Earlier text: The SermonBattle Creek Bible Class.—July 11, 1868.
By James White
VERSE 1. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. Q. Why is this word “wherefore” used? A. Because the Son of God has revealed the will of God; and he has suffered to become our High Priest. Q. In what sense were they his “holy brethren”—in the Jewish faith, or in the faith of Christ? A. They were “partakers of the heavenly calling,” therefore in the church of Christ—Jewish converts. Q. What is the meaning of heavenly calling? A. Calling of God in the gospel. Q. Why is Jesus called an Apostle? A. Apostle means, one sent. It is often said in Scripture that the Father sent him; used here in special contrast with Moses, the one sent of God in the former dispensation. Remark. The Jews valued their religion, 1, as being from God; 2, as given by Moses, who was so highly esteemed and revered; and 3, because of the priesthood, by which the will of God was made known, and his favor procured. Verse 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house. Q. Who is spoken of as being faithful? Q. Over what house was Moses faithful? A. The house of Israel. The term, house, was first used for family, and afterward came to be used in a more extended sense, as referring to a people or nation. Verse 3. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house, hath more honor than the house. Q. What do we learn from this verse? A. That Christ is the builder of the house in which he is faithful. Verse 4. For every house is builded by some man; but he that built all things is God. Q. What relation does this verse have to the argument? A. It does not seem to have any; but is rather thrown in parenthetically, to direct attention to God’s supremacy. Verse 5. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after. Q. What is meant by a testimony of those things to be spoken after? A. That which was given to Moses was of a typical nature, and testified of Christ and his gospel. Verse 6. But Christ as a Son over his own house; whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Q. What is the house here referred to? A. The “household of faith,” the church. Q. What is the condition of our belonging to this house? A. Holding fast unto the end. Remark. Dr. Barnes draws from this an argument on perseverance, saying: “If men profess religion and then fall away, no matter what were their raptures and triumphs, it proves that they never had any real piety. No evidence can be strong enough to prove that a man is a Christian, unless it leads him to persevere to the end of life.” But the context will not sustain that view. Paul applies that condition to those whom he addresses as “holy brethren, partakers of the heavenly calling,” and exhorts them to continue steadfast, in view of the danger of letting slip these truths, chap. ii, 1, and so falling by unbelief, and coming short of the rest promised, chap. iv, 1. There seem to be two phases of this hope: 1, the confidence; 2, the rejoicing. The first is doubtless possessed by many who do not reach the second. The first believes the promises of God; the second embraces them. The first is the result of the faith of credence, which may be very strong so far as the truthfulness of the promise is concerned; the second springs from appropriating faith, which brings the truth home to the heart with a heavenly unction. Let us all remember that we are to hold fast both the confidence and the rejoicing of our hope, if we would enter into that rest which remaineth for the people of God. Verses 7–11. Wherefore, (as the Holy Ghost saith: To-day, if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Q. Where is this quotation in parenthesis taken from? Q. What do we learn by the expression applied to it, “as the Holy Ghost saith”? A. It proves that Paul regarded the Psalm as being written by inspiration of the Holy Spirit. Q. What seems to be its object? A. It is given as a warning against rebellion. Q. What do we learn from the expression, “to-day”? A. That present obedience is required. Q. What is meant by “the provocation”? A. Time when the children of Israel provoked God by murmuring and rebellion. Q. What of the day of temptation? A. Time when they tempted or tried the patience of God with their murmurings. Q. How did the fathers prove him? A. Tested his faithfulness and forbearance. Q. How was he grieved by them? A. Became offended and indignant over their oft-repeated rebellions. Q. What was his rest here referred to? A. The peaceable possession of the land of Canaan. Q. Must we consider them all finally lost? A. Not necessarily. God declared that they should wander in the desert till all over twenty years of age had died; and this word was fulfilled. Yet it was not only possible, but probable, that many of them repented under the instruction they received through Moses, and the manifestations of God’s presence, power, and glory, as shown in his miracles and in the service of the sanctuary. Verse 12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Q. What is the ground of this warning? A. It is connected with the 6th verse by the word, “wherefore,” verse 7. For the reason that our receiving the rest, or blessing, of God is made contingent on our steadfastness. Verse 13. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin. Q. What is to be understood by exhorting daily? A. Continually; improving every opportunity to build one another up. Remark. This is too much, yes, almost wholly, neglected. Q. What do you understand by this, “while it is called to-day”? A. While we have time—the present is the only time assured to us. Q. Why should this be done? A. Lest any fall through the deceitfulness of sin. Sin is deceptive, and we may be able to break the snare, and free a soul from deception. “A word fitly spoken” may save some one from falling away. Verse 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. This is about parallel with verse 6. Verse 15. While it is said, To-day if ye will hear his voice, harden not your hearts, as in the provocation. A re-iteration of the quotation in verses 7 and 8. Verse 16. For some, when they had heard, did provoke: howbeit, not all that came out of Egypt by Moses. Q. Does this expression indicate that any great number did provoke? A. It does not, as given in our version. But a different reading is adopted by many, which Dr. Clarke says only requires a change of accent, throwing it all into an interrogative form, thus: “But who were those hearers that did bitterly provoke, but all those who came out of Egypt by Moses?” Of this, Clarke says it is likely the true reading; and Barnes remarks: “It accords with the remainder of the exhortation, which consists of a series of questions; and it agrees with the scope and design of the whole.” Verse 18. And to whom sware he that they should not enter into his rest, but to them that believed not? Q. Where is this testimony found? Verse 19. So we see that they could not enter in because of unbelief. Q. How is it “we see” this? A. By observing the relation of cause and effect; and by faith in the testimony of the Scriptures. The law of God is commended to us, in this Psalm, by the following reasons:— 1. From the author: It is the “law of Jehovah.” 2. From its sufficiency: It is “perfect.” 3. From its utility: It converts the soul;—gives wisdom to the simple. 4. From its infallibility: “The testimony of the Lord is sure.” 5. From its perspicuity: “The statutes of the Lord are right.” 6. From the effects it works on the soul: They rejoice the heart. They quiet the troubled conscience; “being justified by faith, we have peace with God.” 7. From its purity: “The commandment of the Lord is pure.” It is opposed to all bad opinions and evil practices. 8. From its effects in the understanding: It enlightens the eyes. It dispels all darkness and ignorance, all doubts and fears, diffidence, carnal security, false worship, &c., and gives us to see our own deformities. 9. From its uncorruptness: “The fear of the Lord is clean.” Other religions are polluted with human inventions, strange ceremonies, uncommanded sacrifices, false gods, &c. 10. From its perpetuity: It endureth forever. It is an endless law. 11. From its truth and equity: It is altogether true and righteous. From all which David concludes that it is both precious and delightful. 1. The price of it is beyond the best gold: More to be desired than gold; yea, than much fine gold. 2. It is delightful: “Sweeter also than honey and the honeycomb.” 3. This he knew by his own experience: “Moreover, by them is thy servant illuminated.” 4. It is profitable to observe them: For in the keeping of them there is, 1. A reward. 2. A great reward. But this last consideration sent David to the throne of mercy. What! a reward, a great reward! and only to those who keep God’s law? My conscience tells me that the reward is not for me; I cannot plead this observance. David had public sins, secret faults and errors, to deplore. But he had at hand three means of help: 1. Confession of sin. 2. Petition for grace. 3. Faith in the divine mercy, through the great Redeemer. 1. He knew he was an offender, but he knew not how greatly he had offended. He saw that he was guilty, and asked pardon. He felt that he was impure, and asked cleansing: “Who can understand his errors? cleanse thou me from secret faults.”69 2. He prays that he may be preserved from presumptuous sins; that he may not be hardened in transgression: “Keep back thy servant also from presumptuous sins.” For which he gives two reasons: 1. If he were not kept back from them, sin would get the dominion over him. Sin would become a king, who would command, rule, and enslave him. 2. If thus kept back, he would be innocent from the great transgression; for he that gets under the strong habit of sin, may at last deny God himself, renounce the blood of the covenant, and become a castaway. 3. Lastly, that his prayer may be heard, he prays for his prayer: “Let the words of my mouth and the meditation of my heart be acceptable in thy sight.” This is pleading, or supplication. That prayer and supplication may be successful, he acts faith in God, whom he: 1. Claims as his strength; literally, his rock, by whom alone he could resist and overcome. 2. His Redeemer, through whom alone he could get pardon for the past, and grace to help him in time of need. To this word he adds nothing, as it includes everything necessary to saint and sinner.—Dr. Clarke. METRICAL VERSION OF PSALM XXIV.
By A. M. A. C.
1. The earth and all its fullness is the Lord's.
To all that dwell therein he life affords; 2. For he hath founded it upon the seas,
On floods established it by his decrees. 3. Who shall into the hill of God ascend?
Or who within his holy place shall stand? 4. He that with heart and hands all undefiled
Could never be by vanity beguiled,
Whose lips ne'er uttered falsehood nor deceit,
Because his God hath said these things I hate. 5. He shall the blessing of the Lord receive,
And righteousness and full salvation have. 6. Thus shall it be with those that seek his face,
The God of Jacob love, and speak his praise. 7. Ye gates and everlasting doors uplifted be,
That glory's King may enter in by thee. 8. Who is this King of glory? 'Tis the Lord,
In battle mighty, conquering by his word. 9. Then lift your heads ye gates, and doors give way,
And let the glorious King his scepter sway, 10. Who is this King of glory? Oh, 'tis he,
The Lord of hosts, his name shall ever be. 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. Gen. ii, 7. THE most common of all things is common air. All are familiar with some general facts of its existence, but there is usually little thought as to its wonderful properties, its universal presence, and its varied agencies. As a garment of invisible white, probably at least one hundred miles thick, it envelops the entire earth, pressing on every part of the earth's surface at the level of the sea, with a weight of fifteen pounds to a square inch, yet it is so elastic, that it gives to every moving body in it the utmost freedom of motion. Not only is it a perfect fit, conforming to all the elevations and depressions of the globe, but it diffuses itself through the vast world of waters, mingles with porous earth, and penetrates the most solid rocks. It is also the grand medium of communication between ocean, hill-top and plain; lifting the vapors of water, silently floating them over all lands to fall in soft dews, diffused mists, gentle rains and pouring floods. In it the clouds nestle, the vivid lightning plays, and voices are given to the reverberating thunder. Itself invisible, it scatters and mellows the sun's rays into a glorious flood, so adapted to the eye as to give color, form and beauty to all earthly things. Silent and odorless it brings to our ears all the sweet harmonies of sounds, and opens to the portals of our senses the sweet fragrance of plant and flowers. In the absence of “the air we breathe,” music ceases to produce any effect, and the most odoriferous perfume drops to the ground unnoticed and is lost. But what are the wonders of its vastness and diffusiveness; its penetration and elasticity; what its storms, lightnings, and thunders; what as the medium of sight and sound, when compared with the deeper mysteries of its silent work and power in living animate forms? The whole of the vegetable and animal kingdoms owe their existence to common air. Plants are made up of the constant elements of embodied, solidified, organized air. The air we breathe, “the breath of life,” is a compound of twenty parts of oxygen, and eighty of nitrogen, usually holding in suspension a greater or less amount of carbonic acid, nitric acid, ammonia, watery vapor, etc., and constitutes the “invisible loom,” as well as the warp and woof, from which are woven, by the “flying shuttles of light,” all the tissues of the tiny flower and the sturdy oak; of the sensitive mimosa, and the towering pine. More startling, more overwhelming, however, is the fact that the materials of all animal substances and structures are identical with those of vegetables, and that their origin and development is likewise affected through the influence of common air. The atmosphere which man incessantly breathes from his birth is the great source of active life; the fountain from which springs all the powers and susceptibilities of his being. In those never-ceasing rhythmic movements of inspiration and expiration, in that continuous ebbing and flowing of the great gaseous ocean through the mechanism alone, is life. When inhalation and exhalation cease, the blood immediately becomes overcharged with poisonous matter; the heart, unable to perform its work, is still, and life ends. How wonderful, too, the apparatus for supplying the human organism with this vitalizing element! Within a healthy man's chest are about 1,700,000,000 air chambers presenting 1,500 square feet of surface, covered with a delicate membrane, beneath which lies a vast net-work of capillary blood vessels, and into these almost innumerable chambers two hundred and twenty cubic inches of air rush at each inspiration, thus imparting freely to the circulation, through the lungs, the active agent, oxygen. By this beautiful arrangement, the lungs become the grand fountain-head from which flow streams of oxygen through the arterial channels to every living tissue, as well as the outlet to poisonous gases, flowing back by counter, or venous currents. This stream of oxygen by its wide range of chemical affinities, and combining energy, kindles and maintains all bodily vitalities. Not a thought can spring from the brain, not an act be performed, without its decomposing and energizing power. Cut off the supply of oxygen from a muscle, and it soon becomes paralyzed, attenuated and dead; stop its flow to the brain, and there is nought of mind left; blank unconsciousness will result. The whole tone of the mind and body is rendered intense or feeble, in proportion to the ample or deficient supply of oxygen through the air we breathe. “Thoughts that breathe, and words that burn,” owe their glow to a free and full supply of good air. He who breathes most of the life-giving principle, thinks most, acts most, while a deficiency of it weakens also the springs of thought and action. Full expansion of the lungs in pure air, rich in oxygen, should be regarded more than meat and drink, as the most potent agent for the promotion of health, and the cure of disease. “The breath of life” (oxygen diluted with nitrogen, to prevent overstimulation), when breathed by man, renews the blood, restores and maintains the equilibrium of the circulation, perfects the secretions, quickens the thought and action, gives tone to vitality, activity to the senses, and healthfulness to the whole organism. With this view of the importance of “the breath of life; of its wonderful effect on all animated nature, and its happy result on the system of man, is it astonishing that the Divine Record has, in its account of man's formation, also shown the means employed to vitalize the product of creative power and wisdom? Is it surprising that God should, (in revealing to man his origin, development, and the means by which he lives,) after setting forth the “material” entering into his structure as a man, also reveal the means by which his complicated machinery was perfected and set in motion? It seems much more surprising that, in the very minute account given of the modus operandi of man's creation, if God had given him an undying spirit, an ever-living, immortal, never-ending soul, no record or even hint is given of it. The declarations are very plain relative to the whole work, thus: ‘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,’ (Gen. ii, 7,) ‘for dust thou art, and unto dust shalt thou return.’ Gen. iii, 2, 3. ‘All flesh shall perish, and MAN shall turn again to dust.’ Job xxiv, 15. ‘Thou takest away their breath, they die and return to their dust.’ Ps. civ, 29. These testimonies might be extended, but the above are sufficient to explain the nature of the materials used in man's formation, especially so, when the fact that not one plain statement either of the existence, reception, nature, effect, locality, present condition, or futurity of any other entity can be found in the revelation of God. One more text may be added for solution: ‘Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it.’ Eccl. xii, 7. Under the preceding view of “The breath of life,” how beautifully clear and plain this statement becomes. God having provided a vast ocean of “breath of life,” (spirit), when man no longer requires the spirit, (breath of life,) because of his disease, it at once returns to God, combining with its kindred element, in its common receptacle. To return is to go back to the same place; then for the dust to return to the earth, pre-supposes that it must have been there before, and for the breath to RETURN to God who gave it, plainly indicates its finale. Vain philosophers! unstable subjects of superstition! who are ye that darken counsel by words without knowledge? Remember that the word of the Lord endureth forever, and will stand when your superstitious errors and traditions, after subjugating you to the fierceness of God's wrath, shall have passed like a mist into oblivion.—Herald of the Kingdom. PRAY ALWAYS.
By JOHN MATTESON
We are often told in the Bible that we must pray without ceasing, which is expressed in different terms all meaning the same thing. What the true meaning of this is, is beautifully illustrated in the parable of our Saviour, Luke xviii, 1-5. The law is in the hands of an ungodly judge. Evil men have greatly injured a widow in that city. She is in distress, and calls earnestly upon the judge to help her. But he would not for awhile. Yet by her continual coming she wearied him. At last he is tired, and grants to her the desired help. Question: How did she continue to come? The reading, compared with facts, seems to carry the idea that she went to that judge many times. The court is open. The judge is there. She steps boldly into the hall. She pleads with the greatest fervor. But that hard heart is unmoved. Soon the hour for court is past. She must leave. No more chance to plead now. The doors are shut. With a heavy heart she goes home. After a while, the court is open again. And who steps in first but the same poor widow? “Judge, give ear. Avenge me of mine adversary.” “Widow, go home! I will have nothing to do with your case.” Mournfully she goes to her home again. But day after day, as the doors of the courthouse are opened, the widow is there—unwearied—as much in earnest as ever. Yea, with still greater anxiety and earnestness her solemn appeals ring in the ears of the judge. Neither is there any uncertainty as to what she wants. It is always one and the same thing. “Avenge me of mine adversary.” At last she has conquered. Her request is granted. Now, how did she continue to come? She came whenever there was an opportunity. She improved every chance. Thus, likewise, should we continue “always to pray, and not to faint.” That is, we should improve every opportunity that we can find. Here is a time and place for secret prayer. The Spirit whispers, Come. Improve your time. Now comes family worship. Can you not find time again? Jesus is waiting to hear you. Some say, Yea, I can find time. But some children say, “No. Pa always prays so lengthy, and then there is no time left for us.” Well ask your pa kindly, Please give me also two minutes for prayer. And then you, like the widow, can plead for life, life, eternal life through Jesus. Fathers, divide with your family the precious privilege of praying always. It does not look well for one man to eat up all the victuals at the table and the rest go hungry, even if there were no more food than he needed. Is it not likewise better to divide what little time you have for family prayer with the other members, and not consume it all yourself? But here is a prayer-meeting. Another precious opportunity for the needy soul. Brethren and sisters, come like the widow. Come continually. Be not weary. Come as often as you can. Let it be said of you, “You have done what you could. You have tried your best to remove every earthly hindering, and go where Jesus meets with his people.” Then plead. Plead for life. Be in earnest. Do n't sit and nod with your head. Shake off your stupor. Get more and more in earnest. Do n't pray for everything you can think of. Pray for the one thing needful. Then stop, and let all have a chance. The Judgment day is nearing. Jesus is coming. Watch and pray. Pray in earnest. Pray always. Faint not. Soon the crown of glory will be thine to enjoy forever.