At the end of forty days' communion with the Lord, Moses received two tables of stone, upon which the law of God was written.
In their Sinaitic covenant with the Lord the children of Israel agreed unconditionally to obey this law, but before Moses departed from the immediate presence of the Lord, they openly violated the covenant they had solemnly made.
When Moses saw their shameful conduct in the worship of the golden calf, he cast down the tables of stone and broke them, signifying that they had broken the covenant that they had made with the Lord.
Yet the Lord did not cast them off, but asked Moses to hew out two tables of stone like unto the first, and promised to write again the same words that were upon the stone that had been broken. Moses obeyed the instruction, and the Lord fulfilled his promise in rewriting the law.
Dear reader, there is a broken and mutilated copy of the law of God in every stony heart. God is asking the privilege of taking away that stony heart and furnishing a new heart instead. In this new heart he promises to write the law unbroken. He says:—
"This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them." Heb. 10:16. The law unbroken cannot be written upon the material upon which the broken copy was written. Therefore the Lord says:—
"I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes." Eze. 36:26, 27.
The reader will notice that the Lord promises that he will do all the exchanging and the writing and the causing to walk. When the Lord is permitted to do this, the work will133not be marred.
With very many this object has been difficult of comprehension, because they have had no conception of the law only as they have thought of it in letters and words, printed on books and charts, drawn up in tabular form. By study and meditation upon this tabulated form, they have tried to incorporate its principles in the mind. The result has not been satisfactory. At best they acquire only broken tables in this manner.
It is only by the reception of Christ that the law is received into the heart. It is written, "Christ is the end of the law for righteousness to everyone that believeth." Rom. 10:4. Christ himself is the object of the law. The law is not written in one part of the heart and Christ seated in another, apart from the law. But the law of God was incarnate in Christ, and Christ is incarnate in the Christian, so that when Christ is received into the heart, the law is also received in him. It comes in the heart a living principle, a heavenly plant embodying the divine nature. We will cite a few scriptures in which the law is shown to be in the heart, and others in which Christ is shown to be there, and then see if both do not speak of the same thing. Of the righteous man David wrote:—
"The law of his God is in his heart; none of his steps shall slide." Ps. 37:31. Paul wrote to the Colossians, saying:—
"God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus." Col. 1:27, 28. In the first text the law in the heart prevents the steps from sliding. In the second, Christ within is the hope of glory, making the man perfect in Christ. Moses wrote the law, saying, "These words, which I command thee this day, shall be in thine heart." Deut. 6:6. But of Christ it is written, "In him dwelleth all the fullness of the Godhead bodily." If all is in Christ, then the law is complete in him. To learn how Christ is put in the heart is to learn how the law of God is written there.
We have already referred to the promise of the new covenant that God would write his law in the heart. There is also a promise that Christ will be written in the heart. To those who had received Christ through his ministry, Paul wrote, saying, "Ye are our epistle, . . . known and read of all men." 2 Cor. 3:2. The ability and Christianity of the minister is read in the lives of those whom he has taught. They are to the observing public like an open letter, to be read by all men. But he says of these same persons they are "declared to be the epistles of Christ." Then each Christian should be a letter from Christ to the community in which he lives. Verse 3. These letters are written in the fleshy tables of the heart, by the Spirit of the living God.
But the actions of the life are only a reflex of what God has put in the heart, and in this figure Christ is represented as writing the life work of each Christian, which work becomes the moral image of God, through which he speaks to the world. In this chapter (2 Cor. 3) the apostle speaks of the work of the Christian ministry, presenting it as the ministration of the new covenant. In this he clearly shows that the gospel worker ministers Christ to those whom he teaches. After having stated, as above, what the Christian is to the world, he proceeds to speak of what God makes of the minister. He says: "Our sufficiency is of God; who also hath made us able ministers of the new testament [covenant]; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life." Something is ministered by the Christian minister. That which is ministered gives life.
But Christ is our life. He is the bread of life. It is Christ that is preached, and Christ that is ministered in the new covenant that makes the work a work of glory. It was the preaching or ministering of the law as in the old covenant apart from Christ that condemned and so became a ministration of death. Just change this as it is in the new covenant, and present Christ, and in him the law, in that which is the power of God unto salvation, and we have indeed a glorious ministration.
Let the mind but turn from the darkness of unbelief to the light of Christ, and then the veil of sin is taken away. In verses 13–16 the apostle refers to the veil that Moses put over his face when he came before Israel with the law in his hands. He shows that there was a glory veiled from their eyes because of their unbelief, and that the veil is removed by turning to the Lord. The glory that was veiled was, therefore, as much the glory that shone from Calvary as that which shone from Sinai. Had their minds been as clear concerning Christ and Calvary as concerning the law and Sinai, then their condition would have been far different. In verse 17 he says the Lord is that spirit. He is the spirit ministered in the new covenant, and where Christ is, there is liberty instead of bondage and condemnation. But Christ cannot be preached unless he is living in the preacher. If the minister possesses Christ as a living power, it will go out to the willing hearts and infuse itself into them also. The manner in which this is done is beautifully portrayed in verse 18. Here he says, "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as the Spirit of the Lord." The most careful and vigorous thinkers of the present, agree that the word "glory" in this text refers properly to character. The figure, therefore, shows how man's character is transformed into the divine image. Jesus is seated, that his image may be drawn in man's heart. The Spirit of God impresses the picture upon the fleshy tables whenever the veil of unbelief is removed. In chapter 4:3, 4 Satan is shown to be busy trying to keep the veil of unbelief over the heart, that he may prevent the image of Christ from being formed thereupon. Says the apostle:—
"If our gospel is hid, it is hid to them that are lost; in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."
But while all the powers of darkness are combined to keep the foolish heart of man in the darkness of unbelief, God commands the light to penetrate the darkness. "For God, who commanded the light to shine out of darkness, hath shined in our hearts." God commands this light to shine "to give the light of the knowledge of the glory of God in the face of Jesus Christ." Verse 6.
God's character is revealed in the face of Jesus Christ, as his glory was revealed in the face of Moses. We with open face may behold Jesus, and beholding receive him and the character revealed in him. Thus we obtain the glory of God through Christ. But this glory is also veiled in the flesh of Christ. Heb. 10:20. Receiving the law embodied in the life of Christ, we receive an unbroken copy, drawn out in a whole lifetime. With this copy there can be no condemnation, because it is infinite in perfection and inviolate in all its applications. Thus God's law is a perfect law of liberty. It is this unbroken law as seen in Jesus Christ that the Christian looks into and is blessed in his deeds. James 1:25. It is the law as beheld in the life of Christ that manifests the righteousness of God (Rom. 1:17), "even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe, for there is no difference" (Rom. 3:22). It was from this view of the subject that David wrote, "I will walk at liberty; for I seek thy precepts." Ps. 119:45.
As we view the matter, the old covenant presented the principles of the law in letters and tables, which the legalists studied and endeavored to embody in their lives. They felt a constant sense of condemnation because of their failure to reach the thing required, and were thus in bondage, while the new covenant shows the unbroken and living righteousness of God through the gospel of Christ, and this righteousness as a living principle incorporated in the believer through faith. The child of God possessing within his spiritual nature the living principles of righteousness, enjoys the freedom of one whose citizenship is in heaven. Instead of feeling in bondage before God he enjoys his presence as a free son enjoys the love of his father.
PARABLE OF THE FIG TREE.
By James White
"Now LEARN a parable of the fig tree: when his branch is yet tender and putteth forth leaves, ye know that summer is nigh. So likewise ye, when ye shall see all these things, know that it ["he," margin] is near, even at the doors." Matt. 24 : 32, 33. The parable of the fig tree is probably the most forcible figure that could be used by our Lord to illustrate the subject of his near coming. When the trees of the field begin to put forth their leaves, and the tender grass springs up, and the ground is being covered with its green velvet carpet, we know that summer is nigh. It is a certainty with us that summer is coming when we see these signs in nature. We know that summer is nigh. "So likewise," or, with the same certainty, we may know that Christ's coming is at the doors when the signs in the sun, moon, and stars are fulfilled.
Here, dear reader, our Lord has stated the object of these signs, which is that we may know when his coming is at the doors. But we are told that the church is not to know anything of the period of Christ's second advent. Then we inquire, Why did our Lord give signs of the event? Are they given to deceive us, to lead the honest Christian to look for Christ's coming when, in fact, nothing is to be known of the time of the event? —Certainly not. The fact that Christ foretells signs of his coming, and then states the object of those signs, that the church may know when the event is near, even at the doors, is sufficient proof that it is the design of heaven that the church should understand the period of the second advent.—Elder James White.
Receiving Christ in the Poor
By Chrysostom
RECEIVE a poor man at your table, and you will receive Jesus Christ himself.—Chrysostom.
CHOSEN IN CHRIST.
By Ellen G. White
BY MRS. E. G. WHITE.
MANY have confused ideas as to what constitutes faith, and they live altogether below their privileges. They confuse feeling and faith, and are continually distressed and perplexed in mind; for Satan takes all possible advantage of their ignorance and inexperience. Through manifold temptations, Satan often succeeds in making the experience of the Christian dark and bitter, according to his evil designs. We are to accept of Christ as our personal Saviour, or we shall fail in our attempt to be overcomers. It will not answer for us to hold ourselves aloof from him, to believe that our friend or our neighbor may have him for a personal Saviour, but that we may not experience his pardoning love. We are to believe that we are chosen of God, to be saved by the exercise of faith, through the grace of Christ and the work of the Holy Spirit; and we are to praise and glorify God for such a marvelous manifestation of his unmerited favor. It is the love of God that draws the soul to Christ, to be graciously received, and presented to the Father. Through the work of the Spirit the divine relationship between God and the sinner is renewed. The Father says: "I will be to them a God, and they shall be to me a people. I will exercise forgiving love toward them, and bestow upon them my joy. They shall be to me a peculiar treasure; for this people whom I have formed for myself shall show forth my praise."
The Father sets his love upon his elect people who live in the midst of men. These are the people whom Christ has redeemed by the price of his own blood; and because they respond to the drawing of Christ, through the sovereign mercy of God, they are elected to be saved as his obedient children. Upon them is manifested the free grace of God, the love wherewith he hath loved them. Everyone who will humble himself as a little child, who will receive and obey the word of God with a child's simplicity, will be among the elect of God. Of the church at Ephesus, the apostle writes:—
"Grace be to you, and peace, from God our Father, and from the Lord Jesus 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; according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath proposed in himself; that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him; in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."
In the council of heaven, provision was made that men, though transgressors, should not perish in their disobedience, but, through faith in Christ as their substitute and surety, might become the elect of God, predestinated unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will. God wills that all men should be saved; for ample provision has been made, in giving his only-begotten Son to pay man's ransom. Those who perish will perish because they refuse to be adopted as children of God through Christ Jesus. The pride of man hinders him from accepting the provisions of salvation. But human merit will not admit a soul into the presence of God. That which will make a man acceptable to God is the imparted grace of Christ through faith in his name. No dependence can be placed in works or in happy flights of feelings as evidence that men are chosen of God; for the elect are chosen through Christ.
Jesus says, "Him that cometh unto me I will in nowise cast out." When the repenting sinner comes to Christ, conscious of his guilt and unworthiness, realizing that he is deserving of punishment, but relying on the mercy and love of Christ, he will not be turned away. The pardoning love of God is appropriated, and joyful gratitude springs up in his heart for the infinite compassion and love of his Saviour. That provision was made for him in the councils of heaven before the foundation of the world, that Christ should take upon himself the penalty of man's transgression and impute to him his righteousness, overwhelms him with amazement, and calls forth from his lips words of praise and songs of gratitude.
Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, "Without shedding of blood is no remission." In every bleeding sacrifice was typified "the Lamb of God, which taketh away the sin of the world." Christ himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin.
In the old dispensation many failed to see the force of the lesson presented to them in sacrifice and offering, and they were without excuse. But to-day we are living when type has met antitype in the offering of Christ for the sins of the world; we are living in the day of increased light, and yet how few are benefited with the grand and all-important truth that Christ has made an ample sacrifice for all! What justice required, Christ had rendered in the offering of himself, and "how shall we escape if we neglect so great salvation?" Those who reject the gift of life will be without excuse; "for God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
THE CALL OF THE TWELVE DISCIPLES.
By Stephen N. Haskell
BY ELDER S. N. HASKELL.
IN the early part of the Saviour's ministry, "when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." Matt. 10: 1. The place where he ordained the twelve that they might be with him, that he might send them forth to preach, was in a mountain. "And he goeth up into a mountain, and calleth unto him whom he would; and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils." Mark 3: 13-15. The previous night he had spent in prayer to God, realizing in his humanity, although sinless, the need of divine wisdom and enlightenment. Then when it was day, he called his disciples, chose twelve, and ordained them for their work, saying: "The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils; freely ye have received, freely give." Matt. 10: 7, 8.
The disciples understood that there was a meaning in his spending all night in prayer before he ordained the first twelve, and also that there was reason in the number selected; for, while waiting for the outpouring of the Spirit, Peter arose and said: "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them which took Jesus.135For he was numbered with us, and had obtained part of this ministry. 'For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein; and his bishopric let another take. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.' Acts 1: 16, 17, 20-22.
This impression from Christ's praying had not lost its effect when they ordained their first two missionaries to carry the gospel to the Gentiles. "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." Acts 13: 2, 3. While Infinite Wisdom first made choice of but twelve, he afterwards chose Paul and Barnabas, as is seen from the above, and Epaphroditus, who was the apostle's "companion in labor, and fellow soldier, but your messenger" (apostolus, apostle). Phil. 2: 25. See also 2 Cor. 8: 23. Taking this view, the reader can more fully understand the force of church organization as drawn from the life of Christ, and developed by the Spirit of God through the great apostle to the Gentiles.
But it should be remembered that this power or authority over all disease was not confined to the twelve, for in Luke 10: 1, 17-19 we read: "After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, . . . Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you." Neither could we conclude that these seventy were the only other favored ones; for John, in his zeal for his Master, said to him on one occasion, "Master, we saw one casting out devils in thy name, and he followeth not us; and we forbade him, because he followeth not us." Mark 9: 38. This man was doing the same work as the disciples, but he was not doing it in just the same way as they were. There might have been something peculiar in his manner, but the Saviour was acquainted with him, and had commissioned him to go forth just as really as he had the twelve. More than this; in Matt. 12: 27 we learn that the children of the Pharisees cast out devils, and would therefore be their judges, as they had accepted him, while the Pharisees themselves had rejected him.
The gospel itself is "the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek." Rom. 1: 16. The power given to the disciples when first sent out, was to tread on serpents and scorpions, and over all the power of the enemy, and over all unclean spirits, to cast them out, and to heal all manner of sicknesses and all manner of diseases. This was authority from Christ over every obstacle placed in their way by Satan. While they possessed humility, they possessed boldness, for they were sent by the Representative of all power in heaven and earth. It was committing to them the gospel, and holding them responsible for its results; and this commission continues to the end of the world; for our Saviour said, "Lo, I am with you alway, even unto the end of the world."
Miscellaneous.
"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."—John 3:16.
FAITH AND CO-OPERATION.
By New Orleans Picayune
"MADAM, we miss the train at B."
"But can't you make it, sir?" she gasped.
"Impossible; it leaves at three,
And we are due a quarter past."
"Is there no way? Oh, tell me then,
Are you a Christian?" "I am not."
"And are there none among the men
Who run the train?" "No—I forgot—
I think the fellow over here
Oiling the engine claims to be."
She threw upon the engineer
A fair face, white with agony.
"Are you a Christian?" "Yes, I am."
"Then, O sir, won't you pray with me,
All the long way, that God will stay,
That God will hold the train at B."
"'Twill do no good; it's due at three,
And"—"Yes, but God can hold the train;
My dying child is calling me,
And I must see her face again;
Oh, won't you pray?" "I will," a nod
Emphatic, as he takes his place.
When Christians grasp the arm of God,
They grasp the power that rules the race.
Out from the station swept the train
On time, swept past wood and lea;
The engineer, with cheeks aflame,
Prayed, "O Lord, hold the train at B.,"
Then flung the throttles wide, and, like
Some giant monster of the plain,
With panting sides and mighty strides,
Past hill and valley swept the train.
A half, a minute, two are gained;
Along those burnished lines of steel
His glances leap; each nerve is strained,
And still he prays with fervent zeal.
Heart, hand, and brain with one accord
Work while his prayer ascends to heaven—
"Just hold the train eight minutes, Lord,
And I'll make up the other seven."
With rush and roar through meadow lands,
Past cottage home and green hillsides,
The panting thing obeys his hands,
And speeds along with giant strides.
They say an accident delayed
The train a little while; but He
Who listened while his children prayed,
In answer, held the train at B.
COUNTERFEITS.
By William Penniman
BY WILLIAM PENNIMAN.
It is not necessary to define the word "counterfeits," as it is generally understood to be something false, or a likeness of something with a view to deceive.
We are living in a wonderful age as regards this kind of work, and almost everything is counterfeited. If a man gets up a good thing in a mechanical, medicalized, scientific, literary, and more especially in a theological or religious line, someone stands ready to make a counterfeit, especially if there is any money to be made out of it. This classification includes newspaper writers, and bookmakers who try their brains at it, and sometimes the would-be poet will try to soar on the ostrich wings of his imagination and in imitation of the eagle flight of some poetic genius, in order to gain notoriety.
It is generally a sign of a good thing when it is counterfeited. Counterfeiters do not get up counterfeit bills on wild-cat banks. How often do we hear men claim that, because there are so many kinds of religion, it is impossible to tell which is the right one, but this class do not neglect their business because counterfeit bills are in circulation, but with great sagacity try to detect them, and discover the sound ones. Just so they should do in religious matters. If ingenious men exert their powers to make false coins and spurious paper money as much like the original as possible, is it any wonder that evil spirits should do the same in a religious point of view? Hence we are exhorted to "try the spirits."
We read (Ex. 7:11) that when Moses and Aaron, through the power of God, performed miracles before Pharaoh, the magicians "did in like manner with their enchantments." But they could not counterfeit all of the miracles, for Aaron's rod swallowed up theirs, and they were finally obliged to acknowledge "the finger of God"—as all of the false miracle workers will have to do some day.
There have ever been in the history of the world the false and the true, or the genuine and the counterfeit. Ever since the fall of man, Satan, the greatest deceiver and counterfeiter, has deceived the world by imitation, by substitution, and by perversion of Scripture. There have been many false Christs. Satan has prompted men to this deceptive work. We know there must be a genuine Christ, a genuine Christianity, and also a true church, as all of these have been counterfeited. The most complete counterfeit church is the Roman Catholic, for it has substituted the buffoonery of the mass for the Lord's Supper, and sprinkling for baptism. We will give only two or three of the many texts of Scripture which it has perverted. Dr. Cumming says:—
The most remarkable specimen of Roman Catholic idolatry is that furnished in a work called the "Psalter of the Blessed Bonaventura," the author being a distinguished saint in the Roman Catholic calendar. It commences thus: "Come unto Mary, all ye that labor, and are heavy laden, and she will give you rest." The 19th psalm reads: "The heavens declare the glory of the virgin, and the firmament showeth forth her handiwork." Even the 110th psalm, which so directly refers to the Son of God, does not escape the corrupting pen of this "sainted divine." In his version it is thus: "The Lord said unto Mary, Stand thou at my right hand, until I have made thine enemies thy footstool."—Romanism in America, p. 64.
And, lastly, in a Romanist work called the "Abridgment of Christian Doctrine," which should be called "Perversion of Christian Doctrine," they not only claim that they have changed the Sabbath, but that the church has power to do it. The counterfeit Sunday has originated from the Catholic Church, and counterfeit reformers are heralding this day through the length and breadth of the land, and have compelled Congress to shut the gates of the World's Fair on Sunday; and so it follows that all of the world is coming to "wonder after the beast."
As a warning to those who do not believe in the existence and power of Satan, or at least do not act as though they do, we quote from "Testimony for the Church," No. 33, p. 226, as follows:—
It was by the display of supernatural powers in making the serpent his medium that Satan caused the fall of Adam and Eve in Eden. Before the close of time he will work still greater wonders. So far as his power extends, he will perform actual miracles. Says the Scripture, "He deceiveth them that dwell on the earth by the means of those miracles which he had power to do,"—not merely those which he pretends to do. Something more than mere impostures is brought to view in this scripture. But there is a limit beyond which Satan cannot go; and here he calls deception to his aid, and counterfeits the work which he has not power actually to perform. In the last days he will appear in such a manner as to make men believe him to be Christ come the second time unto the world. He will indeed "transform himself into an angel of light." But while he will have the appearance of Christ in every particular, so far as mere appearance goes, it will deceive none but those who, like Pharaoh, are seeking to resist the truth.
VALUE OF THE PROMISED REWARD.
By F. M. Burg
BY F. M. BURG.
THAT beyond this life there remains to be given to the overcomer what may in a sense be termed his reward, is both in harmony with reason and the Bible. It is a fact so generally conceded that no argument in proof of it need be advanced. Suffice it to say that it is something which appeals to the best judgment and reason of man, whether he be a professed believer in the Bible or not.
The value of what the Bible holds out before us as our portion after this life is by many, yes, most people, far underrated. It cannot be justly estimated by the unconverted. He is not in a position to appreciate its worth. Pisgah's mountain is the point of view from which alone faith's eye can see the green verdure of the promised land.
The unconverted man, not having faith, cannot pass just judgment on the worth of eternal things.
Before he can do this, it is necessary for him to acquaint himself with the word of God, by the hearing of which faith comes. Rom. 10: 17.
But one thought here is worthy of notice. The Bible is too often read merely as an ordinary book, and not as the inspired revelation of God to man. When it is so read, it cannot serve the purpose of Rom. 10: 17,—to beget faith in the reader. The essential to this end is that the reader knows it to be God speaking to him.
It is not designed here to give an argument on the authenticity of the Scriptures. There are very few, if any, who contend that they136cannot believe the Bible an inspired book but that would believe if they would make a full surrender of their wills. And as they would then read with a determination to believe, repelling every approaching doubt, faith would be begotten. Inasmuch as the Bible is a revelation of God's boundless love to man, as manifested in the gift of his Son, to see which love—and it can only be seen by the eye of faith—cannot but beget faith in the one thus seeing it.
God has implanted in man a certain degree of susceptibility to the potent influence of appeals for a response to favors shown.
And favors shown to men, even in their relations one to another, naturally appeal to that heaven-implanted sense of gratitude, and begets in the heart of the object of the favor a deeper trust and confidence in the one favoring him.
Likewise, but in an infinitely greater degree, does the love of God, when seen by faith's eye, awaken faith, confidence, trust to a greater degree in the person beholding it, his faith growing in proportion as he, by beholding, is drawn nearer, and is thus better enabled to appreciate the greatness of God's love—to see it more in its fullness—a work which will not cease in this life, nor yet can we think of its ending in eternity.
Paul was in a position where he could appreciate the immeasurability of the love of God to men. Rom. 8:38, 39. It is without limit.
And here alone is the means by which we measure the value of the prize "set before us,"—its worth appreciated only in the ratio of our ability in the present stage of our advancement to apprehend the love of God; and as we grow in our conceptions of divine love through constantly beholding it as manifested in the great sacrifice for man's redemption, so will our estimate of the value of what awaits us be increased. Then, as we exclaim with Paul that God's love is without limit (Rom. 8:38, 39), and with the beloved disciple, "Behold, what manner of love the Father hath bestowed upon us" (1 John 3:1), so will we at the same time exclaim with the apostle, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him" (1 Cor. 2:9).
Jesus "became poor, that we through his poverty might be rich" (2 Cor. 8:9); and that not only in the world to come, but even here.
Of no less value to the child of God than that of future reward is it to have divine power applied to recreate him in Christ Jesus, and thus place him "at peace with God," where he can be called the "friend" of God, nay, more, his Son. 2 Cor. 6:17, 18. As in estimating the value of the prize before him, so, with such a privilege, its worth is appreciated just as much as he is able to know the love of God, "which passeth knowledge."
So precious will the privilege become to him that he would count even his life "dear unto himself" if he knew that to enjoy the privilege for but a day would make him a martyr.
This is what buoyed up the courage of martyrs amid the burning flames. Such an experience would lead to the service of God, even though no future reward were held out before us. Alas, how many are prompted to render what they would call service to God, if not by fear of punishment, at least by hope of reward!
Would that the love of God prompted all to repentance. Rom. 2:4. It does to genuine repentance.
Then, that we may appreciate the Christian's privilege in this life and the value of the "hope set before us," let us make the love of God, as seen in the Sacrifice of Calvary, the one theme of conversation, meditation, and song.
The depths of poverty to which the Saviour came down, and the height of the riches to which he wishes to elevate us by that means, are only known inasmuch as we can comprehend the infinite distance between heaven and earth,—between the east and the west. Surely "greater love hath no man than this," and—