorant, as a teacher would with his
pupil, but we can mingle with him in business, socially and by our contact teach
him more practically than we could by a systematic course of instruction.

There are those however that must be taught. We can do this in groups or we can
do it individually. The missionary on the field has to study the best method to
reach the people. They must know their likes and dislikes, the habits of the
people and the expressions, or the language they are familiar with. I remember
with great pleasure a wonderful address by Ballington Booth in Cincinnati
perhaps forty years ago. He was describing the success of the Salvation Army. He
said, “Our business is to catch men. When we go fishing we set our line for the
kind of fish we want and give them the bait that will take.” A very forceful
illustration that tells us all how we must be governed by conditions when we go
into a new field. We must teach them because we know more than they do.
Responsibility is laid upon us. We must do it because we are giving them
something better than anything the world can offer them. We must do it because
our Great Commander has told us to do it. We must do it because it gives us joy
when we can turn a sinner from the error of his way. We must do it because there
is no greater comfort than to have a convert say, “You are my father in the
gospel.” Yes, we need Pauls today and we need Timothys—the young who are willing
to listen and to receive instructions as for eternity. We need this close
contact, this personal confidence.


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  CHAPTER 11: HOW TO READ AND STUDY THE BIBLE
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How To Read And Study The Bible HOW TO READ AND STUDY THE BIBLE DON H. MORRIS
THE SUBJECT that has been assigned me for this morning’s discussion is “How to
Read and Study the Bible.” Shall I call your attention to its importance except
to quote “The entrance of thy word giveth life.”—Psalms 119:130; and “Thy word
is a lamp unto my feet and a light unto my path”— Psalms 119:105; and except to
say that the turning through of a Bible, and even the perusing of its contents,
is not necessarily study, and that the mere calling of words of the Old or New
Testament—even with the proper enunciation and pronunciation is not reading the
Bible. This is a much neglected subject. I checked the questions asked the
editors of one of our leading religious papers over a period of forty years, and
not one of these questions—though they had all to do with religious
matters—mention the study or public reading of the Bible. There were questions
on Christmas trees, degrees in Heaven, and the teaching of the Bible in classes;
but the matter of the study of the Bible and its natural corollary, the public
reading of it, was either overlooked by these people who asked questions or
taken for granted. It is quite possible that the right kind of Bible study,
together with a better interpretation of the scriptures by those who read from
them to audiences, would have helped to answer many of the questions that were
asked.

There has been some, but not much more interest in this important subject in the
last few years. I find as an encouraging exception to this rule the suggestions
made by Brother G. Dallas Smith and some others on the study of the scriptures.
The public reading of the Bible is, or should be, an important part of the
church service. May I begin by mentioning a few common mistakes made in the
reading of the scriptures: (1) There is the man who puts his head in the book
and never looks up to help himself give the audience the feeling or truth of the
passage he is reading. There is the man who does not read loud enough, who puts
no life or too much into his reading; the one who reads too fast or the one who
reads too slow. Sometimes we forget that reading and speaking are common sense
matters and that our methods can very often be decided by the use of a little
judgment. This principle certainly needs to be applied to the reading of the
Bible. (2) Another mistake commonly made in the reading of the Bible is that
where the reader does not correctly emphasize his words. He reads that “a
certain lawyer stood up and made trial of Jesus” or that “a certain man had two
sons,” or that (a more common mistake) ‘‘but for Adam there was not a help meet
for him” (Genesis 2:20.), instead of “but for Adam there was not a help meet
(suitable) for him.” (3) Then there is the reader who reads in ministerial times
or tones, reciting the scriptures in a kind of regular rhythm or in a jerky way
with emphasis at regular intervals in the sentence whether the meaning demands
such or not. What a travesy it is and how far from the real meaning of the
scripture to read “And Paul—stood in the midst—of the Areopagus—and said ‘Ye men
of Athens,—I perceive—that in all things—ye are very religious.’ ” Some readers
have the habit of jerking out, in a kind of whip-cracker fashion, the last or
next to the last word in every sentence. This is wrong from the standpoint of
both emphasis and phrasing. (4) Perhaps the biggest mistake and yet one of the
most common made by public readers of the Bible is the one where the reader
talks in an affected stilted style, in a sonorous tone that sounds important; or
where the reader over-enunciates every word that he calls. Many a good speaker
or reader turns the record over when he mounts the stand and reads to his
congregation in a manner entirely different from the one he would use in any
other place. Why should there be any difference between reading “Jesus wept” or
“Thou art the man” in the church house and somewhere else, if the meaning to be
given is the same? In reading the Bible the same rules of expression should be
followed as in reading anything else of the same feeling and sense. The elements
or factors of interpretation, as pause, touch, change of pitch, inflection,
movement, and tone color, that are found listed in most any book on the
fundamentals of speech must be used in the reading of the Bible. The Bible
itself is not entirely silent on this subject. Thirty-three times in the New
Testament the word “read” is found, and in practically every time it refers to
the reading of the scriptures or to the knowledge that comes as a result of such
reading. Perhaps the best Biblical example that can be found of the proper
reading of the scripture is in Nehemiah 8:8—a verse that everyone who reads the
Bible in public or who quotes from it should know. The verse is: “So they read
in the book in the law of God distinctly, and they gave the sense so that they
understood the reading.” Do you not see there the element of true
interpretation? “They read dis-tinctly—they gave the sense so that they
understood the reading.” May I offer some simple rules for the correct reading
of the Bible in public: First, you should approach the reading in as simple a
manner as possible. You are not looking for a hard task or an opportunity for
show, but you are about to read a message to a group of men. Second, learn the
meaning of the passage, the meaning of its words, it sentences and its
background. Third, watch for common mistakes in pronunciation—not that
pronunciation in itself is such an important thing, but that mistakes in
pronunciation take the attention .of the audience away from what you are
reading. Standards in pronunciation must be adhered to just as rules in grammar
on construction must be followed and as correct spelling must be used. Avoid
saying saith (sayeth) for saith (seth), wont (want) for wont (wunt), and again
(again) for again (agen). Certainly you should be consistent in pronunciation.
Fourth, enunciate clearly and distinctly. The running of words together and the
skipping of sounds and syllables1 in words are a detriment to the conveying of
any message. All good readers and speakers speak distinctly and clearly. Fifth,
forget that you are a speaker, a public reader or a preacher, and simply read
the passage that you have selected. Sixth, give the message of the passage. If
it is a narrative, tell the story; if it is a beautiful description, put that in
your reading and in your tone color; if it is a statement of fact, simply say
the thing; or if it is an expression of a truth or the feeling of God for man,
say your words in such a way as to give this meaning to the audience. May I
illustrate: if you are asked to read a letter written by a mother to her blind
son, how would you read the letter? Would the idea be to say your words in such
a way as to impress the boy of your ability as a reader? Would it be to show him
the importance of the occasion, or would the purpose simply be to convey to this
boy the contents of the letter?

There is a story of a boy who ran away from home and landed in a western mining
camp. His father had rebuked him severely many times, but upon hearing that a
friend was to go to the western town, he said, “if you see my boy, tell him that
I still love him.” The friend found the young man in a gambling den and said, “I
have a message from your father.” How do you think he delivered that message? If
he delivered it in the right way, he said, “Your daddy said to tell you that he
still loves you.” And it should have been in much the same way that we quote
today “God so loved the world that he gave his only begotten son.”

Let us remember that the reading of the Bible is not just a form, that it is not
just for the introductory part of the sermon; but that the reading of all
passages and all quotations in. or out of the sermon should be done as found in
Nehemiah— “and they read in the book in the law of distinctly, and they gave the
sense so that they understood the reading.”

Then how to study the Bible: I know of no better way to introduce this part of
the subject than to quote Acts 17:11, “These were more noblq. than those in
Thessalonica in that they received the word with all readiness of mind and
searched the Scriptures daily whether those things were so.” This is the more
basic and more fundamental part of the subject I am discussing, because if there
is the proper study and the •right kind of understanding of the Bible, the
reading of its passages will to some extent take care of itself. Somebody has
said that everybody expresses himself. I doubt if that is entirely true, but I
do know that much of the poor reading of the Scriptures is a result of a lack of
understanding of them.

During this series of lectures on the Bible, delivered as they are on the
Four-hundredth Anniversary of the first printing of the English Bible, there has
been a great deal said about adhering to the pure Gospel. There are some people
in the world who might criticize us for emphasizing such a principle, but may I
say that the emphasis on the Gospel and the Truth is not a new doctrine. You can
begin in the New Testament with the book of Romans, and in the first chapter of
every epistle and every book through the remaining part of the New Testament
there is a reference to the Gospel or the Truth, with the teaching stressed that
Christians should follow it and it alone. Certainly, then, we should not only
teach that where the Bible is silent we will be silent, and where the Bible
speaks we will speak; but we—all Christians —should give time to the study of
this Gospel, and careful consideration to the methods to be followed in such
study.

Let it be known that, while many men work a full lifetime with the Bible and
still know little about it, this book can be learned. Much of the failure to
understand its contents comes from lack of effort on the part of the student,
but from the use of poor methods in study.

There are two ways to study the Bible: First, it may be studied according to
subjects, topics, persons, characters, and so on, as one would take up the study
of faith or a study of the names of the church, or the life of Abraham, or the
sin of neglect. Another way to study the Bible is to read it by passages or by
letters or books, as the student might study the book of Hebrews or the letters
to the seven churches of Asia. Both of these methods should be followed, because
each is the complement of the other, and neither should be neglected. For
example, one can not thoroughly study the sin of division without reading the
first chapter of 1 Corinthians, and in the same way he can not study the
Corinthian letter without g^ing rather fully into the sin of division. Certainly
both of these methods must be used and followed by the close student of God’s
Word. In the use of either of these two methods there are certain rules or
principles that should be followed. These rules should be remembered in the
study of any passage and, if followed diligently. I believe will help the
student of the Bible to know more thoroughly the eternal truths contained in the
Book.

First: One should study the Bible as he studies any piece of literature. He
should ask, “What do these words, these sentences, these paragraphs mean? What
does1 this passage of Scripture say? And may I add that the easiest; simplest
interpretation of a verse or passage is always the safest and the best unless
there is a special reason for making another inter-pretation. The second general
principle that I would lay down for the study of the Bible is that the reader
must know under what conditions, by whom, and to whom the passage was written or
spoken. Was this passage written to the Christians at Corinth, or was it written
or spoken to the Jews as they came out of the slavery of Egypt? The student must
ask, “What law is this a part of?” In deciding the import of a civil law, we
want to know whether it was passed by the Texas Legislature, the Congress of the
United States, or under the Articles of Confederation. Why not use the same
judgment and diligence in the study of the Bible? Not long ago in Abilene,
during a heated discussion over a vital issue, the preacher of one of the best
known churches quoted in support of his proposition, “Remember the Sabbath to
keep it holy.” A lawyer who spoke next at the meeting calmly reminded the
audience that the old law was nailed to the cross, and of course there was very
little that the preacher could say. ; Another important principle, especially in
the study of the Bible, is that one should take into consideration all the
evidence written on the subject. We all know that John 6:47, “He that believeth
on me hath everlasting life,” does not give us all the information we need on
the subject of faith, or belief, but sometimes we fail tq-follow this simple
rule in the study of even more ambiguous passages. After all, the best
commentary on the Bible is the Bible, and one can not afford to reach a
conclusion on a subject until he has exhausted the material included in the Book
on the subject. A fourth principle in the study of the Bible is that it should
be studied continually, repeatedly. Learning a great truth and certainly
learning all of the great truths in this book is not exactly like memorizing
your ABC’s, although even that requires some repetition. One must read the Bible
carefully, patiently, reverently, and prayerfully. And may I say that one of the
temptations of the church member in the modern world is to study the Scriptures
only when he has a lesson for Bible School or a sermon to preach. The truth
uttered in Deuteronomy 11:19, “And ye shall teach them your children, speaking
of them when thou sittest in thine house and when thou walkest by the way, when
thou liest down and when thou ariseth up,” is still applicable, and applicable
to adults as well as to children.

Fifth: The great principle to follow in the study of the Bible is to go to its
pages to find the truth, regardless of what the student believes or has been
taught. This principle can not be over-emphasized and needs to be followed as
long as one has sight to read and mind to study the Book of Books. Possibly all
of you have heard the Scriptures wrested from their meaning, even sometimes in
the defense of truth. One great teacher said to a class of young boys who
questioned the orthodoxy of his teaching, “My young friends, what is more
orthodox than truth?” This is the one principle the following of which will do
away with creeds and. dogmas, and upon which the restoration of New Testament
Christianity depends.

Sixth: The sixth and last principle that I would ask you to follow in the study
of the Book of Books is that you should go to it to find God’s will with the
purpose of obeying it. We must remember that this is no dead pile of words or
unmeaning phrases. The Bible is not just a theory or system to be studied,
understood and preached. It is the word—and we must remember this is our
study—it is the word of Him who reigns above, the message of the Prince of the
kings of all the earth, and is to be believed, lived and practiced.

There are of course some necessary aids to the proper study of the Bible. First
of all, the speaker must have an understanding of the English language, or of
the language in which the book happens to be written, and its laws of
expression. Since no one ever masters the language completely he should have at
his command an up-to-date English dictionary, and should refer to it at any time
the meaning or various meanings of a word in the Scriptures is not entirely
clear. At this point, of course, a knowledge of the original tongues in which
the Bible was written will me of great help. Second, the student must have two
or more good translations, certainly the American Revised and the King James,
for his use. Third, he needs for his study a good concordance, a standard Bible
dictionary, and such recognized commentaries as are available. But whatever
helps and aids the student may have, he must always remember that they are
helps, that he is studying the Bible, and that it is to this Book that he must
go for the final word in the expression of God’s will. The one who diligently
studies the Bible will find that his faith will be strengthened, because “faith
cometh by hearing and hearing by the word of God.” He will find that his joy
will be increased and that his spiritual life will be nourished, because “we
grow thereby unto salvation.” The one who reads the Bible in public—who
transmits its holy contents to those who hear—has the asssurance that he is
giving these same blessings to others, because the book contains the will of
God. the truth of the ages, and the hope and salvation of man.

“These were more noble than those in Thessalonica in that they received the Word
with all readiness of mind and searched the Scriptures daily whether those
things were so.”

“They read in the book in the law of God distinctly, and they gave the sense so
that they understood the reading.”


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  CHAPTER 12: THE INFLUENCE OF THE BIBLE IN WORLD CIVILIZATION
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The Influence of the Bible In World Civilization THE INFLUENCE OF THE BIBLE IN,
WORLD CIVILIZATION L. R. WILSON THE BIBLE is a very small Book, yet all the
libraries in America would not contain the volumes that have been written about
it. It has been the greatest inspiration of the poets, the painters, authors and
composers. It has given a peculiar charm to the land and customs whence it came.
Names, dates, places and incidents are immortalized by their association
therewith. It has been the occasion of more study, research, and controversy
than any other source. Unquestionably it has been the dominating influence in
world civilization. In many instances the Bible has been greatly abused. Like a
two-edged sword, it cuts both ways; and if not dextrously handled it will injure
all who toy with its sacred contents. This is not the fault of the Bible. Any
instrument that is capable of doing great good is capable of doing great harm.
Decidedly, the automobile is a step forward, although it has killed and maimed
more than a million people in the United States in the past ten years. We must
not charge the abuse of the Bible to Book itself. The good that it has done in
the world far outweights the evil, consequent upon its abuse, that we shall
concern ourselves only with this phase.

Any definition that we may give to “civilization” will be liable to criticism.
Civilization is metamorphic and progressive. Its meaning differs from age to
age. The highest type of civilization can never be attained short of universal
Christianity. Until denominational barriers have been broken down, selfishness,
greed, and crime have been eradicated, and the love of Christ rules the hearts
and lives of men, civilization will be short of its goal. We can only assign to
it, therefore, a relative value. Civilization is the ability to live together,
with a knowledge and appreciation of the past, and a determination to preserve
and improve the values bequeath ed by history. It holds the past in the present
and looks to the future. It organizes the intelligent and social side of life
and utilizes all the advantages gained. In no case does the civilization of a
people rise above its religion. To a large extent the religion of a people make
its civilization. In a lecture of this length we can only touch on a few of the
more prominent fields wherein the Bible has influenced civilization. In doing so
we shall necessarily have to notice some phases that are somewhat hackneyed.

1. Painting. A casual survey of the great paintings of the world will readily
show the influence which the Bible has exerted in this field. Painting was early
brought into use by the Christians as is evidenced among the catacombs at Rome.
Immediately preceding the Renaissance the paintings were almost wholly
religious. We later turn to such works as Da Vinci’s “Last Supper,” Raphael’s
“Sistine Madonna,” and the “Transfiguration,” Ruben’s “Descent from the Cross,”
Michelangelo’s “Moses,” and the more numerous works of Rembrandt.

2. Music. If we were to completely remove the influence of music there would be
relatively little left of value. The greatest composers of the world, such as
Palestrina, Bach, Handel, Hayden, Mendelssohn, Mozart and Beethoven got their
inspiration for the Sacred Writings. But through the more numerous, though less
famous, composers who have produced that great wealth of church hymns that have
lived and blessed the world for centuries, the Bible has wielded an even greater
influence upon mankind.

3. Learning. In the fifth century an alphabet was created for the Armenians in
order that the Bible might be translated into their language. The same has been
true among other people, notably among the Indians of this country. Our free
schools were born of a desire to teach the Scriptures to the children. Until
recent years the classical languages were given first place in all the schools
so that the Bible might be studied in the original. All our older institutions
of learning were begun as church schools.

4. Printing. The inventing of the printing press by Johannes Gutenberg is a
familiar story. The fact that the Bible was the first book printed is sufficient
proof of the demand for it. Without attempting to trace the history of printing
and its revolutionary effects upon the world, let me remind you that it was the
Bible that trained the first printers and translators, thereby producing a
phenomenal influence upon civilization.

5. Architecture. Ruskin said, “Every great national architecture has been the
result and exponent of a great religion.” Other religions, to be sure, have
inspired architecture, but none has inspired ideals that are as universal and as
readily adaptable as the Christian religion. The Greek architects produced some
noble pieces of work but they were not suitable for church without some marked
modifications. Gradually the church developed its own architectural ideals,
which reached the climax in the Gothic structures.

6. Language and Literature. The writing of the New Testament in the koine Greek
did more to stabilize and immortalize the Greek language than any other factor.
Luther’s translation of the Bible served to unify the numerous dialects spoken
in Germany. The translation of the Bible into the English was a dominant force
in stabilizing and strengthening the language. The King James Version
particularly gave to it more strength and vigor than any other force could
possibly have done. Not only has the translation of the Bible molded the
language of the writers but it has shaped the thoughts and sentiments. One
cannot read any of the best known works of the German, French, Spanish, English,
or American writers without noticing the influence Holy Writ has exerted upon
them. A mere glance at the works of such men as Dante, Goethe, Shakespeare,
Browning, Wordsworth, Milton, Tennyson, Bryant, Whittier, and Ruskin will
clearly reveal this fact.

7. Dramatics. All our plays and dramas are the outgrowth of the early miracle
plays. The setting of the stage, the characters, the plot, the theme, all grew
from the Bible stories and incidents. The great Passion Play at Oberammergau is
but a retention and development of the early plays in Western civilization. The
most famous of all plays produced in this country in recent years is Green
Pastures, an interpretation of the Bible story of creation and redemption by the
Negro race. Our best advertized and best attended picture shows, such as “The
Ten Commandments” “The King of Kings,” “Ben Hur,” “Quo Vadis,” etc. were
inspired by the Bible.

8. Abolition of Slavery. Although the abolition of slavery came late in the
history of our civilization, its final achievement may be definitely traced to
the influence of the Bible. Reluctance to surrender such a profitable business
greatly retarded the movement; nevertheless it came. Christ’s value of the
individual finally aroused the conscience of the race to the extent that slavery
could no longer continue. Paul told Philemon to receive Onesimus, a former
slave, as a brother. “In Christ Jesus,” he argued, “there is neither bond nor
free.”

9. Liberation of Woman. The liberation of woman is a familiar story. Where is
Bible has not yet gone the position of woman is still very inferior. But
Christ’s value of the individual elevated woman in Christian lands from the very
beginning. In this connection Paul further contended, “There is neither male nor
female.” Centuries before the birth of Christianity the position of woman among
the Hebrews was far above that of any of the pagans.

10. Infanticide. Until after the beginning of the twentieth century, when they
were forbidden by the British Government, the Hindus sacrificed their children
to the crocodiles to appease their gods. Infanticide has been generally
practised by all the less civilized nations. Christ put a definite value upon
child life by His attitude toward children. He was never too busy to take them
into his arms and bless them. He taugth that only by humbling oneself as a
little child could one enter His kingdom.

11. Sorcery. The Bible has always condemned magic, sorcery, witchcraft, and
other forms of deception. When the Ephesians were converted to Christianity they
burned their books on magic, which were valued at “more than fifty thousand
pieces' of silver.” We have always had deceivers who “amaze the people,” giving
out that they themselves are “great.” Such deceptions, however, are greatly
minimized in all Bible lands. Science claims the credit oftentimes for the
achievements of Holy Writ.

12. Dates and Customs. The influence of the Bible has been very pronounced in
the marking of time and events. To the Israelites God said. “And thou shalt
remember that thou wast a servant in the land of Egypt, and Jehovah thy God
brought thee out thence by a mighty hand and outstretched arm: Therefore Jehovah
thy God commanded thee to keep the Sabbath.” In compliance with this command,
the Jews for fifteen hundred years scrupulously observed the Sabbath in
commemoration of their national deliverance from Egyptian bondage. When Jesus
died on the cross He abrogated the Jewish Sabbath and gave us a new day—the day
which He triumphed o’er the grave—which signified not national deliverance but
deliverance from the powers of Death. The early church was accustomed to meet
upon this day—the first day of the week to engage in social worship. As Judiasm
gradually died out and Christianity became the prevailing religion the
observance of the old Sabbath passed and the first day of the week was observed
as a day sacred for worship.

Other dates have become notable in Christian lands, particularly Christmas and
Easter. Although lacking authority from the Bible they depend wholly upon the
Bible for their value. The pre-Christmas and pre-Easter seasons are always rush
seasons in business and social lines. While speaking of dates it will suffice
merely to call attention to our calendar. In all Christian lands time is
reckoned from the beginning of the Christian era.

13. Civil Law. We shall never be able to tell how far the Bible has influenced
legislation and court proceedings. It has exerted both a direct and indirect
influence. In all probabiliy it has carried more weight than the Justinian code.
How far the Mosaic law influenced the heathen nations we are unable to say. We
are quite certain, however, that the Chaldeans, Medo-Persions, and the Greeks
were all effected by it. The principles set forth in the Word of God were
factors in the shaping of all laws after the nominal Christianization of the
Homan empire. Alfred the Great was influenced more by the Mosaic code than by
the Justinian in the formative period of the English laws. In the Puritan age,
under Cromwell’s rule, all legislation was patterned after the Hebrew code. John
Calvin was completely wedded to the law of Moses in shap- Geneva’s civil code.
The same was true with John Knox of Scotland. Blackstone said, “An enactment is
not a law when it conflicts with the law of God.”

14. Travel From the very beginning the land of the Bible has had a special
attraction for travelers. Thousands of people visit the Holy Land every year
because of its association with the Bible. In the Middle Ages a number of
“crusades” were made to Jerusalem to capture “the holy sepulchre.” The Bible,
however, has inspired travel in a different way to this. When Jesus said to His
disciples, “Go ye into all the world, and preach the gospel to every creature,”
that little word “go” had a far-reaching effect. There is hardly a spot upon the
globe where missionaries have not gone in obedience to this command. It prompted
David Livingstone to explore the dark regions of Africa. The missionaries of
Africa, India, and the Oriental countries did more than all the other agencies
combined in opening up commerce. A notable member of the Royal Asiatic Society
once said, “The missionary appears to me to be the highest type of human
excellence in the nineteenth century, and his profession to be the noblest. He
has the enterprise of the merchant, without the narrow desire for gain; the
dauntlessness of the soldier, without the necessity of shedding of blood; the
zeal of the geographical explorer, but for a higher motive than science.”

15. Industry. In proportion to other improvements made, business and commerce
have likewise improved. Agricultural methods are still very crude in the lands
where the Bible is not accepted. The Bible not only inspires man to more
business but to better and sounder business methods. Some years ago Roger Babson
delivered a series of lectures on business to a group of the leading business
men of Memphis, Tennessee. In his first address he declared emphatically that it
was impossible to build up a successful business' in disregard of the principles
taught by the Master. Experience shows that the oldest and most reliable
business firms are those that have adhered closest to the teachings of Jesus.

16. Standards of Living. It is a well known fact that the standards of living
have been greatly improved in the land of Bibles. Working conditions are much
better, houses are better, and greater conveniences are enjoyed in every line.

These facts are tremendously important, but they are incomparable to the
influence of the Bible upon the lives of men. In order that we may better
appreciate this sublime truth let us take a sweeping view of the immoral
conditions that prevailed when Christianity was born. Social caste dominated all
nations. Education and individual merit had little weight. The traffic in
slavery exceeded that of the automobile business today. The Romans held so many
slaves that they were “slave poor.” Avarice, greed, and ambition possessed the
hearts of all. The pagan religions had become nothing more than empty forms and
ceremonies. Their gods1 were neither feared nor revered. Epicureanism—“Eat,
drink and be merry” —was the prevailing philosophy. All of the ruling class from
the emperor down attended the Bacchanalian feasts, where the women threw off
their clothing and their modesty, and the men gave themselves over to all forms
of revelry and debauchery. A man might divorce his wife for burning his1 toast.
Some women had more husbands than the years of their life. Gladiatorial contests
were the most ordinary forms of amusement; “sham” battles, wherein thousands
were sometimes, killed, were fought upon artificial lakes to amuse the
spectators. The value of human life was regarded as no more than that of an ox.
No blacker picture of the evils of any age has ever been painted that that
portrayed by Paul in the first chapter of Romans. “Because that, knowing God,
”he says, “they glorified Him not as God, neither gave thanks; but became vain
in their reasoning, and their senseless heart was darkened. Professing
themselves to be wise, they became fools, and changed the glory of an
incorruptible God for the likeness of an image of corruptible man, and of birds,
and of four-footed beasts, and creeping things.

“Wherefore,” he continues, “God gave them up in the lust of their hearts unto
uncleanness, that their bodies should be dishonored among themselves; for that
they exchanged the truth of God for a lie, and worshipped and served the
creature rather than the Creator.

“For this cause,” he goes on, “God gave them up unto vile passions; for their
women changed the natural use into that which is against nature; and likewise
also the men, leaving the natural use of the woman, burned in their lust one
toward another, men with men working unseemliness, and receiving in themselves
the recompense of their error whioh was due.” Because of such vile practices God
had rained fire and brimstone down upon the ancient city of Sodom two
millenniums before. But let the Apostle finish the picture.

“Even as they refused to have God in their knowledge, God gave them up to a
reprobate mind, to do those things* which are not fitting; being filled with all
unrighteousness, wickedness, covetousness, maliciousness, full of envy, murder,
deceit, malignity, whisperers, back-biters, hateful to God. insolent, haunty,
boastful, inventors of evil things, disobedient to parents, without
understanding, covenant breakers, without natural affection, unmerciful; who
knowing the ordinance of God, that they that practice such things are worthy of
death, not only do the same, but also consent with them that practice them.”

Here Paul declares three different times that “God gave them up.” He “gave them
up in the lust of their hearts to uncleanness.” He “gave them up unto vile
passions.” He “gave them up unto a rebrobate mind.” This explains why the
Gentile world had been left “without God and without hope.” It is an awful state
when people become so vile that God withdraws His restraining influence and
gives them up to degrade their bodies1 together with all their faculties. But
this is the condition that had been reached by the Gentile nations when Jesus
came. To “redeem” such a world was the stupendous task laid upon Him. To our
finite minds it would seem an impossibility; yet within three centuries Christ’s
teaching had changed the whole face of the earth. Kings, queens, emperors, and
potentates of the highest rank had bowed to His authority.

Since the earliest writings of the Scriptures appeared nations have risen and
fallen, languages have changed, different standards of civilization have come
and gone; but the Bible has survived every age and every change and has
definitely left its mark upon them all. First, the Chaldean empire rose to great
heights only to perish forever from the face of the earth; next came the
Medo-Persian, which soon followed in the way; then came the Grecian empire,
which lasted for only a brief period and went the way of all the earth. Upon the
ruins of these fallen kingdoms mighty Rome arose with great glory and splendor.
It was while this, the greatest of all kingdoms, was in the zenith of her power
that the last book of the Bible was finished. For two and one half centuries,
from the time of Nero Caesar to Diocletian, all the powers of Rome were
marshalled in the hands of the pagan emperors to stamp out the Book of God and
forever destroy its influence. Early in the fourth century, however, the powers
of Rome were overcome by that which they had sought to destroy.

After the state had smiled upon the church, the “Dark Ages” and the great
apostasy soon followed. It was during this period that the Bible suffered its
hardest blow. Yet, after being "“chained to the pulpit” for nearly a thousand
years, it sprang forth with new triumphs and greater laurels. Other nations rose
to power as Spain, France, Germany, England, and our own native land. Meantime
the Bible has encountered other forces. During the French Revolution the
Atheists tied the Bible to the tail of an ass, set a harlot upon the beast for a
rider, and dragged the Sacred Book out of the city and buried it. They then set
up the Goddess of Reasorf and shouted from the housetop that the Bible was dead
and forever buried. But their boastful insults quickly crumbled, like charred
paper. Evolution next tried its hand. Then came the age of higher criticism.
Only in the past decade have we begun to turn back this latest assult. In every
conflict many of the friends of the Bible have become alarmed and numbers have
deserted to the ranks of the foe, but from every struggle it has triumphed with
colors streaming. In a recent issue of the Good Housekeeping magazine, Dr.
Frederick K. Stamm has an article entitled “The Lost Bible.” He would have us
not only think that no one believes the Bible any more, but that it no longer
exerts an influence upon the lives of men. True, it is not as universally heeded
as it should be, but let no one become despondent and give up the fight. The
Bible still lives and exerts an influence upon millions of the most highly
civilized people of the world. Let me say by the way of encouragement to all,
and to you students in particular, be not afraid. Long after you have passed to
the great beyond the Bible will still mold the thoughts and lives of men and
women.

What works of infidelity have survived to bless the world i What works of any
writers have lived to bless the world, except as they depend upon the Bible for
their life and value? Look at the works of Budda and Confucius. They passed
their time of usefulness centuries ago. Take Mohammedanism: it has shackled
Turkey for a thousand years. But the Bible, unlike other worKs, holds not the
seeds of decay but of progress. In the language of Peter, it “lives and abides
forever.” The final test of any work is its fruits. “By their fruits ye shall
know them ... A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit.” A comparison of the fruits of the Bible with the
fruits of infidelity will at once convince any thinking man of the superi-ority
of God’s Word. Infidelity has no organized plan of benevolence, such as our
hospitals and orphan homes; it has never explored a new country, or carried a
vestige of light to those who sit in darkness. It has never saved a soul from
sin and death. Its only gospel is the gospel of suicide. It is the fountain of
lawlessness, of vice and crime. It breeds all the evils known to the human
family. It would destroy our homes, wreck our churches, and overthrow our
government;, it would turn them all over to the racketeers, whiskey brewers,
smut dealers and anarchists. Licentiousnesss, greed, vice, and all the evils of
tyranny would be substituted for the achievements of the Bible. The friends of
the Sacred Book have not always been as wise as serpents and as harmless as
doves, but the Bible is not responsible for the apostasies and perversions of
men, or for the weakness of the human family. On the contrary, it has done more
to eliminate ignorance, malice, greed, and selfishness than any other force in
the world. It has lifted man up mentally, physically, and spiritually. If it be
not inspired from God there is no dependence to be put in history; there is no
sincerity in martyrdom; no excellency in truth; vice is the mother of virtue; we
may gather grapes of thorns and figs of thistles; there is no reason in the
universe; creation is without a plan; and nature labors in vain.


========================================================================
  CHAPTER 13: THESE ARE WRITTEN THAT YE MIGHT BELIEVE
========================================================================

These Are Written That Ye Might Believe THESE ARE WRITTEN THAT YE MIGHT BELIEVE
John 20:30-31 HORACE W. BUSBY 1. Introduction a. Text b. Bible. c. Faith 2. God
Is 3. God is a Rewarder 4. Jesus the Son of God 5. Conclusion

INTRODUCTION: In selecting this text, it is understood that the primary meaning
of this' immediate verse is that John, the writer, is referring to the life work
of Jesus, and that the record given by him is to lead people to believe that
“Jesus is the Christ, the Son of God.” But in the general plan of the lessons
assigned to the speakers for this week, we have an outline that calls for
evidences of divine inspiration of the writers of the Bible, sufficient to beget
belief in the hearts of all who will consider it as a whole.

We are not taking the position that the Bible as a book is inspired. But we do
aim to teach that the men who wrote the Truth as recorded in the book were men
whose minds were prepared by the Spirit of God to speak the Truth accurately.
This being true, the nearer the fountain we come, the purer the Truth. The
translations of the Bible might err in some minor portion, but the writers
themselves made no mistake in revealing the Mind of God. Therefore, it has
always been an important task, to search for the most ancient copies of the
Bible, for they are the most valuable.

Then the most important thing, is- to have it faithfully translated into the
living language of the people.

Faith: Faith, must have foundation, there must be something to believe; credible
evidence is calculated to produce faith in the intelligent mind, or heart. The
inspired Apostle truly said, “Faith cometh by hearing and hearing by the Word of
God.” The same Spirit, guiding the same mind, said, “Without Faith it is
impossible to please God.” And again, “For whatsoever is not of Faith is sin.”
In the Bible, there are three distinct truths that are pres- sented to the
honest reader, for his belief. And all the faith that he is called upon to
exercise, clusters around these great truths. Paul, mentions two of these in
Hebrews 11:6. “For he that cometh to God must believe that he is, and that he is
a rewarder of them that diligently seek him.” Then we find that the work of God,
is “That ye believe on him whom he hath sent.” John 6:29. And again we read, “If
ye believe not that I am he, ye shall die in your sins.” John 8:24. And in 1
John 3:23 it is said, “And this is his commandment, that we believe on his Son
Jesus Christ.”

Therefore our faith is to be based on these three great foundation stones: 1.
God is. 2. He will reward all who seek him. 3. Jesus Christ is the Son of God.
This leads us to the subject for this discourse: “These are written that ye
might believe.” And if we honestly believe these, we can doubt nothing written
by the inspired men of God.

GOD IS: The primary purpose of the Bible is to cause men to believe in God. Its
pages reveal God. Apart from inspired revelation, no people, at any time, have
formed any definite idea of the One and only True God. The “world through its
wisdom knew not God” 1 Corinthians 1:21. The Bible bears internal evidence of
truthfulness that no other book bears.

We shall notice a few of these: Through the writing period of the Bible, which
is more than sixteen hundred years, nothing has been written and later found to
be false; this can be said of no human production. No work on science can make
this claim. This alone is awe inspiring and faith producing to the honest
reader.

All modern discoveries, in the ruins of the past, confirm the Bible accounts.
The uplifting power of the Bible in the lives of men, where ever it has gone, is
one of the strong points in its claim to divine truth. The laws of hygiene, as
given by Moses to Israel, are so superior to that age as to be convincing to the
student, that a super-human mind guided his hand. On this point, Dr. Bowling,
the founder of the school of medicine in Nashville, Tennessee one time said to
Brother David Lipscomb, that though he possessed a skeptical mind, the study of
the Mosaic laws of hygiene, which are so much superior to all such laws before
or since, worked out by the wisdom of men, had forced him to the conclusion that
they were God given. The miracles of the Bible constitute an impregnable fort
against all manner of attacks from the enemies of Truth. Their main purpose is
to produce faith in God. Even the greatest of unbelievers cower before the great
miracles mentioned in the Bible. Even Nicodemus, said, “No man can do these
miracles that thou doest, except God be with him.” John 3:2. When Moses was
asked to go to Egypt to lead Israel out of Bondage, his excuse was—“They will
not believe me, nor harken to my voice: for they will say, The Lord hath not
appeared unto thee.” In answer to this, God caused the miracle in connection
with the rod turning to a serpent, and then back to the rod, saying, “That they
may believe.” Exodus 4:5—And the Lord further said, “And it shall come to pass,
if they will not believe thee, neither harken to the voice of the first sign,
that they will believe the voice of the latter sign.” Exodus 4:8. This is
sufficient to set forth the purpose of miracles even in the Old Testament.

Also, when the Holy Spirit came to complete revelation in the New Testament, he
at once adopted the same powerful means to confirm his message. And so we read,
“How shall we escape, if we neglect so great salvation; which at the first began
to be spoken by the Lord, and was confirmed unto us by them that heard him; God,
also bearing them witness, both with signs and wonders, and with divers
miracles, and gifts of the Holy Ghost, according to his will.” Hebrews 2.

Jesus, mentioned the same reason for his works, when he said, “But I have
greater witness than that of John; for the works which the Father hath given me
to finish, the same works I do, bear witness of me, that the Father hath sent
me.” John 5:36.

So, when we turn to the miracles of the Bible, and with eager hearts read, of
Creation, by the Word of God; the taking of Enoch without seeing death; the
flood waters of Noah’s day, the confounding of the languages, the birth of Isaac
when Abram and Saria were old, the signs and wonders in Egypt, the crossing of
the Red Sea, the manna in the wilderness, and the water from the rock, the
shower of quail, the opening of the earth, the crossing of the Jordan, the
capture of Jericho, the wonders of Elijah and Ehisha, the sun standing still for
Joshua, and many more in the Old Testament age; and then link up with the
wonders of the New Testament, such as the birth of Jesus to a virgin, his
wonders too numerous to mention here, such as turning water to wine, healing the
sick and lame and blind, the feeding of thousands, the stilling of the tempest
by his word, the raising of the dead, and of his own glorious resurrection. And
then the same power exerted by the chosen apostles, until the pages are
completed: We are compelled to say, surely this is the power of God, and the
words are from his Throne. The style of the writers’, convincing: There is a
common style followed by the writers of the Bible that the student of its pages
must consider. We shall notice a few of the most prominent characteristics:

Brevity: Not a word seems to be amiss, and yet enough to tell the whole truth on
all subjects. This one common trait is not changed from the beginning of Genesis
to the close of the Apocalypse. Men, would write libraries about that which a
chapter teaches, such as1 creation, the beginning of the church and the
description of the heavenly City.

Calmness: The complete calmness of the writers, always and under all conditions,
compels the reader to take notice. There are no head-liners, though a nation
falls in a day, a world wrecked by a flood, cities burned by brimstone, and fire
from the heavens, the crucifixion of the King of the Jews, the resurrection of
the Son of God, or the prophecy of the destruction of the world, all called
forth the same sane account given in well selected terms, that only set forth
the truth.

Unity: Where can we find anything approaching the unity of teaching, in all the
works of men? From the Garden of Eden, with the tree of life, to the City of God
with the tree of life on etiher side the sparkling river; the writers told their
story so that it never crosses the general plan and purpose of the whole Book.

Impartiality: Another characteristic, very convincing to the thinking reader, is
the impartiality of all writers. They shield no saint. They are prejudiced
against no sinner. When David, the glorious king, committed an adulterous crime,
when Peter denied his Lord, or Judas betrays his Master, the story is told with
the same frankness. Not a time could partiality be charged against one writer.

Prophecy: “We have the more sure word of prophecy” which indeed is the “Light
that shines in a dark place.” This is the most convincing of all evidences we
have studied. None, but God directed men, could unfold the future for
millenniums in'advance with such accuracy as those Hebrew prophets of our Bible.
But the spirit of prophecy is the Spirit of Jesus, and so we find the same grace
in the Lord himself, and among the writers of the New Testament. A REWARDER: God
said to Abraham, “I am thy shield and thy exceeding great reward.” Genesis 13:1.
Paul declared that they that cometh to God, “Must believe— that he is a rewarder
of them that diligently seek him.” When we read in the Bible, the many instances
of God’s faithfulness in rewarding those who sought his favor—we are led to
believe in Hixn as a sure Rewarder of all who will seek after him.

We shall notice a few of the many instances mentioned. Abel: After Adam’s sin in
Eden, we read of Abel’s sacrifice of faith; and though he lost his life as a
martyr, yet he is rewarded by having his name at the head of the list of aU
God’s worthies.

Enoch: Enoen, sought the Lora until it was said of mm, *‘He walked with God, and
was not for God took him.” Passing on into God’s presence without death was the
greatest reward in the age in which he lived.

Noah: Noah sought the Lord; walked with him, and did all that he was commanded,
and as a result, obtained the salvation of himself and his house. What greater
reward could, .have been bestowed?

Abraham: The founder of the Hebrew race, sought to please God, until he was
called the “friend of God.” He was always found faithful and obedient to the
will of his God. And has been rewarded by all the promises of God; a great
posterity, the land of Palestine and the nations being blessed through his seed.

Moses: Moses sought the Lord, rather than the “glories of Egypt” and he was
rewarded in being made the great leader of a chosen race, and in being given the
Law which has astonished the nations.

Uzziah: When he sought the Lord, the Lord God made him to prosper. 2 Chronicles
25.

Israel: When following the Lord, in keeping his commandments which Moses spake
unto them, Israel always enjoyed the great rewards promised them, Deuteronomy 28
th chapter. And they were not blessed when they turned from seeking after him.

Daniel and the Hebrew Companions: When Daniel and the Hebrew children associated
with him were careful to respect and follow God’s will they were rewarded by
deliverance from the lions and fire and were exalted to high places by the Most
High God. Where can an honest heart be found, which will not be led to believe
in God as a rewarder of them that seek him, after carefully meditating upon the
great rewards which have been meted out to that host of seekers after him? And
where is there a conscience so dead as to fail to be quickened into an earnest
desire to “Seek after him” that it too might be answered by the reward of peace?

JESUS CHRIST THE SON OF GOD: We have found in this study that God never requires
men to believe without evidence: therefore, he has always supplied the
unquestionable evidence, and has been highly displeased at man’s unbelief.
Perfection of faith is reached in accepting Jesus Christ as the Son of God. We
reject God, when we reject, in unbelief, his only begotten Song of Solomon 2
Jno. 9.

After being led to believe in God the Father through his divine revelation, we
also find that he has given us a commandment, “That we believe on the name of
his Son Jesus Christ." 1 Jno. 3:23. And as we have found that God requires faith
in him as a rewarder of all who seek him now find that reward is based on our
faith in Jesus, and all his promises and blessing are “in him.” 2 Corinthians
1:20—Ephesians 1:3.

Paul, made a wonderful statement in Romans 10:9—when he wrote, “That if thou
shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be saved.”

Evidences in Proof of His Sonship: 1. The pureness of his life, is an
outstanding monument to his claim to being the Son of God. His pureness has
never teen questioned. People who deny that he is the Son of God, will not deny
his truthfulness and his purity. But he said he was the Son of God, and if his
truthfulness is established then he must be acknowledged to be what he claimed.

2. His works are sufficient to establish his claim, because they are beyond the
power of men. He was willing for this very test to be the deciding factor of my
Father, believe me not. But if I do, though ye believe not me, believe the
works; that ye may know, and believe, that the Father is in me, and I in him.”
Jno. 10:37, 38. When he stilled the waves in Galilee, or fed the five thousand
men with the loaves and fishes; when he restored sight to the blind and hearing
to the deaf, and strength to the lame and health to the sick; when he raised the
widow’s son, and Lazarus from the grave, it is said “They believed on him.” He
was manifesting his divine power beyond question. “No man could do the miracles
that thou does except God be with him” was truly said.

3. Prophecy fulfilled by him, was his strongest proof. “We have the more sure
word of prophecy.” The spirit of prophecy began to move the first writers of the
Bible to predict the coming of the Kingly Messiah. The first dim glimpse of him
was no doubt the promise made to mother Eve, when she was told that “Thy seed
shall bruise the serpent’s head” in Genesis 3:15 and Paul declared that God has
sent forth his Son, “made of a woman.” Galatians 4:4. So, the fight between
Christ, the Seed of woman, God’s own Son, and Satan the enemy of souls fulfills
this prophecy.

After several centuries more had rolled by, a promise was made to Abraham that
through his seed the nations should be blessed. Genesis 22:18. And the first
line of the New Testament states that Jesus was the seed of Abraham, and the
Gospel of Matthew closes with that Seed of Abraham giving instruction to his
disciples to go to all the nations with the message of saving truth. Matthew
28:19.

About fourteen generations later, David came to view as the seed of Abraham, and
while King of God’s people it was told him that after he should sleep with his
fathers his seed would be established forever. 2 Samuel 7. And the first verse
of Matthew states that Jesus was the seed of David, and Peter distinctly tells
the Jews on Pentecost that David saw the resurrection of Christ, which had been
fulfilled in their day. Acts 2:30.

Isaiah, the evangelical prophet, told of the time when a Virgin would give birth
to a son. Isaiah 7:14. And Matthew, in his first chapter tells of Jesus’ birth
to the Virgin Mary. At this very moment, Jesus became the Seed of woman, the
Virgin’s son and the seed of David, thus fulfilling the prophecies. The same
wonderful prophet told of the works of that being when he should come. Isaiah
35:5. “Then the eyes of the blind shall be opened, and the ears of the deaf
shall be unstopped.” And in Matthew 11:5 we read of Jesus doing those very
things, and it being witnessed by disciples of John. In the great prophetic
chapter, Isaiah, the fifty third, a description is given in detail of things
connected with that Coming one—He would be “despised and rejected of men:” He
would be “wounded for our transgressions:” He would be “afflicted and yet opened
not his mouth:” “Like a lamb: Like a sheep before her shearers:” “He would be
cut off from the living:” “He would make his grave with the rich and the
wicked:” He would be “numbered with transgressors,” and “make intercession for
them.” All of these were brought to view in the last days of Jesus on earth and
recorded in Matthew 27 th chapter.

Nearly a thousand years before the birth of Jesus, David being a prophet, spoke
of their casting lots for his vesture, in Psalms 22:16, and in Matthew 27:35,
they cast lots for his garment.

David also said he would cry, “My God! My God! Why hast thou forsaken me?”
Psalms 22:1. And in Matthew 27:41 we hear these very words fall from the lips of
Jesus, while on the cross.

“They look and stare upon me” Psalms 22:17—“And sitting down they watched him
there.” Matthew 27:36. This is a complete fulfillment. Not a bone to be broken,
Psalms 34:20, and not a bone of him was broken, even after the authorities gave
specific instruction to that end—John 19:31. His hands and feet would be
pierced. Ps. 26:16. And in Luke 24:39—Jesus appeared and asked his disciples to
behold his hands and his feet.

Gall and vinegar would be given him. Psalms 69:21. They gave Jesus gall and
vinegar, while on the cross—Matthew 27:34. His soul would not be left in the
haddean world, nor would his body be left to decay. Psalms 16:10. Peter said
this was fulfilled in Jesus’ death and resurrection. Acts 2:31.

Daniel beheld One like the Son of man coming with the clouds of heaven to the
Ancient of days. Daniel 7:13.

Jesus was called the “Son of man” and he left this earth from Mount Olivet, on a
cloud, while his apostles gazed. Acts 1. And Peter said he was at the right hand
of God—Acts 2.

These are only a very few of the great prophetic statements concerning Jesus,
which he fulfilled, even though hundreds and even thousands of years intervened.

“All things written in the Law and in the Psalms and in the prophets concerning
me must be fulfilled.” Luke 24:44.

It seems that we have reached the conclusion—“That many other signs truly did
Jesus in the presence of his disciples which are not written in this book, but
these are written that ye might believe that Jesus is the Christ the Son of God,
and that believing ye might have life throught his name.” This is the ultimate
end of all things written by inspiration. It seems that line after line, every
Spirit guided man, was building toward this wonderful climax.

Other Testimony: Jesus, said, “Search the scriptures; for in them ye think ye
have eternal life: and they are they which testify of me.” John 5:39. After his
resurrection, he told his disciples that he must fulfill all things written in
the Law of Moses, the psalms and the prophets. Luke 24:44. And again he said his
works testified of him—John 5:36. We have mentioned this evidence in referring
to his many miracles. • We find in Luke 4:41, that devils came out of many,
crying, “Thou art the Christ the Son of God.” And the centurion, that watched
his men crucify Jesus, was forced to the confession that “Truly this was the Son
of God." Matthew 27:54.

Thomas, though doubtful at first, was led by what he saw, to confess “My Lord
and my God.” John 20:28. Peter, was bold in confessing him as “Christ the Son of
God” by the things which he heard, before he had all the proof—Matthew 16:18. „
The angels, that made known the birth of Jesus to the shepherds, said he is
“Christ the Lord” Luke 2:11. The Holy Spirit was sent to testify of Jesus —John
14:26. And John tells us that “Hereby know ye the Spirit of God: Every spirit
that confesseth that Jesus Christ is come in the flesh is of God.” 1 John 4:4.
The Ethiopian, was led by the preaching of Philip, to con¬fess that “Jesus
Christ is the Son of God.” Acts 8:37. And as final testimony, the Father makes a
confession from heaven, that “This is my beloved Son, in whom I am well
pleased.” Matthew 3:17.

“Many years ago I entered the wonderful temple of God’s revelation. I entered
the portico of Genesis and walked down through the Old Testament Art Gallery
where the pictures of Adam, Noah, Abraham, Isaac, Jacob, Moses, Joshua, Samuel,
David and Daniel hung on the wall.

I entered the music room of the Psalms where the Spirit swept the keyboard of
nature, and brought forth the dirge-, like wail of the weeping prophet Jeremiah;
to the grand, impassioned strains of Isaiah until it seemed that every reed and
harp in God’s organ of nature responded to the tuneful touch of David, the sweet
singer of Israel.

I entered the chapel of Ecclesiastes where the voice of the Preacher was heard,
and passed into the Conservatory of Sharon where the Lily of the Valley’s sweet
scented spices filled and perfumed my life.

I entered the business room of the Proverbs and passed into the observatory of
the Prophets where I saw many tele¬scopes of various sizes, some pointing to far
off events, but all concentrated upon the Bright Morning Star which was soon to
rise over the moon-lit hills of Judea for our salvation.

I entered the audience room of the King of Kings and caught a vision from the
standpoint of Matthew, Mark, Luke, and John; entered the Acts of the Apostles
where the Holy passed into the Correspondence room where sat Paul, Peter, Spirit
was doing his office work in the forming of the church; James, Jude, and John
penning their epistles. I I got a vision of the King seated upon His Throne in
all His glory and I cried:

“All hail the power of Jesus’ name Let Angels prostrate fall. Bring forth the
royal diadem, And crown Him Lord of all.”

CONCLUSION: When we are led by these undeniable testimonies, to accept Jesus
Christ, as the Son of God, and therefore with power to save the world we are
ready to cry out with Saul of Tarsus, “Lord, what wilt thou have me to do? And
if honest men will hear the Lord’s own answer—he says, “He that believeth and is
baptized shall be saved.” And in searching through the di¬vine history, called
“Acts of the Apostles” we are convinced that no other plan was followed, and not
an example is left that would lead to doubt or fear in accepting this heaven
born, gospel plan of salvation.

Jesus says, “Come unto me, all ye that labor and are heavy laden, and I will
give you rest.” Matthew 11:28. The church, is built upon the great Truth—“Jesus
Christ the Son of God.” “The church, is his body.” “He is the Savior of the
Body.” “There is One body.” Faith in the Lord, sin¬cere repentance, the
confession of Jesus as the Christ, and baptism into the name of the Father and
of the Son and of the Holy Spirit, brings the sincere soul into all the
blessings that are “In Christ” that are planned by the “Father” and taught to
the world by “The Holy Spirit.” Here we enjoy the “Remission of sins.” It is
here that “We are raised to walk in the newness of life.” Here we become “New
creatures.” Here we are led daily onward toward the fulness of the heavenly
promises.

“The Spirit and the Bride say come.”


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  CHAPTER 14: THE WORD OF GOD IS QUICK AND POWERFUL
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The Word of God Is Quick and Powerful THE WORD OF GOD IS QUICK AND POWERFUL L.
S. WHITE

“For the word of God is quick and powerful, and sharper than any two-edged
sword, piercing even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the thoughts and intents of the heart”
(Hebrews 4:12)

Webster’s first definition of “Quick” is “Alive, living;” and his first
definition of “Powerful” is “Full of power.” Then, when we read this text: “The
word of God is quick and powerful,” the lesson is: the word of God is alive and
full of power. The “word of God,” as used in this text, refers to the “written
word” of God, commonly called “The Bible;” for, in the second verse of this same
chapter, where the inspired apostle is talking to the same people about the same
thing, he declares, in so many words, it is “The word preached;” and does not
change the subject till after giving us the language of the text: “The word of
God is quick and powerful.” And here, let us get the great truth that this word
of God is attended with the power of the Living God, and conveys either life or
death to the hearers, depending on whether they accept or reject it; so much so
that the apostle, when he went to “Troas to preach Christ’s gospel, and a door
was opened unto him of the Lord he said: “Thanks be unto God, who always causeth
us to triumph in Christ, and makes manifest the savor of his knowledge by us in
every place. For we are unto God a sweet savor of Christ, in them that are
saved, and in them that perish: to the one we are the savor of death unto death;
and to the other the savor of life unto life . . . For we are not as many who
corrupt the word of God: . . . but in the sight of God, speak we in Christ” (2
Corinthians 2:12-17). Thus we learn that “the word of God,” as used in our text,
signifies the “preached gospel,” or written word of God, with it doctrines,
precepts, promises, together with the judgments of God recorded in the Bible, by
all of which the gospel operates powerfully on the minds of believers! The very
fact that it is declared that the word of God is a “discerner of the thoughts
and intents of the heart,” shows that it is “alive and full of power.” The
apostle also declares that the “word of God works effectually in them that
believe” (1 Thessalonians 2:13). It is also declared that “The word of God” is
“The sword of the Spirit” (Ephesians 6:17). The “word of God” is called a
“sword” because it is the weapon to use in repelling the attacks of the
spiritual enemies. It is also called “Sword of the Spirit” because it was
dictated by the Spirit of God: and we are told that this “Sharp sword” goes out
of the mouth of Jesus Christ; and, with it “He shall smite the nations”
(Revelation 19:15). This will be done because: “Jesus Christ is King of kings
and Lord of lords” (Revelation 19:16). Thus we plainly see that in the word of
God, as given us in the Bible, we have all means of spiritual life! And these
things are so true that Jehovah says: “For as the rain cometh down, and the
snow, from heaven, and returneth not thither, but watereth the earth, and maketh
it to bring forth and bud, that it may give seed to the sower, and bread to the
eater; so shall my word be that goeth forth out of my mouth: it shall not return
unto me void; but it shall accomplish that which I please, and it shall propser
in the thing whereto I sent it.” (Isaiah 55:10-11). As to how long the word of
God will have this power, we are not left in doubt, for the old Prophet says:
“The word of our God shall stand forever” (Isaiah 40:8). And our Lord says:
“Heaven and earth shall pass away: but my words shall not pass away” (Mark
13:31). All this is so true that an inspired apostle says: “Seeing that ye have
purified your souls in obeying the truth through the Spirit unto unfeigned love
of the brethren, see that ye love one another with a pure heart fervently; being
born again not of corruptible seed, but of incorruptible, by the word of God,
which liveth and abideth forever. For all flesh is as grass1, and all the glory
of man as the flower of grass. The grass, withereth, and the flower thereof
falleth away: but the word of the Lord endureth forever. And this is the word
which by the gospel is preached unto you” (1 Peter 1:22-25). We simply do not
see how anything can be made plainer. This scripture shows that the word of God
is the “incorruptible seed,” and by it our hearts have been made pure; and by it
we have been born into the family of God; and that the word of God will never
die; and, to bring us to the climax, the apostle leaves us beyond any doubt as
to what the word of God is, when he says: “And this is the word which by the
gospel is preached unto you.” The word of God has such tremendous power in
“discerning the thoughts and intents of the heart” that it has been the
experience of every true minister of the gospel, that, when he preached the
gospel in its purity and power, some one in the audience has seen his own
character, and some of the most private transactions of his life, as it seems to
him, held up to the public view by the preacher, even though the preacher may
not even know the guilty party. The explanation of this is: It is simply the
power of God’s word discerning the thoughts and intents of tfre heart.” And this
is so true that God says: “Is not my word like as fire? saith the Lord; and like
a hammer that breaketh the rock in pieces?” (Jeremiah 23:29). A fine and
instructive lesson is in this, especially, when we knew that a long time ago,
explosives were unknown; and, in order to break a large rock, a fire was built
on it, and kept burning till the heaifwent through the rock. Then, when the
hammer was applied, the rock was easily broken. This scripture last read shows
us that the “fire” and “hammer” are combined in the word of God; and, by using
the hammer and the fire contained in the word of God, stony hearts are broken
up, and yield obedience to Jehovah. But, as the “hammer” cannot break the rock
unless used, neither can the word of God break the stony heart Unless taught!
Hence, our Savior said: “Go into all the world and preach the gospel to every
creature” (Mark 16:15). This is so true that an apostle says: “Receive with
meakness the engrafted word, which is able to save your souls” (James 1:21). At
this time, let us enter more deeply into the analysis of the text, taking it
item by item: “For the word of God is quick,” that is, “living” The context
shows the meaning; for Jehovah’s words of promise, command and threatening to
His people come ringing in our ears, and are not to be trifled with; for it is
the intrinsic character of God’s word that is described, first, as living,
having in God’s utterances no quality of deadness, but partaking of the life of
the divine being from whom they proceed; and, consequently, never fall idle or
vain. The character of God’s word, as used in our text, is “powerful,” that is,
full of power, full of energy, and effective. And the word of God is further
described as “Sharper than any two-edged sword,” that is, it is more cutting
that a two-edged sword.” And here, we remind you that a two-edged sword” is not
necessarily any sharper than a single-edged sword, but it is more cutting, as it
is comparatively all edge, but it is more cutting, as it is comparatively all
edge. In the next place, our text says that the “word of God” is “piercing,”
that is, “penetrating even the dividing of soul and spirit, and of the joints
and marrow;” and, the general import of this is clear; for it denotes the
penetrating power of the word of God into the utmost depths of our nature; and
this is perfectly plain; for the “joints” express the bond of connection; while
the “marrow” expresses the most hidden and inaccessible part of man, and thus
the whole expresses the “piercing” of “The Word of God” into the deepest
recesses of the soul; and laying them open to view! From all this we learn that
the “word of God” is so full of “power” that it is even “A discerner of the
thoughts and intents of the heart;” or, in other words, the “word of God” rules
with "power” in the province of man’s inmost nature, penetrating our interior
being, and sits in judgment on the thoughts, purposes and emotions of every
person who hears it, for God teaches that the “heart” is the parent of sin, and
is reached and held in the right way only by the searching power of the word of
God!!! And this is so true that Christ said: “out of the heart proceed evil
thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
these are the things which defile a man” (Matthew 15:19-20). Our Lord not only
told us that out of the heart all evil comes, but also told us how to overcome
these evils, and said: “Blessed are the pure in heart: for they shall see God”
(Matthew 5:8). Thus we learn that no one can enjoy God in this life and see Him
in the life to come, without a pure heart! Hence we see at a glance the
importance of having “pure” hearts; and, to help us, the great apostle Peter,
guided by the Holy Spirit has told us how the heart is purified, as follows:
“Seeing ye have purified your souls in obeying the truth, . . . see that ye love
one another with a pure heart fervently” (1 Peter 1:22). In the scripture just
read, the apostle used the words “heart” and “soul” as one and the same thing;
and anything that purifies the “heart” also purifies the “soul” at the same time
and by the same means; and, the apostle has just told us that it is done by the
“truth”; and Jesus Christ told us what the “truth” is, when, in praying for the
sanctification of His apostles, said: “Sanctify them through thy truth: thy word
is truth” (John 17:17). The apostle also shows that we are not only “born again”
by the “word of God,” but that the word of God will live forever, as he says:
“Being born again, not of corruptible seed, but of incorruptible, by the word of
God, which liveth and abideth forever” (1 Peter 1:23). And, to show this is the
“written word of God,” called the “Bible,” the apostle says: “The word of the
Lord endureth forever. And this is the word which by the gospel is preached unto
you.” (1 Peter 1:25) The apostle Paul enlarges on this same thing, and says:
“The weapons of our warfare are not carnal, but mighty through God to the
pulling down of strong holds” (2 Corinthians 10:4), And, to show that the
apostle was talking about the “written” word of God, we read: “For this cause
also we thank God without ceasing, because when ye received the word of God
which ye heard of us, ye received it not as the word of me*n, but, as it is in
truth, the word of God, which effectually worketh also m you that believe” (1
Thessalonians 2:13). No wonder the “word of God” effectually works in those who
believe, for our Lord said: “He that rejecteth me, and receiveth not my words,
hath one that judgeth him: the word that I have spoken, the same shall judge him
in the last day. For I have not spoken of myself: but the Father who sent me, he
gave me a commandment, what I should say, and what I should speak. And I know
that his commandment is life everlasting: Whatsoever I speak therefore, even as
the Father said unto me, so I speak” (John 12:48-50). To further show the might'
power of the “Word of God,” we give you a few more statements from the pen of
inspiration, as follows: “For the prophecy (word of God) came net in old time by
the will of man: but holy men of God spake as they were moved by the Holy
Spirit” (2 Peter 1:21). This shows how we got in possession of the word of God.
Another scripture on the power of the word of God: “The law of the Lord is
perfect, converting the soul” (Psalms 19:7). Still others: “For the law of the
Spirit of life in Christ Jesus hath made me free from the law of sin and death”
(Romans 8:2): “For as many as are led by the Spirit of God, they are the sons of
God” (Romans 8:14). And here, we remind you that to be “led by the Spirit” is to
be led by the directions of the Spirit; and the “directions of the Spirit” are
found only in the “word of God:” “Let us hear the conclusion of the whole
matter: fear God, and keep his commandments: for this is the whole duty of man”
(Ecclesiastes 12:13). "Whoso looketh in the perfect law of liberty, and
continueth therein, he being not a forgetful hearer, but a doer of the work,
this man shall be blessed in his deeds” (James 1:25). When Joshua succeeded
lyioses as the leader of the Israelites, Jehovah said to him: “This book of the
law (the word of God) shall not depart from out of thy mouth; but thou shalt
meditate therein day and night, that thou mayest observe to do all that is
written therein: for then thou shalt make thy way prosperous, and then thou
shalt have good success” (Joshua 1:8) When Christ very kindly offered to go home
with the Centurion and heal his servant, the Centurion said to the Lord: “Speak
the word only, and my servant shall be healed” (Matthew 8:8). Christ was
astonished at his great faith, and said: “I have not found so great faith, no
not in Israel.” Why was this called the greatest faith found in any man during
the .personal ministry of Christ? Because it was the greatest faith; and the
reason it was the greatest faith was because the Centurion was the first man
Christ found who was willing to take Him at “His word only.” And, till this good
day, when a person is willing to take Christ at His word only, and be governed
only by the word of God, he has the highest type of faith it is possible to have
in this life! A person who wants some “Security” in addition to the “living word
of God,” does not have enough faith to do the will of God, and only those who do
the will of God can enter heaven, as we read in Matthew 7:21.

One etfnnot learn from Science, as valuable as real science is, how the world
and all the heavenly bodies are held in their respective positions; but, the
Bible, in speaking of Christ, tells this very thing, as follows: “Who being the
brightness of his glory, and the express image of his person, and upholding all
things by the word of his power” (Hebrews 1:3). Nothing can be more plainly
stated, than that every thing in heaven and on earth, and “all things” are
up-held by the “word of his power.” Not only this, but when the devil tried to
get Christ to turn stones into bread to satisfy His hunger, the Lord said to
Satan: “Man shall not live by bread alone, but by every word that proceedeth out
of the mouth of God” (Matthew 4:4). But we go on. Christ said on another
occasion: “Marvel hot at this: for the hour is coming, in the which all that are
in their graves shall hear his voice, and shall come forth” (John 5:28-29).

“Without faith it is impossible to please God” (Hebrews 11:6). But how does
faith come? Answer: “Faith comes by hearing, and hearing by the word of God”
(Romans 10:17). No faith, no pleasing God. No “word of God,” no faith, as the
apostle says in same chapter: “The word is nigh thee, even in thy mouth, and in
thy heart: that is the word of faith which we preach” (Romans 10:8). But, if
possible, to make this even stronger, we give you this scripture: “For the
preaching of the cross is to them that perish foolishness; but unto us who are
saved it is the power of God . . . For after that in the wisdom of God, the
world by wisdom knew not God, it pleased God by the foolishness of preaching to
save them that believe. For the Jews require a sign, and the Greeks seek after
wisdom: but we preach Christ crucified, unto the Jews a stumblingblock, and unto
the Greeks foolishnessj but unto them who are called, both Jews and Greeks,
Christ the power of God, and the wisdom of God” (1 Corinthians 1:18-24). How
much more power can a thing have in it after God has “put His power” into it?
And can a thing have more “wisdom” in it than the wisdom of God, after he has
put His wisdom in it? And the scripture just read shows us that God has placed
both His “power” and His “wisdom” in the word of the Lord and in the preaching
of it! To enlarge on this thought, we read this scripture: “For I am not ashamed
of the gospel of Christ: for it is the power of God unto salvation, to every one
that belie veth; to the Jew first, and also to the Greek” (Bom. 1:16). Please
notice that the apostle did not say that the gospel of Christ is “a power,” nor
“some power” nor a “part of a power,” but most emphat-ically declared that the
“Gospel of Christ is the power of God unto salvation.” O that the world could
realize that the gospel of Christ is the only power of God unto salvation. There
are a good many channels through which God uses His power, but the “gospel of
Christ” is the only channel through which God saves people; and any one who is
not saved by the gospel of Christ will never be saved! If this lesson was
learned, it would not take the world very long to accept the gospel of Christ,
and be saved! The word “power,” as used in the last scripture read, is from the
same Greek word as our word “dynamite,” the most powerful explosive known. Then,
when the apostle said: “The gospel of Christ is the power of God unto
salvation,” he taught us that the gospel of Christ is “God’s dynamite” unto
salvation. In other words, the gospel is the means God uses to break up stony
hearts and turn them to the Lord!

It is no wonder that the apostle Paul, knowing so much of the power of the word
of God, and the necessity of preaching it, said to a young preacher: “From a
child thou hast known the holy scriptures, which are able to make thee wise unto
salvation through faith which is in Christ Jesus. All scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness; that the man of God may be perfect, thoroughly
furnished unto all good works. I charge thee therefore before God, and the Lord
Jesus Christ, who shall judge the quick and the dead at his appearing and his
kingdom; preach the word” 2 Timothy 3:15 to 2 Timothy 4:2). No wonder, then,
Christ said: “He that rejecteth me, and receiveth not my words, hath one that
judgeth him: the word that I have spoken, the same shall judge him in the last
day” (John 12:48). But the matter does not stop here; for in the very last part
of the last chapter in the Bible, our Lord gives a fearful warning concerning
the word of God a'nd says: “For I testify unto every man that hear- eth the
words of the prophecy of this book, If any man shall add unto these things, God
shall add unto him the plagues that are written in this book: and if any man
shall take away from the words of the book of this prophecy, God shall take \way
his part out of the book of life, and out of the holy city and from the things
which are written in this book.” (Revelation 22:18-19). With all these things
before us, we lay down this great truth: words build the bridges over which
ideas pass from one mind to another; and the words of God have built the bridge
that connects the mind of God with the human family; and, through Christ, God
descended to the human family in order that over the same bridge we may ascend
back to God, for Christ has uall the power in heaven and earth” (Matthew 28:18).

There are a great many more important things that could be said concerning the
life and power of the word of God— more than can possibly be said in one speech;
so from now to the close of this discourse, we want to study what we consider
one of the most important things in connection with the “word of God;” and this
will gradually lead us to the conclusion:

Everything in all the world started in miracle—not only in the animal and
vegetable kingdom, but also in the spiritual kingdom. Then, after everything in
the vegetable kingdom was created, or started, in miracle, everything has been
reproduced by natural law; and cannot be reproduced any other way. The same
thing is true in the animal kingdom. It is also true that everything in the
spiritual kingdom was started in miracle, and since that time, has been
reproduced in obedience to spiritual law; and no miracles are now being
performed in obedience to spiritual law; and no miracles are now being performed
in the spiritual realm. We give you this general statement of facts as an
introduction to the concluding thoughts of this discourse. To learn how things
are created, let us briefly study the first chapter in the Bible: “In the
beginning God created the heaven and the earth.” No plainer statement was ever
made either in or out of the Bible than this, the first verse of the Bible.
Then, God divided the light from darkness, and arranged to have “Day and Night.”
Then, He separated the waters from the land, and called the land “Earth” and
waters He called “seas.” “And God saw that it was good.” Then, God said: “Let
the earth bring forth grass, the herb yielding seed, and the fruit tree yielding
fruit after its kind, whose seed i3 in itself, upon the earth, and it was so.
And the earth brought forth grass, and herb yielding seed after its kind, and
the tree yielding fruit, whose seed was in itself, after its kind: and God saw
that it was good.”

Please notice that each thing “yielded seed after its kind,” and that everything
“brought forth after its kind.” Then, after God had created fishes and whales
and birds, and each “brought forth after its kind;” and God said to all these:
“Be fruitful, and multiply, and fill the waters in the seas; and let fowl
multiply in the earth.”

After this, God created “cattle, creeping things, and beast of the earth after
his kind: and it was so. And God made the beast of the earth after his kind, and
cattle after their kind, and every thing that creepeth upon the earth after his
kind: and God saw it was good.” While all these things started in miracle, each
is reproduced “after its kind” by natural law; and cannot be reproduced in any
other way. And please bear in mind that God fixed in every thing He created “its
seed within itself;” and, unless this seed is used, nothing can be reproduced.
The first verse of the next chapter tells us: “Thus the heavens and the earth
were finished, and all the host of them;” and we need not expect any other
miracle to reproduce any of these things God created; for they are all
reproduced in compliance with natural law, and cannot be reproduced an other
way!

It is also declared: “God created man in his own image, in the image of God
created he him; male and female created he them. And God blessed them, and God
said unto them, Be fruitful and multiply, and replenish the earth, and subdue
it.” Then, God informed man that everything in all the world was to be subjected
to him: “And God saw every thing that he had made, and behold, it was very
good.” But how did Jehovah create man? Answer: “And the Lord God formed man of
the dust of the ground, and breathed into his nostrils the breath of life; and
man became a living soul” (Genesis 2:7). We need not tell you how God created
woman, for the story is familiar to all; and it was just as great a miracle as1
the creation of man. But, listen to this: After God created man by a powerful
miracle, he was a complete man, except he had no life—no soul i*n him; and to
meet this requirement, “God breathed into his nostrils the breath of life; and
man became a living soul.” After Adam and Eve sinned, God told them they should
die, and said: “Thou shalt return unto the ground; for out of it wast thou
taken: for dust thou art, and unto dust thou shalt return” (Genesis 3:19). The
bodies of Adam and Eve came from the ground, and died, but their “spirits” came
from God, and did not die. We got our bodies from our parents; and, our parents
being mortal, our bodies will die. But we got our spirits from God, and our
“spirits,” or “souls,” are immortal and will never die; as we read in the Bible
of death: “Then shall the dust return to the earth as it was; and the spirit
shall return to God who gave it” (Ecclesiastes 12:7). But, if possible to make
this plainer we give you what the great apostle said: “Furthermore, we have had
fathers of our flesh, who corrected us, and we gave them reverence: shall be not
much rather be in subjection unto the Father of spirits and live?” (Hebrews
12:9). This is too plain to be misunderstood; for it shows beyond even a shadow
of a doubt that we got our “bodies” of flesh from our earthly parents, and we
got our “spirits” from God. But how? Let us see:

God placed the “seed of reproduction” in man just as He placed the “seed of
reproduction” in everything else; and, from that time till the present, people
have been begotten by the planting of human seed, called a “begetting,” and at
the proper time, were born into the world; and when born, they were in
possession of exactly the kind of a “spirit” that God “breathed in the nostrils”
of Adam. No miracle is now performed to give a child a “spirit,” because each
living child is born with the spirit that Jehovah gave the human family to start
with. Thus we see that the succession of the human family both of body and
spirit, is in the “seed,” just as the succession of crops is in the seed; and
each time, the seed will “bring forth after its kind,” for this is just as true
with the human family as the reproduction of crops of grain, or any other kind.
In making the promise to Eve that Christ should come into the world, God spoke
of Him as “the seed of the woman” (Genesis 3:15). In other words, Christ was
born into the world without the intervention of a man, and was the only person
ever born into the world without the intervention of a man; but, as we read in
Luke 1:35, Christ was begotten by the Holy Spirit, and later was bom to the
virgin Mary, who “never knew a man” till after Christ was born. That is why
Jesus Christ is called “the seed of the woman.” And here we will add that Christ
is the only character who ever lived in this world who was begotten directly by
the Holy Spirit, after He was begotten by the Holy Spirit, He was “born of
woman” just as all others were born.

After learning that all these things just mentioned started in miracle, we turn
your attention now to the Church which was also started in miracle, not just
one, but many. This is so true that the apostle Peter, miraculously guided by
the Holy Spirit, on the “birthday” of the Church said: "Ye men of Israel hear
these words; Jesus of Nazareth, a man approved of God among you by miracles and
wonders and signs, which God did by him, in the midst of you, as ye yourselves
know” (Acts 2:22). Christ was miraculously begotten, miraculously raised from
the dead, miraculously ascended to heaven, miraculously sent the Holy Spirit to
the apostles on the day of Pentecost, and, on that same day, miraculously
established His Church on this earth. Not only were all these things
miraculously done, but Christ performed many miracles, some of which are
recorded i'n the word of the Lord, and many others are not, as we read: “Many
other signs truly did Jesus in the presence of his disciples, which are not
written in this book: but these are written, that ye might believe that Jesus is
the Christ, the Son of God; and that, believing, ye might have life through his
name” (John 20:30-31). But just as all things that God created at “the
beginning,” have been reproduced “after its kind” by having “its seed within
itself,” so does the kingdom of God, which is the Church, have “its seed within
itself,” and is reproduced by this seed being planted, which is the spiritual
“begetting,” and later, leads to birth in the family of God. This is carefully
taught in the parable of the sower; and, in explaining that parable, Christ
said: “Now the parable is this: The seed is the word of God” (Luke 8:11). Christ
also called this seed “The word of the kingdom” (Matthew 13:19). This is so true
that our Lord teaches that no one can be saved without receiving the “word of
God,” as He says: “Those by the wayside are they that hear; then cometh the
devil, and taketh away the word out of their hearts, lest they should believe
and be saved” (Luke 8:12). This is too plain to be misunderstood; no word of the
Lord preached, no believers; no believers, no one saved. jJust as in the
physical realm; no need sown, no crop raised; no crop raised, no harvest
gathered: so in the spiritual realm; no seed (word of God) sown in the human
heart, no believers made, no believers made, no Christians made; no Christians
made, no o'ne saved. And this is so true that Paul said: “For though you have
ten thousand instructors in Christ, yet have ye not many fathers: for in Christ
Jesus I have begotten you through the gospel” (1 Corinthians 4:15). Paul went to
Corinth, planted the word of God in the hearts of those people, and led them to
be born into the family of God. Another apostle said: “Of his own will begat he
us with the word of truth” (James 1:18).

Just before Christ was betrayed to be crucified, He said to His apostles: “I
will pray the Father, and he shall give you another Comforter that he may abide
with you forever; even the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know him; for he dwelleth
with you, and shall be in you” (John 14:16-17). Please notice that the Holy
Spirit was to come miraculously to the apostles, was to be “in them,” and was to
“stay forever.” And that does not mean that the Holy Spirit was to go back to
God, and have to come back to this world every time a sinner is converted to
Christ.

Just before Christ ascended to heaven: “He breathed on them, and saith unto
them, Receive ye the Holy Spirit” (John 20:22). He also said to them: “Behold, I
send the promise of my Father upon you: but tarry ye in the city of Jerusalem,
until ye be endued with power from on high” (Luke 24:49). He also said to them:
“Ye shall be baptized with the Holy Spirit, not many days hence” (Acts 1:5). He
continued His conversation with the apostles, and said: “Ye shall receive power,
after that the Holy Spirit is come upon you: and ye shall be witnesses unto me,
both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of
the earth” (Acts 1:8) Immediately after this, Christ ascended to heaven; and ten
days later, or on the day of Pentecost, God sent the Holy Spirit to these
apostles. Then the multitude came together, as we read in the second chapter of
Acts of apostles; and the Holy Spirit guided Peter to preach the word of the
Lord to them. Many of the people were convinced, and asked; “What shall we do?”
The Holy Spirit guided Peter to say: “Repent, and be baptized every one of you
in the name of Jesus Christ, for the remission of sins, and ye shall receive the
gift of the Holy Spirit” (Acts 2:38). In other words, the word of God, the “seed
of the kingdom,” was planted in their hearts, they were spiritually begotten,
and, were “born of water and the Spirit;” and, by virtue of their birth-right,
received the Holy Spirit at the time of coming into the family of God, and that
as surely as a child is born with a huma'n spirit —the one God “breathed in
Adam.” There is no other way for one to receive the Holy Spirit.

You might as well try to get a human spirit into a baby by praying for God to
send a human spirit into it, as to pray for God to send the Holy Spirit into a
Christian. For a human spirit comes into a child by virtue of its being born;
and the Holy Spirit comes by virtue of being born into the family of God. This
is so true that our Lord said: “Except a man be born of water and of the Spirit,
he cannot enter into the kingdom of God” (John 3:5). The birth of “water and
Spirit,” by which one comes into possession of the Holy Spirit is just as easy
to understand as the birth of the flesh by which a child comes in possession of
the human spirit; for, when a child is begotten atnd born, it has the same
“spirit” that “God breathed into Adam” in the Garden of Eden. And, when the Holy
Spirit uses the word of God, which is the seed of the kingdom of God, and plants
that seed in the human heart by some person teaching the same, and the person is
thus spiritually begotten, and then baptized, or “born of the water and the
Spirit,” that person so born, comes, at the new birth, into possession of the
same Holy Spirit that Christ “breathed” on the apostles; a’nd thus comes in
possession of the same Holy Spirit that came on the apostles on the day of
Pentecost. And, let us emphasize the great truth, that when one is thus born
into the family of God, he has all the Holy Spirit he will ever have; and need
not expect any more. This is so true that Jesus said: “It is the spirit that
quickeneth; the flesh profiteth nothing: the words that I speak unto you, they
are spirit and they are life” (John 6:63).

Eight years after the Holy Spirit was given to the Church on the day of
Pentecost, God sent the Holy Spirit to the Gentiles at the house of Cornelius,
as we read in the 10th chapter of Acts of Apostles. When this was done, God
fulfilled His promise through a Prophet, that “He would pour out His Spirit upon
all flesh” (Joel 2:28). When the Holy Spirit came upon the apostles who were
Jews, on the day of Pentecost, and upon the Gentiles, this included “all flesh.”
When the disciples were together in Jerusalem as Christ had told them, they
constituted a spiritual body, the Church, just as completely as Adam was a man
before he was given a spirit to make him alive. But Adam was not alive and a
complete man till God gave him a human spirit; and the Church was a “body of
disciples” without any spiritual life till God gave them the Holy Spirit. But
that incident will never be repeated; for God had promised it through Joel, and
Peter said: “This is that which was spoken by the prophet Joel” (Acts 2:16) This
is so true that the apostle says to the Church: “Know ye not that ye are the
temple of God, and that the Spirit of God dwelleth in you.” (1 Corinthians
3:16). With some very able men, I have debated this proposition: “In the
conviction and conversion of sinners, the Holy Spirit operates through the
members of the body of Christ, with the word of God, upon such material as comes
within its influence.” This proposition cannot be answered, because it is the
teaching of the word of God. But why say more? For I feel about it as did the
apostle Paul when he delivered his solemn charge to the Elders of the Church,
and told them of the tremendous power of the word of God when he said: “And now,
brethren, I commend you to God, and the word of his grace, which is able to
build you up, and to give you an inheritance among all them who are sanctified”
(Acts 20:32). The word of God will go with us into the judgment at the end of
time, and there, by the word of God, we will be judged (Revelation 20:12).


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  CHAPTER 15: HOW SHALL WE ESCAPE IF WE NEGLECT SO GREAT SALVATION?
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How Shall We Escape If We Neglect So Great Salvation?

HOW SHALL WE ESCAPE IF WE NEGLECT SO GREAT SALVATION J. EDDIE WEEMS

“Therefore we ought to give the more earnest heed to the things which we have
heard, lest at any time we should let them slip. For if the word spoken by
angels was stedfast, and every transgression and disobedience received a just
recom- pence of reward; How shall we escape, if we neglect so great salvation;
which at the first began to be spoken by the Lord and was confirmed unto us by
them that heard him.” (Hebrews 2:1-3)

Brother Cox has honored me with the privilege of closing these lectures.
Appropriately he placed last the subject “How shall we escape if we neglect so
great salvation?” We have heard some excellent lectures concerning the Bible,
the Book that will be in existence after all other books have perished. (Hebrews
4:12, Matthew 24:35, 1 Peter 1:25) Critics come and go, but the Bible remains
forever.

“Precious Book, dear old Book, On thy dear old tear-stained leaves I love to
look; Thou art sweeter day by day As we walk the narrow way, That leads at last
to that bright home above.”

Hundreds of Christians have attended these constructive lectures. In just a few
minutes we shall be separating. We should leave this building to-night with
these words ringing in our ears: “How shall we escape if we neglect so great
salvation?” In 1897 Rudyard Kipling, who died last month, wrote The Recessional,
a poem commemorating the diamond jubilee of Queen Victoria. In this famous poem
he offered a prayer in behalf of Great Britain. He said:

“Lord, God of Hosts, be with us yet, Lest we forget—lest we forget.” That should
be our prayer tonight as we close these lectures'.

Verse three of the second chapter of Hebrews can be easily understood by an
allusion to a few preceding verses. The first chapter of Hebrews closes) with
the question: “Are they not all ministering spirits, sent forth to minister for
them who shall be heirs of salvation? The fact that we are “heirs of salvation”
suggests the great salvation in chapter two. Therefore is the connecting link
between the chapters. The writer admonishes us “to give the more earnest heed to
the things which we have heard.” The fact that Christ is superior to angels
suggests the “more earnest heed.” Also, we need to give heed because spiritual
enemies are rampant. The devil, our adversary, is walking about as a roaring
lion, seeking whom he may devour. (1 Peter 5:8) Spiritual enemies pursue the
Christian just as the birds followed the sower in the parable of the sower.

We should give heed to the things which we have heard, “lest at any time we
should let them slip.” “Lest haply we drift away from them” is probably a better
translation. Brother Tant’s favorite expression, “Brethren, we are drifting,” is
Scriptural. Of course we are drifting, and church members have been drifting
since the time of Paul. We should remember, however, that nothing ever drifts up
stream. If the waters were calm, we would not drift, but the Christian mariner
must combat unfavorable winds and dangerous currents. The disciples on Lake
Galilee had to fight the elements. These disciples were saved because Jesus was
with them. Jesus is with the Christian today; He is our Pilate. If we try to
make the voyage without Him, we shall be lost. Faith is the cable that moors us
to Christ, and it is the only cable that will withstand the waves of opposition.

Briefly I shall mention a few of the currents that beat upon the Christian.
Nearly every day huge waves of opinions come upon us. Many weak persons lose
faith and drift with the tide. No preacher should advocate his opinion. We
should preach only those things that are revealed. In Deuteronomy 29:29 we read:
“The secret things belong unto the Lord our God; but those things which are
revealed belong to us and to our children for ever, that we may do all the words
of this law.” If preachers would adhere rigidly to this principle, hobbies and
“isms” would be abolished from the church today. A person who rides a hobby
never arrives anywhere; he gets off at the same place where he got on. He
reminds me of the current jazzy song. He goes “round and round,” but he does not
go very far. Balaam said: “If Balak would give me his house full of silver and
gold, I cannot go beyond the word of the Lord my God to do less or more.”
(Numbers 22:18) That certainly should be our attitude to-day.

During the past few years roaring waves of liberalism and modernism have swept
over the religious world. Thousands of religious persons permitted the cable of
faith to break, and they are now drifting upon the dangerous seas. Modernism is
probably the worst doctrine that infidels are expounding. It is given to the
world with a religious guise. Shakespeare said that the devil can quote
Scripture for his own purpose. The exponents of modernism are wolves in sheep’s
clothing. A short time before Luther Burbank’s death, he preached in a
Congregational church in San Francisco on the subject: “Why I am an Infidel.” A
year or two ago North Westerns’ school of education sent questionnaires to five
hundred Protestant ministers. Only seventy-two per cent of these ministers
expressed belief in the divinity of Jesus Christ. Thirty-nine per cent denied
the judgment day. Sixty-nine per cent said there is no hell. (They may change
their minds some day). Forty- one per cent of these infidelic preachers denied
the existence of heaven. I am glad that the church of Christ is virtually free
of modernism. I am glad that we have 'no preachers who are teaching evoultion,
or denying the virgiin birth of Jesus.

Young people, never let anything remove you from your mooring. When I was in
school at Texas Christian University, I had one teacher who was somewhat
conservative. He told me one day that he admired my convictions, and he
admonished me never to let anything remove me from my mooring.

I have known many young preachers who took a liberal step, and then they began
to drift. Most of them are still drifting. Somewhere I read of two children who
were sitting in a small boat at the edge of the ocean. The boat was not tied
securely, and the mother was not watching carefully. Before the mother realized
what was happening, the boat began to drift to-ward the deep water. The mother
called for help, but no help was available. The frantic mother had to stand On
the shore and watch the boat drift into the blue of the ocean, never to be seen
again. That was sad, but it is not nearly so sad as the spiritual drifting of
young people. Mothers and fathers, watch carefully. Never let the children begin
to drift. The Apostle Paul wrote to Timothy: “Holding faith Ond a good
conscience, which some have put away concerning faith and have made shipwreck.”
(1 Timothy 1:19) It is reported that John Stuart Mil] had been a believer, but
he made shipwreck of his faith. He later said: I would give all that I have and
all that I ever become for just one hour of that day when I looked up to the sky
and called it heaven.”

I now call your attention to Hebrews 2:3, which reads, “How shall we escape if
we neglect so great salvation?” I shall discuss this by taking each clause
separately. First, “How shall we escape?” The how is equivalent to an emphatic
negative. This question is a rhetorical question; the answer is obvious. It is
somewhat like the question asked Peter in 1 Peter 4:18. “If the righteous
scarcely be saved, where shall the ungodly and sinner appear?” An answer to
either of these questions would be superfluous. Brother Milligan in The New
Testament Commentary said of Hebrews 2:3; “This question has been on file for
the last eighteen hundred years and no one has given an answer yet.” The writer
of Hebrews showed a great deal of wisdom in using the pronoun we. He did not
say, “How shall you escape?” but “How shall we escape?” The personal pronoun,
first person is emphatic, and it includes all of those who have accepted the
gospel. The writer, probably Paul, did not mean to discredit his apostleship in
using the word we, but by asso-ciating himself with his readers, he created more
interest and more sympathy. This parallels the sixth chapter and the first
verse. “Therefore leaving the principles of the doctrine of Christ, let us go on
unto perfection.” The antecedent of us is the writer and Hebrew Christians.
Ordinarily in the discussion of this subject we overlook the fact that the
Hebrew letter is written to Christians. Many an eloquent sermon has been
preached to the alien sinner who neglects his salvation, but not enough
preaching has been done to professed Christians who are prone to neglect. Every
Christian to-day should use the pronoun I or we more than he does the pronoun
you. Every Bible lesson is for me, not you. Peter had to learn this lesson. He
said to the Lord concerning John: “What shall this man do?” (John 21:21) “Jesus
saith unto him, if I will that he tarry till I come, what is that to thee?
follow thou me.” David could hot see his own faults, and it took a parable by
Nathan to teach him. (2 Samuel 12) In the judgment day there will be no means of
escape for those who neglect the great salvation. The laws of Texas require
buildings to be equipped with fire escapes. From the flames of hell there will
be no fire escapes, nor will there be a purgatory where one can burn a little
while and then escape. Temporal resources will hot provide a way of escape. “Thy
money perish with thee” will be the sad words spoken to those who have sold
their souls for wealth. Money will not buy one a mansion in glory, nor can one
transport any earthly possession to the New Jerusalem. Human strength cannnt
provide a way of escape, Max Baer, Joe Louis, and Jack Dempsey will probably
tremble just as much in the judgment day as the weakest person who ever lived.
“The great day of his wrath is come; and who shall be able to stand?”
(Revelation 6:17) Paul said to Timothy, “Bodily exercise profiteth a little.” (1
Timothy 4:8) Bodily exercise will profit just a little while, and the time is
coming when the “arm of flesh” will fail one. Cold human philosophy will be
useless in the reckoning day. The philosophy that leaves God out is weak and
foolish. I have commiseration, but no admiration, for the person who makes a
list of great men and places) Jesus Christ in the category of man. It is
sacrilegious to place our Master in the class with George Washinton, Woodrow
Wilsen, and Confucius. ”For the preaching of the cross is to them who perish
foolishness; but unto us who are saved it is the power of God. For it is written
I will destroy the wisdom of the wise and will bring to nothing the
understanding of the prudent.” (1 Corinthians 1:18-19)

“If we neglect so great salvation” is the last clause of the verse that we have
under consideration. If we neglect salvation, we shall loose it. The farmer who
neglects his crop will inot have a harvest. The student who neglects his courses
will fail. The business man who neglects his business will become insolvent. It
is evident, then, that we can neglect that which we have and lose it. A brief
discussion of some of the ways that we can neglect the great salvation will be
pertinent.

We can neglect this salvation by failing to preach it and to teach it. No person
can be a Christian unless he believes and practices the great commission. In
this famous commission Jesus said: “Go into all the world and preach the gospel
to every creature.” These valedictory words of Jesus are binding now and they
will be bound in heaven. Every real Christian is a missionary. Church history is
replete with churches that died because they were anti-missionary. Christianity
is unselfish and its exponents must be unselfish.

“You must save another’s soul if you would save your own, The doors of heaven
are closed to him who comes alone.” The greatest trust that we have is the
responsibility of preaching the gospel. “As every man hath received the gift,
even so minister the same one to another, as good stewards of the manifold grace
of God.” (1 Peter 4:10). Paul said to the Corinthians: “We have this treasure in
earthen vessels, that the excellency of the power may be of God and not of us.”
(2 Corinthians 4:7) He wrote to the Thessalonians; “We were allowed of God to be
put in trust with the gospel, even so we speak, not as pleasing men but God who
trieth our hearts.” (1 Thessalonians 2:4) This treasure and this trust is inot
gold, silver, or diamonds, but it is something incomparably superior to these.
Unto us Christians He has committed the trust of the gospel. “Woe to me,” said
Paul, “if I preach not the gospel of Christ.” (1 Corinthians 9:16) Every
congregation that is not “sounding out the word” is not functioning as a New
Testament church should function. The church is the candlestick to hold up the
word, and if a church does not do this, it will die. We should preach the gospel
in the country, in the city, at home, and abroad. We should preach the gospel
until the knowledge of the Lord covers the earth as waters cover the sea.

Let us preach until the sun grows cold, and the stars are old; And the leaves of
the judgment book unfold.” The tragedy of this generation it the lack of
Christian teaching. We believe the Bible to be the word of God, and if we do not
teach it, we shall be condemned. In the great commission our Savior said, “teach
them to observe all things whatsoever I have commanded you. “Christian teaching
should be done in the home, in the school, and in the church. “Bring them up in
the nurture and admonition of the Lord” is the commandment given by Paul. The
Apostle Paul places so much emphasis on teaching and rearing children that he
disqualifies from the eldership a man who does not have his children under
subjection. I cannot understand how any person can object to teaching the Bible
anywhere. Most of the inmates of our penitentiaries were never taught the Holy
Scriptures in the home, or in the Bible school on Sunday morning. Solomon, the
sage, said: “Train up a child in the way he should go; and when he is old he
will not depart from it.” (Proverbs 22:6) Our Christian colleges certainly have
their place, as our children are entitled to the best teaching possible. No
teaching can be the best unless it is Christian. The work of our Christian
colleges, the Bible school, and the Christian teaching in the home is
unimpugnable.

We can neglect the great salvation by our failure to practice it. We should heed
the words of James. “Be ye doers of the word, and not hearers only deceiving
your own selves.” (James 1:22) “Pure religion and undefiled before God and the
Father is this, To visit the fatherless and widows in their affliction and to
keep himself unspotted from the world.” (James 1:27) Religion is not something
that one gets; it is a practice. We cannot boast of having the truth unless we
practice the truth. Jesus criticised the self-righteous attitude when He said:
“Except your righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no case enter the kingdom of heaven.” (Matthew 5:20) In
His memorable sermon on the mount, our Lord said unto His disciples: “If ye love
them that love you, what reward have you? do not even the publicans the same?
And if ye saluate your brethren only, what do ye more than others? do not even
the publicans the same? (Matthew 5:46-47) If Jesus were here tonight, He might
say to some of us: “What do ye more than others?” Doubtless the poet had
observed self-righteousness in Christians when he wrote:

I would rather see a sermon than hear one any day; I would rather one would walk
with me than merely tell the way.” The salvation under Christ is immeasurably
superior to that of any other dispensation, for that reason it is called “so
great salvation.” Christ spoke of the great salvation, (Hebrews 2:3 and Hebrews
5:8-9) and it was confirmed unto us by the apostles, the eye witnesses of the
risen Lord. (Acts 1:8; Acts 1:22) “The law was given by Moses, but grace and
truth came by Jesus Jesus Christ.” (John 1:17) Christ is infinitely superior to
Moses, the intermediary of the old regime, and to angels, who helped in the
promulgation of the law. Jesus Christ is the counter part of God, as the
following Scriptures prove: “Without controversy great is the mystery of
godliness; God was manifest in the flesh, justified in the Spirit, seen of
angels, preached unto the Gentiles, believed on in the world, received up to
glory.” (1 Timothy 3:16) “God was in Christ reconciling the world unto himself.”
(2 Corinthians 5:19) Under the Christian dispensation we have Jesus Christ as
our perennial Prophet, our abiding High Priest, and our King of kings. Our law
is called “the perfect law of liberty.” (James 1:25) This could not be said of
the law the Jews were under. “For the law made nothing perfect, but the bringing
in of a better hope did.” (Hebrews 7:19) The Hebrews took their bloody
sacrifices to the altar and offered them as temporary offerings. These animal
sacrifices could not remove their sins; they merely rolled them forward. “For it
is not possible that the blood of bulls and goats should take away sins.”
(Hebrews 10:4) Today under the great salvation we can have our sins washed away,
not rolled forward.” If we walk in the light, as he is in the light, we have
fellowship one with another, and the blood of Jesus Christ, his Son, cleanseth
us from all sin.” (1 John 1:7) To the Colossians, Paul wrote: “Ye are complete
in him who is head of all principality and power.” (Colossians 2:10) There is
not one spiritual blessing denied the Christian under the reign of Christ.
“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us
with all spiritual blessings in heavenly places in Christ.” (Ephesians 1:3) The
salvation of Noah was a temporal salvation; Noah was saved from the flood. The
salvation of the Israelites was a temporal salvation; they were saved in a
temporal home. The great salvation is an eternal salvation; those who are saved
under it, and remain saved, will be given an eternal home (2 Corinthians 5:1)
“Whosoever liveth and believeth on me shall never die.” (John 11:26) The fact
that our salvation is greater than that of the Jews entails greater
responsibilities, and probably greater punishment. The law that Moses and the
angels gave could not be violated with impunity. “The word spoken by angels was
stedfast and every transgression and disobedience received a just recompense of
reward.” (Hebrews 2:2) Also we are told: “They escaped not who refused him that
spoke on earth, much more shall not we escape if we turn away from him that
speaketh from heaven.” (Hebrews 12:25) We should remember this verse in
connection with Hebrews 2:3. In Hebrews 10:28-29 we have this solemn warning:
“He that despised Moses’ law died without mercy under two or three witnesses; of
how much sorer punishment, suppose ye, shall he be thought worthy, who have
trodden under foot the Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified an unholy thing, and hath done despite unto the
Spirit of grace.” Some quotations from the Master will help to em-phasize this
great responsibility. Jesus said to His contemporaries who rejected Him: “The
men of Nineveh shall rise up in judgment with this generation, and shall condemn
it: because they repented at the preaching of Jonas; and behold, a greater than
Jonas it here. The queen of the south shall rise up in judgment with this
generation, and shall condemn it; for she came from the uttermost parts of the
earth to hear the wisdom of Solomon; and behold, a greater than Solomon is
here.” (Matthew 12:41-42) On another occasion Jesus said: “Woe unto thee,
Chorazin! ‘woe unto thee, Bethsaida! for it the mighty work done m you had been
done in Tyre and Siddn, they would have repented long ago in sackcloth and
ashes. But I say unto you, it will be more tolerable for Tyre and Sidon in the
day of judgment than for you. And thou Capernaum, which art exalted unto heaven,
shall be brought down to hell: for if the mighty works, which have been done in
thee, had been done in Sodom, it would have remained unto this day. But I say
unto you, That it shall be more tolerable for the land of Sodom in the day of
judgment than for thee.” (Matthew 11:21-24) Certainly these scriptures are
sufficient to warn us of the awful punishment that awaits us if we neglect the
great salvation of Christ. If we neglect the great salvation there remains no
other sacrifice for sins. (Hebrews 10:26) Christ has made the supreme sacrifice,
God gave his Son to perfect the great salvation, and the Holy Spirit is working
through the word. Therefore, if we reject the great salvation, we are rejecting
the Trinity.

Just a few words of admonition to those who are not Christians. How can you
afford to neglect your salvation? You are probably saying: “Some day I shall
become a Christian, but not now.” The Holy Spirit through the word says: Behold
now is the accepted time; behold, now is the day of salvation.” (2 Corinthians
6:2) After Governor Felix heard Paul preach, he trembled and answered: “Go thy
way for this time; when I have a convenient season, I will call for thee.”
“Seems now some soul to say Go, Spirit, go thy way; Some more convenient day On
Thee I’ll call.” The five foolish virgins were neglectful, and they knocked at
the door of the wedding, but the bridegroom would not open the doors. They came
too late. If you neglect the great salvation while you are on earth, you will
find the doors of heaven forever closed to you. “Why not come to Jesus now?”


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Source: https://sermonindex.net/books/abilene1936-lectures/
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