Earlier text: Christ’s Help in TemptationTHE battle-ground to-day between evangelical Christianity and the motley hosts of error is on the plenary inspiration of the Scriptures. Is the Bible from God? Is it all from God? Or is it only a venerable book in which certain divine communications are preserved in the midst of much that is merely human? This latter position is held by some who call themselves Christians, and who do not seem to see how fatal to Christianity are their theories of inspiration. Paul says emphatically, "All Scripture is given by inspiration of God." 2 Tim. 3:16. The Revised Version says, "Every scripture inspired of God." But this translation cannot be defended on critical grounds, and even the revisers had to put in the margin the rendering, "Every scripture is inspired of God and profitable," etc. Paul did not write nonsense, or even platitudes. To say that every scripture that is inspired is profitable would not be very valuable information for Timothy. But the statement that all "the holy Scriptures," in which he had been instructed from childhood (see verse 15), were inspired, was important, and would justify him in using them "for doctrine, for reproof, for correction, and for instruction in righteousness." Dr. Oosterzee, commenting on 2 Tim. 3:16, says:— "Although the article is wanting here, nevertheless, by virtue of the connection, it is not to be doubted for a moment that the apostle is speaking decidedly and exclusively of the writings of the old covenant as of a well-completed whole. All Scripture is to be taken in the same sense as 'the whole building' (Eph. 2:21), 'the whole conversation' (1 Peter 1:15). . . . Had he wished to say only, Each scripture which is given by God is useful also, he would not only have written something very vague and of little importance, but also he would have lost sight of the whole distinction between sacred and profane Scripture, which in this place, least of all, could have been his purpose." The canon of the Old Testament was complete when Christ was on the earth. He read from it in the synagogues; he quoted its prophecies concerning himself; he told his hearers to "search the Scriptures;" he knew that the books so called by the Jews were regarded by them as divine. It is incredible, therefore, that he, being a teacher from God, who came to bear witness to the truth, should not have told his disciples that these books were only inspired in part—that instead of being a revelation from God, they only contained a revelation, as certain quartz rock has in it veins of gold. Then, Peter, an inspired apostle, who was with Christ three years, says that in the149 Scriptures "holy men of God spake as they were moved by the Holy Ghost." 2 Peter 1: 21. He evidently refers to the Old Testament as a whole. And this same apostle, in the latter part of this same letter, classes the writings of Paul with "the other Scriptures." No candid reader of the Bible can doubt that it claims to be, in the fullest sense, a divine book—a revelation from God. But if this claim means anything, it means plenary inspiration. If we give up the divinity of the Bible, as a whole and in all its parts, we are like the defenders of a fortress who permit a breach to be made in its walls. That breach may be narrow, and ninety-nine-hundredths of the wall may stand firmly, yet the fortress will fall. No wonder, then, that the enemies of evangelical Christianity of all arms assail this doctrine of plenary inspiration. If they can only get reason into the citadel of faith, they will make a Bible for themselves. They will use some of the divine material, of course, but they will so reconstruct the edifice that it will be human "from turret to foundation-stone." But many excellent people, who want to believe in the Bible and the whole Bible, are troubled because there are so many things in it that they cannot understand or cannot see the value of. If God made this book for us, why did he fill page after page with long lists of names? Who reads at family worship, or in his private devotions, the first eight chapters of the first book of Chronicles? Who can fully understand the imagery in Ezekiel or in Revelation? If the Bible was inspired as the guide-book of the human race, should it not have been as brief and simple as a child's primer? Hoping to comfort a little such troubled disciples, we suggest:— 1. It does not follow because the whole Bible is inspired that it is all equally interesting and valuable to all persons and under all circumstances. The most illiterate finds much in it that he can fully comprehend and that is manna to his soul. But all are not illiterate. God wants to interest scholars in his book. He has put in it, therefore, deep things to attract them. If a man goes into a country rich in gold, and has only his two hands, his pick and shovel and wooden rocker, to work with, he ought to be satisfied as long as there is plenty of placer gold. Why should he complain that God, who gave him wealth in the sand, has put wealth also in the rocks for the capitalist to develop with costly shafts, hydraulic engines, and diamond drills? If the gold had all been scattered in the sand, it would have been gathered long ago, and the interest in the mines would have ceased. And so if God had placed the gold of revelation all on the surface. He made the Bible, not for one class only, but for all classes. He knew that men would arise who would study ethnology, and he recorded the origin and distribution of races. But he scattered pearls of spiritual truth all along the way by which he leads them as scientists, and thus many, seeking only human knowledge, have found that which is divine. 2. God made the Bible not only for men of all tastes and capacities, but for the men of all generations. It is not only for the world, but for all time. . . . How could it meet this requirement if we could exhaust its meaning? . . . The fact that biblical criticism is one of the most fascinating of all pursuits; that it engrosses the time and energies of some of the ablest intellects of the day; that they differ widely, and contend earnestly for their conflicting theories, does not prove that the Bible is not divine in every part, but that its Maker knew the race for which he made it, and so constructed it that the interest in it should never cease. One would think that men would weary writing commentaries on the Bible. Yet new ones are appearing every year. There is a wondrous charm about this old book. The very men who try to write down its plenary inspiration prove what they deny, by the earnestness and persistency of the denial. If the Bible did not impress them as no other book does, as no merely human book could, why spend so much time upon it? Why work so hard to minify its claim upon the conscience and the heart? 3. It must be remembered always that in the Bible God is speaking to us. It is the voice of the Infinite falling upon the ear of the finite. It is the revelation of the spiritual in the sphere of the sensual. It is the revolving in our sight of a great wheel, whose top is far above the clouds in the ethereal empyrean. It is the letting down of a ladder from heaven to earth. Of necessity, then, the Bible must be mysterious. It must present to us the lower arc of truths whose uppermost arc is far beyond our sight. A Bible free from mysteries, as easily understood as Shakespeare is, could not be divine. Then mysteries try our faith. And in that is their greatest value to us. By the shadowy glimpses they give of the infinite, they attract our thoughts and our affections upward. And as we look and ponder, and are tempted to repine, we hear a voice saying, "What I do thou knowest not now, but thou shalt know hereafter." Thank God for a Bible whose very mysteries and obscurities prove that it is all divine!—The Occident. "Let none hear you idly saying,
'There is nothing I can do,'
While the souls of men are dying,
And the Master calls for you.
Take the task he gives you gladly;
Let his work your pleasure be;
Answer quickly when he calleth,
'Here am I; send me, send me.'" Christian workers, look unto Jesus, "lift up your light," let it so shine "that men may see," and in the bright resurrection morning what joy to hear the "well done," and to know that you have, perhaps unawares, saved some soul from death. Plunge into the waters of self-denial. Spend and be spent. Take all risks to save someone from perishing in sin and death. Cast thy bread upon the waters; sow with lavish hand the precious seed.—Selected. How can I be pardoned? says the poor, self-condemned sinner. How can I not pardon? says God. The sinner looks on his sins, but God looks at his Son's atoning blood. Sinner, as you read this, do thou likewise.—Observer. Friendships as Life's Scaffolding
God sometimes gives us friendships only as the scaffolding of our lives, and when our character is built up he removes them. NAUGHT ACHIEVED WITHOUT LABOR.
By George A. Gates
It is of no use to say that hard work can do all things. Without some modicum of native ability, the hardest work cannot accomplish very much. But this at least is true, without hard work the best results cannot be achieved by ability, however great. If a magnificent piece of work seems to be turned off easily and rapidly by someone, the ease and speed are a delusion. There lies behind that, believe me, somewhere in the past, some of the most genuine and patient hard work, stern and prosaic. If there is power in a man's words, you may depend upon it the power has been stored up behind the words with toil and patience. I do not believe there is any exception to this. A great occasion can only bring out what there is in one already. The occasion cannot create the power; it can only furnish the opportunity for the existing power to reveal itself. The occasion will only exhibit the abject helplessness of him who is not ready for it. Every day in your work here will furnish the observing mind with overabundant instances of this fact.—President Geo. A. Gates, in Advance. PRACTICAL.
By R. F. Cottrell
The theory is clear, beautiful, and scriptural. The truth is plain to every willing and unperverted mind. All can see it who really desire to know and obey it. We are glad of a faith that is invincible. None can successfully assail our position. It is good to be in such a case, to feel secure from every assault, that our position is impregnable to every foe. But do we realize the truth which we profess? Are we sanctified through it? Does it have the effect upon our lives it ought to have? Does its divine reality enter into our very being, controlling our thoughts, words, and deeds? This is the important point to us. We may have a theory in our head that does not affect our heart. We may help to publish the truth to others while it does not have its sanctifying, saving influence upon ourselves. We may, like Noah's carpenters, help build the ark to save others, and not get on board ourselves. Let all take heed, and beware. Let us examine ourselves, our thoughts, our motives. Where is our heart's interest? Let us weigh our thoughts. Which way do they tend? Is the cause of truth and the salvation of men first in our thoughts? Is this our first and highest interest? Or are worldly thoughts and schemes first and most continual in our minds? God knows how it is. Angels know it. How often are they grieved, and in sorrow turn from us! To know ourselves and be right before God is the all-important point. How easy to deceive ourselves: but God is not deceived. Come, let us prove where our affections are. Let us get a deeper interest in the cause of God. Let us bring in all our tithes and offerings and prove the Lord therewith. He invites us to do so. His promise cannot fail. He is waiting and desirous to pour us out a blessing such as we have not received. Let us be in readiness to receive it. THE NECESSITY OF FORGETTING.
By w.
Said the apostle Paul to the Philippians: "This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. 3:13, 14. So much is said in the Bible about remembering, that many are in danger of losing sight of the fact that it is a duty sometimes to forget. It is a great thing to learn how to remember, but it is an equally great thing to learn the art of forgetfulness. One reason why so many fail to make advancement in the Christian life is because they have never learned how to forget. They think that one can forget only as the thing gradually fades from the mind, not realizing that they have to put forth positive effort in order to forget, as well as to remember. It will scarcely be questioned by anyone that scenes and acts of wickedness are to be forgotten. When the sin has been confessed and forgiven, then the mind should turn from it. True, the individual should never forget that he has been taken from a horrible pit, nor that he stands only by faith, having no strength in himself; but if he allows his mind to dwell upon the specific acts of sin, one of two things, and possibly both, will result. Either he will be led to doubt that he has been forgiven, or else he will be impelled by the force of habit and association, to the commission of the same things again. An impure thought cannot find lodgment in the mind without leaving a stain. We have known many persons to cheat themselves out of a great blessing that God had for them, simply by keeping their minds fixed on the sin, and letting that eclipse the love of God. It is a great thing to forget, even while retaining sufficient remembrance to appreciate at its true value the wonderful love of God in pardoning sin. Another thing that it is most necessary to forget is that which may have been said against us. If uncharitable remarks have been made, to remember them is like taking to one's self a deadly poison. Nothing is more deadening to spiritual life; for the fact that such things are not forgotten proves that they are not forgiven, and if they are not forgiven that is an evidence that the soul is not rejoicing in the love of God. When God forgives us, he puts upon us his own righteousness in place of the sin, and then treats us as though we had never sinned; and if we obey the injunction to forgive one another even as God hath for Christ's sake forgiven us, we shall treat the one who has offended as though he had always done us kindness instead of injury. Without this, the peace of God cannot rule in the heart. Another cause of stumbling is the failure to forget the good deeds that have been done. This is scarcely less fatal than to remember the specific acts of sin. Sometimes through the grace of God we are enabled to accomplish a really good work, which gives us great joy. But then, instead of thanking God that he has done something with us, we insensibly take to ourselves some of the glory, and congratulate ourselves over our success. Instead of going on in the same strength to gain other victories, we sit down and look at what has been done, or else, going on, we keep looking back, and so stumble and fall. Nobody can expect to make any headway in a race if he keeps looking back over his shoulder. If he does so, he cannot fail to stumble over some object lying in his path, or else his course will be very crooked. He who is running the Christian race should heed these words of the wise man:— "Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and all thy ways shall be ordered aright [margin]. Turn not to the right hand nor to the left; remove thy foot from evil." Prov. 4:25-27. But how shall we forget? Many would forget, but they do not know how. They take hold of the thing and resolutely attempt to force it out of their mind, but that only fixes it the more firmly. Well, the secret of forgetting is very simple. Forget one thing by thinking of something else. It is impossible for the mind to contemplate two things at the same time. Now if you wish to forget something bad, think of something good. Forget the things that are behind by looking toward the things that are before. If you have been able to do a good work, thank God for his help, and in the strength of that help go on to do another good work, giving your whole mind to it. There is a prize before us, even the prize of "the high calling of God in Christ Jesus." This high calling is holiness of life, godliness; it is above us, and we cannot climb toward it by looking down at the path we have already trod. "No man, having put his hand to the plow, and looking back, is fit for the kingdom of God." Of course not, and he never can be until he looks straight forward instead of back. If a man at the plow should keep looking back, his plow would keep continually running out, and he could not plow at all. He would make no more headway than a man would who should try to run a race and at the same time look over his shoulder. Therefore, as he who has called us is holy, let us resolutely press toward that mark, "looking unto Jesus, the author and finisher of our faith." THE GOSPEL THE POWER OF GOD.
"For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth." THERE are few more comprehensive texts in the Bible than this. John 3:16 is another like it; either one of them could well be taken as the text for a sermon on almost any doctrinal subject, and they are of the greatest practical importance. They are vast treasure-houses, which can never be exhausted, but whose rich stores seem to increase in proportion as they are drawn upon. The text tells us that the gospel is the manifestation of God's power, and before we consider the greatness of this power, and how it is applied, it may be well to note briefly what the gospel is. Primarily, the word means good news. It is the good news of a Saviour, which is Christ the Lord,—the good news of salvation. But a Saviour and salvation imply that somebody needs to be saved from something; and so the angel in foretelling to Joseph the birth of Christ, said: "Thou shalt call his name Jesus [Saviour]; for he shall save his people from their sins." Matt. 1:21. But sin brings death, for James says that "sin, when it is finished, bringeth forth death" (James 1:15), and Paul tells us that "the wages of sin is death." Therefore since Christ came to save from sin, it is evident that he saves from death; and this is what the apostle says in Rom. 5:8, 9: "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him." When Christ saves from sin, he saves from the transgression of the law, "for sin is the transgression of the law." 1 John 3:4. The law, of which sin is the transgression, is the law of ten commandments, for, says Paul, "I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet" (Rom. 7:7); and the only law which says, "Thou shalt not covet," is the ten commandments. The tenth commandment is doubtless taken by the apostle to show how he was convicted of sin, because it is the only one of the ten the transgression of which is wholly in the mind, and it therefore affords the most direct proof of his later statement that "the law is spiritual." David said: "I have seen an end of all perfection; but thy commandment is exceeding broad." Ps. 119:96. We are told also that "the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Heb. 4:12. To the same intent the wise man wrote:— "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:13, 14. The injunction to fear God and keep his commandments, is based on the fact that God will bring every work into judgment, with every secret thing, and derives its force from it. Therefore the text quoted is proof that the law of God has to do with every work and every secret thing. It is a discerner of the thoughts and intents of the heart. But we are not left to draw conclusions in this matter, for Jesus has told us plainly that murder may be committed in the heart, and that a single impure look and desire is a violation of the seventh commandment. See Matt. 5:21, 22, 27, 28. Solomon tells us, also, that "the thought of foolishness is sin." Prov. 24:9. These few texts are quoted for the purpose of showing the nature of sin, that we may the better understand the power that is required to save men from it. In addition to these we might note the Saviour's statement that evil thoughts flow naturally from the human heart (Mark 7:21), and the words of God through the prophet, that the "heart is deceitful above all things, and desperately wicked." Jer. 17:9. As showing the loathsome nature of sin, and how completely it has fastened itself upon men, we quote the words of the Lord through Isaiah:— "Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters; they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more; the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores; they have not been closed, neither bound up, neither mollified with ointment." Isa. 1:4-6. To save people from their sins is to change all this. It is not merely to forgive the sins of the past, but it is to save from sins in the future, by changing the heart and the whole being,—to make a man entirely new. It is no less a work than to cleanse a man "full of leprosy," or to raise the dead. The man who is saved from sin is saved from doing that to which his whole being naturally inclines. There is no earthly power that can do this. No man can change his own nature so that good thoughts will come naturally from the heart in the place of evil thoughts; no man has power to resist the fierce temptations that come through the lusts of his own heart, and that have been strengthened by long practice. Nothing but the power of God can do that; and that power is manifested in the gospel, which is the power of God unto salvation. Many doubt the efficiency of even this power, for they say it is impossible for them to overcome. "The preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." 1 Cor. 1:18. It is the blood of Jesus Christ that cleanses from sin. He "was delivered for our offenses, and was raised again for our justification." Rom. 4:25. In this the power of God to save believers is manifested. The death and resurrection of Christ show not only the great love of God, but, also, his power to redeem. Note the words of the apostle Paul to the Ephesians, to whom he wrote that he ceased not to pray for them,—151 "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places." Eph. 1:17-20. From this we learn that if we believe God, we shall know the exceeding richness of his power, even of that power which raised Jesus from the dead. The death and resurrection of Christ is God's pledge to us that he will save us from sin, if we believe in him; and it shows the power that will be put forth in order to effect this. This was the thought in the mind of Paul when he wrote that he counted all things loss if he might win Christ, and he found not having his own righteousness, "but that which is through the faith of Christ, the righteousness which is of God by faith; that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." Phil. 3:9-11. To know the power of Christ's resurrection, is to experience the working of that same power, in the removal of sin, which God wrought in Christ when he raised him from the dead. Who could fail with this strength? It is of this power and its results that the apostle Peter speaks, when he says to us: "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." 2 Peter 1:2-4. This is an assurance that the divine power of God, exhibited in the resurrection of Christ, is amply sufficient to enable one to overcome all the lusts of the flesh. This is what we are taught also in the following:— "For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." 2 Cor. 10:4, 5. What is it that will bring to us this mighty power? Faith in Jesus Christ. Let the sinner but have an intense desire to be freed from the bondage of sin, and let him have the faith that the man "full of leprosy" had when he said, "Lord, if thou wilt, thou canst make me clean," and the Lord will say to him, as he did to the leper, "I will, be thou clean." If Christ dwells in the heart by faith, the soul will be strengthened with might by the Holy Spirit, according to the riches of the glory of God, and may "be filled with all the fullness of God." See Eph. 3:16-19. What greater power could one ask for than this? And the possession of this power is a sure antidote for sin, and a preserve against it, for sin is the working of Satan, and the resurrection of Christ from the dead marked his victory over Satan. He had entered into Satan's house and bound him, and had taken all his armor wherein he trusted, so that when he ascended into Heaven he could say, "All power is given unto me in heaven and in earth." Matt. 28:18. And this power is continued so long as the person has faith. The gospel is the power of God unto salvation, to everyone that believeth. The same power that forgives the sin, and that changes the nature, will still remain to keep the soul from sin. Says Peter: "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time." 1 Peter 1:3-5. The power of God is the gospel of Christ, and the resurrection of Christ has begotten us unto a lively hope, because we know that the power of the gospel is the same power that brought Jesus from the dead, and is able to keep us, through faith, until the Lord returns. Let none say then that he cannot overcome any evil habit. "But it is a part of my nature, and I have no power to resist it." Exactly, but the power of God can change the nature, and make a new man. It could change a leper, so that his flesh became like that of a child. It could give power to the man who was impotent from birth. More than this, it could raise the dead, even after the body had undergone decomposition, as in the case of Lazarus. All these things are done by the same power that raised Jesus, which is a pledge of all things that we need. Rom. 8:32. The same Spirit that raised up Jesus from the dead, will, if it dwells in us, strengthen us with the same power against sin, and, having kept us through faith unto salvation to be revealed when Christ comes, will quicken our mortal bodies, so that as we are now in spirit made to sit in heavenly places in Christ, we shall then be made to sit at his right hand, clothed in glory according to the riches of his grace. "Thanks be unto God for his unspeakable gift."