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Full text of "What the Bible teaches : a thorough and comprehensive study of what the Bible has to say concerning the great doctrines of which it treats"


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Presented to 
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WHAT THE BIBLE TEACHES. 



By R. A, TORREY, D.D. 

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What the Bible Teaches 

A Thorough and Comprehensive 
Study of what the Bible has to Say 
Concerning the Great Doctrines 
of which it Treats 

BY R. A. TORREY 

Superintendent of the Bible Institute, Chicago 
AUTHOR OF "HOW TO BRING MEN TO CHRIST," "HOW TO STUDY THE BIBLE," ETC. 



" 7!? the law and to the testimony ! if they speak not according to this 
word, surely there is no morning for them." Is. viii, 20 (R. V.). 

" He that hath my word, let him speak my word faithfully. What is the 
thaff to the wheat? saith the Lord."]E.R. xxiii, 28. 

**/ will hear what God the LORD will spsak."Ps. Ixxxv, 3. 




NEW YORK CHICAGO TORONTO 

Fleming H. Revell Company 

LONDON AND EDINBURGH 



COPYRIGHT 

1898 

By Fleming H. Revell Company 



New York: 158 Fifth Avenue 
Chicago: 17 North Wabash Ave. 
London: 21 Paternoster Square 
Edinburgh: 75 Princes Street 



PREFACE. 

This book represents years of study. It3 contents have 
been tested again and again in the classroom in classes 
composed, in some instances, of representatives of thirty-six 
denominations. However, it is not supposed for a moment 
that it exhausts all the Bible has to say on the topics treated, 
much less that it takes up and exhausts every topic dealt 
with in the Bible. The Bible is the one inexhaustible book. 
This work is simply an attempt at a careful, unbiased, sys 
tematic, thorough-going, inductive study and statement of 
Bible truth. The method of the book is rigidly inductive. 
The material contained in the Bible is brought together, 
carefully scrutinized, and then what is seen to be contained 
in it stated in the most exact terms possible. Exactness of 
statement is first aimed at in every instance, then clearness 
of statement. Beauty and impressiveness must always yield 
to precision and clearness. The scripture from which a pro 
position is deduced is always given before the proposition. 
The methods of modern science are applied to Bible study 
thorough analysis followed by careful synthesis. Though no 
Hebrew nor Greek words appear in the work, it is based 
upon a careful study of the original text as decided by the 
best textual critics (especially Tischendorf and Westcott and 
Hort in the New Testament, though other editors, and the 
manuscripts themselves, have been considered in some in 
stances). Wherever possible the text of the Authorized 
Version has been given. In many instances this was im 
possible, as the Revised Version is manifestly much more 
exact. Had it appeared that the Revised Version would soon 
obtain that general acceptance and use which it seems to 

i 



COPYRIGHT 

1898 

By Fleming H. Revell Company 



New York: 158 Fifth Avenue 
Chicago: 17 North Wabash Ave. 
London: 21 Paternoster Square 
Edinburgh: 75 Princes Street 



PREFACE. 

This book represents years of study. Its contents have 
been tested again and again in the classroom in classes 
composed, in some instances, of representatives of thirty-six 
denominations. However, it is not supposed for a moment 
that it exhausts all the Bible has to say on the topics treated, 
much less that it takes up and exhausts every topic dealt 
with in the Bible. The Bible is the one inexhaustible book. 
This work is simply an attempt at a careful, unbiased, sys 
tematic, thorough-going, inductive study and statement of 
Bible truth. The method of the book is rigidly inductive. 
The material contained in the Bible is brought together, 
carefully scrutinized, and then what is seen to be contained 
in it stated in the most exact terms possible. Exactness of 
statement is first aimed at in every instance, then clearness 
of statement. Beauty and impressiveness must always yield 
to precision and clearness. The scripture from which a pro 
position is deduced is always given before the proposition. 
The methods of modern science are applied to Bible study 
thorough analysis followed by careful synthesis. Though no 
Hebrew nor Greek words appear in the work, it is based 
upon a careful study of the original text as decided by the 
best textual critics (especially Tischendorf and Westcott and 
Hort in the New Testament, though other editors, and the 
manuscripts themselves, have been considered in some in 
stances). Wherever possible the text of the Authorized 
Version has been given. In many instances this was im 
possible, as the Revised Version is manifestly much more 
exact. Had it appeared that the Revised Version would soon 
obtain that general acceptance and use which it seems to 



2 PREFACE. 

so richly deserve, the author would have adopted it through 
out; except in those rare instances where it is manifestly in 
error. In very few instances, indeed, has it been necessary to 
adopt renderings differing from both the Authorized Version 
and the Revised Version, and from the American Appendix 
to the Revised Version. 

Some of the propositions in this book may appear new 
and even startling to many, but it is believed that they fairly 
and exactly state the contents of the passages upon which 
they are based. 

It is hoped that the book will prove of interest and help, 
both to those who believe in the Divine origin of the Bible 
and to those who do not. One of the most satisfactory ways 
of determining whether the Bible is A Divine origin or not, is 
by finding out precisely what it teaches and whether there is 
one deep philosophy running through the book composed 
by such a multiplicity and variety of human authors. The 
writer must confess that his own conviction that there was 
one Author back of the many writers, and that that one 
Author was God, has ever deepened as he studied. 

Just the suggestion of a few ways in which this book can 
be used with profit : 

Its most apparent use is as a classbook in Bible Theology, 
its arrangement by sections and propositions having had 
such use in mind. The book can also be used in family 
devotions by those who desire something more orderly, sys 
tematic and thorough than the methods usually employed 
in this important, but neglected, department of Christian 
culture. 

It is hoped that it may be helpful also in private devo 
tional study of the Bible. While the book aims to be 
scientific, it is not cold. Too much devotional study of the 
Bible is haphazard. By the use of this book it can be made 
orderly, thorough and progressive. 

The author has received numerous letters from groups of 
believers where there were no churches, and from other 



PREFACE. $ 

groups in various churches, asking for a definite outline of 
Bible study, and trusts that this book may be helpful in 
many such cases. Why, for example, could not groups of 
Christians who are shut out from ordinary church privileges 
gather together and study the Bible itself with the help of this 
book? 

In all study of the book the scriptures given should first 
be pondered carefully ; the reader should then put his own 
understanding of the contents of those scriptures, in respect 
of the subject in hand, into his own language before consid 
ering the author s statement in the proposition. In many 
instances the reader will thus be able to improve upon the 
author s statement; if not, he will understand it and appre 
ciate it all the more for having done a little thinking for 
himself. 



TABLE OF CONTENTS. 



BOOK I. WHAT THE BIBLE TEACHES ABOUT GOD. 
CHAPTER I. GOD AS SPIRIT, - -13 

God is spirit What is spirit? The manifestation of God in visible 
form The Angel of Jehovah. 

CHAPTER II. THE UNITY OF GOD, - 18 

Jehovah our God is one Jehovah A multiplicity of persons in the one 
God How can God be three and one at the same time? 

CHAPTER III. THE ETERNITY OF GOD, - 21 

God is eternal; His existence has no beginning and no ending God is 
unchangeable How does the unchangeable God repent God self-existent; 
not only exists from eternity, but exists from Himself. 

CHAPTER IV. THE OMNIPRESENCE OF GOD, - -23 

God is everywhere God is in some places in a sense that He is not in 
other places. 

CHAPTER V. THE PERSONALITY OF GOD, - 25 

God is a " living God," sees, hears, knows, feels, wills, acts ; is a person 
Personality distinguished from corporeity God as creator, sustainer, gov 
ernor of the world God s care for and ministry to His creatures. 

CHAPTER VI. THE OMNIPOTENCE OF GOD, - - 30 

God can do all things, nothing too hard for Him Nature, men, angels, 
Satan, all subject to His will and word The exercise of God s omnipotence 
limited by His own wise and holy and loving will. 

CHAPTER VII. THE OMNISCIENCE OF GOD, - 32 

God knows all things Knows everything in nature, in man, in human 
history and experience His knowledge extends to the minutest particu 
larsKnows from all eternity what shall be to all eternity Knows from 
the beginning what each individual man will do. 

CHAPTER VIII. THE HOLINESS OF GOD, - 36 

God is absolutely holy The meaning of holy The holiness of God 
the fundamental truth of the Bible, both O. T. and N. T. How the holi 
ness of God is manifested The need of atonement before a sinful man 
can approach a holy God The holiness of God manifested in the punish- 

5 



6 TABLE OF CONTENTS. 

ment of the sinner The holiness of God manifested in an infinite sacrifice 
to save others from sin to holiness Practical inferences from the holiness 
of God: Must draw nigh to God with awe, the blackness of our sin as 
seen in the white light of His holiness, the wonderfulness of the love of a 
holy God to sinful men. 

CHAPTER IX. THE LOVE OF GOD, - - 42 

God is love What does "love" mean Whom does God love His love 
to sinners and to saints compared How the love of God is manifested. 

CHAPTER X. THE RIGHTEOUSNESS OR JUSTICE OF GOD, 48 

God is righteous What does righteous mean The ordinary concep 
tion of the righteousness of God unbiblical How the righteousness of 
God is manifested The righteousness of God in its relation to the protec 
tion of His people more prominent in the Bible than His righteousness in 
relation to the punishment of sinners. 

CHAPTER XL THE MERCY OR LOVING-KINDNESS OF GOD, 53 

"Mercy" and "loving-kindness" different translations of the same 
word Primary meaning of the word God is plenteous in mercy 
Toward whom the mercy of God is manifested How the mercy of God is 
manifested. 

CHAPTER XII. THE FAITHFULNESS OF GOD, - - 58 

God is faithful What faithful means; etymology and usage of the 
Hebrew and Greek words translated "faithful" The extent of God s faith 
fulness How the faithfulness of God is manifested. 



BOOK IL WHAT THE BIBLE TEACHES ABOUT JESUS 

CHRIST. 

CHAPTER I. THE DEITY OF JESUS CHRIST, - 68 

Sixteen names clearly implying Deity used of Christ Five or more 
distinctively Divine attributes ascribed to Jesus Christ Seven distinc 
tively Divine offices predicated of Jesus Christ Very many statements, 
which in the O. T. are distinctively made of Jehovah God, taken in the 
N. T. to refer to Jesus Christ The name of Jesus Christ coupled again 
and again with that of God the Father in a way in which it would be 
impossible to couple the name of any finite being with that of the Deity 
Divine worship to be rendered to Jesus Christ by angels and men The 
awful guilt of rejecting the Divine Christ. 

CHAPTER II. THE SUBORDINATION OF THE SON TO THE 

FATHER, - 85 

The Father greater than Jesus Christ the Son The Father begat Jesus 
Christ the Son The Son can do nothing independently of the Father 
The Son sent by and receiving all His authority from the Father Jesus 
Christ shall ultimately deliver up His kingdom to the Father God the 
Father, not Jesus Christ the Son, the ultimate goal God the Father is 
Jesus Christ s God Jesus Christ is, and eternally shall be, subordinated to 
God the Father. 



TABLE OF CONTENTS. / 

CHAPTER III. THE HUMAN NATURE OF JESUS CHRIST, 89 

Human names, Son of Man, etc. Human physical nature Human 
parentage Human limitations, physical, intellectual and moral Subject, 
to all the intellectual and moral limitations essential to human nature 
Limitations of power Human relation to God Human in all things; in 
every respect a real man---How reconcile the Bible doctrine of the true 
Deity of Jesus Christ with the Bible doctrine of the real human nature 
of Christ. 

CHAPTER IV. THE CHARACTER OF JESUS CHRIST, - 97 

Section I. The Holiness of Jesus Christ: Jesus Christ is holy, abso 
lutely holy, the Holy One How the holiness of Jesus Christ manifests 
itself Witnesses to the holiness of Jesus Christ. 

Section II. The Love of Jcsus Christ to God the Father: The one 
thing that Jesus Christ desired the world to know about Himself was that 
He loved the Father How the love of Jesus Christ to the Father mani 
fested itself. 

Section III. The Love of Jesus Christ to Men: Whom among men 
did Jesus Christ love His general love and His special love How the 
love of Jesus Christ to men has manifested itself, is manifesting itself, and 
will manifest itself "in the ages to come." 

Section IV. Jesus Christ s Love for Souls: The purpose of His coming 
into the world His watch for and pursuit of the lost His joy over souls 
saved His grief over lost souls that refused to be saved His sacrifice to 
save souls. 

Section V. The Compassion of Christ: The objects of Christ s compas 
sion The way in which the compassion of Christ was manifested. 

Section VI. The Prayerfulness of Jesus Christ: Jesus Christ was a 
man of prayer When Christ prayed Where Christ prayed With whom 
Christ prayed In whose behalf Christ prayed How Christ prayed The 
effect of Christ s prayers. 

Section VII. The Meekness and Gentleness of Jesus Christ: What is 
meekness How the meekness of Christ was manifested. 

Section VIII. The Humility of Jesus Christ: Ten ways in which the 
humility of Christ manifested itself. 

CHAPTER V. THE DEATH OF JESUS CHRIST, - - 144 

The importance of His death The purpose of His death For whom 
Christ died The results of Christ s death: (i) In relation to men in gen 
eral, (2) In relation to believers, (3) In relation to the Devil and his angels, 
(4) In relation to the material universe The purging of the heavenly 
things by the atoning blood of Christ The immense sweep of the atone 
ment. 

CHAPTER VI. THE RESURRECTION OF JESUS CHRIST, - 166 

The Resurrection of Christ the Gibraltar of Christian evidences and 
Waterloo of Rationalism and Infidelity The conclusive and unanswerable 
proof that Jesus was raised from the dead Admissions of Strauss, Baur, 
Schenkel and Renan The doctrinal importance of the Resurrection of 
Christ The manner of the Resurrection The results of the Resurrection. 

CHAPTER VII. THE ASCENSION OR EXALTATION OF JESUS 

CHRIST, - 187 

The fact of the Ascension The manner of the Ascension and Exalta 
tion The purpose of the Exaltation of Jesus Christ The results of the 
Exaltation. 



8 TABLE OF CONTENTS. 

CHAPTER VIII. THE COMING AGAIN OF JESUS CHRIST, 193 

The fact of His coming again Have the promises concerning Christ s 
coming again been fulfilled, in the coming of the Holy Spirit, the destruc 
tion of Jerusalem, the death of the individual believer, or any other event 
or series of events that have already come to pass The importance of the 
doctrine of the coming again of Jesus Christ The manner of Christ s 
coming again Stages or steps in the coming again of Jesus Christ The 
purpose of Christ s coming again The results of Christ s coming again: 
(i) As regards God, (2) As regards the Church, (3) As regards Israel, (4) 
As regards the (Gentile) nations and unregenerate individuals, (5) As 
regards human society as a -whole, (6) As regards the Anti-Christ and the 
Devil, (7) As regards the physical universe The time of Christ s coming 
again Is it pre-millennial or post-millennial Is the world getting better? 



BOOK III. WHAT THE BIBLE TEACHES ABOUT THE 
HOLY SPIRIT. 

CHAPTER I. THE PERSONALITY OF THE HOLY SPIRIT, - 225 

The importance of the doctrine The fact of the personality of the 
Holy Spirit The use of personal pronouns in speaking of the Holy Spirit 
Personal qualities ascribed to the Holy Spirit Personal acts ascribed to 
the Holy Spirit Personal offices predicated of the Holy Spirit Persona! 
treatment predicated of the Holy Spirit. 

CHAPTER II. THE DEITY OF THE HOLY SPIRIT, - - 230 

Divine Attributes Divine Works Statements which refer to Jehovah 
in the O. T. applied to the Holy Spirit in the N. T. The way in which the 
name of the Holy Spirit is coupled with that of the Father and the Son 
The Divine Name applied to the Holy Spirit. 

CHAPTER III. THE DISTINCTION OF THE HOLY SPIRIT 

FROM THE FATHER AND FROM His SON, JESUS CHRIST, 234 

A clear distinction drawn between the Holy Spirit and the Father and 
the Son The Son prays to the Father, and the Father sends a third per 
son, the Spirit, in answer to the prayers of the Son Is the doctrine of the 
Trinity in the Bible? 

CHAPTER IV. THE SUBORDINATION OF THE HOLY SPIRIT 

TO THE FATHER AND THE SON, - 236 

Sent by the Father and the Son Called "the Spirit of God," "the 
Spirit of Christ," and "the Spirit of Jesus" Speaks not from Himself 
His work to glorify Christ. 

CHAPTER V. THE NAMES OF THE HOLY SPIRIT, - - 238 

Significance of name "The Spirit ""The Spirit of Jesus Christ" 
"The Holy Spirit" "The Holy Spirit of Promise" "The Spirit of 
Truth" "The Spirit of Life" "The Spirit of Grace" "The Spirit of 
Glory" "The Eternal Spirit" The Paraclete. 



TABLE OF CONTENTS. 9 

CHAPTER VI. THE WORK OF THE HOLY SPIRIT, - - 245 

The work of the Holy Spirit in the universe: Creation, preservation, 
evolution by the Spirit s power The work of the Holy Spirit in man in 
general The work of the Holy Spirit in the believer Regeneration and 
the indwelling Spirit The Holy Spirit setting the believer "free from the 
law of sin and death" The Holy Spirit strengthening the believer The 
witness of the Spirit The fruit of the Spirit Guiding into all the truth 
Bringing to remembrance Revealing "the deep things of God," and 
interpreting His own revelation Imparting power to impart to others the 
truth taught to us Teaching to pray Inspiring thanksgiving Inspiring 
and guiding in acceptable worship Calling men to work The Holy 
Spirit s practical guidance in daily life,, 

CHAPTER VII. THE BAPTISM AND FILLING WITH THE 

HOLY SPIRIT, - - 269 

What is the Baptism with the Holy Spirit Results of the Baptism with 
the Holy Spirit The necessity of the Baptism with the Holy Spirit For 
whom is the Baptism with the Holy Spirit The refilling with the Holy 
Spirit How the Baptism with the Holy Spirit may be obtained. 

CHAPTER VIII. THE WORK OF THE HOLY SPIRIT IN 

PROPHETS AND APOSTLES, - - - 281 

Differs from His work in other believers Truth that could not be dis 
covered by the unaided processes of human reasoning, revealed to prophets 
and apostles in the Spirit The revelation made to prophets independent 
of their own thinking The prophets spake from God The Holy Spirit 
the real speaker The Holy Spirit taught the words which prophets and 
apostles uttered, as well as the concept How account for variations in 
diction and style. 

CHAPTER IX. THE WORK OF THE HOLY SPIRIT IN JESUS 

CHRIST, - ... 287 

Begotten of the Holy Spirit Lived a holy life in the power of the 
Spirit Anointed for service by the Holy Spirit Led by the Spirit 
Taught by the Spirit Wrought His miracles in the power of the Spirit 
Was raised from the dead by the power of the Holy Spirit. 



BOOK IV. WHAT THE BIBLE TEACHES ABOUT MAN. 
CHAPTER I. MAN S ORIGINAL CONDITION, ... 293 

Created in the image of God, after His likeness To what does the 
image and likeness of God refer Man s great intellectual capacity as he 
came from the hands of his Maker Created without sin. 

CHAPTER II. THE FALL, - - 296 

The First Man fell Steps in the fall Through the one man s dUo 
bedience the many made sinners. 



10 TABLE OF CONTENTS. 

CHAPTER III. THE PRESENT STANDING BEFORE GOD 
AND CONDITION OF MEN OUTSIDE OF JTHE REDEMP 
TION THAT is IN CHRIST JESUS, .... 298 

No distinction, all sinners Every mouth stopped All under a curse 
Children of the Devil Darkened in understanding, deceitful in heart, the 
entire moral and intellectual nature corrupted by sin Lost. 

CHAPTER IV. THE FUTURE DESTINY OF THOSE WHO 

REJECT THE REDEMPTION THAT is IN CHRIST JESUS, 303 

Where Christ has gone they cannot come A resurrection to judg 
ment Eternal destruction from the presence of the Lord The eternal 
fire prepared for the Devil and his angels The lake that burneth with 
fire and brimstone Is the fire literal Is the lake of fire a place of 
continued conscious torment, or a place of annihilation of being, or a 
place of non-conscious existence Biblical usage of "death" and "destruc 
tion" Is the condition of torment absolutely endless Meaning of 
"eternal" and of "for ever and ever" Is there another opportunity for 
those who never heard of Christ in this life Objections considered 
Shallow views of sin and of God s holiness and of Christ s glory and His 
claims, at the bottom of weak theories of the doom of the impenitent 
What about our impenitent friends How to preach the doctrine. 

CHAPTER V. JUSTIFICATION, - ^ - - 315 

What does justify mean How are men justified before God The 
extent of justification The time of justification The results of justification 

CHAPTER VI. THE NEW BIRTH, 324 

What is the New Birth The results of the New Birth The necessity 
of the New Birth How men are begotten again, 

CHAPTER VII. ADOPTION, 336 

What is Adoption Etymology and usage of the word so translated 
The origin and ground of Adoption Who receive the grace of Adoption 
When does Adoption occur The proof of our Adoption The results of 
Adoption. 

CHAPTER VIII. SANCTIFICATION, 340 

What does Sanctification mean Three Biblical uses of the word 

"sanctify" How are men sanctified When does Santification take place 

The results of Sanctification. 

CHAPTER IX. REPENTANCE, 352 

The importance of the subject What is Repentance Etymology and 
usage of words so translated How Repentance is manifested The results 
of Repentance How Repentance is effected. 

CHAPTER X. FAITH, .... 362 

Meaning of "Faith" in general Meaning of "Faith" when used in 
connection with prayer Meaning of "Faith" when used in connection 
with God Meaning of " Faith " when used in connection with Jesuf 



TABLE OF CONTENTS. II 

Christ Saving Faith The Character of Saving Faith, or how we must 
believe in order to be saved The Contents of Saving Faith, or what we 
must believe in order to be saved How Faith is manifested The results 
of Faith How to get Faith. 

CHAPTER XI. LOVE TO GOD, - 384 

The importance of Love to God How Love to God is manifested 
Results of Love to God under both covenants How to get Love to God 

CHAPTER XII. LOVE TO CHRIST, - - 388 

Its importance How Love to Christ is manifested Results of Love to 
Christ How can we attain unto Love to Christ 

CHAPTER XIII. LOVE TO MAN, - - 393 

What is Love Objects -of Christian Love Characteristics of Christian 
Love How Love to man is manifested The importance of Love to man 
The blessings that result from Love to man How Love to man is 
obtained. 

CHAPTER XIV. PRAYER, - 408 

Who can pray so that God will hearTo whom to pray For whom to 
pray When to pray For what to pray Prayers relating to God, to 
ministers of the word, spiritual blessings, temporal blessings How to 
pray Hindrances to prayer The results of prayer. 

CHAPTER XV. THANKSGIVING, - 456 

The duty of giving thanks To whom to give thanks Who can offer 
up acceptable thanksgiving For what to give thanks When to give 
thanks How to give thanks. 

CHAPTER XVI. WORSHIP, - - 471 

What is worship Prayer and thanksgiving not worship Whom to 
worship The duty of worship God seeking worshippers Saved to 
worship When to worship How to worship Four blessed results of 
true worship. 

CHAPTER XVII. THE BELIEVER S ASSURANCE, - 479 

The believer in Christ may KNOW that he has eternal life How we 
may know that we have eternal life The testimony of the Word, of the, 
Spirit, of the life itself The testimony of the Spirit, what is it How to| 
obtain Assurance. 

CHAPTER XVIII. THE FUTURE DESTINY OF BELIEVERS, 485 

"He that doeth the will of God abideth forever" Never see death 
Sleeping in Jesus Absent from the body at home with the Lord The 
resurrection body A body like unto the body of the glory of our Lord 
Jesus Christ Characteristics of the resurrection body Caught up to 
meet the Lord in the air Ever with the Lord Where shall we be 
Rest Beholding the glory of the Lord Like Christ Manifested *n 



12 TABLE OF CONTENTS. 

glory The glory of the Lord Jesus ours also Sharers in God s glory and 
kingdom Enter" "thou into the joy of thy Lord Three crowns Given 
a kingdom Character of the kingdom The rewards of the overcomer 
All tears wiped away, no death, mourning, crying nor pain any more 
Unreprovable before God, a glorious church, not having spot nor wrinkle 
nor any such thing An inheritance incorruptible, undefiled and that 
fadeth not away. 



BOOK V. WHAT THE BIBLE TEACHES ABOUT 
ANGELS. 

CHAPTER I. ANGELS: THEIR NATURE, POSITION, NUMBER 

AND ABODE, 501 

Their nature and position The number of the Angels The abode of 
the Angels. 

CHAPTER II. THE WORK OF ANGELS, - - 506 

Their work in behalf of the heirs of salvation The law given through 
Angels Their presence with the Lord Jesus at His coming The execu 
tioners of God s wrath toward the wicked. 



BOOK VI. WHAT THE BIBLE TEACHES ABOUT THE 
DEVIL, OR SATAN. 

CHAPTER I. THE DEVIL: His EXISTENCE, NATURE, POSITION 
AND CHARACTER, - - 513 

The Devil and demons The existence of a personal Devil The 
position and nature of Satan The prince of the power of the air, prince 
of this world -Satan s power Satan s cunning Satan s wickedness 
Satan s malignity Satan s cowardice. 

CHAPTER II. EZEKIEL xxvin, 520 

To whom does the passage refer The Anti-Christ and Satan Satan s 
original condition The Garden of God The anointed cherub that 
covereth The stones of fire. 

CHAPTER III. THE ABODE AND WORK OF SATAN, - 526 

Satan in heaven Satan on earth Satan the author of sin, sickness and 
death Satan the tempter Satan and the word of God Satan and his 
messengers Satan and the servants of God. 

CHAPTER IV. OUR DUTY TOWARDS SATAN AND His 

DESTINY, .... 532 

Our duty Satan has no share in redemption The eternal fire prepared 
for him and his angels Already brought to naught Satan during the 
thousand years and in eternity. 



BOOK I. 

WHAT THE BIBLE TEACHES ABOUT GOD. 



CHAPTER L 

GOD AS SPIRIT. 

As the aim of this book is to ascertain and state in system 
atic form what the Bible teaches, the method pursued will be 
to first give the Scripture statements, and then sum up their con 
tents in a proposition, following the proposition by such com 
ments as may appear necessary. 

I. The fact that God is Spirit. 

Jno. 4: 24 " God is (a] Spirit: and they that worship him must wor 
ship him in spirit and in truth." 

FIRST PROPOSITION: God is Spirit. 

QUESTION: What is spirit? 

ANSWER : Luke 24 : 39 Behold my hands and my feet, that 
it is I myself: handle me and see; for a spirit hath not flesh and 
bones, as ye see me have." A spirit is incorporeal, invisible 
reality. To say God is spirit is to say God is incorporeal and in 
visible. (Compare Deut., 4:15-18.) 

QUESTION: What does it mean, then, when it says in Gen. 
1:27: " God created man in his own image f " 

The answer to this question is plainly given in the following 
passages: 

Col. 3: 10 "And have put on the new man, which is renewed in 
knowledge after the image of him that created him." 

Eph. 4: 23, 24 "And be renewed in the spirit of your mind; and that 
ye put on the new man, which, after God, is created in righteousness 
and true holiness " 

Col. i: 15 " Who is the image of the invisible God, the first-born of 
every creature." (Compare - T Tim. i: 17.) 

The words "image" and "likeness" evidently do not refer 
to visible or bodily likeness, but to intellectual and moral like 
ness likeness "in knowledge," "righteousness" and "holiness 
Of truth." 



14 What the Bible Teaches 



II. The manifestation of Spirit in visible form, 

Jno. 1:32 "And John bare record, saying, I saw the Spirit descend 
ing from heaven like a dove, and it abode upon him." 

Heb. 1:7 "And of the angels he saith, who maketh his angels 
spirits and his ministers a flame of fire." 

SECOND PROPOSITION: That which is spirit may manifest 
itself in visible form. 

III. God manifested in visible form. 

Ex. 24: 9, 10 " Then went up Moses, and Aaron, Nadab and Abihu: 
and seventy of the elders of Israel; and they saw the God of Israel, 
and there was under his feet as it were a paved work of sapphire stone, 
and as it were the body of heaven in his clearness." 

THIRD PROPOSITION: God has in times past manifested Him* 
self in visible form. 

Y. What was seen in these manifestations of God, 

Jno. 1:18 " No man hath seen God at any time; the only begotten 
Son, which is in the bosom of the Father, he hath declared Him." 

Ex. 33: 18-23 "And he said, I beseech thee, show me thy glory. 
And he said, I will make all my goodness pass before thee, and I will 
proclaim the name of the Lord before thee; and will be gracious to 
whom I will be gracious, and will show mercy on whom I will show 
mercy. And he said, Thou canst not see my face, for there shall no 
man see me and live. And the Lord said, Behold, there is a place by 
me, and thou shalt stand upon a rock. And it shall come to pass, 
while my glory passeth by, that I will put thee in a cleft of the rock, 
and I will cover thee with my hand while I pass by. And I will take 
away my hand, and thou shalt set my back parts, but my face shall not 
be seen." 

FOURTH PROPOSITION: That which was seen in these mani 
festations of God was not God Himself God in His invisible 
essence but a manifestation of God. 

QUESTION: Is there any contradiction between Ex. 24: 9, 10 
(" Then went up Moses, and Aaron, Nadab and Abihu, and seventy 
of the elders of Israel; and they saw the God of Israel"), Is. 6:1 ("In 
the year that king Uzziah died I saw also the Lord sitting upon a 
throne, high and lifted up, and his train filled the temple "), and 



God as Spirit 15 

/no. 1:18 ("No man hath seen God at any time; the only begotten 
Son, which is in the bosom of the Father, he hath declared Him")? 
ANSWER: None whatever. To illustrate: A man may see the 
reflection of his face in a glass. It would be true for the man to 
say " I saw my face," and also true to say "I never saw my face." 
So men have seen a manifestation of God, and it is perfectly true to 
say those men saw God. No man ever saw God as He is in His 
invisible essence, and so it is perfectly true to say: "No man 
hath seen God at any time." 

Under this head of manifestations of God belongs "The 
angel of the LORD " in O. T. Clear distinction is drawn in the 
Bible in the original languages between " An angel of the Lord " 
and "The angel of the Lord." The R.V. always preserves this 
distinction; the A.V. does not. 

Gen. 16:7-10, 13 "And the angel of the LORD found her by a foun 
tain ot water in the wilderness, by the fountain in the way to Shur. 
And he said, Hagar, Sarai s maid, whence comest thou and whithef 
wilt thou go? And she said, I flee from the face of my mistress Sarai. 
And the angel of the LORD said unto her, return to thy mistress, 
and submit thyself unto her hands. And the angel of the LORD said 
unto her, I will multiply fay seed exceedingly, that it shall not be num 
bered for multitude. And she called the name of the Lord that sfiak& 
unto her, Thou God seest me: for she said, Have I also here looked 
after him that seeth me ? " 

Here u the angel of the LORD " in verse 10 is clearly identi 
fied with the Lord (Jehovah) in verse 13. 

Gen. 21 : 17, 18 "And God heard the voice of the lad: and the angel 
of God called to Hagar out of heaven, and said unto her, What aileth 
tiice, Hagar? fear not; for God hath heard the voice of the lad where 
he is. Arise, lift up the lad, and hold him in thy hand; for I will make 
him a great nation. 

Gen. 22: n, 12 "And the angel of theLORDcalled unto him out of 
heaven and said, Abraham, Abraham : and he said, Here am I. And he 
said, Lay not thine hand upon the lad, neither do thou anything unto 
him; for now I know that thou fearest God, seeing thou hast not with 
held thy son, thine only son, from me," 

Here " the angel of the LORD " in verse 11 is identified with 
6-od in verse 12< 

Judges 2:1,2, R.V. "And the angel of the LORD came up from Gilgal 
to Bochim, and he said, /made you to go up out of Egypt, and have 
brought you unto the land which / sware unto your fathers: and j 
said, /will never break my covenant with you: And ye shall make no 
covenant with the inhabitants of this land; ye shall throw down theif 
altars: but ye have not hearkened to MY voice; why have ye done this? " 



16 What the Bible Teaches 

Here u the angel of the LORD " distinctly says "I" did what 
Jehovah did. (See also Judges 6:11-14, 19-24, R.V., especially 
verse 14.) 

A very noteworthy passage is: 

Gen. 18: i, 2, 9, 10, 13, 14. 16 "And the LORD appeared unto him in 
the plains of Mamre, and he sat in the tent door in the heat of the day. 
And he lifted up his eyes and looked, and, lo, three men stood by him: 
and when he saw them he ran to meet them from the tent door, and 
bowed himself toward the ground. And they said unto him, Where is 
Sarah, thy wife? And he said, Behold in the tent. hnAJu satd, /will 
certainly return unto thee according to the time of life, and,lo, Sarah, thy 
wife, shall have a son. And Sarah heard it in the tent door, which was 
behind him. And the LORD said unto Abraham, wherefore did Sarah 
laugh, saying, Shall I of a surety bear a child, which am old ? Is any 
thing too hard for the LORD ? At the time appointed I will return unto 
thee, according to the time of life, and Sarah shall have a son. And the 
men rose up from thence, and looked toward Sodom; and Abraham went 
with them to bring them on the way." 

In these verses one of the three clearly identifies himself with 
the LORD or Jehovah. In the nineteenth chapter (v. 1) only 
two come to Sodom. One has remained behind, two have gone 
on. "Who the one was, appears as we read on. 

Gen. 18: 17, 20 And the LORD said, Shall / hide from Abraham 

that thing which /do. Seeing that Abraham shall surely become a 

great and mighty nation, and all the nations of the earth shall be blessed 

in him.? For / know him, that he will command his children and his 

household after him, and they shall keep the way of the LORD, to do 

justice and judgment; that the LORD may bring upon Abraham that 

which he hath spoken of him. And the LORD said, because the cry of 

Sodom and Gomorrah is great, and because their sin is very grievous." 

Then in verse 22 we read: "Abraham stood yet before 

the LORD (Jehovah)." Clearly the one of the three who remained 

behind was Jehovah manifested in the form of a man. In verse 

33 the story continues: "The LORD (Jehovah) went his way 

as soon as he had left communing with Abraham." (See also 

chapter 19: 27.) 

FIFTH PROPOSITION: The angel of the Lord is dearly iden 
tified with Jehovah a visible manifestation of Jehovah. 

QUESTION: Just who was this "The angel of the LORD?" 
Judges 13: 18, R.V. " And the angel of the LORD said unto him, 
Wherefore asketh thou after my name, seeing it is wonderful?" 

Compare Isaiah 9: 6 " For unto us a child is born< unto us a sou 



God as Spirit 17 

is given; and the government shall be upon his shoulder; and his 
name shall be called Wonderful, Counsellor, The mighty God, The 
everlasting Father, The Prince of Peace." 

(In the Hebrew, the word for " wonderful " in the passage in 
which " the angel of the LORD " gives it as his name, is practi 
cally the same as the word in Isaiah, where it is given as the name 
of the coming Christ.) 

Mai. 3: i " Behold, I will send my messenger, and he shall pre 
pare the way before me; and the Lord, whom ye seek, shall suddenly 
come to his temple, even the messenger of the covenant, whom ye de- 
iight in: behold he shall come, saith the Lord of hosts." 

ANSWER: The angel of the Lord was the Son of G-od before 
His permanent incarnation. (See also Jno. 8:56 "Your father 
Abraham rejoiced to see my day: and he saw it, and was glad.") 
"The angel of the Lord" does not appear after birth of 
Christ. The expression occurs in A,V, , but is always a mis 
translation, as the R.V. shows. (See Matt. 1:20, 28:2; Luke 
Z:9: Acts 8:26; 12:7, 23,) 



CHAPTER II. 

THE UNITY OF GOD. 

L Tlie Fact of the Unity of God, 

Deut. 4: 35" Unto thee it was showed that thou mightest know 
that the Lord he is God: there is none else beside him" 

Deut. 6:4 " Hear, O Israel: The Lord our God is ONE Lord." 

Is. 43:10 "Ye are my witnesses, saith the Lord, and my serv 
ants whom I have chosen; that ye may know and believe me, and 
understand that I am he: before me there was no God formed, neither 
shall there be after me." 

Is. 44:6 "Thus saith the Lord the King of Israel, and his Re 
deemer the Lord of hosts; I am the first, and I am the last; and be 
sides me there is no God." 

Is. 45: 5 " I am the Lord, and there is none else; there is no God 
beside me: I girded thee, though thou hast not known me." (See, 
also, vv. 14, 18.) 

i Tim. 2: 5 " For there is one God and one mediator between God 
and men, the man Christ Jesus." 

Mark 10: 18 "And Jesus said unto him, Why callest thou me 
good ? There is none good but one, that is God." 

Mark 12: 29 " And Jesus answered him, the first of all the com 
mandments is, Hear, O Israel; the Lord our God is ONE Lord." 

FIRST PROPOSITION: The Lord our God is one Lord, and 

there is no God besides Him. 

II. The Nature of the Divine Unity. 

QUESTION: Is there a multiplicity of persons in this one 
God? 

ANSWER: (1) The Hebrew word translated "one" in these 
passages denotes a compound unity not a simple unity. 

See Gen. 2: 24 "Therefore shall a man leave his father and his 
mother, and shall cleave unto his wife: and they shall be one flesh." 

Gen. n:6 "And the Lord said, Behold the people is one^ and 
they have all one language; and this they begin to do: and now 
nothing will be restrained from them, which they have imagined to 
do." 



The Unity of God 19 

We find a similar use of the Greek word for "one " in the 
New Testament. 

i Cor. 3: 6-8 " I have planted, Apollos watered, but God gave the 
increase. So then neither is he that planteth anything, neither he 
that watereth; but God, that giveth the increase. Now he that 
planteth and he that watereth are one; and every man shall receive 
his own reward according to his labor." 

i Cor. 12: 13 "For by one Spirit are we all baptized into one body, 
whether we be Jews or Gentiles, whether we be bond or free: and 
have been all made to drink into one Spirit." 

Compare Jno. 17:22, 23 "And the glory which thou gavest me, I 
have given them; that they may be one, even as we are one: I in 
them, and thou in me, that they may be made perfect in one; and that 
the world may know that thou hast sent me, and hast loved them, as 
thou hast loved me." 

Gal. 3:28 " There is neither Jew or Greek, there is neither bond 
or free, there is neither male or female: for ye are all one in Christ 
Jesus." 

(2) The Old Testament word most frequently used for God 
is plural in form. 

(3) God uses plural pronouns in speaking of Himself. 
Gen. i: 26 "And God said, Let its make man in our image, after 

our likeness: and let them have dominion over the fish of the sea, and 
over the fowl of the air, and over the cattle, and over all the earth, 
and over every creeping thing that creepeth upon the earth." 

Gen. 11:7 " Go to, let its go down, and there confound their lan 
guage, that they may not understand one another s speech." 

Gen. 3:22 " And the LORD God said, Behold, the man is be 
come as one of us, to know good and evil." 

Is. 6:8 " Also I heard the voice of the LORD, saying, Whom shall 
I send, and who will go forth for us f Then said I, Here am I; send 
me." 

(4) Zech. 2: 10, 11 "Sing and rejoice, O daughter of Zion; 
for lo, I come, and I will dwell in the midst of thee, saith the LORD. 
And many nations shall be joined to the LORD in that day, and 
shall be my people, and I will dwell in the midst of thee, and thou 
shalt know that the LORD of hosts hath sent me unto thee." 

Here the Lord (Jehovah) speaks of Himself as sent by the 
Lord (Jehovah) of Hosts. 

(5) "The Angel of the Lord " is at the same time distin 
guished from and identified with the Lord. (See preceding chap 
ter.) 

(6) Jno. 1:1 "In the beginning was the Word, and the 
Word was with God, and the Word was God." 



2O What the Bible Teaches 

(7) y/e shall see later that the Father, the Son and the 
Holy Spirit are all clearly designated as Divine Beings and as 
clearly distinguished from one another (e. g., Matt. 3:16, 17; 
28:19; 2 Cor. 13:14.) 

QUESTION: How can God be three and one at the same 
time ? 

ANSWER: He can not be three and one in the same sense. 
In what sense can He be one and three ? A perfectly satisfac 
tory answer to this question is manifestly impossible from the 
very nature of the case: (1) Because God is Spirit, and num 
bers belong primarily to the physical world, and difficulty must 
arise when we attempt to conceive spiritual being in the forms of 
physical thought (2) God is infinite, we are finite. He 
"dwells in the light no man can approach unto. " Our attempts 
at a philosophical explanation of the tri-unity of God is an attempt 
to put the facts of infinite being into the forms of finite thought, 
and of necessity can be, at the best, only partially successful. 
This much we know that God is essentially one, and that He 
also is three. There is but one God: but this one God makes 
Himself known to man as Father, Son and Holy Spirit, and they 
are separate personalities. 

Jno. 14: 16 "And /will pray the Father, and he shall give you an 
other comforter, that he may abide with you forever." 

Mark 1:10, n "And straightway coming up out of the water, HE 
saw the heavens opened, and the Spirit, like a dove, descending upon 
him. And there came a voice from heaven, saying, Thou art my be 
loved Son, in whom /am well pleased." 

SUMMARY OF DOCTRINE CONTAINED IN THESE SCRIPTURES. 

There is one God eternally existing and manifesting Him 
self to us in three persons Father, Son and Holy Spirit 



CHAPTER III. 
THE ETERNITY OF GOD, 



I. God eternal. 



Gen. 21:33 "And Abraham planted a grove in Beer-sheba, and 
called there on the name of the LORD, the everlasting God." 

13.40:28 "Hast thou not known ? hast thou not heard that the 
everlasting God, the LORD, the Creator of the ends of the earth, faint- 
eth not, neither is weary ? there is no searching of his understanding. 1 

Hab. i: 12 " Art thou not from everlasting, O LORD my God, mine 
Holy One ? We shall not die. O LORD, thou hast ordained them for 
judgment; and, O mighty God, thou hast established them for correc 
tion." 

Ps. 90:2, 4 "Before the mountains were brought forth, or ever 
thou hadst formed the earth and the world, even from everlasting to 
everlasting, thou art God. Fora thousand years in thy sight are but 
as yesterday when it is past, and as a watch in the night." 

Ps. 102: 24-27 " I said, O my God, take me not away in the midst 
of my days: Thy years are throughout all generations. Of old hast 
thou laid the foundations of the earth: and the heavens are the work 
of thy hands. They shall perish, but thou shalt endure: yea, all of 
them shall wax old like a garment; as a vesture shalt thou change 
them, and they shall be changed. But thou art the same, and thy 
years shall have no end." (See also Is. 57: 15; Rom. i: 20, Greek; Gen. 
i: i; John i: i.) 

FIRST PROPOSITION: God is eternal. His existence had no be 
ginning and will have no ending. He always was, always is 
and always will be. (Compare Ex. 3: 14.) He is the I Am 
Jehovah. 

II. God immutable. 

Mai. 3: 6, f. h. " For I am the LORD, I change not. * 
Jas. i: 17 " Every good gift and every perfect gift is from above, 
and cometh down from the Father of lights, with whom is no variable- 
ness, neither shadow of turning." 

i Sam. 15: 29" And also the Strength of Israel will not lie nor re 
pent: for he is not a man, that he should repent." (See also Heb. 6: 
17; Num. 23:19.) 



22 What the Bible Teaches 

SE COND PR OPOSITION: God is unchangeable. His counsel^ 

purpose and character are always the same. 

OBJECTION: Jonah 3: 10 "And God saw their works, that 
they turned from their evil way; and God repented of the evil, 
that he had said that he would do unto them; and he did it not." 
It ^ here said God repented. 

ANSWER: God remained the same in character, infinitely 
hating sin, and in His purpose to visit sin with judgment; but as 
Nineveh changed in its attitude toward sin, God necessarily 
changed in His attitude toward Nineveh. If God remains the 
same, if His attitude toward sin and righteousness are unchang 
ing, then must His dealings with men change as they turn from 
sin to repentance. His character remains ever the same; but 
His dealings with men change, as they change from a position that 
is hateful to His unchangeable hatred of sin, to one that is pleasing 
to his unchangeable love of righteousness. 

OBJECTION: Gen. 6:6 "And it repented the LORD that 
He had made man on the earth, and it grieved Him at His heart." 
Here it not only says that God repented of what He had done in 
creating man, but u it grieved Him at His heart." 

ANSWER: (1) Man s wickedness was so great and so ab 
horrent that his very creation was an object of great grief to 
God. This does not necessarily imply that God wished, all things 
considered, that He had not created man, but only just as is said, 
that He grieved that He had. Many things that we do are a 
grief to us, and yet, everything considered, we do not wish that 
we had not done them, (2) By God s repenting that He had 
made man is meant (as the context, v. 7, clearly shows) that He 
turned from His creative dealings with man to His destroying 
dealings (v. 7). This was necessitated by man s sin, The 
unchangeably holy God must destroy man who has become so 
sunken in sin. 

in. God self-existent. 

John 5: 26, f. h. "For as the Father hath life in Himself/ 

THIRD PROPOSITION : God has life in Himself. He is self -ex, 
istent. God not only exists from eternity, but also exists 
from Himself. (See also Acts 17: 24-28.) 



CHAPTER IV, 

THE OMNIPRESENCE OF GOD. 
L God eyerywhere. 

Ps. 139:7-10 "Whither shall I go from thy spirit? or whithet 
shall I flee from thy presence ? If I ascend up into heaven, thou art 
there: if I make my bed in hell, behold, thou art there. If I take the 
wings of the morning, and dwell in the uttermost parts of the sea; even 
there shall thy hand lead me, and thy right hand shall hold me," 

Jer. 23:23, 24 "Am I a God at hand, saith the Lord, and not a 
God afar off ? Can any hide himself in secret places that I shall not 
see him ? saith the Lord Do not I fill Heaven and earth ? saith the 
Lord." 

Acts 17: 24-28 " God that made the world and all things therein, 
seeing that he is Lord of Heaven and earth, dwelleth not in temples 
made with hands. Neither is worshiped with men s hands, as though 
he .needed anything, seeing he giveth to all life, and breath, and all 
things; and hath made of one blood all nations of men for to dwell on 
all the face of the earth, and hath determined the times before ap 
pointed, and the bounds oi their habitation: that they should seek the 
Lord, if haply they mi^ht feel after him, and find him, though he be 
not far from every one of us: for in him we live, and move, and have 
our being; as certain also of your own poets have said, for we are also 
of his offspring." (See also Is. 57: 15.) 

FIRST PROPOSITION: God is everywhere. He is in all parts of 
the universe and near each individual. In Him each individual 
lives and moves and has his being. 

II. God not eyerywhere in the same sense. 

John 14: 28 " Ye have heard how I said unto you, I go away and 
come again unto you. If ye loved me, ye would rejoice, because I 
said, I go unto the Father: for my Father is greater than I." 

John 20: 17 "Jesus saith unto her, touch me not; for I am not 
yet ascended to my Father: but go to my brethren, and say unto them, 
I ascend unto my Father % and your Father, and to my God, and your 
God, 

Eph. 1:20 "Which he wrought in Christ, when he raised him 



24 What the Bible Teaches 

from the dead, and set him at his own right hand in the heavenly 
places." 

Rev. 21:2, 3, 10, 22, 23 "And I, John, saw the holy city, new 
Jerusalem, coming down from God out of Heaven^ prepared as a bride 
adorned for her husband. And I heard a great voice out of heaven 
saying, behold, the tabernacle of God is with men, and he will dwell 
with them, and they shall be his people, and God himself shall be with 
them, and be their God. And he carried me away in the spirit to a 
great and high mountain, and showed me that great city, the holy Je 
rusalem, descending out of heaven from God. And I saw no temple 
therein: for the Lord God Almighty and the Lamb are the temple ot 
it. And the city had no need of the sun, neither of the moon, to shine 
in it: for the glory of God did lighten it, and the Lamb is the light 
thereof." 

Rev. 22:1, 3 "And he showed me a pure river of water of life, 
clear as crystal, proceeding out of the throne of God arid of the Lamb. 
And there shall be no more curse: but the throne of God and of the 
Lamb shall be in it, and his servants shall serve him," 

SECOND PROPOSITION: God is in some places in a way that 
He is not in other places. (Is. 66:1 "Thus saith the Lord, 
the heaven is my throne, and the earth is my footstool: where 
is the house that ye build unto me, and where is the place of 
my rest ?) There is a fullness and manifestation of His pres 
ence in some places that there is not in others. " Heaven " is the 
place where, at the present time, the presence and glory of God is 
especially and visibly manifested. 

NOTE. Mark 1:9-11 "And it came to pass in those days, that 
Jesus came from Nazareth of Galilee, and was baptized of John in 
Jordan. And straightway coming up out of .the water, he saw the 
heavens opened, and the spirit, like a dove, descending upon him. 
And there came a voice from heaven, saying, thou art my beloved son, 
in whom I am well pleased." 

God the Father is especially manifested in heaven. God 
the Son has been especially manifested on earth. (See also John 
3: 13, the entire gospels and " the Angel of the Lord "in O. T.) 
God the Son is no win heaven. (Acts 7: 56; Eph. 1: 20 and many 
other passages.) God the Holy Spirit is manifested everywhere, 
(a) In nature (Gen. 1:2; Ps. 104:30); (b) In all believers (John 
U:16, 17; Rom. 8:9); (c) With unbelievers (John 16:7-11). 
Through the Spirit, the Father and the Son dwell in the believer 
(John 14: 17, 19, 20, 23.) (See also Matt. 28: 19, 20.) 



CHAPTER V, 

THE PERSONALITY OF GOD. 

We have seen that God is omnipresent. This conception ot 
God must be balanced by the conception of God as a person or we 
run into Pantheism, i. e., the conception that God is not only 
everywhere and in everything, but that God is everything and 
everything is God; that God has no existence separate from 
His creatures. 

I. God a living God. 

Jer. 10: 10-16 "But the LORD is the true God, he is the living 
God, and an everlasting King: at his wrath the earth shall tremble, 
and the nations shall not be able to abide his indignation. Thus shall ye 
say unto them, The gods that have not made the heavens and the earth, 
even they shall perish from the earth, and from under these heavens. 
He hath made the earth by his power, he hath established the world 
by his wisdom, and hath stretched out the heavens by his discre 
tion. When he uttereth his voice, there is a multitude of waters in 
the heavens, and he causes the vapors to ascend from the ends of the 
earth. He maketh lightnings with rain, and bringeth forth the wind 
out of his treasures. Everyman is brutish in his knowledge: every 
founder is confounded by the graven image: for his molten image is 
falsehood, and there is no breath in them. They are vanity, and the 
work of errors: in the time of their visitation they shall perish. The 
portion of Jacob is not like them: for he is the former of all things; 
and Israel is the rod ol his inheritance: the LORD of Hosts is his 
name." 

(Note the context vv. 3-9, especially 5, 8, 9.) God is here 
distinguished from idols, which are things, not persons, " speak 
not" "cannot go," "cannot do good, neither is it in them to do 
evil;" but Jehovah is wiser than "all the wise men," is "the 
living God," "an everlasting King " a being who hath "wrath 
and indignation " separate from His creatures "at His wrath the 
earth trembleth and the nations are not able to abide his indigna 
tion." 

Acts 14: 1,5 " And saying, Sirs, why do ye these things? We 



26 What the Bible Teaches 

also are men of like passions with you, and preach unto you that ye 
should turn from these vanities unto the living God, which made 
heaven, and earth, and the sea, and all things that are therein." 

1 Thess. 1:9 "For they themselves shew of us what manner of 
entering in we had unto you, and how ye turned to God from idols to 
serve the living and true God." 

2 Chron. 16:9-" For the eyes of the LORD run to and fro through* 
out the whole earth, to show himself strong in the behalf of them 
whose heart is perfect toward him." 

Ps. 94:9, lo" He that planted the ear, shall he not hear ? He that 
formed the eye, shall he not see ? He that chastiseth the heathen, 
shall not he correct ? He that teacheth man knowledge, shall not he 
know ?" (and numerous other passages). 

FIRST PROPOSITION: God is a living God. He hears, sees, 
knows, feels, wills, acts, is a person. He is to be distinguished 
from idols, which are things, not persons. He is to be dis 
tinguished from the works of His hands which he formed. 

NOTE. Personality is characterized by knowledge, feeling and 
will. Some confuse personality with corporeity. 

IL God s relation to the affairs of men, 

Josh. 3: 10 "And Joshua said, Hereby ye shall know that the 
living God is among you, and that he will without fail drive out from 
before you the Canaanites, and the Hittites, and the Hivites, and the 
Perizzites, and the Girgashites, and the Amorites, and the Jebusites." 

Daniel 6: 20-22, 26, 27 "And when he came to the den he cried 
with a lamentable voice unto Daniel: and the king spake and said to 
Daniel, O Daniel, servant of the living God, is thy God, whom thou 
servest continually, able to deliver thee from the lions ? Then said 
Daniel unto the king, O king, live forever. My God hath sent His 
angel, and hath shut the lions mouths, that they have not hurt me: 
forasmuch as before him innocency was found in me; and also before 
thee, O king, have I done no hurt. * * * I make a decree that in 
every dominion of my kingdom men tremble and fear before the God 
of Daniel: for he is the living God, and steadfast forever, and his king 
dom that which shall not be destroyed, and his dominion shall be even 
unto the end. He delivereth and rescueth, and he speaketh signs and 
wonders in heaven and in earth, who hath delive r ed Daniel from the 
power of the lions." 

i Tim. 4:10 " For therefore we both labor and suffer reproach, 
because we trust in the living God, who is the Savior of all men, spe 
cially of those that believe." 

Heb. 10: 28-31 " He that despised Moses law died without mercy 
under two or three witnesses. Of how much sorer punishment, sup* 



The Personality of God 27 

pose ye, shall he be thought worthy / who hath trodden under foot 
the Son of God, and hath counted the blood of the covenant, where 
with he was sanctified, an unholy thing, and hath done despite unto the 
Spirit of grace ? For we know him that hath said, Vengeance be- 
longeth unto me, I will recompense saith the Lord. And again, the 
Lord shall judge his people. It is a fearful thing to fall into the 
hands of the living God." 

SECOND PROPOSITION: God has a present, personal interest 
and an active hand in the affairs of men. He makes a path 
for His people and leads them. lie delivers, saves and punishes. 

The God of the Bible is not only to be distinguished from 
the God of the Pantheist, who has no existence separate from His 
creation, but also from the God of the Deist, who has created 
the world and put into it all the necessary powers of self-action 
and development, and set it going, and left it to goof itself. God 
is personally and actively present in the affairs of the universe. 

III. God as Creator. 

Gen. i : i "In the beginning God created the heaven and the earth." 

Jno. i: 1-3 " In the beginning was the Word, and the Word was 

with God, and the Word was God. The same was in the beginning 

with God. All things were made by him; and without him was not 

anything made that was made." 

THIRD PROPOSITION: God is the Creator of all existing things. 

IV. God s present relation to the world He has created. 

Ps. 104:27-30 "These wait all upon thee; that thou mayest give 
them their meat in due season. That thou givest them they gather: 
thou openest thine hand, they are filled with good. Thou hidest thy 
face, they are troubled: thou takest away their breath, they die, and 
return to the dust. Thou sendest forth thy spirit, they are created: 
and thou renewest the face of the earth." 

Is. 45: 5-7 " I am the LORD, and there is none else, there is no 
God beside me: I girded thee, though thou hast not known me. That 
they may know from the rising of the sun, and from the west, that 
there is none beside me, I am the LORD, and there is none else. I 
form the light, and create darkness: I make peace, and create evil: 
I the LORD do all these things." 

Ps. 75: 6, 7 " For promotion cometh neither from the east, nor 
from the west, nor from the south. But God is the Judge: he putteth 
down one, and setteth up another." 



28 What the Bible Teaches 

FOURTH PROPOSITION: God sustains, governs and cares for 
the world He has created. He shapes the whole present history 
of the world. 

V. The extent of God s care and government. 

(1) Matt. 6:26, 28-30 " Behold the fowls of the air: for they sow not, 
neither do they reap, nor gather into barns; yet your Heavenly 
Father feedeth them. Are ye not much better than they ? And why 
take ye thought for raiment ? Consider the lilies of the field, how they 
grow; they toil not neither do they spin. And yet I say unto you, 
that even Solomon in all his glory was not arrayed like one of these. 
Wherefore, if God so clothe the grass of the field, which to-day is, 
and to-morrow is cast into the oven, shall he not much more clothe 
you, O ye of little faith ? " 

Matt. 10:29,30 "Are not two sparrows sold for a farthing ? and 
one of them shall not fall on the ground without your Father. But 
the very hairs of your head are all numbered." 

FIFTH PROPOSITION: God s care and government extend to 
all His creatures. 

(2) Gen. 39: 21 " But the Lord was with Joseph, and showed him 
mercy, and gave him favor in the sight of the keeper of the prison." 

Dan. 1:9 "Now God had brought Daniel into favor and tender 
love with the prince of the eunuchs." 

i Kings, 19 : 5-7 " And as he lay and slept under a juniper tree, 
behold, then an angel touched him, and said unto him, Arise and eat. 
And he looked, and behold, there was a cake baken on the coals, and 
a cruse of water at his head. And he did eat and drink and laid him 
down again. And the angel of the LORD came again the second time, 
and touched him, and said, Arise and eat ; because the journey is 
too great for thee." 

SIXTH PROPOSITION: God s care and ministry and govern 
ment extend to the individual. 

(3) Matt. 10:29, 30 "Are not two sparrows sold for a farthing? 
and one of them shall not fall on the ground without your Father. 
But the very hairs of your head are all numbered." 

SE YE NTH PR OPOS1 TION: God s care and ministry and gov 
ernment extend to the minutest matters. 

(4) Ps. 76: io" Surely the wrath of man shall praise thee : the 
remainder of wrath shalt thou restrain." 

Gen. 50:20 "But as for you, ,ye thought evil against me; but 



The Personality of Uod 29 

God meant it unto good, to bring to pass, as it is this day, to sav 
much people alive." (And Rom. 9: 17, 19.) 

Acts 2 : 22, 23 "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 
also know. Him, being delivered by the determinate counse I and fore 
knowledge of God, ye have taken and by wicked hands have crucified 
and slain." 

Job. i : 12 "And the Lord said unto Satan, Behold all that he 
hath is in thy power ; only upon himself put not forth thine hand. So 
Satan went forth from the presence of the Lord." 

Job 2: 6 "And the Lord said unto Satan, behold, he is in thy 
hand; but save his life." 

Luke 22: 3 " And Satan entered into Judas who was called Isca- 
riot, being one of the number of the twelve." 

EIGHTH PROPOSITION: God s control and government extend 
to the wicked devices and doings of evil men, and of Satan, 
and He makes even these work out His own glory and His 
people s good. 

(Compare Rom. 8:28 "And we know that all things work to 
gether for good to them that love God, to them who are the called ac 
cording to His purpose.") 



CHAPTER VL 

OMNIPOTENCE, 
1. ihe fact that God is omnipotent, 

Job 42: 2 "I know that Thou canst do everything, and that nc 

thought can be withholden from Thee." 

Gen. 18: 14 " Is anything too hard for the Lord ?" 

Matt. 19: 26 " But Jesus beheld them, and said unto them, With 

men this is impossible; but with God all things are possible." 

FIRST PROPOSITION: God can do all things, nothing is too hard 
for him, all things are possible with Him. God is omnipotent. 

(i) Gen. 1:3 "And -God said, Let there be light: and there was 
light. 

Ps. 33: 6-9 " By the word of the Lord were the Heavens made; 
and all the host of them by the breath of his mouth. He gathereth 
the waters of the sea together as an heap: he layeth up the depth in 
storehouses. Let all the earth fear the Lord; let all the inhabitants 
of the world stand in awe of him. For he spake, and it was done; 
he commanded, and it stood fast." 

Ps. 107: 25-29 " For he commandeth, and raiseth the stormy 
wind, which lifteth up the waves thereof. They mount up to the 
heaven, they go down again to the depths: their soul is melted be 
cause of trouble. They reel to and fro, and stagger like a drunken 
man, and are at their wit s end. Then they cry unto the Lord in 
their trouble, and he bringeth them out of their distresses. He mak- 
eth the storm a calm, so that the waves thereof are still." 

Nah. i: 3-6 "The LORD is slow to anger, and great in power, and 
will not at all acquit the wicked: the Lord hath his way in the whirl 
wind and in the storm, and the clouds are the dust of his feet. He 
rebuketh the sea : ^nd maketh it dry, and drieth up all the rivers: 
Bashan languisheth, and Carmel, and the flower of Lebanon Ian 
fiisheth. The mountains quake at him, and the hills melt, and the 
*arth is burned at his presence, yea, the world, and all that dwell 
therein. Who can stand before his indignation ? And who can abide 
vi the fierceness of his anger ? His fury is poured out like fire, and 
the rocks are thrown down by him." 



Omnipotence 31 

All nature is absolutely subject to God s will and word. 

(2) Jas. 4:12-15 "There is one lawgiver, who is able to save 
and to destroy: who art thou that judgest another ? Go to now, ye 
that say. To-day or to-morrow we will go into such a city and continue 
there a year, and buy and sell, and get gain. Whereas ye know not 
what shall be on the morrow. For what is your life ? It is even a 
vapour, that appeareth for a little time, and then vanisheth away. 
For that ye ought to say, If the Lord will, we shall live, and do this, 
or that." 

All men are absolutely subject to His will and word. 
NOTE. Happy is the man who voluntarily subjects himself to God s 
will and word. 

(3) Heb. 1:13, 14 "But to which of the angels said he at any 
time, Sit on my right hand, until I make thine enemies thy footstool ? 
Are they not all ministering spirits, sent forth to minister for them who 
shall be heirs of salvation ? " 

Angels are subject to His will and word. 

(4) Job. i: 12 " And the Lord said unto Satan, Behold all that 
he hath is in thy power; only upon himself put not forth thine hand. 
So Satan went forth from the presence of the Lord." 

Job 2:6 -" And the Lord said unto Satan, Behold, he is in thine 
hand; but save his life." 

Satan is absolutely subject to His will and word. 

n. The exercise of God s omnipotence limited by His will. 

Is. 59: i, 2" Behold, the Lord s hand is not shortened, that it can 
not save; neither his ear hoavy, that it cannot hear. But your in 
iquities have separated between you and your God, and your sins have 
hid his face from you, that he will not hear." 

SECOND PROPOSITION: The exercise of God s omnipotence 
is limited by His own wise and holy and loving will. God can 
do anything, but will do only what infinite wisdom and holiness 
and love dictate. 

QUESTION: Why doesn t God destroy Satan ? 
ANSWER: It would not be wise to destroy him yet. By his 
malevolence he is working out part of God s benevolent plans. 



CHAPTER VE 

OMNISCIENCE, 

I. The fact that God is omniscient. 

i Jno. 3: 20 " For if our heart condemn us, God is greater than 
our heart, 2C&& knoweth all things." 

Job 37: 16 "Dost thou know the balancings of the clouds, the 
wondrous works of him which ^perfect in knowledge f " 

Ps. 147: 5 "Great is the Lord, and of great power: his under 
standing is infinite." 

FIRST PROPOSITION: God knoweth all things." He is 
" perfect in knowledge." " His understanding is infinite" 

Literally, " of his understanding there is no number" 
(See Marg.) 

II. What God knows. 

(1) Prov. 15: 3, R.V. " The eyes of the Lord are in every place, 

keeping watch upon the evil and the good." 

FIRST PROPOSITION: He sees all that occurs in every place 
and keeps watch upon the evil and the good. 

(2) Ps. 147:4 " He telleth the number of the stars; he calleth 
them all by their names." 

Matt. 10: 29 " Are not two sparrows sold for a farthing ? and one 
of them shall not fall on the ground without your Father." 

SECOND PROPOSITION: He knows everything in nature, 
every star and every sparrow" 

(3) Ps. 33: 13-15 " The Lord looketh from heaven; he beholdeth 
all the sons of men. From the place of his habitation he looketh upon 
all the inhabitants of the earth. He fashioneth their hearts alike; he 
considereth all their works." 

Prov. 5: 21 "For the ways of man are before the eyes of the 
Lord, and he pondereth all his goings." 



Omniscience 33 

THIRD PROPOSITION: He beholdeth all the sons of men " 
and ^ consider eth all their works. 1 The ways of men are 
before" His eyes, and " He pondereth (or maketh level) all his 
goings" 

(4) Ps. 139:2, 3 "Thou knowest my downsitting and mine up 
rising, thou understandest my thought afar off. Thou compassest my 
path and my lying down, and art acquainted with all my ways." 

FOURTH PROPOSITION: He knows all man s deeds and ex. 
periences. 

(5) Ps. 139: 4 " For there is not a word in my tongue, but lo, O 
Lord, thou knowest it altogether." 

FIFTH PROPOSITION: He knoweth altogether all man s words. 

(6) Ex. 3: 7 " And the Lord said, I have surely seen the affliction 
of my people which are in Egypt, and have heard their cry by reason 
of their task-masters; for I know their sorrows." 

SIXTH PROPOSITION: He knows all man s sorrows. 

It seems sometimes as if He did not. It must have seemed 
BO sometimes to Israel in Egypt, but He did, and in time 
proved it. 

(7) Ps. 139: i, 2 " O Lord, thou hast searched me and known me. 
Thou knowest my downsitting and mine uprising, thou understandest 
my thought afar off." 

i Chron. 28: 9 "And thov Solomon my son, know thou the God 
of thy father, and serve him with a perfect heart and with a willing 
mind: for the Lord searcheth all hearts, and understandeth all the 
imaginations of the thoughts: if thou seek him, he will be found of 
thee; but if thou forsake him, he will cast thee off forever." 

SEVENTH PROPOSITION: He " understandeth all the imagi 
nations of the thoughts." He understands our thoughts afar 
off. 

(8) Matt. 10:29, 3 "Are not two sparrows sold for a farthing ? 
and one of them shall not fall on the ground without your Father. But 
the very hairs of your head are all numbered." 

EIGHTH PROPOSITION: God s knowledge extends to minutest 
particulars. 

(9) Acts 15: 18 "Known unto God are all his works from the begin 
ning of the world. " (See R. V.) 



34 What the Bible Teaches 

Is. 46:9, 10 " Remember the former things of old: for I am God, 
and there is none else; I am God, and there is none like me. Declar 
ing the end from the beginning, and from ancient times the things 
that are not yet done, saying, My counsel shall stand, and I will do 
all my pleasure." 

NINTH PROPOSITION: God knows from all eternity what 
shall be to all eternity. 

(Compare i Pet. 1:20, R.V. "Christ: who was foreknown indeed 
before the foundation of the world, but was manifested at the end of 
the times." Mark 13:32.) 

(10) Matt. 20: 17-19 "And Jesus going up to Jerusalem took the 
twelve disciples apart in the way, and said unto them: Behold we go 
up to Jerusalem; and the Son of man shall be betrayed unto the chief 
priests and unto the scribes, and they shall condemn him to death. 
And shall deliver him to the Gentiles to mock, and to scourge, and to 
crucify him; and the third day he shall rise again." 

Ex. 3: 19, R.V. "And I know that the king of Egypt will not give 
you leave to go, no, not by a mighty hand." 

Acts 3: 17, 18 "And now, brethren, I wot that through ignorance 
ye did it as did also your rulers. But those things, which God before 
had showed by the mouth of all his prophets, that Christ should suffer, 
he hath so fulfilled." 

2 Kings 7: i, 2 "Then Elisha said, Hear ye the word of the LORD* 
Thus saith the LORD, To-morrow about this time shall a measure of 
fine flour be sold for a shekel, and two measures of barley for a shekel, 
in the gate of Samaria. Then a lord on whom the king leaned an 
swered the man of God, and said, Behold, if the LORD would make win 
dows in heaven, might this thing be ? And he said, Behold, thou shali 
see it with thine eyes, but shalt not eat thereof." 

Ps. 41:9 "Yea, mine own familiar friend, in whom I trusted, 
which did eat of my bread, hath lifted up his heel against me." 

Gal. i: 15, 16 " But when it pleased God, who separated me from 
my mother s womb, and called me by his grace to reveal his Son 
in me, that I might preach him among the heathen ; immediately I 
conferred not with flesh and blood." 

i Pet. 1:2 "Elect according to the foreknowledge of God the 
Father, through sanctification of the Spirit, unto obedience and 
sprinkling of the blood of Jesus Christ: Grace unto you and peace be 
multiplied " 

TENTH PROPOSITION: God knows from the beginning what 
each individual man will do. 

(n) Eph. 1:9, 12 " Having made known unto us the mystery of his 
will, according to his good pleasure which he hath purposed in him- 
te/f. That in the dispensation of the fullness of times he might gather 



Omniscience 35 

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. That we 
should be to the praise of his glory, who first trusted in Christ." 

Eph. 3:4-9, R. V. "Whereby, when ye read, ye can perceive my 
understanding in the mystery of Christ ; which in other generations 
was not made known unto the sons of men, as it hath now been re 
vealed unto his holy apostles and prophets in the Spirit; to-v/it, that 
the Gentiles are fellow-heirs, and fellow-members of the body, and 
fellow-partakers of the promise in Christ Jesus through the gospel, 
whereof I was made a minister, according to the gift of that grace of 
God which was given me according to the working of his power. Unto 
me, who am less than the least of all saints, was his grace given, to 
preach unto the Gentiles the unsearchable riches of Christ: and to 
make all men see what is the dispensation of the mystery which from 
all ages hath been hid in God, who created all things." 

Col. i: 25, 26 " Whereof I was made a minister, according to the 
dispensation of God, which was given to me for you, to fulfill the 
word of God. Even the mystery which hath been hid from all 
ages and generations." 

ELEVENTH PROPOSITION: The whole plan of the ages and 
each man s part in it has been known to God from all eter 
nity. 

There are no afterthoughts with God. Well may we exclaim: 
" O, the depth of the riches both of the wisdom and knowledge 
of God ! how unsearchable are his judgments and his ways past 
finding out ! " (Rom, 11 : 33.) 



CHAPTER VIE 

THE HOLINESS OF GOD. 
I. The fact of God s Holiness. 

Is. 6:3 " And one cried unto another, and said, Holy, holy, holy; 
is the LORD of hosts: the whole earth is full of his glory." 

Josh. 24: 19 "And Joshua said unto the people, Ye cannot serve 
the LORD: for he is an holy God; he is a jealous God; he will not for 
give your transgressions nor your sins." 

Ps. 22: 3 " But thou art holy, O thou that inhabitest the praises of 

Israel." 

Ps. 99: 5, 9 " Exalt ye the LORD our God, and worship at his foot 
stool; for he is holy. Exalt the LORD our God, and worship at his holy 
hill; for the LORD our God is holy." 

Is. 5: 16 " But the LORD of hosts shall be exalted in judgment, and 
God that is holy shall be sanctified in righteousness." 

Jno. 17: ii "And now I am no more in the world, but these are in 
the world, and I come to thee. Holy Father, keep through thine own 
name those whom thou hast given me that they may be one, as we 
are." 

i Pet. i: 15, 16 " But as he which hath called you is holy, so be ye 
holy in all manner of conversation. Because it is written, be ye holy; 
for I am holy." 

FIRST PROPOSITION: God is holy. Absolutely holy. 

God is called the Holy One of Israel about thirty times in 
Isaiah, and is so called also in Jeremiah and Ezekiel, and else 
where. In the New Testament God the Son is spoken of as the 
holy one. (1 Jno. 2: 20.) The third person of the Trinity is con 
stantly spoken of as the Holy Spirit. Holiness is the essential 
moral nature of God. 

Is. 57: 15 " For thus saith the high and lofty one that inhabiteth 
eternity, ivhose name is Holy; I dwell in the high and holy place, with 
him also that is of a contrite and humble spirit, to revive the spirit of 
the humble, and to revive the heart of the contrite ones." (The name 
stands for the character and being.) 



The Holiness of God 37 

II. What does Holy mean I 

Lev. 11:43-45 "Ye shall not make yourselves abominable with 
any creeping thing that creepeth, neither shall ye make yourselves 
unclean with them, that ye should be defiled thereby. For I am the 
Lord your God: ye shall therefore sanctify yourselves, and ye shall be 
holy; for I am holy: neither shall ye defile yourselves with any manner 
of creeping thing that creepeth upon the earth. For I am the Lord 
that bringeth you up out of the land of Egypt, to be your God: ye shall 
therefore be holy, for I am holy." 

Deut. 23: 14 " For the Lord thy God walketh in the midst of thy 
camp, to deliver thee, and to give up thine enemies before thee; there 
fore shall thy camp be holy: that he see no unclean thing in thee, and 
turn away from thee." (Note the context of this verse.) 

SE COND PR OPOSITION: Holy means free from all defilement, 
pure. u God is holy" means, " God is absolutely pure." 

i Jno. 1:5 "This then is the message which we have heard of 
him, and declare unto you, that God is light, and in him is no darknes\ 
at all." 

NOTE. The entire Mosaic system of washings; divisions of the tab 
ernacle; divisions of the people into ordinary Israelites, Levites, Priests 
and High Priests, who were permitted different degrees of approach to 
God, under strictly denned conditions; the insisting upon sacrifice as a 
necessary medium of approach to God; God s directions to Moses in Ex. 
3: 5, to Joshua in Josh. 5: 15, the punishment of Uzziah in 2 Chron. 26: 
16-26; the strict orders to Israel in regard to approaching Sinai when 
Jehovah came down upon it; the doom of Korah, Dathan and Abiram in 
Num. 16: 1-33; and the destruction of Nadab and Abihu in Lev. 10: 1-3: 
all these were intended to teach, emphasize and burn into the minds and 
hearts of the Israelites the fundamental truth that God is Holy, unap 
proachably holy. The truth that God is Holy is the fundamental truth 
of the Bible, of the Old Testament and the New Testament, of the Jewish 
Religion and the Christian Religion. 

HI. How the Holiness of God is manifested. 

(i) Hab. i: 13 "Thou art of purer eyes than to behold evil, and 
canst not look upon iniquity: wherefore lookest thou upon them that 
deal treacherously, and boldest thy tongue when the wicked devoureth 
the man that is more righteous than he ? " 

Gen. 6: 5, 6 "And God saw that the wickedness of man was great 
in the earth and that every imagination of the thoughts of the heart 
was only evil continually. And it repented the Lord that he had 
made man on the earth, and it grieved him at his heart." 



38 What the Bible Teaches 

Deut. 25: 16 "For all that do such things, and all that do unright 
eously, are an abomination unto the Lord thy God." 

Prov. 15:9, 26 "The way of the wicked is an abomination 

unto the Lord. The thoughts of the wicked are an abomination to the 
Lord." 

THIRD PROPOSITION: The Holiness of God manifests itself 
in a hatred of sin. 

(2) Prov. 15: 9 " But heloveth him that followeth after right- 

eousness." 

Lev. 19: 2 " Speak unto all the congregation of the children of 
Israel, and say unto them, Ye shall be holy: for I the Lord your God 
am holy." 

Lev. 20: 26 "And ye shall be holy unto me: for I the Lord am 
holy, and I have severed you from other people, that ye should be 
mine." 

FO UR TH PR OPOSITION: Tfi holiness of God manifests itself 
in delight in righteousness and holiness. 

(3) Job. 34: 10 "Therefore hearken unto me, ye men of under 
standing: far be it from God, that he should do wickedness; and frt>m 
the Almighty, that he should commit iniquity." 

FIFTH PROPOSITION: The Holiness of God manifests itself 
in His never doing wickedness or iniquity. 

(4) Is. 59: i, 2 " Behold the LORD S hand is not shortened, that it 
cannot save; neither his ear heavy, that it cannot hear. But your in 
iquities have separated between you and your God, and your sins have 
hid his face from you, that he will not hear." 

SIXTH PROPOSITION: The Holi?iess of God is manifested in 
the separation of the sinner from Himself. 

Herein lieth the need of atonement before the sinner can ap 
proach God. This appears in the following passages: 

Eph. 2: 13 " But now in Christ Jesus ye who sometimes were far 
off are made nigh by the blood of Christ." 

Heb. 10: 9 "Then said he, Lo, I come to do thy will, O God. He 
taketh away the first that he may establish the second. By the which 
will we are sanctified through the offering of the body of Jesus Christ 
once for all." 

Jno. 14: 6 "Jesus saith unto him, I am the way, the truth and the 
life: no man cometh unto the Father but by me." 



The Holiness of God 39 

All approach to God is on the ground of sited blood. The 
atonement has its deepest demand in the holiness of God. Any 
doctrine of the atonement that sees its need only in the necessity 
that man be influenced by a mighty motive, or in the necessities 
of governmental expediency, does not go to the root of things. 
The first and fundamental reason why "without shedding of blood 
there is no remission " is because God is Holy and sin must be 
covered before there can be fellowship between God and the 
pinner. 

(5) Ex. 34: 6, 7 "And the LORD passed by before him, and pro 
claimed, The LORD, The LORD God, merciful and gracious, long-suf 
fering, and abundant in goodness and truth. Keeping mercy for thou 
sands, forgiving iniquity and transgression and sin, and that will by no 
means clear the guilty; visiting the iniquity of the fathers upon the 
children, and upon the children s children, unto the third and fourth 
generation." 

Gen. 6: 5-7" And God saw that the wickedness of man was great 
in the earth, and that every imagination of the thoughts of his heart 
was only evil continually. And it repented the LORD that he had 
made man on the earth, and it grieved him at his heart. And the 
LORD said, I will destroy man whom I have created from the face of 
the earth; both man, and beast, and the creeping things, and the fowls 
of the air; for it repenteth me that I have made them." 

Ps. 5:4-6 " Forthou art not a God that hath pleasure in wicked 
ness: neither shall evil dwell with thee. The foolish shall not stand in 
thy sight: thou hatest all workers of iniquity. Thou shalt destroy 
them that speak leasing: the LORD will abhor the bloody and deceitful 
man." 

SEVENTH PROPOSITION: The holiness of God manifests 
itself in the punishment of the sinner. 

God does not punish the sinner merely because the sinner s 
good makes it necessary. God is Holy. God hates sin. His 
holiness and hatred of sin, like every attribute of His, is liv 
ing and active and must manifest itself. His holy wrath at 
sin must strike. (See Is. 53:6 " All we like sheep have 
gone astray; we have turned every one to his own way; and 
the Lord hath laid on him the iniquity of us all. " See also 
R.V. Marg. The literal translation of the Hebrew for "hath 
laid upon " is "caused to strike upon.") 

Any view of the punishment of sin that leaves out the 
thought of its being an expression of God s holy hatred of sin, 



40 What the Bible Teaches 

is not only unbiblical, but shallow and dishonoring to God, 
God is holy, infinitely holy, and infinitely hates sin. We get 
glimpses at times of what God s hatred of sin must be, in our 
own burning indignation at some enormous iniquity, but Gotf 
is infinitely holy and God s wrath at the smallest sin is infi 
nitely greater than ours at the greatest enormity. God is love, 
it is true, but this love is not of the sentimental sort that 
sends costly bouquets and tender missives to moral monsters, 
as some of our Universalist theologians would have us think. 
"Our God is a consuming fire." (Heb. 12:29.) God s love to 
sinners will never be appreciated until seen in the light of His 
blazing wrath at sin. 

(6) Jno. 3: 16 "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." 

i Pet. 3: 18 "For Christ also hath once suffered for sins, the just 

for the uujust, that he might bring us to God, being put to death in 

the flesh, but quickened by the Spirit." 

EIGHTH PR POSITION: The holiness of God manifests itself 
in His making an infinite sacrifice to save others from sin unto 
holiness. The death of Christ is not merely a manifestation of 
the love of God but of His Iioliness as well. 

IV, Practical inferences from the doctrine that God is Holy* 

(i) Heb. 12:28,29 "Wherefore we receiving a kingdom which 
can not be moved, let us have grace whereby we may serve God 
acceptably with reverence and godly fear. For our God is a con 
suming fire." 

Ex. 3:4, 5 "And when the LORD saw that he turned aside to see, 
God called to him out of the midst of the bush, and said, Moses, 
Moses. And he said, Here am I. And he said, Draw not nigh hither: 
put off thy shoes from off thy feet, for the place whereon thou stand- 
est is holy ground." 

Is. 6: 1-3 " In the year that King Uzziah died I saw also the LORD 
sitting upon a throne, high and lifted up, and his train filled the tem 
ple. Above it stood the seraphim: each one had six wings; with 
twain he covered his face, and with twain he covered his feet, and 
with twain he did fly. And one cried unto another, and said, Holy, 
holy, holy is the LORD of hosts: the whole earth is full of his glory. 1 
We must draw nigh to God with awe. Even the holy ser 
aphim covered their faces and their feet in His 
They have four wings for worship and but two for service 



The Holiness of God 41 

(2) Is. 6:5, 6 "Then said I, Woe is me! for I am undone be 
cause I am a man of unclean lips, and I dwell in the midst of a people 
of unclean lips: for mine eyes have seen the King, the Lord of hosts. 
Then flew one of the seraphim unto me, having a live coal in his 
hand, which he had taken with the tongs from off the altar." 

The pure light of God s holiness reveals the blackness of our 
sin. 

(Compare Job 42: 5, 6 " I have heard of thee by the hearing of the 
ear: but now mine eye seeth thee. Wherefore I abhor myself, and 
repent in dust and ashes.") 

If any man think well of himself, he has never met God. 
Nothing will demolish self-righteousness like one real sight of 
God. In dealing with self-righteous persons get them into 
the holy presence of God if you can. 

(3) Heb. 9:22 "And almost all things are by the law purged 
with blood; and without shedding of blood there is no remission." 

There is no forgiveness without atonement. Sin must be 
covered from the holy gaze of God, and nothing will cover it 
but blood. 

(4) Rom. 5:8 "But God commendeth his love toward us, in 
that, while we were yet sinners, Christ died for us." 

The wonderfulness of God s love! It would be no wonder if 
an unholy God could love unholy men; but that the God 
whose name is Holy, the Infinitely Holy God, could love be 
ings so utterly sinful as we are, that is the wonder of the eter 
nities. There are many deep mysteries in the Bible, but no 
other so profound as this. 



CHAPTER IX, 

THE LOVE OF GOD, 

I. The fact that God is Love. 

i Jno. 4: 8, 16 " He that loveth not knoweth not God; for God h 
love. And we have known and believed the love that God hath to us. 
Cod is love; and he that dweileth in love dwelleth in God, and God in 
him." 

FIRST PROPOSITION: God is love. Not merely God loves, 
but God is looe. Love is the very essence of His moral nature. 
He is the source of all love. 

i Jno. 4: 7 " Beloved, let us love one another; for love is of God; 
and every one that loveth is born of God, and knoweth God." - 

QUESTION: What is love ? 

ANSWER: 

i Jno. 3: 16, 17, R.V. " Hereby know we love, because he laid 
down his life for us; and we ought to lay down our lives for the breth 
ren. But whoso has this world s goods and beholdeth his brother in 
need, and shutteth up his compassion from him, how doth the love ol 
God abide in him ? " 

Matt. 5:44, 45 "But I say unto you, Love your enemies, bless 
them that curse you, do good to them that hate you, and pray for 
them which despitefully use you, and persecute you. That ye may be 
the children of your Father which is in heaven: for He maketh the sun 
to rise on the evil and on the good, and sendeth rain on the just and 
on the unjust." 

Love is a desire for and delight in the welfare of the one 
loved. 

II. Whom does God Lore ? 

(i) Matt. 3: 17 " And lo a voice from heaven saying, This is my 
beloved Son, in whom I am weft pleased." 

Matt. 17: 5 "While he yet spake, behold, a bright cloud over 
shadowed them: and behold a voice out of the cloud, which said, This 
is my beloved Son, in whom I am well pleased; hear ye him." 

Luke 20: I3-V Then said the Lord of the vineyard, What shall I 
do ? I will send my beloved Son: it may be they will reverence him 
when they see him." 



The Love of God 43 

SECOND PROPOSITION: God loves His Son. God s Son 
is the original and eternal Object of His love. 

Jno. 17: 24 "Father, I will that they also, whom thou hast given 
me, be with me where I am; that they may behold my glory which 
thou hast given me; for thou lovedst me before the foundation of the 
world." 

If God is eternal love, that love must have an eternal ob 
ject. There must, then, because of a necessity in the Divine Be 
ing Himself, be a multiplicity of persons in the Godhead. The 
eternal object of the Divine Love is the Eternal Son. 

(2) Jno. 16:27 "For the Father himself loveth you, because ye 
have loved me , and have believed fast I came out from God." 

Jno. 14:21, 23 "He that hath my commandments, and keepeth 
them, he it is that loveth me: and he that loveth me shall be loved of 
my Father, and I will love him, and will manifest myself to him. Je 
sus answered and said unto him, If a man love me, he will keep my 
words: and my Father will love him, and we will come unto him, and 
make our abode with him." 

THIRD PROPOSITION: God loves those who are united to the 
Son by faith and love. 

God loves, as we shall shortly see, all men, but He has an 
altogether peculiar love for those who are in Christ. 

Jno. 17: 23 " I in them, and thou in me, that they may be made 
perfect in one; and that the world may know that thou hast sent me, 
and hast loved th tin, as thou hast loved me." 

God has precisely the same love to those who are in Christ 
that He has to Christ Himself. Of course there is a love of God 
to those who are now in Christ which is antecedent to their love 
to Christ. (1 Jno. 4:19 "We love Him, because He first loved 
us.") 

(3) Jno. 3: 16 " 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." 

1 Tim. 2:4 "Who will have all men to be saved, and to come unto 
the knowledge of the truth." 

2 Pet. 3: 9 "The Lord is not slack concerning his promise, as some 
men count slackness; but is long suffering to us-ward, not willing that 
any should perish, but that all should come to repentance." 



44 What the Bible Teaches 

FOURTH PROPOSITION: God loves the world the whole hu, 

man race and each individual in it. 

(4) Rom. 5:6-8 " For when we were yet without strength, in due 
time Christ died for the ungodly. For scarcely for a righteous man 
will one die: yet peradventure for a good man some would even dare to 
die. But God commendeth his love toward us, in that, while we were 
yet sinners, Christ died for us." 

Eph. 2:4, 5 " But God, who is rich in mercy, for his great love 
wherewith he loved us, even when ive were dead in sins, hath quick 
ened us together with Christ (by grace ye are saved)." 

Ez. 33: ii " Say unto them, As I live, saith the Lord God, I have 
no pleasure in the death of the wicked; but that the wicked turn from 
his way and live: turn ye, turn ye from your evil ways; for why will 
ye die, O house of Israel ? " 

FIFTH PROPOSITION: God loves the sinner, the ungodly, those 
dead in sins. 

God has not the same love for the unregenerate sinner that 
He has for the one in Christ. (Jno. 14: 21, -23; Jno. 17: 23; Rom. 
8:30-39.) But God has a peculiar interest in lost ones. (Luke 
15:7-10 U I say unto you, that likewise joy shall be in Heaven 
over one sinner that repenteth, more than over ninety and nine 
just persons which need no repentance. Likewise, I say unto 
you, there is joy in the presence of the angels of God over one 
sinner that repenteth.") This can be understood by a father s love 
for a true son and a wayward son. 

111. How does the Lore of God manifest itself ! 

(i) Is. 48: 14, 20, 21 "All ye assemble yourselves, and hear; which 
among them hath declared these things ? The LORD hath loved him: 
he will do his pleasure on Babylon, and his arm shall be on the Chal 
deans. Go ye forth of Babylon, flee ye from the Chaldeans, with a 
voice of singing declare ye, tell this, utter it even to the end of the 
earth; say ye, The LORD hath redeemed his servant Jacob. And they 
thirsted not when he led them through the deserts: he caused the wa 
ters to flow out of the rock for them: he clave the rock also, and the 
waters gushed out." 

Deut, 32:-9-i2 " For the Lord s portion is his people; Jacob is the 
lot of his inheritance. He found him in a desert land, and in the 
waste howling wilderness; he led him about, he instructed -him, he 
kept him as the apple of his eye. As an eagle stirreth up her nest, 
fluttereth over her young, spreadeth abroad her wings, taketh them, 



The Love of God 4$ 

beareth them on her wings: So the LORD alone did lead him, and there 
was no strange God with him." 

Deut. 33: 3, 12- " Yea, he loved the people; all his saints are in thy 
hand: and they sat down at thy feet; every one shall receive of thy 
words. And of Benjamin he said, the beloved of the LORD shall dwell 
in safety by him; and the LORD shall cover him all the day long, and 
he shall dwell between his shoulders." 

FIRST PROPOSITION: God s love manifests itself in minister 
ing to the need and joy of those He loves, and protecting them 
from all evil. 

(2) Heb. 12:6-11 " For whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth. If ye endure chastening, 
God dealeth with you as with sons: for what son is he whom the father 
chasteneth not ? But if ye be without chastening, whereof all are par 
takers, then are ye bastards, and not sons. Furthermore we have had 
fathers of our flesh which corrected us, and we gave them reverence: 
shall we not much rather be in subjection unto the Father of Spirits, 
and live ? For they verily for a few days chastened us after their own 
pleasure; but he for our profit, that we might be partakers of his 
holiness. Now no chastening for the present seemeth to be joyous, 
but grievous: nevertheless afterward it yieldeth the peaceable fruit of 
righteousness unto them which are exercised thereby." 

BE COND PR POSITION: God s love manifests itself in chasten 
ing and scourging His loved ones for their profit, that out of this 
chastening the peaceable fruit of righteousness may come. 

(3) Is. 63: 9 " In all their affliction he was afflicted, and the angel 
of his presence saved them: in his love and in his pity he redeemed 
them; and he bare them, and carried them all the days of old." 

THIRD PROPOSITION: Gods love manifests itself in His 
being Himself afflicted when His loved ones are afflicted, even 
when that affliction comes from His own hand. 

(4) Is. 49: 15, 16 "Can a woman forget her sucking child, that she 
should not have compassion on the son of her womb ? Yea, they may 
forget, yet will I not forget thee. Behold, I have graven thee on 
the palms of my hands; thy walls are continually before me." 

FOURTH PROPOSITION: Gods love is manifested in His never 
forgetting those He loves. He seems to forget, but He never 
does. 

(5) i Jno. 4:9, 10 * In this was manifested the love of God toward 
us, because that God sent his only begotten Son into the world> that 



46 What the Bible Teaches 

we might live through him. Herein is love, not that we loved God, but 
that he loved us, and sent his Son to be the propitiation for our 
sins." 

Jno. 3: 16 " For God so loved the world that he gave his only be- 
gotten Son, that whosoever believeth in him should not perish, but 
have everlasting life." 

FIFTH PROPOSITION: Gods love has manifested itself by 
His making the greatest sacrifice in His power for those He loves 
the sacrifice of His Son to be the propitiation for our sins. 

Sacrifice is the measure of love. The sacrifice of Christ is 
the measure of God s love. (Compare Gen. 22:12 "And he 
said, Lay not thine hand upon the lad, neither do thou anything 
unto him: for now I know that thou fearest God, seeing thou 
hast not withheld thy son, thine only son, from me "} 

(6) Is. 38: 17 " Behold, for peace I have great bitterness: but thou 
hast in love to my soul delivered it from the pit of corruption: for thou 
hast cast all my sins behind thy back." 

Is. 55: 7" Let the wicked forsake his ways, and the unrighteous 
man his thoughts: and let him return unto the Lord, and he will have 
mercy upon him ; and to our God, for he will abundantly pardon." 

SIXTH PROPOSITION: Gods love manifests itself in His for 
giving sins. 

(7) Eph. 2: 4, R.V. " But God, being rich in mercy, for his great 
love wherewith he loved us, even when we were dead through our tres 
passes, quickened us together with Christ (by grace have ye been 
saved), and raised us up with him, and made us to sit with him in the 
heavenly places, in Christ Jesus: that in -the ages to come he might 
show the exceeding riches of his grace in kindness toward us in Christ 
Jesus: for by grace have ye been saved through faith; and that not 
of yourselves: it is the gift of God." 

SEVENTH PROPOSITION: God s love manifests itself . (1} In 
His imparting life to those dead in tres2iasses and sins. (2) In 
His raising them, up ivith Christ. (8) In His making them sit 
with Christ in the heavenly places. (4) In His showing to us 
in the ages to come the exceeding riches of His grace in kt idness 
toward us through Christ Jesus. 

God has only begun to do for us. The fullness of His love 
is not yet manifested. It is just beginning to unfold itself. 
* Beloved, now are we the sons of God, and it doth not yet appear 



The Love of God 47 

what we shall be: but we know that when he shall appear, we 
shall be like him ; for we shall see him as he is." (1 Jno. 3:2.) 

(8) i Jno. 3: i, R.V. " Behold what manner of love the Father 
hath bestowed upon us, that we should be called children of God: and 
such we are. For this cause the world knoweth us not, because it 
knew him not." 

EIGHTH PROPOSITION: Gods love manifests itself in His 
granting us that "ive should be called children of God." 

(g) Zep. 3: 17 " The LORD thy God in the midst of thee is mighty; 
he will save, he will rejoice over thee with joy; he will rest in his love, 
he will joy over thee with singing." 

NINTH PROPOSITION: Gods love manifests itself in His 
rejoicing over His saved people with joy and singing. 

Compare Luke 15:23, 24 "And bring hither the fatted calf, and 
kill it; and let us eat and be merry. For this, my son, was dead, and 
is alive again; he was lost, and is found. And they began to be 
merry." 



CHAPTER X, 

THE RIGHTEOUSNESS, OR JUSTICE OF GOD, 

PRELIMINARY NOTE : The words "Righteous" and "Just," 
also "Righteousness" and "Justice," in the English Bible 
represent the same Hebrew and Greek T-vords in the Old and New 
Testaments. 

I. The Fact that God is Righteous. 

Ezr. 9: 15 " O LORD God of Israel, thou art righteous." 

Ps. 116: 5 " Gracious is the LORD, and righteous; yea, our God is 

merciful." 

Ps. 145: 17 " The LORD is righteous in all his ways, and holy in all 

his works." 

Jer. 12: i " Righteous art thou, O LORD, when I plead with thee." 
Jno. 17: 25 " O righteous Father, the world hath not known thee, 

but I have known thee, and these have known that thou hast sent me." 

FIRST PROPOSITION: God is righteous, or just. 

II. What is it to be righteous, or just I 

Ez. 18: 5 " But if a man be just, and do that which is lawful and 
right." 

Zeph. 3: 5 "The just Lord is in the midst thereof; he will not do 
iniquity: every morning doth he bring his judgment to light, he faileth 
not; but the unjust knoweth no shame." 

To be just, or righteous, is to have that character that leads 
one to always do that which is right. 

The Hebrew word, according to its etymology, means "right 
or " straight." The etymology of the English word " righteous" 
is the same. The etymology of the Greek word is "custom" or 
"usage" that which conforms to custom. 

The Righteousness or Justice of God is that attribute that 
leads Him always to do right. It is not to be limited, as it so 
often is in modern theological usage, to His punitive justice. 
This, as we shall shortly see, is only one manifestation of the 



The Righteousness, or Justice of God 49 

Justice, or Righteousness of God, and not the one that is most 
prominent in Biblical usage. 

Holiness seems to have more reference to God s character as 
He is in Himself; Righteousness to His character as manifested 
in his dealings with others. 

III. How the Righteousness, or Justice of God is manifested. 

(1) Ps. ii : 4-7 "The LORD is in his holy temple, the LORD S throne 
is in heaven: his eyes behold, his eyelids try, the children of men. 
The LoRDtrieth the righteous: but the wicked and him that loveth vio 
lence his soul hateth. Upon the wicked he shall rain snares, fire and 
brimstone, and an horrible tempest: this shall be the portion of their 
cup. For the righteous LORD loveth righteousness; his countenance 
doth behold the upright." 

FIRST PROPOSITION: The Righteousness of God is mani 
fested in His loving righteousness and hating iniquity. 

(2) Ex, 9: 23-27 "And Moses stretched forth his rod toward 
heaven: and the LORD sent thunder and hail, and the fire ran along 
upon the ground; and the LORD rained hail upon the land of Egypt. 
So there was hail, and fire mingled with the hail, very grievous, such 
as there was none like it in all the land of Egypt since it became a na 
tion. And the hail smote throughout all the land of Egypt all that 
was in the field, both man and beast; and the hail smote every herb of 
the field, and brake every tree of the field. Only in the land of 
Goshen, where the children of Israel were, was there no hail. And 
Pharaoh sent, and called for Moses and Aaron, and said unto them, I 
have sinned this time: the LORD is righteous, and I and my people are 
wicked." 

2 Chron. 12: 5, 6 "Then came Shemaiah the prophet of Reho- 
boam, and to the princes of Judah, that were gathered together to 
Jerusalem because of Shishak, and said unto them, Thus saith the 
LORD, Ye have forsaken me, and therefore have I also left you in the 
hand of Shishak. Whereupon the princes of Israel and the king 
humbled themselves; and they said, The LORD is righteous." 

Dan. 9:12, 14 "And he hath confirmed his words, which he spake 
against us, and against our judges that judged us, by bringing upon us 
a great evil: for under the whole heaven hath not been done as 
hath been done upon Jerusalem. Therefore hath the LORD watched 
upon the evil, and brought it upon us: for the LORD our God is right 
eous in all his works which he doeth: for we obeyed not his voice." 

Rev. 16: 5, 6 "And I heard the angel of the waters say, Thou art 
righteous, O Lord, which art and wast, and shall be, because thou 
hast judged thus. For they have shed the blood of saints and 
prophets, and thou hast given them blood to drink; for they are 
worthy." 



JO What the Bible Teaches 

SECOND PROPOSITION: The Righteousness of God is mani* 
fested in his visiting upon sinners the punishment due to their 
sins. 

(3) 2 Tim. 4: 8" Henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, shall give me at 
that day: and not to me only, but unto all them also that love his ap 
pearing." 

1 Kings 8: 32 "Then hear thou in heaven, and do, and judge thy 
servants, condemning the wicked, to bring his way upon his head; 
and justifying the righteous, to give him according to his righteous 
ness." 

Ps. 7:9-11 "O, let the wickedness of the wicked come to an end; 
but establish the just: for the righteous God trieth the hearts and 
reins. My defense is of God, which saveth the upright in heart. 
God judgeth the righteous, and God is angry with the wicked every 
day." 

Heb. 6: 10 " For God is not unrighteous to forget your work and 
labor of love, which ye have shewed toward his name, in that ye have 
ministered to the saints, and do minister." 

THIRD PROPOSITION: The Righteousness of God is mani 
fested in His bestowing upon the righteous the reward due their 
faithfulness. 

(4) Ps. 98: 1-3 "O, sing unto the LORD a new song; for he hath 
done marvelous things: his right hand, and his holy arm, hath got 
ten him the victory. The LORD hath made known his salvation: 
his righteousness hath he openly showed in the sight of the heathen. 
He hath remembered his mercy and his truth toward the house of 
Israel: all the ends of the earth have seen the salvation of our God." 

Ps. 103:6 " The LORD executeth righteousness and judgment for 
all that are oppressed." 

Ps. 129: 1-4 " Many times have they afflicted me from my 
youth, may Israel now say: Many a time have they afflicted me 
from my youth: yet they have not prevailed against me. The 
plowers plowed upon my back: they made long their furrows. The 
LORD is righteous: he hath cut asunder the cords of the wicked." 

2 Thess. i: 6, 7 " Seeing it is a righteous thing with God to recom 
pense tribulation to them that trouble you. And to you who are 
troubled rest with us, when the Lord Jesus shall be revealed from 
heaven with his mighty angels." 



The Righteousness, or Justice of God 51 

FOURTH PROPOSITION: The Righteousness of God is mani. 

fested in His protecting and delivering His people from all their 
adversaries. 

In modern theological discussions we hear more of the Jus 
tice, or Righteousness of God in its relation to the punishment of 
sinners, but in the Bible we read of it more in relation to the 
protection of His people. In modern usage it is more frequently 
held up as an attribute of God at which sinners should tremble; 
in the Bible it is constantly dwelt upon as an attribute of God at 
which His people should rejoice and be confident. See, for ex 
ample: 

Ps. 96: 11-13 " L fi t the heavens rejoice, and let the earth be glad; 
let the sea roar, and the fulness thereof. Let the field be joyful, and 
all that is therein: then shall all the trees of the wood rejoice, before 
the LORD: for he cometh,y^r Jie conicth to judge the earth: he shall 
judge the world with righteousness ^ and the people with his truth." 
Jer. 9:24 " But let him that glorieth glory in this, that he under- 
standeth and knoweth me, that I am the LORD which exercise loving- 
kindness, judgment and righteousness in the earth: for in these things 
I delight, saith the LORD." Ps. 116: 5, 6 "Gracious is the LORD, 
and righteous; yea, our God is merciful. The LORD preserveth the 
simple: I was brought low, and he helped me." Ps. 145:5, 15-19 
"The LORD upholdeth all that fall, and raiseth up all those that are 
bowed down. The eyes of all wait upon thee; and thou givest them 
their meat in due season. Thou openest thine hand, and satisfiest the 
desire of every living thing. The LORD is righteous in all his ways, 
and holy in all his works. The LORD is nigh unto all them that call 
upon him, to all that call upon him in truth. He will fulfill the desire 
of them that fear him: he also will hear their cry, and will save 
them." Rev. 15:3 " And they sing the song of Moses, the servant 
of God, and the song of the Lamb, saying, Great and marvelous are 
thy works, Lord God Almighty; just and true are thy ways, thou 
King of Saints." 

Even the righteousness of God in the punishment of the sin 
ner is sometimes spoken of in relation to its connection with the 
deliverance or avenging of His people. As in: 

2 Thess. i: 6, 7 " Seeing it is a righteous thing with God to recom 
pense tribulation to them that trouble you. And to you who are 
troubled rest with us, when the Lord Jesus shall be revealed from 
heaven with his mighty angels." 

Rev. 19:1, 2 "And after these things I heard a great voice of 
much people in heaven, saying-, Alleluia; Salvation and glory, and 
honor, and power, unto the Lord our God: For true and righteous 



52 What the Bible Teaches 

are his judgments: for he hath judged the great whore, which did cor 
rupt the earth with her fornication, and hath avenged the blood of his 
servants at her hand." 

Rev. 16: 4-6 " And the third angel poured out his vial upon the 
rivers and fountains of water; and they became blood. And 1 heard 
the angel of the waters say, Thou art righteous, O Lord, which art, 
and wast, and shalt be, because thou hast judged thus. For they have 
shed the blood of saints and prophets, and thou hast given them 
blood to drink; for they are worthy." 

Here it is the vindication and avenging of His people, rather 
khan the suffering of the wicked, that is the prominent thought. 

(5) Neh. 9: 7, 8 " Thou art the LORD the God, who didst choose 
Abram, and broughtest him forth out of Ur of the Chaldees, and 
gavest him the name of Abraham, and foundest his heart faith 
ful before thee, and madest a covenant with him to give the land of 
the Canaanites, the Hittites, the Amorites, and the Perizzites, and 
the Jebusites, and the Girgashites, to give it, I say, to his seed, and 
hast performed thy words; for thou art righteous." 

FIFTH PROPOSITION: The Righteousness of God is man 
ifested in His keeping His promises. 

(6) Rom. 3: 25 " Whom God hath set forth to be a propitiation, 
through faith, in his blood, to declare his righteousness, because of 
the passing over of the sins done aforetime, in the forbearance of 
God; for the showing, I say, of his righteousness at the present 
season: that he might himself be just, and the justifier of him that 
hath faith in Jesus." 

SIXTH PROPOSITION: The Righteousness of God is man- 
ifested. (1) In His providing a propitiation when sin was for 
given. (2} In His justifying him that hath faith in the sub 
stitute. 

(7) i Jno. i: 9 " If we confess our sins, he is faithful and just to 
forgive us our sins, and to cleanse us from all unrighteousness." 

SEVENTH PROPOSITION: The Righteousness of God u 
manifested in the forgiveness of the sins of the believer when they 
are confessed. 



CHAPTER XL 

THE MERCY, OR LOVING^KINDNESS OF GOD, 

PRELIMINARY NOTE: The same Hebrew word is translated 
sometimes "mercy" and sometimes "loving-kindness." These 
two words, therefore, mean precisely the same thing. The Hebrew 
word should have been translated uniformly the one or the other. 
The word "mercy" in our English translation of the Old Testa 
ment is in a few instances a translation of another Hebrew word. 
This latter word corresponds to the Greek word always translated 
"compassion " in the New Testament. It covers essentially the 
same thought as the other word; in fact, in the quotation in Rom. 
9: 15 "For he saith to Moses, I will have mercy on whom I will 
have mercy, and I will have compassion on whom I will have 
compassion," it is translated by the Greek word for mercy. The 
primary meaning of the word most frequently used is kindness, 
especially kindness exercised toward the suffering or sinning. It 
is so translated thirty-nine times in the Authorized Version. In 
thirty-one of these instances it is used of the kindness of man 
toward man, in the remaining eight of the kindness of God toward 
man. 

I. The fact that God is Merciful. 

Ps. 103:8 "The LORD is merciful and gracious, slow to anger, 
and plenteous in mercy." 

Deut. 4: 31 " (For the LORD thy God is a merciful God); he will not 
forsake thee, neither destroy thee, nor forget the covenant of thy 
fathers which he sware unto them." 

Ps. 62: 12 "Also unto thee, O LORD, belongeth mercy." 

Ps. 145: 8 " The LORD is gracious and full of compassion; slow to 
anger, and of great mercy." 

Ps. 86: 15 " But thou, O LORD, art a God full of compassion, and 
gracious, long-suffering, and plenteous in mercy and truth." 

PROPOSITION: God is merciful, plenteous in mercy. 



$4 What the Bible Teaches 



II. Toward whom is the mercy of God manifested I 

(i) Rom. 9:15, 18 "For he saith to Moses, I will have mercy on 
whom I will have mercy, and I will have compassion on whom I will 
have compassion. Therefore hath he mercy on whom he will have 
mercy, and whom he will he hardeneth." 



FIRST PROPOSITION: God s mercy is manifested toward 
wfiom He will. lie is absolutely sovereign in the exercise of His 
mercy, 

But it should be remembered that while God is absolutely 
sovereign in the exercise of His mercy, while no one can dictate 
upon whom He shall have mercy, in point of fact He wills to have 
mercy on all upon whom He can have mercy. (See 2 Pet. 3: 9 
" The Lord is not slack concerning His promise, as some men 
count slackness; but is long-suffering to us-ward, not willing that 
any should perish, but that all should come to repentance." ) 

(2) Deut. 7:9 "Know therefore that the LORD thy God, he is 
God, the faithful God, which keepeth covenant and mercy with them 
that love him and keep his commandments to a thousand generations." 

Ex. 20: 6 " And showing mercy unto thousands of them that love 
me, and keep my commandments." 

Ps.MO3: n, 17 "For as the heaven is high above the earth, so 
great is his mercy toward them that fear him. But the mercy of the 
LORD is from everlasting to everlasting upon them that fear him, and 
his righteousness unto children s children." 

2 Chron. 6: 14 "And said, O LORD God of Israel, there is no God 
like Thee in the heaven, nor in the earth; which keepest covenant, and 
showest mercy unto thy servants, that walk before Thee with all their 
hearts." 

SECOND PROPOSITION: God s mercy is manifested toward 
those who fear or love Him : His servants, who walk before Him 
with all their hearts, 

" The fear of the LORD and " the love of God " as used in 
the Bible are nearly synonymous. ( Compare Prov. 8 : 13 ; 1 6 : 6 with 
1 Jno. 5:3) They look at the same practical attitude toward 
God from different points of view. 

(3) Prov. 28:13 "He that covereth his sins shall not prosper but 
whoso confesseth and forsaketh them shall have mercy." 



The Mercy, or Loving-Kindness of God 55 

THIRD PROPOSITION : The mercy of God is manifested 
toward every one who confesses and forsakes his sins. 

(4) Ps. 32: 10 "Many sorrows shall be to the wicked; but he that 
trusteth in the LORD, mercy shall compass him about." 

FOURTH PROPOSITION: The mercy of God is manifested 
toward the one who trusteth in the Lord "Mercy shall compass 
him about." 

(5) Ps. 86:5 "For Thou, LORD, art good, and ready to forgive; 
and plenteous in mercy unto all them that call upon Thee." 

FIFTH PROPOSITION: The mercy of God is manifested 
toward all them that call upon Him. (See also Rom. 10:12, 
13 For there is no difference between the Jew and the Greek; 
for the same Lord over all is rich unto all that call upon Him. 
For whosoever shall call upon the name of the LORD shall be 
saved." 

(6) Is. 49:13 "Sing, O Heavens; and be joyful, O earth; and 
break forth in singing, O mountains: for the LORD hath comforted 
His people, and will have mercy upon his afflicted." 

SIXTH PROPOSITION: The mercy of God is manifested 
toward His afflicted people. 

III. How is the mercy of God manifested ? 

(i) Ex. 34:7 "Keeping mercy for thousands, forgiving iniquity 
and transgression and sin, and that will by no means clear the guilty; 
visiting the iniquities of the fathers upon the children, and upon the 
children s children, unto the third and fourth generation." 

Is. 55:7 "Let the wicked forsake his way, and the unrighteous 
man his thoughts; and let him return unto the LORD, and He will have 
mercy upon him; and to our God, for He will abundantly pardon." 

Jonah 4: 2 "And he prayed unto the LORD, and said, I pray Thee, 
O LORD, was not this my saying, when I was yet in my country ? 
therefore I fled before unto Tarshish: for I knew that Thou art a 
gracious God, and merciful, slow to anger, and of great kindness, and 
repentest Thee of the evil." 

Jer. 3: 12 "Go and proclaim these words toward the north, and say, 
Return, thou backsliding Israel, saith the LORD; and I will not cause 
mine anger to fall upon you: for I arn merciful, saith the LORD, and I 
will not keep anger forever." 

Mic. 7: 18 "Who is a God like unto thce, that pardoaeth iniquity, 



56 What the Bible Teaches 

and passeth by the transgression of the remnant of his heritage ? He 
retaineth not His anger forever because He delighteth in mercy." 

Ps. 51: i " Have mercy upon me, O God, according to thy loving- 
kindness: according unto the multitude of thy tender mercies blot out 
my transgressions." 

Num. 14:18, 19, 20 "The LORD is longsuffering, and of great 
mercy, forgiving iniquity and transgression, and by no means clearing 
the guilty, visiting the iniquity of the fathers upon the children unto 
the third and fourth generation. Pardon, I beseech thee, the iniquity 
of this people according unto the greatness of thy mercy, and as thou 
hast forgiven this people, from Egypt even until now. And the LORD 
said, I have pardoned according to thy word." 

FIRST PROPOSITION: The mercy of God is manifested in Ms 
pardoning sin when confessed and forsaken. 

This manifestation of God s mercy lies at the basis of many 
other manifestations. Nevertheless, it is not true, according to 
Biblical usage, that " mercy is exercised only when there is 
guilt." 

(2) Neh. 9: 16-18, 26, 27, 30, 31 "But they and our fathers dealt 
proudly, and hardened their necks and hearkened not to thy command 
ments. And refused to obey, neither were mindful of thy wonders 
that thou didst among them; but hardened their necks, and in their 
rebellion appointed a captain to return to their bondage: but thou art 
a God ready to pardon, gracious and merciful, slow to anger, and of 
great kindness and forsookest them not. Yea, when they had made 
them a molten calf, and said, this is thy God that brought thee up 
out of Egypt, and had wrought great provocations." (See also inter 
vening verses.) "Nevertheless, they were disobedient and rebelled 
against thee, and cast thy law behind their backs and slew thy prophets 
which testified against them to turn them to thee, and they wrought 
great provocations. Therefore, thou deliverest them into the hand 
of their enemies, who vexed them: and in the time of their trouble, 
when they cried unto thee, thou heardest them from heaven; and ac 
cording to thy manifold mercies thou gavest them saviours, who saved 
them out of the hand of the enemies. Yet many years didst thou for 
bear them, and testifiedst against them by thy spirit in thy prophets: 
yet would they not give ear: therefore gavest thou them into the hand 
of the people of the lands. Nevertheless for thy great mercies sake 
thou didst not utterly consume them nor forsake them; for thou art a 
gracious and merciful God." 

SECOND PROPOSITION: The mercy of God is manifested in 
his bearing long with sinners even when they harden their necks 



The Mercy, or Loving-Kindness 01 God $7 

and persist in sin. (Of. 2 Pet., 3: 9. " The Lord is not slack 
concerning his promise, as some men count slackness ; but is 
longsuffering to us-ward, not willing that any should perish, 
but that all should come to repentance.") 

(3) Ps. 6: 1-4 "O LORD, rebuke me not in thine anger, neither 
chasten me in thy hot displeasure. Have mercy upon me, O LORD, 
for I am weak: O LORD, heal me, for my bones are vexed. My soul is 
also sore vexed: but thou, O LORD, how long ? Return, O LORD, 
deliver my soul: oh save me for thy mercies sake." 

Phil. 2:27 "For indeed he was sick nigh unto death: but God 
had mercy on him; and not on him only, but on me also, lest I should 
have sorrow upon sorrow." 

Ex. 15: 13 "Thou in thy mercy hast led forth the people which 
thou hast redeemed: thou hast guided them in thy strength unto 
thy holy habitation." 

THIRD PROPOSITION: The mercy of God is manifested in 
His delivering from sickness, sorrow and oppression. 

(4) Ps. 21 : 7 "For the king trusteth in the LORD, and through the 
mercy of the most high he shall not be moved." 

FOURTH PROPOSITION: The mercy of God is manifested in 
His maintaining the security of those who trust Him. 

(5) P S - 59- 16 "But I will sing of thy power; yea, I will sing 
aloud of thy mercy in the morning: for thou hast been my defense and 
refuge in the day of my trouble." 

FIFTH PROPOSITION: The mercy of God is manifested in 
His acting as a defense and refuge in the day of trouble. 



CHAPTER XII. 

THE FAITHFULNESS OF GOD, 
I. The fact that God is faithful, 

Deut. 7: 9 " Know therefore that the LORD thy God, he is God, 
the faithful God which keepeth covenant and mercy with them that 
love and keep his commandments to a thousand generations." 
Deut. 32: 4, R.V. "The rock, his work is perfect; 
For all his ways are judgment: 
A God of faithfulness and without iniquity, 
Just and right is he." 

Is. 49: 7 "Thus saith the LORD, the Redeemer of Israel, and 
his Holy One to him whom man despiseth, to him whom the nation ab- 
horreth, to a servant of rulers, kings shall see and arise, princes also 
shall worship, because of the LORD that is faithful and the Holy One 
of Israel, and he shall choose thee." 

i Cor. i: 9 " God is faithful, by whom ye were called unto the fel 
lowship of his son, Jesus Christ, our Lord." 

i Cor. 10: 13 "There hath no temptation taken you but such as is 
common to man: but God is faithful, who will not suffer you to be 
tempted above that ye are able; but will with the temptation also 
make away to escape, that ye may be able to bear it." 

1 Thess. 5: 24 "Faithful is he that calleth you, who also will 
do it." 

2 Thess. 3: 3 "But the Lord is faithful, who shall establish you 
and keep you from evil." 

i Jno. i: 9 " If we confess our sins, he is faithful and just to for 
give us our sins, and to cleanse us from all unrighteousness." 

FIRST PROPOSITION: God is faithful. 

H. What does " faithful mean 1 

(1) THE ETYMOLOGY. The Hebrew root from which the words 
translated "faithful " and "faithfulness " in the Old Testament 
are derived means to prop or stay or support. The intransitive 
use of the word signifies to stay oneself or be supported: hence 
the word { faithful, " as applied to a person, means such an one as 



The Faithfulness of God 59 

one may safely lean upon. The Greek word used in the New 
Testament means trustworthy or to be relied upon, but this 
Greek word is the same used in theLXX for the Hebrew word 
mentioned above, and of course gets its meaning from this usage. 
(2) USAGE. Ps. 119:86. All thy commandments are faith 
ful." Prov. 14: 5. "A faithful witness will not lie: but a 
false witness will utter lies." 

Matt. 24: 45, 46 "Who then is a faithful and wise servant, 
whom his Lord hath made ruler over his household, to give 
them meat in due season ? Blessed is that servant, whom his 
Lord when he cometh shall find so doing." Matt. 25: 21, 23 
"His Lord said unto him, Well done, thou good and faithful 
servant: thou hast been faithful over a few things, I will me 
thee ruler over many things: enter thou into the joy of thy 
Lord. His Lord said unto him, Well done, good and faithful 
servant; thou hast been faithful over a few things, I will make 
thee ruler over many things: enter thou into the joy of thy 
Lord." 

1 Tim. 1 : 15 "This is a faithful saying, and worthy of wil ac 
ceptation, that Christ Jesus came into the world to save sinners; 
of whom I am chief." Eev. 21: 5 "And he that sat upon 
the throne said, Behold I make all things new. And he said 
unto me, Write, for these words are true and faithful." 

The Biblical usage of the word conforms to its etymology. 
The thought will come out more fully and definitely as we come 
to see how the faithfulness of God is manifested. Therefore, 
the proposition God is faithful means God is a being upon whom 
we can absolutely rely or stay ourselves. 

III. The extent of God s faithfulness. 

(1) Lam. 3: 23 * They are new every morning: great is thy faith 
fulness." 

FIRST PROPOSITION: God s faithfulness is great. 

(2) Ps. 36: 5, R.V. "Thy loving kindness, O LORD, is in the heav 
ens; thy faithfulness reacheth unto the s4des." 



60 What the Bible Teaches 

SECOND PROPOSITION: God s faithfulness reacheth unto th* 
skies. (Note context, v. 6. Compare Ps. 89 : 2 " For I have said, 
Mercy shall be built up forever: thy faithfulness shalt thou es 
tablish in the very heavens.") 

(3) Ps. 33:4, R.V. " For the word of the LORD is right; and all 
His work is done in faithfulness." 

{THIRD PROPOSITION: All God s work is done in faithful 
ness. 

IV. How the faithfulness of God is manifested. 

(1) Heb. 10:23, 36, 37 "Let us hold fast the profession of our 
faith without wavering (for he is faithful that promised). For we 
have need of patience, that after ye have done the will of God, ye 
might receive the promise. For yet a little while, and he that shall 
come will come, and will not tarry." 

Deut. 7: 9 "Know therefore that the LORD thy God, he is God, 
the faithful God, which keepeth covenant and mercy with them that 
love him and keep his commandments to a thousand generations." 

Cf. i Kg: 8, 23, 24, 56 "And he said, LORD God of Israel, there is 
no God like thee, in heaven above, or on earth beneath, who keepest 
covenant and mercy with thy servants that walk before thee with all 
their heart: Who hast kept with thy servant David my father that 
thou promisedst him: thou speakest also with thy mouth, and hast 
fulfilled it with thine hand, as it is this day. Blessed be the LORD, 
that hath given rest unto his people Israel, according to all that he 
promised: there hath not failed one word of all his good promise, which 
he promised by the hand of Moses, his servant." 

Ps. 89:33, 34 "Nevertheless my loving kindness will I not utterly 
take from him, nor suffer my faithfulness to fail. My covenant will 
I not break, nor alter the thing that is gone out of my lips." 

Ps. 119: 89, 90 "Forever, O LORD, thy word is settled in Heaven. 
Thy faithfulness is unto all generations: thou hast established the 
earth, and it abideth." 

FIRST PROPOSITION: Gods faithfulness is manifested in 
His keeping His promise and covenant. His fulfilling every 
word that goes out of His mouth regardless of what man does. 

(2) i Pet. 4: 19 "Wherefore let them that suffer according to the 
will of God commit the keeping of their souls to him in well doing, as 
unto a faithful Creator." 

Ps. 89; 20-26 " I have found David my servant; with my holy oil 



The Faithfulness of God 61 

have I anointed him: with whom my hand shall be established: 
mine arm also shall strengthen him. The enemy shall not exact upon 
him: nor the son of wickedness afflict him. And I will beat down his 
foes before his face and plague them that hate him. But my faithful 
ness and my mercy shall be with him: and in my name shall his horn 
be exalted. I will set his hand also in the sea, and his right hand in 
the rivers. He shall cry unto me, Thou art my father, my God, and 
the rock of my salvation." 

This might well be called " The Faithfulness Psalm." (See 
v. 1, etc.) 

SECOND PROPOSITION: God s faithfulness is manifested 
in the unfailing defense and deliverance of His servants in 
times of trial, testing and conflict. 

(3) Lam. 3:22-23 " It is of the LORD S mercies that we are not con 
sumed, because his compassion fail not. They are new every morn 
ing; great is thy faithfulness." 

(Cf. Jer. 51:5 " For Israel hath not been forsaken, nor Judah of 
his God, of the LORD of hosts; though their land was filled with sin 
against the Holy One of Israel.") 

THIRD PROPOSITION: Gods faithfulness is manifested in 
His standing by His people and saving them even when they are 
unfaithful to him. 

Cf. 2 Tim. 2: 13, R. V. "If we are faithless, he abideth faithful: 
for he cannot deny himself." 

i Sam., 12, 20-22 " And Samuel said unto the people, Fearnot: ye 
have done all this wickedness: yet turn not aside from following the 
LORD, but serve the LORD with all your heart; And turn ye not aside: 
for then should ye go after vain things, which cannot profit nor de 
liver; for they are vain. For the LORD will not forsake his people for 
his great name s sake: because it has pleased the LORD to make you 
his people." 

Our security is in His faithfulness, not in our own. 

(4) i Cor. 10: 13 "God is faithful, who will not suffer you to be 
tempted above that ye are able; but will with the temptation make a 
way to escape, that ye may be able to bear it." 

FOURTH PROPOSITION: God s faithfulness is manifested 
in His not suffering His children to be tempted above that which 
they are able, but with the temptation making also a way to ea- 
cape, that they may be able to bear it. 



62 What the Bible Teaches 

(5) 2 Thess. 3: 3, R.V. "But the Lord is faithful, who shall estate 
lishyou, and guard you from the evil one." 

i Cor. i: 8, 9 "Who shall also confirm you unto the end, that ye 
may be blameless in the day of our Lord Jesus Christ. God is faith 
ful, by whom ye are called unto the fellowship of his Son Jesus Christ 
our Lord." 

i Thess. 5:23, 24, R.V. " And the God of peace himself sanctify you 
wholly; and may your spirit and soul and body be preserved entire, 
without blame at the coming of our Lord Jesus Christ. Faithful is 
he that calleth you, who will also do it." 

FIFTH PROPOSITION: The faithfulness of God is manifested 
in confirming and establishing those ichom He has called, guard 
ing them from the evil one, sanctifying them wholly and preserving 
them entire spirit, soul and body without blame at the coming 
of our Lord Jesus Christ. The confidence of God s children in 
regard to their future is not in their faithfulness, but in His. 

Cf. Jno. 10: 28, 29 "And I give unto them eternal life; and they 
shall never perish, neither shall any man pluck them out of my hand. 
My Father, which gave them me, is greater than all ; and no man is 
able to pluck them out of my Father s hand." 

(6) Ps. 119: 75 " I know, O LORD, that thy judgments are right, 
and that Thou in faithfulness hast afflicted me." 

SIXTH PROPOSITION: God s faithfulness is manifested in 
His chastening His children when they go astray. 

Cf. Heb. 12:6 "For whom the LORD loveth he chasteneth, and 
scourgeth every son whom he receiveth." 

(7) i Jno. i: 9 "If we confess our sins, He is faithful and just to 
forgive us our sins, and to cleanse us from all unrighteousness." 

SEVENTH PROPOSITION: God s faithfulness is manifested 
in His forgiving His children when they confess their sins. 

Our confidence that God will forgive our sins when confessed 
rests upon two known facts about God, viz: God is righteous and 
God is faithful. To doubt that your sin is forgiven when you 
have confessed it is to question His righteousness and His faith- 
fulness as well as His veracity. It is not humility, but presump 
tion. 

(8) Ps. 143: i, 2" Hear my prayer, O LORD, give ear to my sup 
plications; in thy faithfulness answer me, and in thy righteousness. 
And enter not into judgment with thy servant : for in thy sight shall 
no man living be justified." 



The Faithfulness of God 63 

EIGHTH PROPOSITION: God s Faithfulness is manifested 
in His answering the prayers of His children. 

The Righteousness, Mercy and Faithfulness of God run 
along nearly parallel lines, and they are all pledged to the deliv 
erance, defense and complete and eternal salvation of God s pec* 
pie. 



BOOK II. 



WHAT THE BIBLE TEACHES ABOUT 
JESUS CHRIST. 



CHAPTER 1 

HIS DIVINITY. 
I. Divine Names. 

(1) Luke 22: 70 "Then said they all, Art thou then the Son of 
God ? And he said unto them, Ye say that I am." 

u THE SON OF GOD." This name is given to CHRIST forty 
times. Besides this the synonymous expressions, "His Son," 
"My Son," are of frequent occurrence. That this name, as used 
of CHRIST, is a distinctly divine name appears from Jno. 5: 18 
11 Therefore the Jews sought the more to kill him, because He not 
only had broken the Sabbath, but said also that God was His 
Father, making himself equal with God," 

(2) Jno. i: 18 "No man hath seen God at any time; the only 
begotten Son, which is in the bosom of the Father, he hath declared 
him." 

( THE ONLY BEGOTTEN SON. " This occurs five times. It is evi 
dent that the statement that JESUS CHRIST is the Son of God only 
in the same sense that all men are sons of God is not true. Com 
pare Mark 12: 6 "Having yet therefore one son, his well-beloved, 
he sent him also last unto them, saying, They will reverence my 
son." Here JESUS Himself, having spoken of all the prophets as 
servants of God, speaks of Himself as "one," a beloved " Son." 

(3) Rev. i: 17 "And when I saw him, I fell at his feet as dead. 
And he laid his right hand upon me, saying unto me, Fear not; I am 
the first and the last." 

"THE FIRST AND THE LAST." Compare Is. 41:4 "Who 
hath wrought and done it, calling the generations from the be 
ginning ? I the LORD, the first, and with the last; I am he." 
.Is. 44: 6 " Thus saith the LORD the King of Israel, and his re 
deemer the LORD of Hosts; I am the first, and I am the last; and 
beside me there is no God." In these latter passages it is 
"Jehovah" "Jehovah of hosts" who is "the first and the last." 

(4.) Rev. 22: 12, 13, 16 "And, behold, I come quickly; and my 
reward is with me, to give every man according as his work shall be. 



68 What the Bible Teaches 

I am Alpha and Omega, the beginning and the end, the first and the 
last. I, Jesus, have sent mine angel to testify unto you these 
things in the churches. I am the root and the offspring of David, and 
the bright and morning star." 

First. "THE ALPHA AND OMEGA." 
Second. "THE BEGINNING AND THE ENDING." 
Cf. Rev. 1:8, R. V. " I am the Alpha and the Omega saith 
the Lord God, which is and which was and which is to come, the 
Almighty." Here it is the Lord God who is the Alpha and 
Omega. 

(5) Acts 3: 14 "But he denied the Holy One and the just, and 
desired a murderer to be granted unto you." 

" THE HOLY ONE." In Hosea 11: 9 ( "I will not execute 
the fierceness of mine anger, I will not return to destroy Eph- 
raim: for I am God and not man; the Holy One in the midst of 
thee: and I will not enter into the city" ), and many other pas^ 
sages; it is God who is " the Holy One." 

(6) Mai. 3: i " Behold I will send my messenger, and he shall pre 
pare the way before me: and the Lord, whom ye seek, shall suddenly 
come to his temple, even the messenger of the covenant, whom ye de 
light in: behold he shall come, saith the LORD of Hosts." 

Luke 2: ii " For unto you is born this day in the city of David a 
Saviour, which is Christ the Lord." 

Acts 9: 17 " And Ananias went his way, and entered into the 
house; and putting his hands on him said, Brother Saul, the Lord, 
even Jesus, that appeared unto thee in the way as thou earnest, hath 
sent me, that thou mightest receive thy sight, and be filled with the 
Holy Ghost." (Cf. Jno. 20:28; Heb. 1:10.) 

" THE LORD." This name or title is used of JESUS several 
hundred times. The word translated "Lord" is used in the New 
Testament in speaking of men nine times; e. g., Acts 16: 30; Eph. 
4:1; Jno. 12: 21, but not at all in the way in which it is used of 
CHRIST. He is spoken of as li t/ie Lord "just as God is. Cf. 
Acts 4: 2(3 "The kings of the earth stood up, and the rulers were 
gathered together against the Lord, and against his Christ," 
with 4: 33 "And with great power gave the apostles witness of 
the resurrection of the Lord Jesus: and great grace was given 
them all." 

Note also Matt. 22: 43-45, "He saith unto them, How, 
then, doth David in spirit call him Lord, saying, The Lord said 
unto my Lord, sit thou on my right hand, until I make thine 



His Divinity 69 

enemies thy footstool. If David called him Lord, how is he his 
son ? " Phil. 2: 11 "And that every tongue should confess that 
Jesus Christ is Lord to the glory of God the Father." Eph. 
4:5 " One Lord, one faith, one baptism." 

If any one doubts the attitude of the apostles of JESUS to 
ward Him as divine they would do well to read one after another 
the passages which speak of him as Lord. 

(7) Acts 10:36 "The word which God sent unto the children of 
Israel, preaching peace by Jesus Christ (he is Lord of all}." 

" LORD OF ALL." 

(8) i Cor. 2 . 8 " Which none of the princes of this world knew: 
for had they known it, they would not have crucified the Lord of 
glory." 

1 THE LORD OF GLORY. " 

In Ps. 24: 8-10 " Who is this King of Glory ? The LORD 
strong and mighty, the LORD mighty in battle. Lift up your 
heads, O ye gates: even lift them up, ye everlasting doors: and 
the king of glory shall come in. Who is this King of Glory ? 
The LORD of hosts, he is the King of Glory." It is the LORD of 
Hosts who is the King of Glory. 

(9) Is. 9:6 (a) "\VONDERFUL." (Cf, Judges 13: 18, R.V. "And 
the angel of the Lord said unto him, Wherefore askest thou 
after my name, seeing it is wonderful ? ") (b) " MIGHTY GOD." (c) 
" FATHER OF ETERNITY." (See R.V., Marg.) 

(10) Heb. 1:8 " But unto the son he saith, Thy throne, O God, 
is forever and ever: a sceptre of righteousness is the sceptre of Thy 
kingdom." 

"GOD." 

In Jno 20:28 "And Thomas answered and said unto him, 
My Lord and my God." Thomas calls Jesus "my God," and is 
gently rebuked for not believing it before. 

(u) Matt. 1:23 "Behold, a virgin shall be with child, and shall 
bring forth a son, and they shall call his name Emmanuel, which be 
ing interpreted is, God with us. " 
" GOD WITH us." 

(12) Tit. 2: 13, R.V. "Looking for the blessed hope and appear 
ing of the glory of our great God and Savior JESUS CHRIST." 

* OUR GREAT GOD." 

(13) Rom. 9: 5 "Whose are the fathers, and of whom as con 
cerning the flesh Christ came, who is over all, God blessed forever, 
Amen." 

"Goo BLESSED FOREVER." 



70 What the Bible Teaches 

PROPOSITION: Sixteen names dearly implying Deity art 
used of Christ in the Bible, some of them over and over 
again, the total number of passages reaching far into the hun 
dreds. 

II. Diiine attributes. 

(1) OMNIPOTENCE. 

(a) Luke 4:39 "And he stood over her, and rebuked the fever: 
and it left her: and immediately she arose and ministered unto them." 

JESUS has power over disease, it is subject to his word. 

() Luke 7: 14, 15 "And he came and touched the bier: and 
they that bare him stood still. And he said, Young man, I say unto 
thee, Arise. And he that was dead sat up, and began to speak. And 
he delivered him to his mother." 

Luke 8: 54, 55 * And he put them all out, and took her by the 
hand, and called, saying, Maid, arise. And her spirit came again, 
and she arose straightway: and he commanded to give her meat." 

Jno. 5: 25 " Verily, verily, I say unto you, the hour is coming, and 
now is, when the dead shall hear the voice of the Son of God: and 
they that hear shall live." 

The Son of God has power over death; it is subject to His 
word. 

(c) Matt. 8: 26, 27 " And he saith unto them, Why are ye fearful, 
O ye of little faith ? Then he arose, and rebuked the winds and the 
sea; and there was a great calm. But the men marvelled, saying, What 
manner of man is this, that even the winds and the sea obey him ?" 

JESUS has power over the winds and sea; they are subject to 
His word. 

(d) Matt. 8: 16 "When the even was come, they brought unto 
him many that were possessed with devils: and he cast out the spirits 
with his word, and healed all that were sick." 

Luke 4: 35, 36, 41 "And Jesus rebuked him, saying, Hold thy 
peace, and come out of him. And when the devil had thrown him in 
the midst, he came out of him, and hurt him not. And they were all 
amazed, and spake among themselves, saying, What a word is this 1 
for with authority and power he commandeth the unclean spirits, and 
they come out. And devils also came out of many, crying out, and 
saying, Thou art Christ the Son of God. And he rebuking them, suf 
fered them not to speak: for they knew that he was Christ." 

JESUS the CHRIST, the Son of God, has power over demons; 
they are subject to His word. 

(e) Eph. i: 20-23 " Which he wrought in Christ, when he raised 
him from the dead, and set him at his own right hand in the heavenly 



His Divinity 71 

places. Far above all principality, and power, and might, and domin 
ion, and every name that is named, not only in this world, but also in 
that which is to come. And hath put all things under his feet, and 
gave him to be the head over all things to the church. Which is his 
body, the fulness of him that filleth all in all." 

CHRIST is far above all principality, and power, and might, 
ftnd dominion, and every name that is named, not only in this 
world, but also in that which is to come; all things are in subjec 
tion (R. V.) under His feet. All the hierarchies of the angelic 
world are under Him. 

(/) Heb. 1:3 "Who being the brightness of his glory, and the 
express image of His person, and upholding all things by the word of 
his power, when he had by himself purged our sins, sat down on the 
right hand of the majesty on high." 

The Son of God upholds all things by the word of His power. 

FIRST PROPOSITION: Jesus Christ, the Son of God, is 
omnipotent. 

(2) OMNISCIENCE. 

(ci) Jno. 4:16-19 " Jesus saith unto her, Go, call thy husband, 
and come hither. The woman answered and said, I have no husband. 
Jesus said unto her, Thou hast well said, I have no husband: For thou 
hast had five husbands; and he whom thou now hast is not thy hus 
band; in that saidst thou truly. The woman saith unto him. Sir, I 
perceive that thou art a prophet." 

JESUS knew men s lives, even their secret history. 
(b) Mark 2:8 "And immediately when Jesus perceived in his 
spirit that they so reasoned within themselves, he said unto them, 
Why reason ye these things in your hearts ? " 

Luke 5:22 "But when Jesus perceived their thoughts, he an 
swering said unto them, What reason ye in your hearts ? " 

Jno. 2: 24, 25 " But Jesus did not commit himself unto them, be 
cause he knew all men. And needed not that any should testify of 
man: for he knew what was in man. " (See also Acts i : 24.) 

JESUS knew the secret thoughts of menj He knew all men; 
He knew what was in man. 

In 2 Chron. 6: 30 [ "Then hear thou from heaven, thy dwell 
ing-place, and forgive, and render unto every man according unto 
all his ways whose heart thou knowest (for thou only knowest 
the hearts of the children of men). Jer. 17: 9, 10 "The heart 
is deceitful above all things, and desperately wicked: who can 
know it ? I, the LORD search the heart, I try the reins, even to 



72 What the Bible Teaches 

give every man according to his ways, and according to the fruit 
of his doings"] we ire told that God "only knoweth the 
hearts of the children of men. * 

(c) Jno. 6: 64 " But there are some of you that believe not. For 
Jesus knew from the beginning who they were that believed not, and 
who should betray him." 

JESUS knew from the beginning that Judas would betray 
Him. Not only men s present thoughts but their future choices 
were known to Him. 

(d) Jno. 1:48 " Nathanael saith unto him, Whence knowest thou 
me ? Jesus answered and said unto him, Before that Philip called 
thee, when thou wast under the fig tree, I saw thee." 

JESUS knew what men were doing at a distance. 

(e) Luke 22: 10-12 " And he said unto them, Behold when ye are 
entered into the city, there shall a man meet you, bearing a pitcher of 
water; follow him into the house where he entereth in. And ye shall 
say unto the good man of the house, The Master saith unto thee, 
Where is the guest chamber, where I shall eat the Passover with my 
disciples ? And he shall show you a large upper room furnished: 
there make ready." 

Jno. 13: i " Now before the feast of the passover, when Jesus 
knew that his hour was come that he should depart out of this world 
unto the Father, having loved his own which were in the world, he 
loved them unto the end." 

Luke 5:4-6 "Now when he had left speaking, he said unto 
Simon, Launch out into the deep, and let down your nets for a 
draught. And Simon answering said unto him, Master, we have toiled 
all night and have taken nothing: nevertheless at Thy word I will let 
down tho net. And when they had this done, they enclosed a great 
multitude of fishes: and their net brake." 

JESUS knew the future regarding not only God s acts, but 
regarding the minute specific acts of men, and even regarding 
the fishes of the sea. 

NOTE. Many, if not all, of these items of knowledg-e up to this 
pfttut could, if they stood alone, be accounted for by saying that the 
Omniscient God revealed these specific things to JESUS. 

(f) Jno. 21: 17 " He saith unto him the third time, Simon, son of 
Jonas, lovest thou me ? Peter was grieved because he said unto him 
the third time, Lovest thou me ? And he said unto Him, Lord, thou 
knowest all things ; Thou knowest that I love thee. Jesus saith unto 
him, Feed my sheep." 

16: 30 "Now are we sure that thou knowest all things, and needest 
not that any man should ask thee : by this we believe that thou earnest 
forth from God." 



His Divinity 73 

Col. 2: 3 "In whom are hid all the treasures of wisdom and knowl 
edge." 

Jesus knew all things; in Him are hid all the treasures of 

wisdom and knowledge. 

SECOND PROPOSITION: Jesus Christ is omniscient. 

NOTE. There was, as we shall see when we come to study the 
humanity of CHRIST, a voluntary veiling and abnegation of the exercise of 
His inherent Divine Omniscience. (Compare Mark n: 12-14: Phil. 

2:70 

(3) OMNIPRESENCE. 

(a) Matt. 18: 20 " For where two or three are gathered together 
in my name, there am I in the midst of them." 

JESUS CHRIST is present in every place where two or three 
are gathered together in His name. 

(b) Matt. 28:20 "Teaching them to observe all things whatsoever 
I have commanded you : and, lo, I am with you alway, even unto the 
end of the world. Amen." 

JESUS CHRIST is present with every one who goes forth into 
any part of the world to make disciples, etc. 

(c) Jno. 3: 13 "And no man hath ascended up to heaven, but 
he that came down from heaven, even the son of man which is in 
heaven." 

The Son of Man was in heaven while He was here on earth. 

NOTE. The reading here is doubtful. It is found in this way in 
the Alexandrian MS., and almost all versions. The closing words are 
omitted in the Sinaitic and other important MSS. It is accepted by 
most of the best editors; e. g,> Tischendorf and Tregelles, but it is re 
jected by Westcott and Hort. 

(d) Jno. 14:20 "At that day ye shall know that I am in my 
Father, and ye in me, and I in you." 

2 Cor. 13:5 "Examine yourselves, whether ye be in the faith; 
prove your own selves. Know ye not your own selves, how that JESUS 
CHRIST is in you, except ye be reprobates ? " 

JESUS CHRIST is in each believer. 

(e) Eph. i : 23 " Which is his body, the fulness of him that filletb 
all in all." 

JESUS CHRIST filleth all in all. 

THIRD PROPOSITION: Jesus Christ is Omnipresent. 

(4) ETERNITY. 

Jno. i: i" In the beginning was the Word, and the Word was 
with God, and the Word was God." 



74 What the Bible Teaches 

Mic. 5:2 "But thou, Beth-lehem Ephratah, though thou be littla 
among the thousands of Judah, yet out of thee shall he come forth 
unto me that is to be ruler in Israel ; \vhose goings forth have been 
from of old,_/)w;/ everlasting." 

Col. i: 17 " And he is before all things, and by him all things con 
sist." 

Is. 9: 6 " For unto us a child is born, unto us a son is given ; and 
the government shall be upon his shoulder : and his name shall be 
called Wonderful, Counsellor, The Mighty God, The Everlasting 
Father, the Prince of Peace." 

Jno. 17: 5 "And now, O Father, glorify thou me with thine own 
self with the glory which I had with thee before the world was." (See 
also Jno. 6: 62.) 

Jno. 8: 58 "Jesus said unto them, Verily, verily, I say unto you, 
Before Abraham was, I am." 

i Jno. i: i "That which was from the beginning, which we have 
heard, which we have seen with our eyes, which we have looked 
upon, and our hands have handled, of the Word of life. " 

Heb. 13:8 N" Jesus Christ the same yesterday, and to-day, and 
forever." 

FOURTH PROPOSITION: The Son of Godwasfromall eternity. 

(5) IMMUTABILITY. 

Heb. 13:8 "Jesus Christ the same yesterday, and to-day, and 
forever." 

Heb. i: 12 " And as a vesture shalt thou fold them up, and they 
shall be changed: but thou art the same, and thy years shall not fail." 

FIFTH PROPOSITION: Jesus Christ is unchangeable. He 
not on?,y always is but ahoays is the same. 

(C.) Phil. 2: 6" Who being in the form of God, thought it not 
robbery to be equal with God. " 

SIXTH PROPOSITION: Jesus Christ before His incarnation 
was in the form of God. 

NOTE. The Greek word translated "form," means "the form by 
which a person or thing strikes the vision; the external appearance." 
(Thayer, Greek-Eng. Lexicon of the N. T.) 

(7) Col. 2: 9." For in him dwelleth all the f mness of the God 
head bodily." 

SEVENTH PROPOSITION; In Christ dwelleth all the fulness 
of the God- head in a bodily way. 



His Divinity 75 

GENERAL PROPOSITION: Five or more distinctively Divine 
Attributes are ascribed to Jesus Christ and all the fulness of the 
God-head is said to dwell in Him- 

in. Divine Offices. 

(1) CREATION. 

Heb. i: 10 "And them, Lord, in the beginning hast laid the 
foundation of the earth; and the heavens are the works of thy hands." 
Jno. 1:3. " All things were made byhim; and without him was not 
anything made that was made." 

Col. i: 16 "For by him were all things created that are in heaven, 
and that are in earth, visible and invisible, whether they be thrones, 
or dominions, or principalities, or powers: all things were created by 
him, and for him." 

FIRST PROPOSITION: The Son of God, ttie Eternal Word, 
the Lord, is Creator of all created 



(2) PRESERVATION. 

Heb. i: 3 "Who, being the brightness of his glory, and the ex 
press image of his person, and upholding all things by the word of 
his power, when he had by himself purged our sins, sat down on the 
right hand of the Majesty on high." 

SECOND PROPOSITION; The Son of God is the Preserver of 
all things. 

(3) THE FORGIVENESS OF SIN. 

Mark 2: 5-10 " When Jesus saw their faith, he said unto the sick 
of the palsy, Son, thy sins be forgiven thee. But there were certain of 
the scribes sitting there, and reasoning in their hearts, Why doth 
this man thus speak blasphemies ? Who can forgive sins but God 
only ? And immediately when jEsus perceived in his spirit that they 
so reasoned within themselves, he said unto them, Why reason ye 
these things in your hearts ? Whether is it easier to say to the sick 
of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up 
thy bed, and walk ? But that ye may know that the Son of man hath 
power on earth to forgive sins (he saith to the sick of the palsy)." 

Luke 7: 48 " And he said unto her, Thy sins are forgiven." 

THIRD PROPOSITION: Jesus Christ had power on earth to 
forgive sins. 

NOTE. He taught that sins were sins against Himself. (See Luke 7: 



;6 What the Bible Teaches 

40-47 "And Jesus answering said unto him, Simon, I have somewhat ta 
say unto thee. And he saith, Master, say on. There was a certain cred 
itor which had two debtors: the one owed five hundred pence, and the 
other fifty. And when they had nothing to pay, he frankly forgave them 
both. Tell me, therefore, which of them will love him most ? Simon an 
swered and said, I suppose that he, to whom he forgave most. And he 
said unto him, Thou hast rightly judged. And he turned unto the wom 
an, and said unto Simon, Seest thou this woman ? I entered into thine 
house, thou gavest me no water for my feet: but she has washed my feet 
with tears, and wiped them with the hairs of her head. Thou gavest me 
no kiss: but this woman since the time I came in hath not ceased to kiss 
my feet. My head with oil thou didst not anoint: but this woman hath 
anointed my feet with ointment. Wherefore, I say unto thee, Her sins, 
which are many, are forgiven; for she loved much: but to whom little is 
forgiven, the same loveth little." 

He speaks of both Simon and the woman, as sinners, being 
debtors to himself. 

(Compare Ps. 51:4 "Against thee, thee only, have I sinned, and 
done this evil in thy sight: that thou mightest be justified when thou 
speakest, and be clear when thou judgest. ") 

(4) RAISING OF THE DEAD. 

Jno. 6: 39 } 44 "And this is the Father s will which hath sent me, 
that of all which he hath given me I should lose nothing, but should 
raise it up at the last day. No man can come to me, except the Father 
which hath sent me draw him: and I will raise him up at the last 
day." 

FOURTH PROPOSITION; It is Jesus Christ who raises the 
dead. 

QUESTION: Did not Elijah and Elisha raise the dead? 
No. God raised the dead in answer to their prayer, but JESUS 
CHRIST will raise the dead by his own word. During his humilia 
tion it was by prayer that CHRIST raised the dead. (Jno. 
11:41 "Then they took away the stone from the place where 
the dead was laid. And Jesus lifted up his eyes, and said, 
Father, I thank thee that thou hast heard me.") 

(5) TRANSFORMATION OF BODIES. 

Phil. 3: 21, R.V. "Who shall fashion anew the body of our humil 
iation that it may be conformed to the body of his glory, according 
to the working whereby he is able to subject all things unto himself." 



His Divinity 77 

FIFTH PROPOSITION: Jesus Christ shall fashion anew the 
body of our humiliation into the likeness of His glorious body. 

(G) JUDGMENT. 

2 Tim. 4: i, R.V. " I charge thee in the sight of God, and of Christ 
Jesus, who shall judge the quick and the dead, and by his appearing 
and his kingdom." 

SIXTH PROPOSITION: Christ Jesus shall judge the quick and 
the dead. 

NOTE. JESUS Himself emphasized the Divine character of this 
office. John 5: 22, 23 " For the Father judgethno man, but hath com 
mitted all judgment unto the Son: That all men should honor the Son 
even as they honor the Father. He that honoreth not the Son honor- 
eth not the Father which hath sent Him." 

(7) THE BESTOWAL OF ETERNAL LIFE. 

Jno. 10:28 "And I give unto them eternal life; and they shall 
never perish, neither shall any man pluck them out of my hand." 

Jno. 17: 2 "As thou hast given him power over all flesh, that he 
should give eternal life to as many as thou hast given him." 

SEVENTH PROPOSITION: Jesus Christ is the giver of 
Eternal Life. 

GENERAL PROPOSITION : Seven distinctly Divine Offices 
are predicated of Jesus Christ. 

IT. Statements which in the Old Testament are made distinctly of 
Jehovah, Gotl, taken in the New Testament to refer to Jesus Christ. 

(i) Ps. 102:24-27 "I said, O my God, take me not away in the 
midst of my days: thy years are throughout all generations. Of old 
hast thou laid the foundation of the earth: and the heavens are the 
work of thy hands. They shall perish, but thou shalt endure: yea, 
all of them shall wax old like a garment; as vesture shalt thou change 
them, and they shall be changed: But thou art the same, and thy 
years shall have no end." 

In Heb. 1: 10-12 "And thou, Lord, in the beginning hast 
laid the foundation of the earth; and the heavens are the works of 
Thy hands. They shall perish; but thou remainest; and they aU 
shall wax old as doth a garment. And as a vesture shalt thou 



78 What the Bible Teaches 

fold them up, and they shall be changed: but thou art the same, 
and thy years shall not fail" this statement is interpreted as 
referring to JESUS CHRIST. 

(2) Is. 40: 3, 4 The voice of him that crieth in the wilderness, Pre 
pare ye the way of the LORD (Jehovah), make straight in the desert the 
highway for our God. Every valley shall be exalted, and every moun 
tain and hill shall be made low: and the crooked shall be made straight, 
and the rough places plain." 

In Matt. 3:3; Luke 1: 68, 69, 76 "Blessed be the Lord God 
of Israel; for he hath visited and redeemed his people. And 
hath raised up an horn of salvation for us in the house of his ser 
vant David. And thou, child shall be called the prophet of the 
highest: for thou shalt go before the face of the Lord to prepare 
his ways" JESUS is the Lord before whose face the messenger 
goes. 

(3) Jer. 11:20 "But, O LORD of hosts, that judgest righteously, 
that triest the reins and the heart, let me see thy vengeance on them: 
for unto thee have I revealed my cause." 

Jer. 17: 10 "I, the LORD, search the heart, I try the reins, even 
to give every man according to his ways, and according to the fruit 
of his doings." 

In Rev. 2: 23 "And I will kill her children with death; and 
all the churches shall know that I am he which searcheth the 
reins and hearts: and I will give unto every one of you according 
to your works" it is JESUS who does what is distinctly said of 
Jehovah in the Old Testament passage. 

(4) Is. 60: 19 The sun shall be no more thy light by day; neither 
for brightness shall the moon give light unto thee: but the LORD shall 
be unto thee an everlasting light, and thy God thy glory." (See also 
Zech. 2: 5.) 

This is said of Jesus in Luke 2: 32 "A light to lighten the 
Gentiles, and the glory of thy people Israel." 

(5) Is. 6: i, 3, 10 "In the year that king Uzziah died I saw also 
the LORD sitting upon a throne high and lifted up, and his train filled 
the temple. And one cried unto another and said, Holy, holy, holy is 
the LORD of hosts: the whole earth is full of his glory. Make the heart 
of this people fat, and make their ears heavy and shut their eyes; 
lest they see with their eyes, and hear with their ears, and understand 
with their heart, and convert and be healed." (Compare Jno. 12: 
37-41 " But though he had done so many miracles before them, yet 
they believed not on him. That the saying of Esaias the prophet 
might be fulfilled which he spake, Lord, who hath believed our report? 



His Divinity 79 

and to whom hath the arm of the Lord been revealed? Therefore 
they could not believe, because that Esaias said again, He hath 
blinded their eyes and hardened their hearts; that they should not see 
with their eyes, nor understand with their hearts and be converted, 
and I should heal them. These things said Esaias when he saw his 
glory, and spake of him."} 

In the Old Testament passage it was when he saw the glory of 
Jehovah of hosts that Isaiah spoke these things, but in the New 
Testament John says it was when Isaiah saw the glory of JESUS 
CHRIST that he said this. The inference is simple. 

(6) Is. 8: 13, 14 "Sanctify the LORD of hosts himself: and let him 
be your fear, and let him be your dread. And he shall be for a sanc 
tuary; but for a stone of stumbling and for a rock of offense to both 
the houses of Israel, for a gin and for a snare to the inhabitants of Jeru 
salem." (Compare i Pel. 2:7, 8 " Unto you therefore which believe 
he is precious: but unto them which be disobedient, the stone which 
the builders disallowed, the same is made the head of the corner, 
and a stone of stumbling and a rock of offence, even to them which 
stumble at the word, being disobedient: whereunto also they were 
appointed.") 

In the Old Testament Jehovah is the stone of stumbling, etc. 
tn the New Testament it is JESUS CHRIST. 

(7) Is. 8: 12, 13" Say ye not, a confederacy, to all them to whom 
this people shall say, a confederacy; neither fear ye their fear, nor be 
afraid. Sanctify the LORD of hosts Himself; and let him be your fear, 
and let him be your dread." (Compare i Pet. 3: 14 " But and if ye 
should suffer for righteousness sake, blessed are ye: and fear not their 
fear neither be troubled; but sanctify in your hearts Christ as Lord: 
being ready always to give answer to every man that asketh you a rea 
son concerning the hope that is in you, yet with meekness and fear.") 

(8) Num. 21 : 6, 7 "And the LORD sent fiery serpents among the 
people, and they bit the people; and much people of Israel died. 
Therefore the people came to Moses, and said, We have sinned, for 
we have spoken against the LORD, and against thee; pray unto the 
LORD, that he take away the serpents from us, and Moses prayed for 
the people." 

(Compare i Cor. 10: 9 "Neither let us tempt Christ, as some of 
them also tempted, and were destroyed of serpents.") 

(9) Ps. 23: i "The LORD is my shepherd; I shall not want." 

Is. 40: 10, ii " Behold, the Lord GOD will come with strong hand, 
and his arm shall rule for him: behold his reward is with him, and his 
work before him. He shall feed his flock like a shepherd: he shall 
gather the lambs with his arm, and carry them in his bosom, and shall 
gently lead those that are with young." (Compare Jno. 10: n " I am 
the good shepherd: the good shepherd giveth his life for the sheep.") 



go What the Bible Teaches 

In the Old Testament Jehovah is the good shepherd; in the 
New Testament JESUS. 

(10) Ezek. 34: IT, 12, 18 " For thus saith the Lord GOD: Behold, I, 
even I, will both search my sheep, and seek them out. As a shepherd 
seeketh out his flock in the day that he is among his sheep that are 
scattered; so will I seek out my sheep, and will deliver them out of all 
places where they have been scattered in the cloudy and dark day. 
Seemeth it a small thing unto you to have eaten up the good pasture, 
but ye must tread down with your feet the residue of your pasture ? 
and to have drunk of the deep waters, but ye must foul the residue 
with your feet ? " (Compare Luke 19:10 " For the Son of Man is come 
to seek and to save that which was lost." 

In the O. T. Jehovah, in thb N. T. JESUS seeks and saves 
the lost." 

(11) Lord in the Old Testament always refers to GOD ex 
cept where the context clearly indicates otherwise: Lord in the 
New Testament always refers to JESUS CHRIST except where the 
context clearly indicates otherwise. 

PROPOSITION: Very many statements which in the Old 
Testament are made distinctly of Jehovah, God, are taken in 
the New Testament to refer to Jesus Christ; i. e., in New Testa 
ment thought and doctrine Jesus Christ occupies the place that 
Jehovah occupies in Old Testament thought and doctrine. 

V. The way in which the name of God the Father and Jesus Christ the Sou 
are coupled together. 

2 Cor. 13: 14 "The grace of the Lord Jesus Christ, and the love 
of God, and the communion of the Holy Ghost, be with you all. 
Amen." 

Matt. 28:19 "Go ye, therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy 
Ghost." 

i Thess. 3:11 " Now God himself and our Father, and our Lord 
Jesus Christ, direct our way unto you." 

i Cor. 12: 4-6 " Now there are diversities of gifts, but of the same 
spirit. And there are differences of administrations, but the same 
Lord. And there are diversities of operations, but it is the same God, 
which workethall in all." 

Tit. 3:4, 5 "But after that the kindness and love of God our 
Saviour toward man appeared. Not by works of righteousness which 
we have done, but according to his mercy he saved us, by the washing 



His Divinity 8 1 

of regeneration, and renewing of the Holy Ghost." (Compare Tit. 2: 
13 " Looking for the blessed hope, and the glorious appearing of the 
great God and our Saviour Jesus Christ.") 

Rom. 1:7 "To all that be in Rome, beloved of God, called to be 
saints: grace to you and peace from God our Father and the Lord 
Jesus Christ. " (Many instances of this sort in all the Pauline Epis 
tles.) 

Jas. i: i " James, a servant of God and of the Lord Jesus Christ, 
to the twelve tribes which are scattered abroad, greeting." 

Jno. 14: 23 " Jesus answered and said unto him, if a man love me, 
he will keep my words: and my Father will love him, and We will 
come unto him, and make our abode with him." 

" WE," GOD AND I. 

2 Pet. i: i " Simon Peter, a servant and an apostle of Jesus Christ, 
to them that have obtained like precious faith with us through the 
righteousness of God and our Saviour Jesus Christ." (Compare 
R. V.) 

Col. 2:2 "That their hearts might be comforted, being knit to 
gether in love, and unto all riches of the full assurance of understand 
ing, to the acknowledgment of the mystery of God, and of the Father, 
and of Christ." (See R.V.) 

Jno. 17: 3 " And this is life eternal, that they might know thee the 
only true God, and Jesus Christ, whom thou hast sent." 

Jno. 14: i "Let not your heart be troubled: ye believe in God, be 
lieve also in me." (Compare Jer. 17:5-7 "Thus saith the LORD; 
cursed be the man that trusteth in man, andmaketh flesh his arm, and 
whose heart departeth from the LORD. Blessed is the man that trusteth 
in the LORD, and whose hope the LORD is.") 

Rev. 7: 10 " And cried with a loud voice, saying, Salvation to our 
God which sitteth upon the throne, and unto the Lamb." 

Rev. 5: 13 "And every creature which is in heaven, and on the 
earth, and under the earth, and such as are in the sea, and all that are 
in them, heard I saying, Blessing, and honor, and glory, and power, be 
unto him that sitteth upon the throne, and unto the Lamb for evei 
and ever." (Compare Jno. 5:23 "That all men should honor the 
Son, even as they honor the Father. He that honoreth not the Son 
honoreth not the Father which hath sent him.") 

PROPOSITION: The name of Jesus Christ is coupled with 
that of God the Father in numerous passages in a way in 
which it would be impossible to couple the name of any finite 
being with that of the Deity. 

VI. Dirine Worship to foe given to Jesus Christ. 

(i) Matt 28: 9 "And is they went to tell his disciples, behold 



82 What the Bible Teaches 

Jesus met them, saying, All hail. And they came and held him by the 
feet, and ivors hipped him." 

Luke 24: 52 " And they worshipped him and returned to Jerusalem 
with great joy." 

Matt. 14:33 u Then they that were in the ship came and wor 
shipped him, saying, Of a truth thou art the Son of God." (Compare 
Acts. 10:25, 2 6 " And as Peter was coming in, Cornelius met him 
and fell down at his feet and worshipped him. But Peter took him 
up, saying, Stand up; I myself also am a man. } 

Rev. 22: 8, 9 "And I John saw these things and heard them. And 
when I had heard and seen I fell down to worship before the feet of 
the angel which showed me these things. Then saith he unto me, 
See thou do it not: for I am thy fellow servant, and of thy brethren, 
the prophets, and of them which keep the sayings of this book: wor 
ship God. 

Matt. 4: 9, 10 "And saith unto him, All these things will I give 
thee if thou wilt fall down and worship me. Then saith Jesus unto him, 
Get thee hence, Satan: for it is written thou shalt worship the Lord 
thy God, and him only shalt thou serve. " 

FIRST PROPOSITION: Jesus Christ accepted without hesita 
tion a worship which good men and angels declined with fear 
(horror). 

QUESTION: Is not the verb translated " worship" in tnese 
passages, sometimes used of reverence paid to men in high posi 
tion? 

ANSWER: Yes, but not in this way by worshipers of Je 
hovah, as is seen by the way in which both Peter and the angel 
drew back when such worship was offered to them. 

(2) i Cor. i: 2 " Unto the church of God which is at Corinth, to 
them that are sanctified in Christ Jesus, called to be saints, with all 
that in every place call upon the name of Jesus Christ our Lord, both 
theirs and ours." 

2 Cor. 12: 8, 9 "For this thing / besought the LORD thrice, that it 
might depart from me. And he said unto me, My grace is sufficient 
for thee: for my strength is made perfect in weakness. Most gladly, 
therefore, will I rather glory in my infirmities, that the power oj 
Chris tm&y rest upon me." 

Acts. 7: 59 "And they stoned Stephen, calling upon the Lord > and 
saying, Lo? d Jesus receive my spirit." 

SECOND PROPOSITION: Prayer is to be made to Christ. 

(3) Ps. 45: ii "So shall the king greatly desire thy beauty: for he is 
thy LORD; and worship thou him" 



His Divinity 83 

Jno. 5: 23 "That all men should honor the son, even as they honor 
the father. He that honoreth not the son honoreth not the father 
which hath sent him." (Compare Rev. 5: 8, 9, 12, 13 "And when he 
had taken the book, the four beasts and four and twenty elders fell 
down before the lamb, having every one of them harps, and golden vials 
full of odors, which are the prayers of saints. And they sung a 
new song, saying, Thou art worthy to take the book and to open the 
seals thereof: for thou wast slain, and hast redeemed us to God by thy 
blood out of every kindred, and tongue, and people, and nation. 
Saying, with aloud voice, Worthy is the lamb that was slain to receive 
power, and riches, and wisdom, and strength, and honor, and glory, 
and blessing. And every creature which is in heaven and on the 
earth, and under the earth, and such as are in the sea and all that are 
in them, heard I saying, Blessing, and honor, and glory, and power, 
be unto him that sitteth upon the throne, and unto the Lamb for ever 
and ever.") 

THIRD PROPOSITION: It is God the Father s will that ah 
men pay the same divine honor to the son as to himself. 

(4) Heb. i: 6 " And again, when he bringeth in the first begotten 
into the world, he saith, And let all the angels of God worship him. " 

Phil. 2:10, ii "That at the name of Jesus every knee should 
bow, of things in heaven, and things in earth, and things under the 
earth: And that every tongue should confess that JESUS CHRIST is 
LORD to the glory of God the Father." (Compare Is. 45; 21-23. Where 
it is unto Jehovah that every knee is to bow, etc- ") 

FOURTH PROPOSITION: The Son of God, Jesus, is to be 
worshipped as God by angels and men. 

GENERAL PROPOSITION: Jesus Christ is a person to be 
worshipped by angels and men, even as God the Father is wor 
shipped, 

SUMMARY: By the use of numerous Divine names, by the 
ascription of all the distinctively Divine attributes, by the predica 
tion of several Divine offices, by referring statements which in the 
Old Testament distinctly name Jehovah God as their subject to 
JESUS CHRIST in the New Testament, by coupling the name of 
JESUS CHRIST with that of God the Father in a way in which it 
would be impossible to couple that of any finite being with that 
of the Deity, and by the elear teaching that- JESUS CHRIST should 



$4 What the Bible Teaches 

be worshipped, even as God the Father is worshipped in all these 

unmistakable ways, God in His word distinctly proclaims that 
Jesus Christ is a Divine Being, is God. 

NOTE: Whoever refuses to accept JESUS as his Divine Savior 
and LORD is guilty of the enormous sin of rejecting God. A man often 
thinks he is good because he never stole or never murdered or never 
cheated. " Of what great sin am I guilty ? " he complacently asks. * You 
are guilty of the awful, damning sin of rejecting God," we reply. But 
suppose one questions or denies His divinity. That does not change the 
fact nor lessen his guilt. Questioning or denying a fact never changes it. 
Suppose that one denies the goodness of a man who is in fact the soul of 
honor. It would not alter the fact but simply make the questioner guilty 
of awful slander. So denying the fact of the Deity of JESUS CHRIST does 
not make it any less a fact, but it does make the denier guilty of awf oi 
blasphemous slander. 



CHAPTER II. 

THE SUBORDINATION OF THE SON TO THE FATHER. 

I. Jno. 14:28 " Ye have heard how I said unto you, I go away, and 
come again unto you. If ye loved me, ye would rejoice, because I 
said, I go unto the Father: for my Father is greater than I." 

FIRST PROPOSITI ON : God the Father is greater than Jesus 
Christ the Son. 

II. Heb. i: 5 "For unto which of the angels said he at any time, 
Thou art my Son, this day have I begotten thee ? And again, I will 
be to him a Father, and he shall be to me a Son ? 

Jno. 3: 1 6 " For God so loved the world, that he gave his only be 
gotten Son that whosever believeth in him should not perish, but 
have everlasting life." 

SECOND PROPOSITION : God the Father begat Jesus 
Christ the Son. 

QUESTION: Does this begetting refer to the origin of the 
Eternal "Word or to the origin of the incarnate JESUS ? 

ANSWER: Ps. 2:7 "I will declare the decree: the Lord 
hath said unto me, Thou art my Son; this day have I begotten 
Thee." (See context vv. 1, 2, 6, 8.) Luke 1: 35 "And the 
angel answered and said unto her, The Holy Ghost shall come 
upon thee, and the power of the Highest shall overshadow thee: 
therefore also that holy thing which shall be born of thee shall be 
called the Son of God." 

III. Jno. 6: 57, R.V. " As the living Father sent me, and I live 
because of the Father; so he that eateth me, he also shall live because 
of me." 

THIRD PROPOSITION: Jesus Christ lives because of the 
Father. 

IV. Jno. 5: 19 "Then answered Jesus and said unto them, Verily, 



86 What the Bible Teaches 

verily, I say unto you, The Son can do nothing of himself, but what he 
seeth the Father do: for what things soever he doeth, these also doeth 
the Son likewise." 

FOURTH PROPOSITION: The Son can do nothing independ. 
ently of the Father. 

V. Jno. 6: 29 "Jesus answered and said unto them, This is the 
work of God, that ye believe on him whom he hath sent." 

Jno. 8:29, 42" And he that sent me is with me: the Father hath 
not left me alone; for I do always those things that please him. 
* * * Jesus said unto them: If God were your Father, ye would love 
me, for I proceeded forth and came from God; neither came I of my 
self, but he sent me." 

FIFTH PROPOSITION: Jesus Christ was sent by the Father. 

VI. Jno. 10: 18 "No man taketh it from me, but I lay it down of 
myself. I have power to lay it down, and I have power to take it again. 
This commandment have I received of my Father." 

SIXTH PROPOSITION: Jesus Christ received commandment 
from the Father, was under his authority and directions. 

VII. Jno. 13:3 "Jesus knowing that the Father had given all 
things into his hands, and that he was come from God, and went to 
God." 

SEVENTH PROPOSITION: Jesus Christ received His own 
authority from the Father. 

VIII. Jno. 8: 26, 40 " I have many things to say and to judge of 
you: but he that sent me is true; and I speak to the world those things 
which I have heard of him. But now ye seek to kill me, a man that 
hath told you the truth, which I have heard of God: this did not 
Abraham." 

EIGHTH PROPOSITION: Jesus Christ received His message 
from the Father. 

IX. Jno. 5:36, R.V. " But the witness which I have is greater 
than that of John: for the works which the Father hath given me to 
accomplish, the very works that I do, bear witness of me, that the 
Father hath sent me." 

Jno. 14: 10 " Believest thou not that I am in the Father, and the 



The Subordination of the Son to the Father 87 

Father in me: the words that I speak unto you I speak not of myself: 
but the Father that dwelleth in me, he doeth the works." 

NINTH PROPOSITION: The Father gave to Jesus Christ His 
works to accomplish, and it was the indwelling Father who did the 
works. 

X. Luke 22: 29 " And I appoint unto you a kingdom, as my Fa 
ther hath appointed unto me." 

TENTH PROPOSITION: Jesus Christ s kingdom was ap- 
pointed unto Him by the Father. 

XI. i Cor. 15: 24 "Then cometh the end, when he shall have de 
livered up the kingdom to God, even the Father," etc. 

ELEVENTH PROPOSITION: Jesus Christ shall ultimately 
deliver up the kingdom to the Father. 

XII. i Cor. 15:27, 28, R.V. "For, he put all things in subjec 
tion under his feet. But when he saith, All things are put in subjec 
tion, it is evident that he excepted who did subject all things unto 
him. And when all things have been subjected to him, then shall 
the son also himself be subjected to him that did subject all things 
unto him, that God may be all in all." 

TWELFTH PROPOSITION: Jesus Christ Himself shall be 
subjected unto the Father that God may be all in all. 

XIII. i Cor. 11:3 * But I would have you know, that the head 
of every man is Christ; and the head of the woman is the man; and 
the head of Christ is God." 

THIRTEENTH PROPOSITION: God the Father is head of 
Christ as Christ is the head of every man, and as the man is 
head of the woman. 

XIV. Heb. 7:25, R.V." Wherefore also he is able to save to 
the uttermost them that draw near unto God through him, seeing he 
ever liveth to make intercession for them." 

FOURTEENTH PROPOSITION: Men draw near unto God 
through Christ. God, not Christ, is the ultimate goal. He is 
the way unto the Father. (Jno. 14: 6 " Jesus saith unto him, 
I am the way, the truth and the life: no man cometh unto the 
Father but by me ") 



88 What the Bible Teaches 

XV. Jno. 20: 17 "Jesus saith unto her, I ascend unto . . 
my God." 

FIFTEENTH PR OPOSITION: God the Father is Jesus Christ 1 8 
God. 

GENERAL PROPOSITION: Jesus Christ is, and eternally 
shall be, subordinate to God the Father. In God the Father we 
have the source of Deity ; in Jesus Christ, Deity in its outflow. 
But in the stream is all the perfection of the fountain. (See Col. 
2:9). God the Father is the source of glory; Jesus Christ the 
Son is the effulgence (shining forth or off-flash} of His glory. 
(Heb. 1:3, R V. "Who being the effulgence of His glory.") 

All the passages quoted have reference to the incarnate 
CHEIST and not to the pre-existent Word. 



CHAPTER III, 

THE HUMAN NATURE OF JESUS CHRIST, 

I, Human names, 

(1) i Tim. 2: 5 " For there is one God, and one mediator between 
God and man, the man Christ Jesus." 

FIRST PROPOSITION: Christ Jesus is called man even after 
His ascension. 

(2) Luke 19: 10 * For the Son of man is come to seek and to save 
that which was lost." 

SECOND PROPOSITION: Jesus u called the Son of Man 
(11 times). Stephen spoke of Him as the Son of Man even 
when he saw Him in the glory standing on the right hand of 
God. (Acts 7: 55.) 

II, Human physical nature, 

(i) Jno. i: 14 " And the word was made flesh, and dwelt among 
us (and we beheld his glory, the glory of the only begotten of the 
Father), full of grace and truth." 

Heb. 2: 14 "Forasmuch, then, as the children are partakers of 
flesh and blood, he also himself likewise took part of the same ; that 
through death he might destroy him that had the power of death, 
that is, the devil." 

FIRST PROPOSITION: The Eternal Word was made flesh, 
partook of flesh and blood. Jesus Christ had a true human 
body. 

NOTE i. The denial of the reality of CHRIST S body is the mark of 
the spirit of anti- Christ. 

i Jno. 4: 2, 3 " Hereby know ye the spait of God : every spirit 
that confesseth k that Jesus Christ is come in the flesh is of God. 
And every spirit that confesseth not that Jesus Christ is come in 



90 What the Bible Teaches 

the flesh is not of God : and this is that spirit of anti-Christ, whereof 
ye have heard that it should come and even now already is it in the 
world." 

NOTE 2. The indwelling divine glory sometimes shone through 
and transfigured the veil of flesh. (Matt. 17:2.) 

(2) Luke 24:39 " Behold my hands and my feet, that it is I my 
self: handle me and see; for a spirit hath not flesh and bones, as ye see 
me have." 

Jno. 20: 27 " Then sayeth he to Thomas, reach hither thy finger, 
and behold my hands ; and reach hither thy hand, and thrust it into 
my side : and be not faithless, but believing." 

SECOND PROPOSITION: Jesus Christ had a true human 
body after his resurrection. 

(3) Acts 7: 55, 56 " But he, being full of the Holy Ghost, looked 
up steadfastly into heaven, and saw the glory of God, and Jesus 
standing on the right hand of God, and said, behold, I see the heavens 
opened, and the Son of man standing on the right hand of God." 

Rev. 5:6 " And I beheld, and lo ! in the midst of the throne arid of 
the four beasts, and in the midst of the elders, stood a lamb as it had 
been slain, having seven horns and seven eyes, which are the seven 
spirits of God sent forth into all the earth." 

Matt. 26:64 "Jesus saith unto him, Thou hast said: neverthe 
less I say unto you, Hereafter shall ye see the Son of man sitting on 
the right hand of power, and coming in the clouds of heaven." 

THIRD PROPOSITION: Jesus Christ still has a human body 
in the glory. He shall come again on the clouds of heaven as 
"the Son of Man." 

NOTE. Our bodies at His coming shall be transformed into the 
likeness of His own. (Phil. 3; 21.) 

III. Human parentage. 

(i) Luke 2:7 "And she brought forth her firstborn son, and 
wrapped him in swaddling clothes, and laid him in a manger; because 
there was no room for them in the inn." 

Acts 2: 30 "Therefore, being a prophet, and knowing that God 
had sworn with an oath to him, that of the fruit of his loins, accord 
ing to the flesh, he would raise up Christ to sit on his throne." 

Acts 13: 23 " Of this man s seed hath God according to his prom 
ise raised unto Israel a saviour, Jesus." 

Rom. i: 3 "Concerning his Son Jesus Christ our Lord, which 
was made of the seed of David according to the flesh." 



The Human Nature of Jesus Christ 91 

Gal. 4:4 " But when the fulness of the time was come, God sent 
forth his Son, made of a woman^ made under the law." 

Heb. 7: 14 " For it is evident that our Lord sprang out of Juda; 
of which tribe Moses spake nothing concerning priesthood." 



FIRST PROPOSITION; Jesus Christ had a human parentage 
and human ancestry. lie was Mary s son and David s seed. 

Mary was as truly the mother of JESUS CHRIST as God was 
His Father. 

IV. Human limitations. 

(1) PHYSICAL LIMITATIONS. 

(a) Jno. 4:6 " Now Jacob s well was there. Jesus, therefore, be 
ing wearied with his journey, sat thus on the well: and it was about 
the sixth hour." 

JESUS CHRIST was weary. Compare Is. 40:28 "Hast 
thou not known? hast thou not heard, that the everlast 
ing God, the LORD, the Creator of the ends of the earth, fainteth 
not, neither is weary ? there is no searching of his understanding," 

(b) Matt. 8:24 "And behold there arose a great tempest in the 
eea, insomuch that the ship was covered with the waves: but he was 
asleep." 

JESUS CHRIST slept. Compare Ps. 121: 4, 5 "Behold he that 
keepeth Israel shall neither slumber nor sleep. The LORD is 
thy keeper; the Lord is thy shade upon thy right hand." 

(c) Matt. 21:18 "Now in the morning as he returned into the 
city, he hungered." 

JESUS CHRIST hungered. 

(d) Jno. 19:28 "After r this, Jesus knowing that all things were 
now accomplished, that the scripture might be fulfilled, saith, I 
thirst." 

JESUS CHRIST thirsted. 

(e) Luke 22: 44 " And being in an agony he prayed more earnest 
ly: and his sweat was as it were great drops of blood falling down to 
the ground." 

JESUS CHRIST suffered physical agony. 

(f) i Cor. 15: 3 "For I delivered unto you first of all that which I 
also received, how that Christ died for our sins according to the scrip, 
tures." 

JESUS CHRIST died. 



92 What the Bible Teaches 

FIRST PROPOSITION: Jesus Christ was subject to weariness, 
hunger, thirst, agony and death to the physical limitations of 
human nature. 

(2) INTELLECTUAL AND MORAL LIMITATIONS. 

(a) Luke 2: 52, R.V. "And Jesus advanced in wisdom and stat 
ure, and in favor with God and man." 

JESUS CHRIST advanced in wisdom and stature and in favor 
with God and man. He was subject to human conditions of phys 
ical, mental and moral growth. 

(d) Mark n: 13 "And seeing a fig tree afar off having leaves, he 
came, if haply he might find any thing thereon: and when he came to it, 
he found nothing but leaves; for the time of figs was not yet." 

13:32 " But of that day and that hour knoweth no man; no, not 
the angels which are in Heaven, neither the Son, but the Father." 

SECOND PROPOSITION: The knowledge of Jesus Christ was 
subject to limitations. (Compare Luke 2:52.) 



NOTE i. His knowledge was self-limited. (Phil. 2: 5, R.V. 
tied himself ." Must not press this verse too far. The context shows an 
emptying of glory rather than of attributes.) 

NOTE 2. Jno. 3:34 "For he whom God hath sent speaketh the 
words of God: for God giveth not the Spirit by measure unto him." As a 
teacher JESUS was divinely and fully inspired so that he spoke the words 
of God." 

NOTE 3. The indwelling Divine Nature often burst through the 
veil of flesh (see passages under Chapter I), but as a man he was a real 
man in his mental make-up. 

(b) Heb. 4: 15 " For we have not an high priest which cannot be 
touched with the feeling of our infirmities; but was in all points 
lempted\\kQ as we are, yet without sin." 

Heb. 2: 1 8 "For in that he himself hath suffered being tempted, he 
is able to succor them that are tempted." 

(Comp. Jas. 1:13 " Let no man say when he is tempted, I am 
tempted of God: for God can not be tempted with evil, neither tempteth 
he any man. ") 

THIRD PROPOSITION: Jesus Christ was tempted. He was 
subject to the essential moral limitations of human nature. 

NOTE I. A carnal nature is not an essential part of human na 
ture. It does not belong to human nature as God made it. It is what 
has become part of human nature by sin. 



The Human Nature of Jesus Christ 93 

NOTE 2. Heb. 2:14 " Forasmuch then as the children are par 
takers of flesh and blood, he also himself likewise took part of the same: 
that through death he might destroy him that had the power of death, 
that is, the devil. " 

Phil. 2: 5-8 " Let this mind be in you, which was also in 
Christ Jesus: Who being in the form of God, thought it not rob 
bery to be equal with God. But made himself Q{ no reputation, and 
took upon him the form of a servant, and was made in the likeness of 
men: And being found in fashion as a man, he humbled himself, and 
became obedient unto death, even the death of the cross." 

JESUS CHRIST in His moral limitations was self-limited. 
He voluntarily placed himself underneath the essential moral lim 
itations that man is under in order to redeem man. Wondrous 
love ! 

NOTE 3. He was tempted "without sin," 

GENERAL PROPOSITION: Jesus Christ was subject to the in 
tellectual and moral limitations essential to human nature. 

(3) LIMITATIONS OF POWER. 

(a) Mark 1:35 " And in the morning, rising up a great while be 
fore day, he went out, and departed into a solitary place, and there 
frayed." 

John 6:15 "When Jesus therefore perceived that they would 
come and take him by force, to make him a king, he departed again 
into a mountain himself alone." (Comp. Matt. 14: 23 "And when he 
had sent the multitudes away, he went up into a mountain apart 
\.Qpray: and when the evening was come, he was there alone.") 

Luke 22: 41-45 " And he was withdrawn from them about a 
stone s cast, and kneeled down, and prayed, saying, Father, if thou 
be willing, remove this cup from me: nevertheless, not my will, but 
thine, be done. And there appeared an angel unto him from heaven, 
strengthening him. And being in an agony he prayed more earnestly: 
and his sweat was as it were great drops of blood falling down to the 
ground. And when he rose up from prayer, and was come to his dis 
ciples, he found them sleeping for sorrow." 

Heb. 5: 7 " Who in the days of his flesh, when he had offered up 
ptayers and supplications with strong crying and tears unto him that 
was able to save him from death, and was heard in that he feared. " 

FIRST PROPOSITION: Jesus Christ prayed (25 times men 
tioned}. He obtained power for work and for moral victory as 
other men do, by prayer. He was subject to human condition* 
for obtaining what He desired. 



94 What the Bible Teaches 

(d) Acts 10:38 " How God anointed Jesus of Nazareth with thi 
Holy Ghost and with power: who went about doing good, and healing 
all that were oppressed of the devil; for God was with him." 



SECOND PROPOSITION: Jesus Christ obtained power for 
His divine works not by His inherent Divinity but by the anoint 
ing of the Holy Spirit. He was subject to the same conditions 
of power as other men. 

(c) Jno. 14: 12 "Verily, verily, I say unto you, he that believeth 
on me, the works that I do shall he do also; and greater works than 
these shall he do; because I go unto my Father." 

THIRD PROPOSITION": Jesus Christ was subject to limitations 
in the exercise of power during the days of His humiliation. 

GENERAL PROPOSITION: Jesus Christ was subject to human 
conditions for the obtaining of power and human limitations in 
its exercise. This was during the days of His humiliation. 

IT. Human Relation to God. 

Jno. 20: 17 "Jesus saith unto her, touch me not; for I am not yet 
ascended to my Father: but go to my brethren, and say unto them, I 
ascend unto my Father and your Father; and to my God and your 
God." 



FIRST PROPOSITION: Jesus Christ called the Father "My 
God." 

JESUS CHRIST bore the relation of man to God the Father. 

V. Human in all things. 

Heb. 2: 17, R.V. " Wherefore it behooved him in all things to be 
made like unto his brethren, that he might be a merciful and faithful 
high priest in things pertaining to God, to make propitiation for the 
sins of the people." 



FIRST PROPOSITION: Jesus Christ was made "in all 
things like unto His brethren, subject to all the physical^ mental 
wid moral conditions of existence essential to human nature. 



The Human Nature of Jesus Christ 95 

GENERAL PROPOSITION: Jesus Christ was in every respect a 
real man. He became so voluntarily to redeem man. (Phil. 2: 5-8 , 
2 Cor. 8:9.) He partook of human nature that we might be 
come partakers of the Divine nature. 2 Pet. 1: 4 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." 

QUESTION: How shall we reconcile the Bible doctrine of 
the true Deity of JESUS CHRIST with the Bible doctrine of the real 
human nature of CHRIST ? 

ANSWER: That is not our main business. Our first business 
is to find out what the various passages mean in their natural 
grammatical interpretation. Then if we can reconcile them, 
well; if not, believe them both and leave the reconciliation to in 
creasing knowledge. It is a thoroughly vicious principle of inter 
pretation that we must interpret every passage in the Bible so 
that we can readily reconcile it with every other passage. This 
gives rise to a one-sided theology. One man becomes a one-sided 
Calvinist and another a one-sided Arminian, and so on through 
the whole gamut of doctrine. Our business is to find out the 
plainly intended sense of the passage in hand as determined by 
usage of words, grammatical construction and context. Re 
member that in many cases two truths that seemed utterly irrec* 
oncilable or perfectly contradictory to us once are now, with in- 
creased knowledge, seen to beautifully harmonize. Truths that 
still seem to us to be contradictory perfectly harmonize in the in 
finite wisdom of God, and will some day, when we approach more 
nearly to God s omniscience, perfectly harmonize in our minds. 
How fearlessly the Bible puts the Deity and manhood of JESUS 
CHRIST in closest juxtaposition. 

Matt. 8:24-26 "And, behold, there arose a great tempest in the 
sea, insomuch that the ship was covered with the waves: but he was 
asleep. And he saith unto them, Why are ye fearful, O ye of little 
faith ? Then he arose, and rebuked the winds and the sea; and there 
was a great calm ." 

Luke 3: 21, 22 "Now when all the people were baptized, it came to 
pass iha.t Jesus also being baptized^ and praying, the heaven was 
opened. And the Holy Ghost descended in a bodily shape like a dove 
upon him, and a voice came from heaven, which said, Thou art my 
beloved Son; in thee I am well pleased." 



96 What the Bible Teaches 

Jno. 11:38, 43, 44 "Jesus, therefore, again groaning in himsel} 
cometh to the grave. It was a cave, and a stone lay upon it. And 
when he had thus spoken, he cried with a loud voice, Lazarus, come 
forth. And he that was dead came fortli, bound hand and foot with 
grave-clothes; and his face was bound about with a napkin. Jesus 
saith unto them, Loose him, and let him go." 

Luke 9: 28, 29, 35 "And it came to pass about an eight days after 
these sayings, he took Peter and John and James, and went up into a 
mountain to pray. And as he prayed, the fashion of his countenance 
was altered, and his raiment was white and glistening. And there 
came a voice out of the cloud, saying, This is my beloved Son: hear 
him." 

Matt. 16:16, 17, 21 "And Simon Peter answered and said, Thou 
art the Christ, the Son of the living God. And Jesus answered 
and said unto him, Blessed art thou, Simon Bar-jona: for flesh and 
blood hath not revealed it unto thee, but my Father which is in 
heaven. From that time forth began JESUS to show unto his disciples, 
how that he must go unto Jerusalem, and suffer many things of the 
elders and chief priests and scribes, and be killed, and be raised again 
the third day." 

Heb. 1:6 "And again, when he bringeth in the first-begotten into 
the world, he saith, And let all the angels of God worship him." 
(Compare Heb. 2:18 "For in that he himself hath suffered being 
tempted, he is able to succor them that are tempted.") 

Heb. 4: 14, 15 " Seeing then that we have a great high priest, that 
is passed into the heavens, Jesus, the Son of God, let us hold fast our 
profession. For we have not a high priest which cannot be touched 
with the feeling of our infirmities: but was in all points tempted like 
as we are, yet without sin." 



CHAPTER IV, 

THE CHARACTER OF JESUS CHRIST. 
I. The Holiness of Jesus Christ. 

(1) THE FACT OF CHRIST S HOLINESS. 

Acts 4: 27, 30" For of a truth against thy holy child Jesus, whom 
thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, 
and the people of Israel, were gathered together. By stretching forth 
thine hand to heal; and what signs and wonders may be done by the 
name ot the holy child Jesus." 

Mark 1:24 " Saying, Let us alone; what have we to do with thee, 
thou Jesus of Nazareth ? Art thou come to destroy us ? I know thee 
who thou art, the Holy One of God" 

Luke 4:34" Saying. Let us alone; what have we to do with thee, 
thou Jesus of Nazareth ? Art thou come to destroy us ? I know thee 
who thou art; the Holy One of God" 

Acts 3: 14 " But ye denied the Holy One and the Just, and desired 
a murderer to be granted unto you. " 

i Jno. 2: 20 "For ye have an unction from the Holy One, and ye 
. know all things." 

FIRST PROPOSITION: Jesus Christ is Holy, absolutely Holy. 
He is "The Holy One" 

NOTE. In the Old Testament it is Jehovah God who is called the 
Holy One. Jehovah is called "The Holy One of Israel" about thirty 
times in Isaiah. (Compare Lecture on the Holiness of God.) 

(2) WHAT DOES HOLY MEAN ? 

Lev. 11:43-45 "Ye shall not make yourselves abominable with 
any creeping thing that creepeth, neither shall ye make yourselves 
unclean with them, tJiat ye should be defiled thereby. For I am the 
LORD your God: ye shall therefore sanctify yourselves and ye shall 
be holy; for I am holy; neither shall ye defile yourselves with any man 
ner of creeping thing that creepeth upon the earth. For I am the 
LORD that bringeth you up out of the land of Egypt to be your God : 
ye shall therefore be holy, for I am holy." 

Deut. 23: 14 " For the LORD thy God walketh in the midst of thy 
camp, to deliver thee, and to give up thine enemies before thee; there- 



98 What the Bible Teaches 

fore shall thy camp be holy: that he see no unclean thing in thee, and 
turn away from thee." (Study context.) 

Holy means free from defilement. To say that CHRIST is ab 
solutely holy, is to say that He is absolutely pure. (Compare 
1 Jno. 3:3 "Every man that hath this hope in him purifieth 
himself, even as he is pure.") 

Note the many ways in which the Bible brings out this abso 
lute purity of CHRIST: 

Heb. 7:26, R. V. "For such a high priest became us holy, guile 
less^ undefiled, separated from sinners, and made higher than the 
heavens." 

Heb. 9: 14, R. V. "How much more shall the blood of Christ, 
who through the Eternal Spirit offered himself without blemish unto 
God, cleanse your conscience from dead \vorks to serve the living 
God?" 

i Pet. i: 19 " But with the precious blood of Christ, as of a lamb 
without blemish and without spot." 

1 Jno. 3:5 "And ye know that he was manifested to take away 
our sins; and in him is no sin." 

2 Cor. 5:21" For he hath made him to be sin for us, who knew no 
sin; that we might be made the righteousness of God in him." 

Heb. 4: 15 " For we have not a high priest which cannot be touched 
with the feeling of our infirmities; but was in all points tempted like 
as we are, yet without sin ." 

i Jno. 3: 3 "And every man that hath this hope in him purifieth 
himself, even as he is pure " 

SECOND PROPOSITION: The Bible multiplies expressions and 
figures to produce an adequate conception of the absolute holi 
ness or moral purity of Christ. Nothing in nature with which 
to compare it except light. 

i Jno. i : 5 " This then is the message which we have heard of him, 
and declare unto you, that God is light, and in him is no darkness at 
all." (Compare Jno. 8: 12 "Then spake Jesus jagain unto them, say 
ing, I am the light of the world: he that followeth me shall not walk 
in darkness, but shall have the light of life.") 

The dazzling white light that glorified the face and garments 
of JESUS on the Mount of Transfiguration (Matt. 17; 2j Luke 9: 29) 
was the outshining of the moral purity within. 

(3) How THE HOLINESS or JESUS CHRIST MANIFESTED ITSELF. 
(a) Heb. i : 9 " Thou hast loved righteousness, and hated iniquity; 



The Character of Jesus Christ 99 

therefore God, even thy God, hath anointed thee with the oil of glad 
ness above thy fellows." 

FIRST PROPOSITION: The Holiness of Jesus Christ mani 
fested itself in a love of righteousness and hatred of iniquity, 

It is not enough to love righteousness; iniquity must be hated 
as well. On the other hand it is not enough to hate iniquity; 
righteousness must be loved as well. There are those who pro 
fess to love righteousness, but they do not seem to hate iniquity. 
They are strong in applauding right, but not equally strong in 
denouncing evil. There are also those who profess to hate sin, 
but they do not seem to love righteousness. They are strong in 
denouncing evil, but not equally strong in applauding right. 
JESUS CHRIST S holiness was full-orbed as well as spotless; he loved 
righteousness and hated iniquity. 

(b] i Pet. 2:22 "Who did no sin, neither was guile found in his 
mouth. 

Jno. 8: 29" And he that sent me is with me: the Father hath not 
left me alone; for I do always those things that please him." 

Matt. 17:5 "While he yet spake, behold, a bright cloud over 
shadowed them: and behold a voice out of the cloud, which said, 
This is my beloved Son, in whom I am well pleased; hear ye him." 
(Compare Jno. 12:49 "For I have not spoken of myself; but the 
Father which sent me, he gave me a commandment, what I should say, 
and what I should speak.") 

SECOND PROPOSITION: The Holiness of Jesus Christ mani 
fested itself in deed and word; NEGATIVELY, in His never doing sin 
or speaking falsehood; POSITIVELY, in His always doing what 
was pleasing to God and always speaking the things which pleased 
God. 

The holiness of JESUS manifested itself not merely negatively 
in not doing nor speaking wrong, but positively also in speaking- 
all that God desired, all that was right to do or speak. A full 
manifestation of holiness does not consist merely in doing nothing 
wrong, but in doing all that is right. 

(c) Heb. 4: 15" For we have not a high priest which cannot be 
touched with the feeling of our infirmities; but was in all points tempted 
like as we are, yet without sin." 



ioo What the Bible Teaches 

THIRD PROPOSITION: The Holiness of Jesus manifested itself 
in constant and never-failing victory over temptation. It was not 
merely the negative innocence that results from being shielded from 
contact with evil, but the positive holiness that meets evil and over 
comes it. 

(d) The entire Sermon on the Mount (Matt. 5-7), especially Matt. 5: 
48 " Be ye therefore perfect, even as your Father which is in heaven 
is perfect." 

FOURTH PROPOSITION: The Holiness of Jesus Christ mani 
fested itself in demanding absolute perfection of His disciples and 
refusing any compromise with evil. 

(<?) Matt. 23: 13 " But woe unto you Scribes and Pharisees, hypo 
crites ! for ye shut up the kingdom of heaven against men: for ye 
neither go in yourselves, neither suffer ye them that are entering to 
go in." 

Matt. 16: 23 " But he turned, and said unto Peter, Get thee behind 
me, Satan: thou art an offense unto me: for thou savorest not the 
things that be of God, but those that be of men." 

Jno. 4: 17, 18 "The woman answered and said, I have no husband. 
JESUS said unto her, Thou hast well said, I have no husband: For 
thou hast had five husbands; and he who thou now [hast is not thy 
husband: in that saidst thou truly." 

Matt. 23: 3S "Ye serpents, ye generation of vipers, how can y0 
escape the damnation of hell 1" 

FIFTH PROPOSITION: The Holiness of Jesus Christ mani 
fested itself in the stern and scathing rebuke of sinners. 

(/) i Pet. 2: 24 "Who in his own self bare our sins in his own 
body on the tree, that we, being dead to sins, should live unto right 
eousness: by whose stripes ye were healed." 

1 Pet. 3: 18 " For Christ also hath once suffered for sins, the just 
for the unjust, that he might bring us to God, being put to death in 
the flesh, but quickened by the Spirit." 

2 Cor. 5: 21 " For he hath made him to be sin for us, who knew no 
sin; that we might be made the righteousness of God in him." (Cf. 
Jno. 10:17, 18 " Therefore doth my Father love me, because I lay 
down my life, that I might take it again. No man taketh it from me, 
but I lay it down of myself. I have power to lay it down and I have 
power to take it again. This commandment have I received of my Fa 
ther.") 



The Character of Jesus Christ lor 

Phil. 2: 6-8 "Who, being in the form of God, thought it not rob 
bery to be equal with God: But made himself of no reputation, and 
took upon him the form of a servant, and was made in the likeness of 
men: And being found in fashion as a man, he humbled himself and 
became obedient unto death, even the death of the cross." 

Gal. 3: 13 "Christ hath redeemed us from the curse of the law, 
being made a curse for us: For it is written, cursed is every one that 
hangeth on a tree." 

SIXTH PROPOSITION: The Holiness of Jesus Christ mani 
fested itself in His making the greatest sacrifice in His power to 
save others from the sin He hated and to the righteousness lie 
loved. 

This was the crowning manifestation of His holiness. He 
so hated sin and loved righteousness that He was not only willing 
to die rather than sin Himself, but even to give up His Divine 
glory, and be made in fashion as a man, and die the death of a 
malefactor, and be rejected of man and separated from God, that 
others might not sin. He was willing to make any sacrifice to do 
away with sin. 

(g) Matt. 25: 31, 32, 41 "When the Son of man shall come in his 
glory, and all the holy angels with him, then shall he sit upon the throne 
of his glory: And before him shall be gathered all nations: and he shall 
separate them one from another, as a shepherd divideth his sheep 
from the goats: Then shall he say also unto them on the left hand, De 
part from me, ye cursed, into everlasting fire, prepared for the devil 
and his angels." 

2 Thess. 1:7-9 "And to you who are troubled rest with us, 
when the Lord Jesus shall be revealed from heaven with his mighty 
angels, inflaming fire taking vengenance on them that know now God, 
and they that obey not the gospel of our Lord Jesus Christ: Who 
shall be punished with everlasting destruction from the presence of 
the Lord, and from the glory of his power." 

SEVENTH PROPOSITION: The Holiness of Jesus Christ will 
manifest itself in the awful, irrevocable punishment of those who 
refuse to be separated from their sin. 

He died to separate men whom He loves from sin which He 
hates. If men refuse this separation, He leaves them to their 
self-chosen partnership and the doom which it involves. Men 
talk much of the holiness of God and love of JESUS, but JESUS is 



102 What the Bible Teaches 

just as holy as God, and God is just as loving as JESUS. (Jno. 3: 
16; Eph. 2: 4, 5.) In this as in all else JESUS and the Father art* 
one. (Jno. 10: 30.) 

Let us remember that first of all our Saviour is Holy. 
Until we have an adequate conception of His Holiness we can 
have no adequate conception of His love. 

(4) WITNESSES TO THE HOLINESS OF JESUS CHRIST. 

(a] Acts 3: 14 " But ye denied the Holy One and the Just, and 
desired a murderer to be granted unto you." Peter. 

(b] 1)00.3:5 "And ye know that he was manifested to take 
away our sins; and in him is no sin." John. 

(c] 2 Cor. 5:21 "For he hath made him to be sin for us, who 
knew no sin; that we might he made the righteousness of God in 
him." Paul. 

(d] Acts 4: 27 "For of a truth against thy holy child Jesus, whom 
thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, 
and the People of Israel, were gathered together. * The whole 
Apostolic Company in Concert. 

(e] Acts 22:14 "And he said, the God of our Fathers hath 
chosen thee, that thou shouldst know his will, and see that Just One, 
and shouldst hear the voice of his mouth." Ananias. 

(/) Luke 23:41 " And we indeed justly; for we receive the due 
reward of our deeds: but this man hath done nothing amiss." The 
Dying Thief. 

(g) Luke 23: 47 " Now when the centurion saw what was done, 
he glorified God, saying, Certainly this was a righteous man." The 
Roman Centurion. 

(h) Matt. 27: 19 * When he was set down on the judgment seat, 
his wife sent unto him, saying, Have thou nothing to do with that just 
man: for I have suffered many things this day in a dream because of 
him." Pilate s Wife. 

(i) Jno. 18: 38 " Pilate saith unto him, What is truth? And 
wfien he had said this, he went out again unto the Jews, and saith 
unto them, I find no fault in him at all." 

Jno. 19:4,6 "Pilate therefore went forth again, and saith unto 
them, Behold, I bring him forth to you, that ye may know that I find 
no fault in him. When the chief priests therefore and officers saw 
^un, they cried out, saying, Crucify him, crucify him. Pilate saith 
unto them, Take ye him, and crucify him: for I find no fault in 
him." Pilate, himself, three times. 

(/) Matt. 27:3, 4 "Then Judas, which had betrayed him, when he 
saw that he was condemned repented himself, and brought again the 
thirty pieces of silver to the chief priests and elders, saying, I have 
ginned in that I have betrayed the innocent blood."; Judas Iscariot. 



The Character of Jesus Christ 103 

() Mark i: 23, 24 "And there was in their synagogue a man with 
an unclean spirit; and he cried out, saying, Let us alone; what have 
we to do with thee, thou Jesus of Nazareth ? Art thou come to destroy 
us ? I know thee who thou art, the Holy One of God." The Unclean 
Spirit. 

(/) Jno. 8: 46 "Which of you convinceth me of sin ? And if I say 
the truth, why do ye not believe me ? " 

Jno. 14: 30 "Hereafter I will not talk much with you: for the 
prince of this world cometh, and hath nothing in me." Jesus himself. 

(m) Jno. 16: 8, 10 "And when helis come, he will reprove the 
world of sin, and of righteousness, and of judgment: Of righteousness, 
because I go to my Father, and ye see me no more." The Holy 
Spirit, 

(n] Heb. i: 8, 9 "But unto the Son he saith, Thy throne, O God, 
is for ever and ever: a sceptre of righteousness is the sceptre of thy 
kingdom. Thou hast loved righteousness, and hated iniquity; there 
fore God, even thy God, hath anointed thee with the oil of gladness 
above thy fellows." 

Matt. 17: 5 "While he yet spake, behold, a bright cloud over 
shadowed them: and behold a voice out of the cloud, which said, This 
is my beloved Son, in whom I am well pleased; hear ye him." <^od 
the Father. 

II. The Love of Jesus Christ to God the Father. 

(1) THE FACT OF His LOVE. 

Jno. 14: 31 " But that the world may know that I love the Father; 
and as the Father giveth me commandment, even so I do. Arise, let 
us go hence." 

FIRST PROPOSITION: Jesus Christ loved the Father. 

The one thing that JESUS desired the world to know about 
Him was that He loved the Father. If the secret of His life was 
asked, it was this: "I love the Father." If we wish to know 
what love to God means in its purity and its fulness we have to 
look at JESUS CHRIST. 

(2) How THE LOVE OP JESUS CHRIST TO THE FATHER MANI 
FESTED ITSELF. 

(a) Jno. 14: 21 "But that the world may know that I love the 
Father; and as the Father gave me commandment, even so I do." 

Jno. 15: 10 " If ye keep my commandments, ye shall abide in my 
love, even as I have kept my Father s commandments, and abide in 
hit love." 



104 What the Bible Teaches 

FIRST PROPOSITION: The Love of Jesus Christ to tto 
Father manifested itself in His doing as the Father gave Him 
commandment. (Compare 1 Jno. v: 3 f 1-2.) 

NOTE i. Jno. 6: 38 " For I came down from heaven, not to do my 
own will, but the will of him that sent me." 

His obedience to the Father s will faltered not at forsaking 
the glory of heaven for the shame of earth. 

NOTE 2. Phil. 2: 8 "And being found in fashion as a man, he 
humbled himself, and became obedient unto death, even the death of 
the cross." 

His obedience to his Father s will faltered not at death, 
even the death of the cross. 

Comp. Jno. 10:15, 17, 1 8 "As the Father knoweth me, even so 
know I the Father; and I lay down my life for the sheep. Therefore 
doth my Father love me, because I lay down my life, that I might take 
it again. No man taketh it from rne, but I lay it down of myself. I 
have power to lay it down, and I have power to take it again. This 
commandment have I received of my Father." 

His death was in the highest sense voluntary. It was the 
goal toward which JESUS deliberately walked. 

Luke 9: 51 "And it came to pass, when the time was come that he 
should be received up, he steadfastly set his face to go to Jerusalem." 
But it was not only on that last journey that "He stead 
fastly set His face to go to Jerusalem;" but when He first took 
upon Him the nature of man, He had steadfastly set His face to 
go to Calvary. The Jews stood beside the tomb of Lazarus and 
saw JESUS weeping and said " Behold how He loved Him" (Jno. 
11:3G) loved Lazarus. We stand beside the cross and behold 
JESUS bleeding and we cry " Behold how He loved Him" loved 

God. 

(b) Jno. 8: 55, R.V. " And ye have not known him: but I know him; 
and if I should say, I know him not, I shall be like unto you, a liar: 
but I know him, and keep his word." 

SECOND PROPOSITION: The Love of Jesus Christ to the 
Father manifested itself in His keeping; i. e., attending to 
carefully, or guarding, the Father s word. 

To keep God s word means more than to obey His command 
ments. A man may obey commandments without hearty love to 



The Character of Jesus Christ 105 

them, but we guard that which we regard as a precious treasure. 
This JESUS did. The Father s word was His most precious 
treasure. He guarded it as other men do their gold and jewels. 
This esteem for His Father s word was a peculiar mark of His 
love to the Father. The Destructive Critics profess to love God. 
How little of it they show in this way They are ready to give 
away God s word to the first plausible sophist that advances a high- 
Bounding argument for surrendering some precious portion of 
the Word of God. 

(c) Matt. 26: 39, 42 " And he went a little further, and fell on his 
face, and prayed, saying, O my Father, if it be possible, let this cup 
pass from me: nevertheless, not as I will, but as thou wilt. He went 
away again the second time, and prayed, saying, O my Father, if this 
cup may not pass away from me, except I drink it, thy will be done." 

THIRD PROPOSITION: The Love of Jesus Christ to the Father 
manifested itself in unwavering submission to t/ie Father s will, 
even when that will might require that from which the soul shrank 
in heart-breaking anguish. 

(d) Ps. 40: 8 " I delight to do thy will, O my God: yea, thy law 
is within my heart." 

FOURTH PROPOSITION: The Love of Jesus Christ to the 
Father manifested itself in positive delight in doing the Father s 
will. The connection shows that the Father s will here was His 
own sacrificial death. 

NOTE i. Luke 2:49 "And he said unto them, How is it that ye 
sought me ? Wist ye not that I must be about my Father s business?" 
This delight in the Father s will manifested itself even in the boyhood of 
JESUS. 

NOTE 2. Jno. 4:34, R. V. "Jesus saith unto them, My meat is to 
do the will of him who sent me, and to accomplish his work." The doing 
of the Father s will, and accomplishing his work was JESUS CHRIST S meat, 
;t was more to him than His necessary food. (See context.) 

(e) Jno. 8: 29, R. V. " And he that sent me is with me; he hath 
not left me alone; for I do always the things that are pleasing to him." 

FIFTH PROPOSITION: The love of Jesus Christ to the Father 
manifested ti*4&f *n His always doing the things which were 
to the Fat/ter 



106 What the Bible Teaches 

This is more than obedience to express commandments. A 
son may do whatever a father bids him, but a more loyal and 
loving son will not wait to be bidden, but study to find out 
what is pleasing to his father and anticipate the expression of 
his will. To know what was pleasing to the Father was JESUS 
CHRIST S constant study; to do these things was his unvarying 
practice. 

(/) Jno. 5: 30 "I can of -mine own self do nothing: as I hear, I 
judge: and my judgment is just; because I seek not mine own will, but 
the will of the Father which hath sent me." 

SIXTH PROPOSITION: The Love of Jesus Christ to the Father 
manifested itself in His seeking the Father s will. 

The accomplishment of His Father s will w r as the one object 
of His pursuit. As other men hunt for gold, or pleasure, or 
honor, or the accomplishment of their own will, He sought for the 
accomplishment of His Father s will. 

(<b r ) J no - 5 : 34 4 T > R-V. " But the witness which I receive is not 
from man: howbeit I say these things, that ye may be saved. I 
receive not glory from men." (Compare v. 44.) 

SEVENTH PROPOSITION: The Love of Jesus Christ to the 
Father manifested itself in His seeking and accepting testimony 
and glory from the Father alone. 

(h) Jno. 17: 4 " I have finished the work which thou gavest me 
to do." 

EIGHTH PROPOSITION: The Love of Jesus Christ to the 
Father manifested itself in His finishing the work the Father 
gave Him to do. 

NOTE. When was that work finished? (Jno. 19:30 " When 
Jesus therefore had received the vinegar, he said, It is finished: and he 
bowed his head and gave up the ghost.") On the cross. It was love to 
God before love to man that brought Jesus to Calvary. We speak ot 
God the Father loving men in Christ, which is true, but it is also true 
that Christ s sacrifice for men finds its final reason and original source in 
obedience to the will of the Father, who was the object of His Supreme 
love. 

(/) Jno. 7:18 ** He that speaketh of himself seeketh his own glory: 

but he that seeketh his glory that sent him, the same is true, and no 

unrighteousness is in him." 



The Character of Jesus Christ 107 

Jno. 17:4 "I have glorified thee on the earth: I have finished the 
work which thou gavest me to do." 

Jno. 17:1 "These words spake Jesus, and lifted up his eyes to 
heaven, and said, Father, the hour is come; glorify thy Son, that thy 
Son also may glorify thee." 

NINTH PROPOSITION: The Love of Jesus Christ to the Father 
manifested itself in His seeking the glory of the Father alone. 

The Father s glory was JESUS CHRIST S first and great ambi 
tion, the consuming passion of His life. It was for the Father s 
glory He planned, prayed, acted, suffered and died. JESUS taught 
that the first and great commandment is "Thou shalt love the 
Lord thy God, with all thy heart, and with all thy soul, and with 
all thy mind." (Matt. 22: 37, 38.) His own life is the supreme 
manifestation of this law which He taught. 

III. The Lore of Jesus Christ to men. 

(1) WHOM AMONG MEN DID JESUS LOVE ? 

(a) Eph. 5:25 " Husbands, love your wives, even as Christ also 
loved the churchy and gave himself for it." 

FIRST PROPOSITION: Jesus Christ loved the Church. 

The Church is loved by CHRIST in a particular sense and a 
peculiar way. While a philanthropist may love all mankind and 
yet, if he is a true man, will in a peculiar way love his own wife 
as he loves no other woman, so CHRIST has a peculiar love for the 
Church, His bride. We must be on our guard, in studying the 
various passages in the Bible which speak about the love of 
CHRIST, to note whether they refer to His love in general, i. e., 
His love to all mankind, or His love in particular; i. e. y His love 
to the Church, which is His body and His bride. 

(b} Eph. 5: 2 "And walk in love, as Christ also hath loved us, and 
hath given himself for us as offering and a sacrifice to God for a 
sweet smelling savour." 

Gal. 2:20 "I am crucified with Christ: nevertheless, I live; yet 
not I, but Christ liveth in me: and the life which I now live in the 
flesh, I live by the faith of the Son of God, who loved me, and gave 
himself for me." 



108 What the Bible Teaches 

SECOND PROPOSITION: Jesus Christ loves individual be 
lievers. Jesus Christ not only loves His church as a whole, but 
He loves each individual who believes in Him. 

(c) Jno. 13: i " Now before the feast of the passover, when Jesus 
knew that his hour was come that he should depart out of this world 
unto the Father, having loved Jits own which were in the world, he 
loved them unto the end." 

THIRD PROPOSITION: Jesus Christ "loved His own" which 
were in the world. Not all men were " His own" when He was 
here upon earth, neither are all His own to-day. 

QUESTION: Who are His own? 

Jno. 17:2, 9, 12 "As thou hast given him power over all flesh, 
that he should give eternal life to as many as tJiou hast given him. I 
pray for thorn: I pray not for the world, but for them which thou hast 
given vie; for they are thine. While I was with them in the world, I 
kept them in thy name: those that thou gavest me I have kept, and 
none of them is lost, but the son of perdition; that the scripture might 
be fulfilled." 

JESUS CHRIST S own are those whom God the Father has 
given unto Him. The proof that anyone belongs to this elect 
company is that he comes to CHRIST. Jno. 6:37 "All that the 
Father giveth me shall come to me; and him that cometh to me I 
will in no wise cast out." 

This highly favored company given unto CHRIST by the 
Father, and who come to CHRIST, are objects of CHRIST S special 
love. To them He ministers in a special way (see context Jno. 
13:1), and them He guards so that not one of them perishes. 
(Jno. 17: 12, R. V. " While I was with them, I kept them in thy 
name which thou hast given me: and I guarded them, and not one 
of them perished, but the son of perdition; that the scriptures 
might be fulfilled;" 18:9 "That the word might be fulfilled 
which he spake. Of those whom thou hast given me 1 lost not 
one."} 

(d) Jno. 14:21 " He that hath my commandments, and keepeth 
them, he it is that loveth me; and he that loveth me shall be loved of 
my Father, and I will love him, and will manifest myself to him." 

FOURTH PROPOSITION: Jesus Christ loves him that hath 
His commandments and keepeth them. 



The Character of Jesus Christ 109 

CHRIST has an altogether special love for His obedient dis 
ciples; to them He manifests Himself as not unto the world. 

NOTE i. Jno. 15:10 "If ye keep my commandments, ye shall 
abide in my love; even as I have kept my Father s commandments and 
abide in his love." Those who keep his commandments abide in his 
love. This does not mean, as sometimes interpreted, "abide in the 
consciousness of his love." It means rather what it says. There is a 
love of CHRIST out of which one steps by disobedience. 

NOTE 2. Mark 3:35 " For whosoever shall do the will of God, the 
same is my brother, and my sister, and mother." Whosoever does the 
will of God stands in the relation of closest kinship to Christ. Such 
an one is to Him his brother and sister and mother. A man may love 
all men and yet he has a peculiar love to his own brother and his own 
sister, and above all, to his own mother. Toward whosoever does the 
will of God, JESUS CHRIST has that love which combines all three in one. 
NOTE 3. Jno. 15:9 "As the Father hath loved me, so have I 
loved you: continue ye in my love." (See also v. 10.) JESUS CHRIST S 
love to those who keep His commandments is just the same as His 
Father s love to Him. 

(e] Matt. 9: 13 " But go ye and learn what that meaneth, I will 
have mercy; and not sacrifice: for I am not come to call the righteous, 
but sinners to repentance." 

Luke 19: io" For the Son of man is come to seek and to save that 
which was lost." 

Rom. 5:6, 8 "For when we were yet without strength, in due 
time Christ died for the ungodly. But God commendeth his love 
toward us, in that, while we were yet sinners, Christ died for us." 

FIFTH PROPOSITION: Jesus Christ loves sinners, the lost, the 
ungodly. 

JESUS CHRIST loves the vilest sinner as truly as He loves the 
purest saint, but He does not love the vilest sinner in the same 
way that He loves the purest saint. His love to the sinner is 
one thing; His love to the obedient disciple quite another. 
Toward the one He has pity, in the other He takes pleasure. 
There is an attraction in both cases. In the one case it is the 
attraction of need appealing to compassion; in the other case it 
is the attraction of beauty appealing to appreciation and delight. 
CHRIST pities the sinner, He delights in the saint. He loves 
them both. In the parable of the lost sheep we see that the at- 
traction of need is the greater. 

(/) Luke 23:34 "Then said Jesus, Father, forgive them; forthey 
know not what they do," 



110 What the Bible Teaches 

SIXTH PROPOSITION: Jesus Christ loved His enemies. 

(g) Jno. 19:25-27 "Now there stood by the cross of Jesus his 
mother, and his mother s sister, Mary the wife of Cleophas, and Mary 
Magdalene. When Jesus therefore saw his mother, and the disciple 
standing by, whom he loved, he saith unto his mother, Woman, behold 
thy son ! Then saith he to the disciple, Behold thy mother ! And 
from that hour that disciple took her unto his own home." 

i Cor. 15:7 "After that he was seen of James." (Comp. Jno. 7 :5 
" For neither did his brethren believe in him.") 

Jesus seems to have shown himself to no unsaved man after 
his resurrection, except his brother. 

SEVENTH PROPOSITION: Jesus Christ loved His c<an kin 
dred. Jesus Christ had a peculiar interest in and love for those 
who were His kindred according to the flesh. Christianity does 
not ignore but sanctifies natural ties. 

(//) Mark 10:13-16 "And they brought young children to him, 
that he should touch them; and his disciples rebuked those that 
brought them. But when Jesus saw it, he was much displeased, and 
said unto them, Suffer the little children to come unto me, and forbid 
them not; for of such is the kingdom of God. Verily, I say unto you, 
Whosoever shall not receive the kingdom of God as a little child he 
shall not enter therein. And he took them up in his arms, put his 
hands upon them, and blessed them." 

EIGHTH PROPOSITION: Jesus Christ loved children. Chil 
dren had an especial attraction for Jesus Christ, and were the 
objects of his especial solicitude and care. 

Matt. 18:3, 6, 10 "And said, Verily, I say unto you, except ye be 
converted and become as little children, ye shall not enter into the 
kingdom of heaven. But whoso shall offend one of these little ones 
which believe in me, it were better for him that a millstone were 
hanged about his neck, and that he were drowned in the depth of the 
sea. Take heed that ye despise not one of these little ones; for I say 
unto you, that in heaven their angels do always behold the face of my 
Father which is in heaven." 

The man or woman who has not an especial love for children 
is not Christlike. 

(z) Jno. 11:5 "Now Jesus loved Martha, and her sister, and 
Lazarus." (Mark 10:21). 

Jno. 19: 26 " When Jesus therefore saw his mother, and the discifiU 
standing by, whom he loved, he saith unto his mother, Woman, 
thy son ! " 



The Character of Jesus Christ III 

NINTH PROPOSITION: Jesus Christ loved especial individuals 
in an especial way. 

While JESUS CHRIST loves all men with infinite love, while he 
has a peculiar love to His Church as His bride and His body, while 
He has an individual love to each member of His body, while He 
has a still more especial love to all those who have His command 
ments and keep them and do His Father s will, yet, the more open 
any heart is to Him by faith and love, the more is that person the 
object of His especial delight. 

(2) How THE LOVE OF JESUS CHRIST TO MEN MANIFESTS 
ITSELF. 

(a) a Cor. 8: 9, R.V. "For ye know the grace of our Lord Jesus 
Christ, that, though he was rich, yet for your sakes he became poor> that 
ye through his poverty might become rich." 

FIRST PROPOSITION: The love of Jesus Christ to men mani 
fested itself in His becoming poor that we might become rich. 

How great the riches He renounced and how great the pov 
erty He assumed is seen in Phil. 2: 6-8 " Who being in the form 
of God, thought it not robbery to be equal with God: But made 
Himself of no reputation, and took upon him the form of a servant, 
and was made in the likeness of men: And being found in fashion 
as a man, he humbled himself, and became obedient unto death, 
even the death of the cross. 1 How great the riches we obtain 
through His becoming poor we see in Rom. 8: 16, 17: "The 
Spirit itself beareth witness with our spirit, that we are the 
children of God: And if children, then heirs; heirs of God, and 
joint heirs with Christ; if so be that we suffer with him, that we 
may be also glorified together." 

(b) Eph. 5: 2 "And walk in love, as Christ also hath loved us, 
and hath given himself for us an offering and a sacrifice to God for a 
sweet smelling savour." 

Gal. 2: 20 "I am crucified with Christ: nevertheless I live; yet 
not I, but Christ liveth in me: and the life which I now live in the 
flesh I live by the faith of the Son of God, who loved me, and gave 
himself for me." 

i Jno. 3: 16 " Hereby perceive we the love of God, because he 
laid down his life for us: and we ought to lay down our lives for the 
brethren." 



112 What the Bible Teaches 

Jno. 15: 13 " Greater love hath no man than this, that a man laj 
down his life for his friends." 

SECOND PROPOSITION: The love of Jesus Christ for us 
manifested itself in His giving Himself, laying clown His life 
for us. 

His was a self-sacrificing love. The death of CHRIST was 
not the only sacrifice He made, but the crowning one. His whole 
life was a sacrifice, from the manger to the cross. His becoming 
man at all was a sacrifice of immeasurable greatness and meaning. 
(Phil. 2:6, 7.) 

(c) Luke 7: 48 " And he said unto her, Thy sins are forgiven." 

THIRD PROPOSITION: The Love of Jesus to the vilest sinner 
ivas manifested in His forgiving them when they repented and be- 
lieved on Him. 

(d) Rev. i: 5 "And from Jesus Christ, who is the faithful wit 
ness, and the first begotten of the dead, and the prince of the kings of 
the earth. Unto him that loved us, and washed us from our sins in his 
own blood." 

FO UR Til PR OPOSITION: The Love of Jesus Christ to us mani 
fests itself in His washing (or loosing, R. F.) us from our sins in 
His own blood. 

(<?) Luke 15:4, 5,6, 7 " What man of you, having a hundred sheep, 
if he lose one of them, doth not leave the ninety and nine in the wilder 
ness and go after that which is lost, until he find it ? And when he 
hath found it he layeth it on his shoulders, rejoicing. And when he 
cometh home, he calleth together his friends and neighbors, saying 
unto them, Rejoice with me; for I have found my sheep which was 
lost. I say unto you, that likewise joy shall be in heaven over one sin 
ner that repenteth more than over ninety and nine just persons, which 
need no repentance." 

FIFTH PROPOSITION: The Love of Jesus Christ to His lost 
sheep manifests itself (a) in His going after them until He finds 
them; (b) in His rejoicing over the lost one found; (c) in His 
laying the lost one found on His own shoulders; (d) in His bringina 
it safely home. 



The Character of Jesus Christ 113 

(/) Jno. 10:4 "When he hath put forth all his own, he goeth 
before them, and the sheep follow him: for they know his voice." 

Is. 40. ii " He shall feed his flock like a shepherd: he shall gather 
the lambs with his arm, and carry them in his bosom, and shall gently 
lead those that are with young." 

SIXTH PROPOSITION: The Love of Jesus Christ to His flock 
manifests itself in His tender care for each member of the flock. 

(g) Matt. 8: 17 "That it might be fulfilled which was spoken by 
Esaias the prophet, saying, Himself took our infirmities, and bare our 
sicknesses." 

SEVENTH PROPOSITION: The Love of Jesus Christ for 
men was manifested in Himself taking our infirmities and bear 
ing our sicknesses 

(h) Matt. 14:14 "And Jesus went forth, and saw a great multi 
tude; and was moved with compassion toward them, and he healed 
their sick." 

EIGHTH PROPOSITION: The Love of Jesus Christ for men 
was manifested in His having compassion upon them and deliver 
ing them from their sicknesses. 

(i) Matt. 15:32 "Then Jesus called his disciples unto him, and 
said, I have compassion on the multitude because they continue with 
me now three days, and have nothing to eat: and I will not send them 
away fasting, lest they faint in the way." 

NINTH PROPOSITION: The Love of Jesus Christ to men loas 
manifested in His having compassion upon them and supplying 
their physical needs. 

(Compare Heb. 13:8, R. V. "Jesus Christ is the same yesterday 
and to-day, yea and forever.") 

(/) Rev. 3: 19, R. V. "As many as I love, I reprove and chasten: 
be zealous therefore, and repent." 

TENTH PROPOSITION: The Love of Jesus Christ to men is 
manifested in His reproving them in order to bring them to 
repentance. 

(K) Jno. 14: 18, R. V " I will not leave you desolate: I come unto 
you." 



114 What the Bible Teaches 

ELEVENTH PROPOSITION: The Love of Jesus Christ to Hii 
disciples is manifested in His not leaving them desolate. He 
Himself comes to them. 

(!) Jno. 11:33-36: "When Jesus therefore saw her weeping, and 
the Jews also weeping which came with her, he groaned in the spirit, 
and was troubled, and said, Where have ye laid him ? They say unto 
him, Lord, come and see. Jesus wept. Then said the Jews, Behold 
how he loved him ! " 

TWELFTH PR OPOSITION: The Love of Jesus Christ was mO^ 
ifested in weeping over the sorrow of His loved ones. 

NOTE. He knew that this sorrow was but for a moment, that \\ 
was founded upon a misapprehension, that in a few moments it would 
be changed for exceeding joy; but it was real, and as it was theirs it 
was His also. 

(m) Jno. 14:1 "Let not your heart be troubled: ye believe in God, 
believe also in me. r 

THIRTEENTH PROPOSITION: The Love of Jesus Christ to 
His disciples was manifested in his comforting them in their 
sorroio and anxiety. 

This is the purpose of the entire fourteenth chapter. Note 
vv. 1 and 27 "Let not your heart be troubled: ye believe in 
God, believe also in me;" 27 " Peace I leave with you, my 
peace I give unto you: not as the world giveth, give I unto you. 
Let not your heart be troubled, neither let it be afraid." 

() Jno. 14:27 "Peace I leave with you, my peace I give unto 
you: not as the world giveth, give I unto you," etc. 

Jno. 15:11 " These things have I spoken unto you, that my joy 
might remain in you and that your joy might be full. 1 * 

FOURTEENTH PROPOSITION: The love of Jesus Christ to 
His disciples was manifested in His leaving them His own peac& 
and His own joy. 

(o) Mark 3: 5, R.V. "And when he had looked roundabout on 
them with anger, being grieved at the hardening of their heart, he 
saith unto the man, Stretch forth thy hand. And he stretched it forth: 
and his hand was restored." 



The Character of Jesus Christ 115 

FIFTEENTH PROPOSITION: The Love of Jesus Christ to 
men was manifested in His grieving over the hardening of their 
hearts. 

The hardening of their hearts, as shown by the context, was 
shameful and outrageous. It aroused Christ s anger. But it 
also moved Him to grief. Would that we had that feeling toward 
even the most outrageous sin that our anger would be mixed 
with tears. 

(p] Luke 22: 32 " But I have prayed for thee, that thy faith fail 
not: and when thou art converted strengthen thy brethren." 

Jno. 17: 15 " I pray not that thou shouldest take them out of the 
world, but that thou shouldest keep them from the evil." 

Luke 23:34 "Then said Jesus, Father, forgive them; for they 
know not what they do. And they parted his raiment, and cast lots." 

SIXTEENTH PROPOSITION: The love of Jesus Christ toward 
His disciples and toward His enemies was manifested in His 
praying for them. 

This is a most important manifestation of love. 

(g) Luke 24: 38, 39, 40 "And he said unto them, Why are ye 
troubled ? and why do thoughts arise in your hearts ? Behold my 
hands and my feet, that it is I myself: handle me and see; for a 
spirit hath not flesh and bones, as ye see me have. And when he 
had thus spoken, he showed them his hands and his feet." 

Jno. 26: 24-29 " But Thomas, one of the twelve, called Didymus, 
was not with them when Jesus came, the other disciples therefore said 
unto him, We have seen the Lord. But he said unto them, Except I 
shall see in his hands the prints of the nails, and put my finger into the 
print of the nails, and thrust my hand into his side, I will not believe. 
And after eight days again his disciples were within, and Thomas with 
them: then came Jesus, the doors being shut, and stood in the midst, 
and said, Peace be unto you. Then saith he to Thomas, Reach hither 
thy finger, and behold my hands; and reach hither thy hand, and thrust 
it into my side; and be not faithless, but believing. And Thomas 
answered and said unto him, My Lord and my God. Jesus saith unto 
him, Thomas, because thou hast seen me, thou hast believed: blessed 
are they that have not seen, and yet have believed." 

SEVENTEENTH PROPOSITION: The Love of Jesus Christ 
toward skeptics was manifested in patient dealing with unreason 
able, inexcusable and stubborn doubts. 



Ii6 What the Bible Teaches 

(r) Mark 16: 7 " But go your way, tell his disciples and Peter that 
he goeth before you into Galilee: there shall ye see him, as he said 
unto you." 

EIGHTEENTH PROPOSITION: The Love of Jesus Christ 
toward a weak disciple was manifested by patient and tender 
dealing with his lapse into grievous siti and apostacy, 

(s) Rom. 8:37 "Nay, in all these things we are more than conquer 
ors through him that loved us." 

NINETEENTH PROPOSITION: The Love of Jesus Christ to 
those u ho believe in Him is manifested in His giving them over 
whelming victory in all their conflicts. 

(t] Jno. 19: 26, 27 "When JESUS therefore saw his mother, and 
the disciple standing by, whom he loved, he saith unto his mother, 
Woman, Behold thy son ! Then saith he to the disciple, Behold thy 
mother ! And from that hour that disciple took her unto his own 
home." 



TWENTIETH PROPOSITION: The Love of Jesus Christ ivas 
manifested (a) in His forgetting His own awful agony in His 
sympathy for the sorrows of others ; (b) by intrusting His own 
loork to the one He loved. It was to the disciple He loved that He 
intrusted His own most sacred charge. 

(u] Jno. 13: 1-5, R.V. "Now, before the feast of the passover, 
Jesus knowing that his hour was come that he should depart out of 
this world unto the Father, having loved his own which were in the 
world, he loved them unto the end. And during supper, the devil hav 
ing already put into the heart of Judas Iscariot, Simon s son, to betray 
him, Jesus, knowing that the Father had given all things into his hands, 
and that he came forth from God, and goeth unto God, riseth from 
supper, and laying aside his garments; and he took a towel, and girded 
himself. Then he poured water into the basin, and began to wash the 
disciples feet, and wipe them with the towel wherewith he was girded." 

TWENTY-FIRST PR POSITION: The Love of Jesus Christ to 
men manifested itself in His performing the lowliest and most 
menial service for them. 



The Character of Jesus Christ 117 

It is easy to perform the most menial services for those we 
love. A mother can perform the most humiliating and repulsive 
service for the babe she loves. (Yet wealthy mothers usually em 
ploy a hireling to do it.) What but love, wondrous love, could en 
able the only begotten of God, in the full consciousness u that the 
Father had given all things into His hands, and that He came 
forth from God, and goeth unto God," to arise from the table and 
with His own hands do this menial service for His disciples? And 
Judas was there, too, and the devil had already put it into his 
heart to betray Jesus. (Vv. 2, 10, 11, R.V.) 

(v) Jno. 15:15 "Henceforth I call you not servants; for the 
servant knoweth not what his Lord doeth; but I have called you 
friends; for all things that I have heard of my Father I have made 
known unto you." 

TWENTY-SECOND PROPOSITION: Jesus Christ s love to 
His friends manifests itself by His making known unto them all 
things that the Father makes known unto Him. 

When you discover some great truth, what do you wish to 
do with it ? Do you not wish to hurry away to your most-loved 
ones and make it known to them? So Jesus, in the fulness of His 
love to us, hastens to make known unto us all that the Father 
makes known unto Him. 

(TV) Jno. 10:3 "To him the porter openeth; and the sheep hear 
his voice: and he calleth his own sheep by name, and leadeth them 
out." 

TWENTY-THIRD PROPOSITION: Jesus love to His own 
sheep is manifested in His calling them by name. 

This looks like a very small matter, but in that fact lies part 
of its significance. It is a tender illustration of the Savior s love 
for His own. There was also something peculiar in the way in 
which He called His own by name. (Compare Jno. 20: 16.) 

(x) Jno. 17:12 "While I was with them in the world, I kept 
them in thy name: those that thou gavest me, I have kept and none of 
them is lost, but the son of perdition; that the scriptures might be ful 
filled." 

Jno. 18:8, 9, R.V. "Jesus answered, I told you that I am he: if 
therefore ye seek me, let these go their way: that the word might be 
fulfilled which he spake. Of those whom thou hast given me I lost 
not one." 



Il8 What the Bible Teaches 

Rom. 8:35-39 "Who shall separate us from the love of Christ! 
Shall tribulation, or distress, or persecution, or famine, or nakedness, 
or peril, or sword ? As it is written, For thy sake we are killed all the 
day long; we are accounted as sheep for the slaughter. Nay, in all 
these things we are more than conquerors through him that loved us. 
For I am persuaded that neither death, nor life, nor angels, nor prin 
cipalities, nor powers, nor things present, nor things to come, nor 
height, nor depth, nor any other creature, shall be able to separate us 
from the love of God, which is in Christ Jesus our LORD." 

TWENTY-FOURTH PROPOSITION: The love of Jesus Christ 
to His own manifests itself in His keeping them so that not one 
of them is lost. 

(y) Acts 9: 5" Andhe said, Who art thou, Lord? And the Lord 
said, I am Jesus whom thou persecutest: it is hard for thee to kick 
against the pricks." 

Matt. 25: 37-40, 41-45 "Then shall the righteous answer him, 
Lord, when saw we thee a hungered, and fed thee? or thirsty, and gave 
thee drink? When saw we thee a stranger, and took thee in? or naked, 
and clothed thee? Or when saw we thee sick, or in prison, and came 
unto thee? And the king shall answer and say unto them, Verily I 
say unto you, Inasmuch as ye have done it unto one of the least of these 
my brethren, ye have done it unto me. Then shall he say also unto 
them on the left hand, Depart from me, -ye cursed, into everlasting 
fire, prepared for the devil and his angels: for I was a hungered, and ye 
gave me no meat: I was thirsty, and ye gave me no drink: I was a 
stranger, and ye took me not in: naked, and ye clothed me not: sick, 
and in prison, and ye visited me not. Then shall they also answer 
him, saying, Lord, when saw we thee a hungered, or athirst, or a 
stranger, or naked, or sick, or in prison, and did not minister unto 
thee? Then shall he answer them, saying, Verily I say unto you, 
Inasmuch as ye did it not utito one of the least of these, ye did it not 
tome." 

TWENTY-FIFTH PROPOSITION: The love of Jesus Christ to 
His disciples manifests itself in His so thoroughly identifying 
Himself with them that He regards all that is done unto the least 
of them as done unto Himself. 

(z) Eph. 5: 31, 32 " For this cause shall a man leave his father and 
mother, and shall be joined unto his wife, and they two shall be one 
flesh. This is a great mystery: but I speak concerning Christ and the 
church." 



The Character of Jesus Christ 119 

TWENTY-SIXTH PROPOSITION: The love of Jesus Christ to 
the church was manifested in His leaving the Father to cleave 
unto the church, so that they two shall be one flesh. This is, in- 
deed, a great mystery. 

(a a} Jno. 14:21-23 "He that hath my commandments, and 
keepeth them, he it is that loveth me: and he that loveth me shall be 
loved of my Father, and I will love him, and will manifest myself to 
him. Judas saith unto him, not Iscariot, Lord, how is it that thou 
wilt manifest thyself unto us, and not unto the world? Jesus answered 
and said unto him, If a man love me, he will keep my words: and my 
Father will love him, and we will come unto him, and make our abode 
with him." 

TWENTY-SEVENTH PROPOSITION: The love of Jesus 
Christ to those who keep His commandments is manifested in 
His manifesting Himself unto them and making His abode with 
them. 

(bb] Jno. 14:2 "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." 

TWENTY-EIGHTH PROPOSITION: The love of Jesus Christ 
to His disciples has been manifested in His going to prepare a 
place for us. 

(cc) Jno. 14:3 "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." 

TWENTY-NINTH PROPOSITION: The love of Jesus Christ 
to His disciples will manifest itself in His conning again for us 
to receive us unto Himself, that we may be no more separated 
one from the other. 

(Compare i Thess. 4: 16, 17 " For the Lord himself shall descend 
from heaven with a shout, with the voice of the archangel, and with 
the trump of God: and the dead in Christ shall rise first: Then we 
which are alive and remain shall be caught up together with them in 
the clouds, to meet the Lord in the air: and so shall we ever be with 
the Lord.") 

NOTE i. He comes Himself: " I come again." He sends no mere 
messenger. 



120 What the Bible Teaches 

NOTE 2. It is to receive us "unto Himself. 1 1 Not merely into 
heaven. It is as if He longed for us, longed to press us to His very soul, 
His very self " unto himself." Wo long for Him, but not as He longs for 
us. Heaven is a lonely place to Him without us. Earth ought to be a 
lonely place to us without Him. Godet s comment on these words is 
worth repeating. " He presses him to His heart, so to speak, while bear 
ing him away. There is an infinite tenderness in these last words. It is 
for Himself that He seems to rejoice in and look to this moment which 
will put an end to all separation." (Godet s John, Vol. 2, p. 270, Am. Ed.) 
(dd) Eph. 5:25-27 "Husbands, love your wives, even as Christ 
also loved the church, and gave himself for it: That he might sanc 
tify and cleanse it with the washing of water by the word, that he 
might present it to himself a glorious church, not having spot or 
wrinkle, or any such thing; but that it should be holy and without 
blemish." 

THIRTIETH PROPOSITION: The love of Jesus Christ to the 
church manifested itself in the past by His giving Himself for 
it; manifests itself in the present in His sanctifying and cleans 
ing it with the washing of water by the word; will manifest itself 
in the future by His presenting it to Himself a glorious church 
not having spot, or wrinkle, or any such thing," but " holy and 
without blemish." 

IV. Jesus Christ s Love for Souls. 

(1) Luke 19 : 10 "For the Son of man is come to seek and to save 
that which was lost." 

FIRST PROPOSITION: The Son of man came to seek and to 
save the lost. 

This was the great object of His earthly mission. Not to 
receive honor nor to accumulate wealth nor to gain a kingdom. 
He left behind greater glories than the world contained. To 
save the lost. Lost men were of more value and preciousness in 
His sight than all earth s wealth and glory. A single soul was 
of priceless value. The whole material universe had not the value 
in His sight of a single soul. Each soul had this value in His 
sight. Not only the soul of the philosopher and the saint, but 
the soul of the savage and of the outcast, 

(2) Jno. 4: 6, 7, io-"Now Jacob s well was there. Jesus there 
fore being wearied with his journey, sat thus on the well: and it was 
about the sixth hour. There cometh a woman of Samaria to draw 



The Character of Jesus Christ 121 

water: Jesus saith unto her, Give me to drink. . . Jesus answered and 
said unto her, If thou knewest the gift of God, and who it is that 
saith to thee, Give me to drink, thou wouldst have asked him, and ho 
would have given thee living water." 

SECOND PROPOSITION: Jesus Christ was ever on the watch 
for opportunities to save perishing souls. 

We see this again in Jno. 9:35 "Jesus heard that they 
had cast him out; and when he had found him he said unto him, 
Dost thou believe on the Son of God? " And in Mark, 2:4, 5 
"And when they could not come nigh unto him for the press, 
they uncovered the roof where he was: and when they had broken 
it up, they let down the bed wherein the sick of the palsy lay. 
When Jesus saw their faith, he said unto the sick of the palsy, 
Son, thy sins be forgiven thee. 1 " He made use of His miracles as 
stepping-stones to reach the soul. " (Stalker: " Imago Chris ti " ; p. 
231.) So ought we to use every act of kindness which we are 
able to perform for men. 

(3) Luke 15 : 4 " What man of you, having a hundred sheep, if 
he lose one of them, doth not leave the ninety and nine in the wilder 
ness, and go after that which is lost, until he find it ? " 

THIRD PROPOSITION: Jesus Christ went after lost souls. 

He not only watched for and welcomed opportunities when 
they came in His way, He sought opportunities. He not only re 
ceived the lost when they came to Him, He went after them. 
A true love for souls will always reveal itself in a going out in 
search of them. 

(4) Jno. 4: 32-34 " But he said unto them, I have meat to eat that 
ye know not of. Therefore said the disciples one to another, Hath any 
man brought him aught to eat ? Jesus saith unto them, My meat is to 
do the will of him that sent me, and to finish his work." 

FOURTH PROPOSITION: Jesus Christ found His joy and 
satisfaction in saving lost souls. 

In this work He forgot weariness, hunger, thirst. In it He 
found joy and refreshment for His body. Mark 3: 20, 21 " And 
the multitude cometh together again, so that they could not so 
much as eat bread, and when his friends heard of it they went out 



122 What the Bible Teaches 

to lay hold on him: for they said, He is beside himself." Jesus se 
lost himself in His work that He neglected the ordinary needs of 
his body in its prosecution and His friends said, "He is beside 
himself." 

(5) Luke 15: 5-7 " And when he hath found it, he layeth it on his 
shoulders, rejoicing. And when he cometh home, he calleth together 
his friends and neighbors, saying unto them, Rejoice with me; for I 
have found my sheep which was lost. I say unto you that likewise joy 
shall be in heaven over one sinner that repenteth, more than over 
ninety and nine just persons, which need no repentance." 

FIFTH PROPOSITION: Jesus Christ rejoiced with great joy 
over lost souls found. 

As a shepherd rejoices over the sheep that had gone astray 
when he finds it; as the woman rejoices over the coin lost from her 
marriage necklace when it is found again; as the gold-hunter re 
joices over the great nugget of gold that he digs from the rock; 
as the merchantman seeking goodly pearls rejoices over the one 
pearl of great price so and infinitely more Jesus rejoices over a 
lost soul found. 

(6) Jno. 5: 40 "And ye will not come to me, that ye might have 
life." 

Luke 19: 41, 42 "And when he was come near, he beheld the city, 
and wept over it, saying, If thou hadst known, even thou, at least in 
this thy day, the things which belong unto thy peace ! but now they 
are hid from thine eyes." 

Matt. 23: 37 "O Jerusalem, Jerusalem, thou that killest the proph 
ets, and stonest them which are sent unto thee, how often would I 
have gathered thy children together, even as a hen gathereth her chick 
ens under her wings, and ye would not ! " 

SIXTH PROPOSITION: Jesus Christ grieved with great grief 
over lost souls that refused to be saved. 

No woman ever grieved over her stolen jewels, no mother over 
a lost child, as Jesus over lost men who refused to be saved. No 
words can picture the agony that shot through the heart of Jesus 
Christ when men refused to come to him that they might have life. 

(7) Jno. 10: ii " I am the good shepherd: the good shepherd 
giveth his life for the sheep." 

Matt, ao: 28 " Even as the Son of man came not to be ministered 
unto, but to minister, and to give his life a ransom for many." 



The Character of Jesus Christ 123 

SEVENTH PROPOSITION: Jesus Christ gladly laid down His 
life to save souls. 

V. The Compassion of Jesus Christ. 

(1) THE OBJECTS OF CHRIST S COMPASSION. 

(a) Mark 6: 34 " And Jesus, when he came out, saw much people, 
and was moved with compassion toward them, because they were as 
sheep not having a shepherd: and he began to teach them many 
things." 

Matt. 9: 36, R.V " But when he saw the multitudes, he was moved 
with compassion for them, because they were distressed and scattered, 
as sheep not having a shepherd." 

FIRST PROPOSITION: Jesus Christ had compassion on the 
multitude who were distressed and scattered abroad as sheep not 
having a shepherd. 

What if Jesus were in Chicago ? How does He feel toward 
the hundreds of millions in China? Contrast the Pharisees: 
Jno. 7: 48, 49 " Hath any of the rulers believed on him, or of 
the Pharisees ? But this multitude which knoweth not the law 
are accursed." Which are we more like, Christ or the Pharisees ? 

(b) Mark 8: 2 "I have compassion on the multitude, because 
they have now been with me three days, and have nothing to eat." 

SECOND PROPOSITION: Jesus Christ had compassion on the 
hungry multitude. 

Not only the spiritual destitution of men, but their physical 
need as well appealed to the compassion of Jesus Christ. 

(c) Matt. 14:14 " And Jesus went forth, and saw a great multi 
tude, and was moved with compassion toward them, and he healed 
their sick." 

THIRD PROPOSITION: Jesus Christ had compassion on the 
multitude in general. 

Whenever Jesus saw a crowd of men He was moved with 
compassion. His compassion on the multitude is mentioned five 
times. A crowd of men is a pitiful sight. It represents so much 
of sorrow, so much of pain, so much of sin. What is your feeling 



124 What the Bible Teaches 

when you look out upon a crowd ? Judging by the context of 
this passage, the sick seem to have especially drawn out His 
compassion. 

(d] Matt. 20: 34 "So Jesus had compassion on them, and 
touched their eyes: and immediately their eyes received sight, 
and they followed him." 

iFOURTH PROPOSITION: Jesus Christ had compassion on the 
blind. 

(e) Mark. 9: 22, 25 " And ofttimes it hath cast him into the fire, 
and into the waters, to destroy him: but if thou canst do anything, 
have compassion on us, and help us. When Jesus saw that the peo 
ple came running together, he rebuked the foul spirit, saying unto 
him, Thou dumb and deaf spirit, I charge thee, come out of him, and 
enter no more into him." 

FIFTH PROPOSITION: Jesus Christ had compassion on the 
demonized, the victims of the power of unclean spirits. 

In the last case mentioned there was much in the man that 
was repulsive and hateful, but Jesus beheld him with compassion. 

(/) Mark, i: 40, 41 " And there came a leper to him, beseeching 
him, and kneeling down to him, and saying unto him, if thou wilt, 
thou canst make me clean. And Jesus moved with compassion, put 
forth his hand, and touched him, and saith unto him, I will; be thou 
clean." 

SIXTH PROPOSITION: Jesus Christ had compassion on the 
leper. 

The world, even the religious world of that day, met the 
/eper with repulsion and disgust and scorn. Christ met him. 
with compassion. The world drew away from him, Christ drew 
toward him. 

(g) Luke 7: 12, 13 "Now when he came nigh to the gate of the 
city, behold there was a dead man carried out, the only son of his 
mother, and she was a widow, and much people of the city was with 
her. And when the LORD saw her, he had compassion on her, and 
said unto her, Weep not," 

SEVENTH PROPOSITION: Jesus Christ had compassion 
upon the one bereaved of a loved one. 



The Character of Jesus Christ 125 

This is the only recorded case in which Jesus met a funeral 
procession, and we see what His feeling was toward the mourner. 
What is your feeling toward mourners? What is your feeling 
when you meet a funeral procession ? 

(h) Luke 15:20 "And he arose and came to his father. But 
when he was yet a great way off, his father saw him, and had compas 
sion, and ran, and fell on his neck, and kissed him." (Compare vv. i, 
2 "Then drew near unto him all the publicans and sinners for to 
hear him, and the Pharisees and scribes murmured, saying, This man 
receiveth sinners, and eateth with them.") 

EIGHTH PROPOSITION: Jesus Christ had compassion on 
the sinful, the lost, the spiritually dead. 

(i) Mark 3: 5 "And when he had looked round about on them 
with anger, being grieved for the hardness of their hearts, he saith 
unto the man, Stretch forth thine hand. And he stretched it out: 
and his hand was restored whole as the other." 



PROPOSITION: Jesus Christ had compassion on all 
men afflicted by any form of misfortune, or wretchedness, or 
degradation. 

Jesus Christ did not go about his work from a cold sense of 
duty, but His own heart drew Him out towards those He helped 
and saved. His deeds of mercy cost Him something more than 
the sacrifice of leisure and the expenditure of effort and power. 
They cost him heartaches. He made other men s sorrows His 
own sorrows, other men s agony His own agony, other men s sin 
and shame His own sin and shame. He could not look upon mis 
ery, pain, death or sin without heart pangs. (Jno. 11:33 
"When Jesus therefore saw her weeping, and the Jews also 
weeping which came with her, he groaned in the spirit and was 
troubled. ") Herein lay one great secret of His power. It is the 
misery that we make our own that we can comfort; it is the want 
that we make our own that we can fully satisfy; it is the sin we 
make our own that we can save another from. (2 Cor. 5: 21 
" For he hath made him to be sin for us, who knew no sin; that 
we might be made the righteousness of God in him.") Real 
power to help men is a very expensive thing, but anyone can 
have it who is willing to pay the price. But the one who is not 



126 What the Bible Teaches 

willing to give up lightness of heart, and take instead burden oi 
heart over the world s sin and sorrow and shame, may as well 
give up the thought of being a helper, much less a savior of men. 
Men can not be saved by burning words. No! only by bleeding 
hearts. 

(2.) THE WAY IN WHICH THE COMPASSION OF CHRIST WAS 
MANIFESTED. 

(a) Luke 10:33, 34> 35> 3^ " But a certain Samaritan, as he jour 
neyed, came where he was; and when he saw him he had compassion 
on him, and went to him, and bound up his wounds, pouring in oil and 
wine, and set him on his own beast, and brought him to an inn, and 
took care of him. And on the morrow when he departed, he took out 
two pence, and gave them to the host, and said unto him, Take care 
of him: and whatsoever thou spendeth more, when I come again, I 
will repay thee. Which now of these three, thinkest thou was neigh 
bor unto him that fell among the thieves ? " 

The good Samaritan in the last analysis is a picture of Jesus 
Christ. 

FIRST PROPOSITION: The compassion of Jesus Christ was 
not manifested in mere feelings or words, but in action, in self- 
sacrificing and persistent and thoroughgoing ministration to the, 
needs of the one upon whom He had compassion. 

(b) Mark 6: 34" And Jesus, when he came out, saw much people, 
and was moved with compassion toward them, because they were as 
sheep not having a shepherd: and he began to teach them many 
things." 

SECOND PROPOSITION: The compassion of Jesus Christ 
toward the uns hep herded was manifested in His patiently teach 
ing them when He himself was weary and sore at heart. 

He taught before he fed. Why ? This manifestation of 
compassion there is abundant opportunity for us all to imitate. 
Get an unshepherded child of the street, if you can do no more. 

(c) Matt. 14:14 " And Jesus went forth, and saw a great multi 
tude, and was moved with compassion toward them, and he healed 
their sick." 

THIRD PROPOSITION: The compassion of Jesus Christ 
toward the unshepherded was manifested in His healing the sick. 



The Character of Jesus Christ 127 

(d) Matt. 15:32 "Then Jesus called his disciples unto him and 
said, I have compassion, because they continue with me now three 
days, and have nothing to eat." (See following verses.) 

FO UR TH PR POSIT ION: The compassion of Jesus Christ was 
manifested in feeding the hungry. 

(e) Matt. 20:32-34 "And Jesus stood still, and called them, and 
said, What will ye that I shall do unto you ? They say unto him, 
Lord, that our eyes may be opened. So Jesus had compassion on 
them, and touched their eyes; and immediately their eyes received 
sight, and they followed him." 

FIFTH PROPOSITION: The compassion of Jesus Christ was 
manifested; (a) In standing still when on most important and 
urgent business to listen to the cry of two blind beggars, (b) In 
opening the eyes of the blind. 

(/) Mark 5: 8 " For he said unto him, Come out of the man, thou 
unclean spirit." 

Mark 9: 25 "When Jesus saw that the people came running to 
gether, he rebuked the foul spirit, saying unto him, Thou dumb and 
deaf spirit, I charge thee, come out of him, and enter no more into 
him." 

SIXTH PROPOSITION: The compassion of Jesus Christ was 
manifested in casting unclean spirits out of men. 

(g) Mark 1:41 "And Jesus, moved with compassion, put forth 
his hand, and touched him, andsaith unto him, I will: be thou clean." 

SEVENTH PROPOSITION: The compassion of Jesus Christ 
was manifested: (a) In putting forth His hand and touching the 
leper. (For years that leper had not felt the touch of a clean 
and loving hand. That is what many a moral leper needs to 
day, the touch of a clean and loving hand.) (b) In healing 
the leper. 

(h) Luke 7: 12, 13, 14 " Now when he came nigh to the gate of 
the city, behold there was a dead man carried out, the only son of his 
mother, and she was a widow: and much people of the city were with 
her. And when the Lord saw her, he had compassion on her, and 
said unto her, Weep not. And he came and touched the bier: and 
they that bare him stood still. And he said, Young man, I say unto 
thee, Arise." 



128 What the Bible Teaches 

EIGHTH PROPOSITION: The compassion of Jesus Christ wcu 
manifest : (a) In bidding the sorrowing to no longer weep. 
(b) In restoring the departed to the one bereft. 

(z) Luke 7: 48, 50 " And he said unto her, Thy sins are forgiven. 
And he said to the woman, Thy faith hath saved thee; go in peace." 

Jno. 6: 37 " All that the father giveth me shall come to me; and 
him that cometh to me I will in no wise cast out." 

NINTH PROPOSITION: The compassion of Jesus Christ was 
manifest in welcoming and pardoning the sinner and bidding 

her go in peace, 

In all this let us remember, Heb. 13:8 "Jesus Christ the 
same yesterday, and to-day and forever," and 1 Jno. 2: 6 "He 
that saith he abideth in him ought himself also so to walk, even 
as he walked." 

VI. The Prayerfulness of Jesus Christ. 

(1) THE FACT or His PRAYERFULNESS. 

Heb. 5: 7 "Who in the days of his flesh, when he had offered up 
prayers and supplications with strong crying and tears unto him that 
was able to save him from death, and was heard in that he feared." 

FIRST PROPOSITION: Jesus Christ in the days of His 
flesh offered up prayers and supplications. He wa-s a man oj 
prayer. 

The words " prayer" and "pray " are used at least twenty- 
live times in connection with Him, and there are many instances 
in which the fact of His praying is mentioned where the 
words do not occur. His praying is mentioned by each of the 
four evangelists. The iife of Christ had many marked charac 
teristics, but nothing is more marked than His prayerfulness. 
The extent to which He was a man of prayer will appear more 
clearly when we consider the next point. 

(2) WHEN CHRIST PRAYED. 

(a) Luke 6: 12 "And it came to pass in those days, that he went 
out into a mountain to pray, and continued all night in prayer to 
God." 



The Character of Jesus Christ 129 

FIRST PROPOSITION: Jesus Christ prayed in the night in 
some instances continuing all night in prayer. 

Why in the night ? That ho might be alone and have un 
disturbed communion with God. 

(6) Mark i: 35: "And in the morning, rising up a great while be 
fore day, he went out, and departed into a solitary place, and there 
prayed." 

SECOND PROPOSITION: Jesus Christ rose very early in the 
morning, a great while before day, to pray. 

This was apparently partly that he might have solitude for 
communion with God and partly as a preparation for the day s 
work. 

(c) Luke 3: 21, 22: "Now when all the people were baptized, it 
came to pass, that Jesus also being baptized, and praying, the heaven 
was opened. And the Holy Ghost descended in a bodily shape like a 
dove upon him, and a voice came from heaven, which said, Thou art 
my beloved Son: in thee I am well pleased." 

Mark i: 35, 38: " And in the morning, rising up a great while be 
fore day, he went out, and departed into a solitary place, and there 
prayed. And he said unto them, let us go into the next towns, that I 
may preach there also: for therefore came I forth." 

Luke 6: 12, 13 " And it came to pass in those days, that he went 
out into a mountain to pray, and continued all night in prayer to God. 
And when it was day, he called unto him his disciples: and of them he 
chose twelve, whom also he named apostles." 

Luke 9: 18, 21, 22 " And it came to pass, as he was alone praying, 
his disciples were with him; and he asked them saying, Whom say the 
people that I am ? And he straightly charged them, and commanded 
them to tell no man that thing; saying, The Son of man must suffer 
many things, and be rejected of the elders and chief priests and scribes, 
and be slain and be raised the third day." 

THIRD PROPOSITION; Jesus Christ prayed before Ills bap 
tism with the Holy Spirit and entrance upon His public ministry ; 
before entering upon an evangelistic tour, before choosing the 
tioelve, before announcing to the twelve His approaching death ; i. 
e. , before important ster>s in His life. He prepared for the im 
portant events of life by especial seasons of prayer. 

(d) Matt. 14: 23 "And when he had sent the multitudes away, he 
went up into a mountain apart to pray: and when the evening was 
come, he was there alone." 



130 What the Bible Teaches 

Jno. 6: 15 "-When Jesus therefore perceived that they would come 
and take him by force, to make him a king, he departed again into a 
mountain himself alone." 

FOURTH PROPOSITION: Jesus Christ prayed after the great 
achievements and important crises of His life. 

Why? (a) To recruit His strength. Christ s miracles cost 
Him something, an expenditure and loss of power. (Cf. Mark 5: 
30.) (b) To guard against temptations to pride, or satisfaction, 
or contentment, with the work already achieved. Jesus Christ 
was truly human, subject to the same temptations we are, and 
He met them with the same weapons we must the Word of God 
and prayer. It is more common for most of us to pray before 
the great events of life than after them, but the latter is as 
important as the former. If we would pray after the great 
achievements of life we might go on to greater. As it is we are 
often either puffed up or exhausted by them, and we proceed no 
further. 

(e) Matt. 14: 19 " And he commanded the multitude to sit down 
on the grass, and took the five loaves, and the two fishes, and looking 
up to heaven, he blessed, and brake, and gave the loaves to his disci 
ples, and the disciples to the multitude." 

Luke 24:30 "And it came to pass, as he sat at meat with them, he 
took bread, and blessed it, and brake, and gave to them." 

FIFTH PROPOSITION: Jesiis Christ prayed before He ate. 

He prayed in connection with the simplest, commonest event 
of every-day life. So characteristic was Christ s manner of pray 
ing in connection with His meals that He was known by this act 
to the disciples who had failed to discover who He was up to that 
point. (Luke 24: 30, 31) It is in connection with little things 
that many of us most forget to pray. Every step of Christ s life 
seems to have been accompanied with prayer. 

(/) Luke 5: 15, 16 "But so much the more went there a fame 
abroad of him: and great multitudes came together to hear, and to be 
healed by him of their infirmities. And he withdrew himself into the 
wilderness, and prayed." 

SIXTH PROPOSITION; Jesus Christ, when life was unusually 
busy, withdrew into a solitary place to pray. 



The Character of Jesus Christ 131 

Some men are so busy, that they can find no time to pray. 
Apparently, the busier Christ s life was the more he prayed. 
Sometimes He had no time to eat (Mark 3: 20). Sometimes He had 
not time for needed rest and sleep (Mark 6:31, 33, 46), but He 
always took time to pray, and the more the work crowded the 
more He prayed. Martin Luther, Adam Clarke and many 
another mighty man of God has learned this secret from Christ. 
Many another mighty man of God has lost his power because he 
did not learn this secret, and he has allowed increasing work to 
crowd out prayer. 

(g) Mark 6: 31, 33, 34, 35, 46 " And he said unto them, Come ye 
yourselves apart into a desert place, and rest awhile: for there were 
many coming and going, and they had no leisure so much as to eat. 
And the people saw them departing, and many knew him, and ran 
afoot thither out of all cities, and outwent them, and came together 
unto him. And Jesus, when he came out, saw much people, and was 
moved with compassion toward them, because they were as sheep not 
having a shepherd: and he began to teach them many things. And 
when the day was now far spent, his disciples came unto him, and 
said, This is a desert place, and now the time is far passed. . . And 
when he had sent them away, he departed into a mountain to pray." 

SEVENTH PROPOSITION: Jesus Christ prayed when weary. 

The night vigil in Mark 6 : 46, was after a day when he had 
been so busy he could not eat and when he had taken the disci 
ples aside to rest awhile. But the needed and desired rest had 
been immediately broken in upon by the multitude who outran 
Him, and the entire day had been spent in teaching and healing 
the sick and feeding the multitude. That weary day was followed, 
not by sleep, but by a night of prayer. There is a better way to re 
cuperate exhausted energies than by sleep. Ofttimes when we 
are so tired we cannot sleep, and waste time tossing to and fro 
upon our beds, if we would arise and pour out our hearts to God 
we ^ould get far more rest and go back to bed to sleep. 

Ji) Matt. 26:36 "Then cometh Jesus with them unto a place 
called Gethsemane, and saith unto the disciples, Sit ye here, while I 
go and pray yonder." 

Luke 22 : 39-41 "And he came out, and went, as he was wont, to 
the mount of Olives; and his disciples also followed him. And when 
he was at the place, he said unto them, Pray that ye enter not into 
temptation. And he was withdrawn from them about a stone s cast, 
and kneeled down and prayad." 



132 What the Bible Teaches 

EIGHTH PROPOSITION: Jesus Christ prayed before great 
temptations. 

He prepared for the temptations He saw drawing near by 
prayer, so He always came off victorious. The disciples, despite 
His warning, slept while He prayed; so He stood and they fell. 
The calm majesty of His bearing amid the awful onslaughts of 
Pilate s judgment hall and of Calvary was the outcome of the 
struggle, agony and victory of Gethsemane. 

(/) Luke 23: 34, 46 "Then said Jesus, Father forgive them; 
for they know not what they do. And they parted his raiment, and 
cast lots. And when Jesus had cried with a loud voice, he said, 
Father, into thy hands I commend my spirit: and having said thus, he 
gave up the ghost." 

NINTH PROPOSITION: Jesus Christ prayed in the last mo 
ments of His life. 

His last utterance was a prayer. His life had been a life of 
prayer, and with prayer it came to a fitting close. 

(3) WHERE JESUS CHRIST PRAYED. 

(a) Matt. 14 : 23 "And when he had sent the multitudes away, 
he went up into a mountain apart to pray: and when the evening was 
come, he was there alone." 

Mark 6 : 46 "And when he had sent them away, he departed into 
the mountain to pray." 

Luke 6 : 12 "And it came to pass in those days, that he went into 
a mountain to pray, and continued all night in prayer to God." 

Jno. 6: 15 "When Jesus therefore perceived that they would 
come and take him by force, to make him a king, he departed again 
into a mountain himself alone." 

FIRST PROPOSITION: Jesus Christ went out into a mountain 
apart to pray. 

Each of the four evangelists makes mention of His going into 
the mountain to pray, and it is said in Luke 22:39, <* as his 
custom was." Stalker says: "When he arrived in a town, His 
first thought was which was the shortest way to the mountain, 
just as ordinary travelers inquire where are the most noted sights 
and which is the best hotel." (< Imago Christi," p. 131.) He went 



The Character of Jesus Christ 133 

to the mountain because of its solitude, and because it brought 
Him near to God. 

(b) Mark 1:35" And in the morning, rising up a great while be 
fore day, he went out, and departed into a solitary place, and there 
prayed." 

SECOND PROPOSITION: Jesus Christ went out into solitary 
places to pray. 

There is doubtless a sense in which we can find a solitary place 
in our crowded streets, but it is well to follow Christ s example 
literally, and get away from the sight and sound of men, and get 
alone with God. If you have never known what it is to kneel 
down in the woods where no human voice could be heard, or be 
neath a tree in the silent starlight or moonlight, and look up with 
open eyes toward the face of God and talk to Him, you have 
missed a blessing that cannot be described, but that every child 
of God should know. 

(4) WITH WHOM CHRIST PRAYED. 

(a) Matt. 14: 23" And when he had sent the multitudes away, he 
went up into a mountain apart to pray: and when the evening was 
come he was there alone." 

FIRST PR POSITION: Jesus Christ prayed alone by Himself. 

(b) Luke 9:28 " And it came to pass an eight days after these 
sayings, he took Peter and John and James, and went up into a moun 
tain to pray." 

SECOND PROPOSITION: Jesus Christ prayed with a chosen 
few. 

(c) Luke 9: 18 "And it came to pass, as he was alone praying, 
his disciples were with him; and he asked them saying, Whom say the 
people that I am ? " 

THIRD PROPOSITION: Jesus Christ prayed with the whole 
apostolic company. They were his family and this was family 
prayer. 

(d) Matt. 14: 19 And he commanded the multitude to sit down on 
the grass, and took the five loaves, and the two fishes, and looking up 
to heaven, he blessed, and brake, and gave the loaves to his disciples, 
and the disciples to the multitude." 



134 What the Bible Teaches 

FOURTH PROPOSITION: Jesus Christ prayed in the midst oj 
a great multitude, 

Those who would contend from Matt. 6:6 " But thou, 
when thou prayest, enter into thy closet, and when thou hast 
shut thy door, pray to thy Father which is in secret; and thy 
Father which seeth in secret shall reward thee openly," that we 
must confine our prayers to our closets can find no support in 
Christ s example. He Himself prayed in public. 

(5) IN WHOSE BEHALF JESUS CHRIST PRAYED. 

(a) Jno. 12: 28 "Father, glorify thy name. Then came there a 
voice from heaven, saying, I have both glorified it and will glorify it 
again." 

FIRST PROPOSITION; Jesus Christ prayed in Gods behalf, 
for Gods glory. 

He had a supreme regard for God s interest in His prayers. 
In the prayer He taught His disciples the first petition was that 
God s name might be hallowed. (Matt. 6:9.) 

(b) Jno. 17: i" These words spake Jesus, and lifted up his eyes to 
heaven, and said, Father, the hour is come: glorify thy Son, that thy 
Son also may glorify thee." 

Heb. 5: 7" Who in the days of his flesh, when he had offered up 
prayers and supplications with strong crying and tears unto him that 
was able to save him from death, and was heard in that he feared," 

SECOND PROPOSITION: Jesus Christ prayed in His own be 
half 

It was not in any sense a selfish prayer, though it was for 
self. He prayed the Father to glorify Him in order that He in 
turn might glorify the Father. He prayed for deliverance from 
premature death that He might finish the work the Father had 
given Him to do. There is nothing more unselfish in the world 
than a true prayer for oneself. 

(f) Jno. 14: 16, 17 " And I will pray the Father, and he shall give 
you another comforter, that he may abide with you for ever; 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." 



The Character of Jesus Christ 135 

Jno. 17: 9, 20 "I pray for them: I pray not for the world, but for 
them which thou hast given me; for they are thine. Neither pray I for 
these alone, but for them also which shall believe on me through their 
word." 

THIRD PROPOSITION: Jesus Christ prayed in behalf of all 
His own. Christ s own, those given to Him by the Father are 
the objects of His prayer in a sense no others are. It is for 
them He now intercedes as High Priest and Advocate. 

Heb. 7: 25 " Wherefore he is able also to save them to the uttermost 
that come unto God by / ;#, seeing he ever liveth to make interces 
sion for them." 

Rom. 8: 34 "Who is he that condemneth ? It is Christ that died, 
yea rather, that is risen again, who is even at the right hand of God, 
who also maketh intercession for us." 

i Jno. 2: i My little children, these things write I unto you, that 
ye sin not. And if any man sin, ive have an advocate with the Father, 
Jesus Christ the righteous." 

(d) Luke 22: 31, 32 "And the Lord said, Simon, Simon, behold, 
Satan hath desired to have you, that he might sift you as wheat: but I 
have prayed for thee, that thy faith fail not: and when thou art con 
verted, strengthen thy brethren," 

FOURTH PROPOSITION: Jesus Christ prayed for Peter, for 
an individual disciple. 

Christ does not merely pray for believers in a mass, he 
prays for individual believers. 

i Jno. 2: i " My little children, these things write I unto you, that 
ye sin not. And if any man sin, we have an advocate with the Father, 
Jesus Christ the righteous." 

(e) Luke 23: 34 "Then said Jesus, Father forgive them; for they 
know not what they do. And they parted his raiment and cast lots." 

FIFTH PROPOSITION: Jesus Christ prayed for His enemies. 

(6) How JESUS CHRIST PRAYED. 

(a) Jno. 17:1 " These words spake Jesus, and lifted up his eyes 
to heaven, and said, Father, the hour is come: glorify thy Son, that 
thy Son may glorify thee." 

FIRST PROPOSITION: Jesus Christ prayed with Gods glory 
first in view. (Compare Jas. 4:3, R. V. j Matt. 6: 9.) 



136 What the Bible Teaches 

(b] Matt. 26: 42 " He went away again the second time and prayed, 
saying, O my Father, if this cup may not pass away from me, except 1 
drink it, thy will be done." 

SECOND PROPOSITION: Jesus Christ prayed in perfect sub- 
mission to the Father s 



This did not introduce any element of uncertainty into his 
prayers when the will of God was clearly revealed and known. 
Compare Jno. 11:41, 42 "Then they took away the stone from 
the place where the dead was laid. And Jesus lifted up his eyes 
and said, Father, I thank thec that thou hast heard me. And I 
know that thou hearest me always: but because of the people 
which stand by I said it, that they may believe that thou hast 
sent me." 

(c) Luke 22: 41 "And he was withdrawn from them about a 
stone s cast, and kneeled down and prayed." 

THIRD PROPOSITION: Jesus Christ prayed on His knees. 

(d) Matt. 26:39 "And he went a little further, and fell on his 
face, and prayed, saying, O my Father, if it be possible, let this cup 
pass from me: nevertheless, not as I will, but as thou wilt." 

FOURTH PROPOSITION: Jesus Christ prayed on His face 
before God, 

If the sinless Son of God got upon his knees and upon his 
face before the Father, what shall we do ? 

(e) Matt. 14:19 "And he commanded the multitude to sit down 
on the grass, and took the five loaves, and the two fishes, and looking 
up to heaven, he blessed, and brake, and gave the loaves to his dis 
ciples, and the disciples to the multitude." 

Jno. 17:1 " These words spake Jesus, and lifted up his eyes to 
heaven, and said, Father, the hour is come; glorify thy Son, that thy 
Son also may glorify thee." 

FIFTH PROPOSITION: Jesus Christ prayed with open, up 
turned eyes. 

"We do well often to close our eyes that we may shut the 
world out, but there are times when it is well to look right up 
with open eyes into the face of God as Jesus did. 



The Character of Jesus Christ 137 

(_/") Luke 22:44 " And being in agony he prayed more earnestly: 
and his sweat was as it were great drops of blood falling down to the 
ground." 

SIXTH PROPOSITION : Jesus Christ prayed earnestly. 

The literal force of the world translated " earnestly " is 
< stretched-out-ly." The thought is of the soul stretched out in 
intensity of desire. 

(g) Heb. 5:7 "Who in the days of his flesh, when he had offered 
up prayers and supplications with strong crying and tears unto him 
that was able to save him from death, and was heard in that he 
feared." 

SEVENTH PROPOSITION: Jesus Christ prayed " with strong 
crying and tears. 

The word translated "crying" is a very strong word, mean 
ing "outcry " or clamor." The force of it is increased by the 
qualifying adjective "strong." He prayed "with mi-ghty out 
cry." There are some who speak of it as an attainment of su 
perior faith to always be very calm in prayer, and " just take " in 
childlike confidence what they ask. They have cither gotten be 
yond their Master, or else do not know what Holy Ghost earnest 
ness means. It is to be suspected that sometimes their calm 
comes not from the Holy Ghost, but from indifference. The Holy 
Ghost makes intercession " with groanings which cannot be ut 
tered." (Bom. 8: 26.) Be careful not to confuse the laziness of 
indifference with " the rest of faith." Any rest of faith that does 
not leave room for mighty conflicts in prayer and deed is not 
Christlike. A "groaning" and "tears" and "outcry" that are 
simulated, or the product of fleshly working of oneself up, are 
worse yet. 

(//) Luke 6: 12 " And it came to pass in those days, that he went 
into a mountain to pray, and continued all night in prayer to God." 

EIGHTH PROPOSITION: Jesus Christ prayed with a large 
outlay of time " all night. 1 

The time element in prayer is of vast importance. By the 
use of modern machinery a man can do more in a minute than he 



138 What the Bible Teaches 

could once do in hours. No machinery has ever been invented by 
which the work of prayer can be expedited. 

(z) Matt. 26: 44 " And he left them, and went away again, and 
prayed the third time, saying the same words." 

NINTH PROPOSITION; Jesus Christ prayed importunately 
three times for the same thing. 

In the face of what is recorded of Christ it will not do to 
say that the failure to take what you ask the first time you pray 
necessarily indicates a weakness of faith. 

(/) Jno. 11:41, 42 "Then they took away the stone from the 
place where the dead was laid. And Jesus lifted up his eyes, and 
said, Father, I thank thee that thou hast heard me. And I know that 
thou hearest me always: but because of the people which stand by I 
said it, that they may believe that thou hast sent me." 

TENTH PROPOSITION: Jesus Christ prayed: (a) With 
thanksgiving. (Compare Phil. 4:6.) In this case the thanks 
giving was for an answer yet to be and that only faith could 
see. (b) Believingly. He believed that He had received the 
petition, He asked of the Father though there was as yet no 
visible proof of it. 

(Compare i Jno. 5:14, 15 "And this is the confidence that we 
have in him, that if we ask anything according to his will, he heareth 
us: And if we know that he hear us, whatsoever we ask, we know that 
we have the petitions that we desired of Him." And Mark n: 24, 
R.V. "All things whatsoever ye pray and ask for, believe that ye have 
received them ," etc.}. 

(7) THE EFFECT OF CHRIST S PRAYERS. 

(a) Jno. n: 41, 42 "Then they took away the stone from the 
place where the dead was laid. And Jesus lifted up his eyes, and said, 
Father, I thank thee that thou hast heard me. And I know that thou 
hearest me always: but because of the people which stand by I said it, 
that they may believe that thou hast sent me." (Compare i Jno. 5: 
15 " And if we know that he hear us, whatsoever we ask, we know 
that we have the petitions that we desired of him.") 

FIRST PROPOSITION: The Father always heard Christ s 
prayers and therefore He always received what He asked. 



The Character of Jesus Christ 139 

Jesus Christ accomplished things by prayer which even He 
could accomplish in no other way. Thus He saved Peter when 
warnings and teachings failed. Thus He overcame temptation, 
wrought miracles, escaped death and glorified God, finishing the 
work the Father gave Him to do. 

VII. The meekness of Jesus Christ 

(1) THE FACT OF His MEEKNESS. 

Matt, n: 29 "Take my yoke upon you, and learn of me; for I am 
meek and lowly in heart: and ye shall find rest unto your souls." 

2 Cor. 10: i "Now I Paul myself beseech you by the meekness 
and gentleness of Christ, who in presence am base among you, but 
being absent am bold toward you." 

Matt. 21 : 5 "Tell ye the daughter of Zion, Behold thy king 
cometh unto thee, meek, and sitting upon an ass, and a colt the foal of 
an ass." 

FIRST PROPOSITION: Jesus Christ was meek. 

QUESTION: What is meekness ? 

1 Cor. 4: 21 " What will ye ? shall I come unto you with a rod, or 
in love, and in the spirit of meekness ? " 

2 Cor 10: i "Now I Paul myself beseech you by the meekness 
and gentleness of Christ, who in presence am base among you, but be 
ing absent am bold toward you." 

Gal. 6: i "Brethren, if a man be overtaken in a fault, ye which are 
spiritual, restore such a one in the spirit of meekness; considering 
thyself, lestthou also be tempted." 

2 Tim. 2: 24, 25 "And the servant of the Lord must not strive; but 
be gentle unto all men, apt to teach, patient; In meekness instruct 
ing those that oppose themselves; if God peradventure will give them 
repentance to the acknowledging of the truth." 

Tit. 3: 2 " To speak evil of no man, to be no brawlers, but gentle, 
showing all meekness unto all men." 

ANSWER: Meekness is that attitude of mind that is op 
posed to harshness and contentiousness, and that shows itselt 
in gentleness and tenderness in dealing with others. The 
thought of "meekness" as "patient submissiveness under in 
justice and injury," does not seem to be the prominent thought 
in the Bible usage of the word. The thought rather of gentle 
ness in dealing with and correcting the errors of others seems to 
be the predominant thought. 



140 What the Bible Teaches 

(2) How THE MEEKNESS OF CHRIST WAS MANIFESTED. 

(a) Matt. 12: 20" A bruised reed shall he not break, and smoking 
flax shall he not quench, till he send forth judgment unto victory." 

FIRST PROPOSITION: The meekness of Jesus Christ was 
manifested in his not breaking the bruised reed or quenching the 
smoking flax. 

He dealt tenderly with the broken, and cherished the fire 
that was well-nigh gone out. 

() Luke 7:38, 48, 50 "And stood at his feet behind him weep 
ing, and began to wash his feet with tears, and did wipe them with the 
hairs of her head, and kissed his feet, and anointed them with the 
ointment. And he said unto her, Thy sins are forgiven. And he said 
to the woman, Thy faith hath saved thee; go in peace." 

SECOND PROPOSITION: The meekness of Jesus Christ was 
manifested in His gently telling the outrageous but penitent sin- 
ner that her sins were forgiven and to go in peace. 

(c] Mark 5:33, 34 "But the woman fearing and trembling, know 
ing what was done in her, came and fell down before him, and told 
him all the truth. And he said unto her, Daughter, thy faith hath 
made thee whole; go in peace, and be whole of thy plague." 

THIRD PROPOSITION: The meekness of Jesus was manifested 
in His tenderly saying to the poor afflicted one who had tried to 
steal the blessing unseen by any: "Daughter, thy faith hath 
made thee whole; go in peace and be whole of thy plague" 

(d} Jno. 20:29 "Jesus saith unto him, Thomas, because thou 
hast seen me, thou hast believed: blessed are they that have not seen, 
and yet have believed." 

FOURTH PROPOSITION: The meekness of Jesus was mani. 
fested in the gentleness with which He rebuked the stubborn un 
belief of doubting Thomas. 

(e) Jno. 21 : 15-17 " So when they had dined, Jesus saith to Si 
mon Peter, Simon, son of Jonas, lovest thou me more than these ? 
He saith unto him, Yea, Lord: thou knowest that I love thee. He 
saith unto him, Feed my lambs. He saith to him again the second 
time, Simon j son of Jonas, lovest thou me ? He saith unto him, Yea, 



The Character of Jesus Christ 141 

Lord: thou knowest that I love thee. He saith unto him, Feed my 
sheep. He saith unto him the third time, Simon, son of Jonas, lovest 
thou me ? Peter was grieved because he said unto him the third time, 
Lovest thou me ? And he said unto him, thou knowest all things; thou 
knowest that I love thee. Jesus saith unto him, Feed my sheep." 

FIFTH PROPOSITION: The meekness of Jesus Christ was 
manifested in the tenderness with which He rebuked Peter s self- 
confidence and subsequent unfaithfulness and thrice-repeated 
and flagrant denial of his Lord, 

(f) Jno. 13: 21, 27" When Jesus had thus said, he was troubled in 
spirit, and testified and said, Verily, verily, I say unto you, that one 
of you shall betray me. And after the sop Satan entered into him. 
Then Jesus said unto him, That thou doest, do quickly." 

SIXTH PROPOSITION: The meeekness of Jesus Christ was man 
ifested in His gentle, tender and pleading reproof of Judas 
Iscariot, His betrayer. 

(g) Luke 23: 34 " Then said Jesus, Father, forgive them; for they 
know not what they do. And they parted his raiment, and cast lots." 

SEVENTH PROPOSITION: The meekness of Jesus Christ was 
manifested in His praying for His murderers. 

VIII. The Humility of Jesus Christ. 

(1) THE FACT OF His HUMILITY. 

Matt, n: 29 " Take rny yoke upon you, and learn of me; for I am 
meek and lowly in heart: and ye shall find rest unto your souls." 

FIRST PROPOSITION: Jesus Christ was lowly in heart. 

(2) How THE HUMILITY OF JESUS CHRIST WAS MANIFESTED. 

(a) Jno. 8: 50 " And I seek not mine own glory." 

FIRST PROPOSITION: The humility of Jesus Christ was 
manifested in His not seeking His own glory. 

(b) Is. 42: 2 " He shall not cry, nor lift up, nor cause his voice to 
be heard in the street." 

SECOND PROPOSITION: The humility of Jesus Christ was 
manifested in His avoiding notoriety and praise. 



142 What the Bible Teaches 

Many professed followers of Jesus Christ court notoriety. 
He shunned it. He strictly charged those whom He had bene- 
fitted not to make it known. He kept no advertising bureau. 

(c] Matt. 9: 10 "And it came to pass, as Jesus sat at meat in the 
house, behold, many publicans and sinners came and sat down with 
him and his disciples." 

Luke 15: i, 2 "Then drew near unto him all the publicans and 
sinners for to hear him. And the Pharisees and scribes murmured, 
saying, This man receiveth sinners, and eateth with them." 

THIRD PROPOSITION: The humility of Jesus Christ was 
manifested in His associating with the despised and outcast, 

(d] Is. 50:5, 6 "The Lord GOD hath opened mine ear, and I 
was not rebellious, neither turned away back. I gave my back to the 

. smiters, and my cheeks to them that plucked off the hair: I hid not 
my face from shame and spitting." 

Heb. 12: 3 " For consider him that endured such contradiction of 
sinners against himself, lest ye be weary and faint in your minds." 

FOURTH PROPOSITION: The humility of Jesus Christ was 
manifested in patient submission to outrageous injury and in 
justice. 

(e] Is. 53:7, R.V. "He was oppressed, yet he humbled himself 
and opened not his mouth; as a lamb that is led to the slaughter, and 
as a sheep that before her shearers is dumb; yet, he opened not his 
mouth." 

FIFTH PROPOSITION: The humility of Jesus Christ was 
manifested in silence under outrageous injury and injustice. 

(/) i Pet. 2:23 "Who, when he was reviled, reviled not again; 
when he suffered, he threatened not; but committed himself to him 
that judgeth righteously." 

Matt. 26: 60-63 " But found none: yea, though many false wit 
nesses came, yet found they none. At the last came two false wit 
nesses. And said, This fellow said, I am able to destroy the temple 
of God, and to build it in three days. And the high priest arose, and 
said unto him, Answerest thou nothing ? What is it which these wit 
ness against thee ? But Jesus held his peace. And the high priest 
answered and said unto him, I adjure thee by the living God that 
thou tell us whether thou be the Christ, the son of God." 

Luke 23: 8-10 "And when Herod saw Jesus, he was exceeding 
glad: for he was desirous to see him of a long season, because he had 



The Character of Jesus Christ 143 

heard many things of him; and he hoped to have seen some miracle 
done by him. Then he questioned with him in many words; but he 
answered him nothing. And the chief priests and scribes itood and 
vehemently accused him." 

SIXTH PROPOSITION; The humility of Jesus Christ mani 
fested itself in silence under false accusations. 

Jesus did not defend His own good name. He left that to 
God. He < committed Himself to Him that judgeth righteously, " 
and He hath given Him " the name that is above every name." 
(Phil. 2: 9.) 

(g) Matt. 20: 28 " Even as the Son of man came not to be min 
istered unto, but to minister, and to give his life a ransom for many." 

SEVENTH PROPOSITION: The humility of Jesus Christ was 
manifested in His coming to minister and not to be ministered 
unto. 

(A) Jno. 13: 4, 5 " He riseth from supper, and laid aside his gar 
ments; and took a towel, and girded himself. After that he poured 
water into a basin, and began to wash the disciples feet and to wipe 
them with the towel wherewith he was girded." 

EIGHTH PROPOSITION: The humility of Jesus Christ was 
manifested in His performing the most humble and menial and 
rive services for others. 



(i) Phil. 2: 6, 7 "Who, being in the form of God, thought it not 
robbery to be equal with God: But made himself of no reputation, and 
took upon himself the form of a servant, and was made in the likeness 
of men." 

NINTH PROPOSITION: The humility of Jesus Christ was 
manifested in His choosing the lowliest place, of service as a 
slave, instead of the loftiest place of glory as God. 

(/) Phil. 2: 8 "And being found in fashion as a man, he humbled 
himself, and became obedient unto death, even the death of the cross." 

TENTH PROPOSITION: The humility of Jesus Christ was 
manifested in His being < obedient unto death, even the death of 
the cross." 

(It is in this connection that Paul charges us : Have this 
mind in you which was also in Christ Jesus. ) 



CHAPTER V, 

THE DEATH OF JESUS CHRIST, 

I, The Importance of Christ s Death. 

FIRST PROPOSITION: The death of Jesus Christ is mentioned 
directly more than one hundred and seventy -five times in the New 
Testament. Besides this there are very many prophetic and typ 
ical references to the death of Jesus Christ in the Old Testament. 

(2) Heb. 2: 14 " Forasmuch then as the children are partakers of 
flesh and blood, he also himself likewise took part of the same; thai 
through death he might destroy him that had the power of death, that 
is, the devil." 

SECOND PROPOSITION: Jesus Christ became a partaker of 
flesh and blood in order that He might die. 

The incarnation was for the purpose of the death. Jesus 
Christ s death was not a mere incident of His human life, it was 
the supreme purpose of it. He became man in order that He 
might die as man and for man. 

(3) Matt. 20:28 "Even as the Son of man came not to be 
ministered unto, but to minister, and to give his life a ransom for 
many." 

THIRD PROPOSITION: Jesus Christ came into the world that 
He might die as a ransom. 

(4) Luke g: 30, 31 " And behold there talked with him two men, 
which were Moses and Elias: Who appeared in glory, and spake of 
his decease which he should accomplish at Jerusalem." 

FOURTH PROPOSITION. The death of Jesus Christ was the 
subject that Moses and Elias talked with Him about when they 
appeared in glory. 

(5) i Pet. i :n "Searching what, or what manner of time the 
Spirit of Christ which was in them did signify, when it testified 
beforehand the sufferings of Christ, and the glory that should 
follow." 



The Death of Jesus Christ 145 

FIFTH PROPOSITION: The prophesied death of Christ was a 
subject of deep interest and earnest inquiry to the Old Testament 
prophets. 

(6) i Pet i: 12" Unto whom it was revealed, that not unto them 
selves, but unto us they did minister the things, which are now 
reported unto you by them that have preached the gospel unto you 
with the Holy Ghost sent down from heaven; which things the angels 
desire to look into." 

SIXTH PROPOSITION: The death of Jesus Christ was a sub 
ject of deep interest and earnest inquiry to t/ie angels. 

(7) Rev. 5:8-12 "And when he had taken the book, the four 
beasts and four and twenty elders fell down before the Lamb, having 
every one of them harps, and golden vials full of odours, which are 
the prayers of saints. And they sung a new song, saying, Thou art 
worthy to take the book, and to open the seals thereof: for thou wast 
slain, and hast redeemed us to God by thy blood out of every kindred, 
and tongue, and people, and nation; And hast made us unto our God 
kings and priests: and we shall reign on the earth. And I beheld, and 
I heard the voice of many angels round about the throne, and the 
beasts, and the elders: and the number of them was ten thousand 
times ten thousand, and thousands of thousands; Saying with a loud 
voice, Worthy is the Lamb thatiuas slain to receive power, and riches, 
and wisdom, and strength, and honour, and glory, and blessing." 

SEVENTH PROPOSITION: The death of Jesus Christ is the 
central theme of heaven s sony. 

(8) i Cor. 15: i, 3, 4 " Moreover, brethren, I declare unto you the 
gospel which I Breached unto you, which also ye have received, and 
wherein ye stand; For I delivered unto you first of all that which I also 
received, how that Christ died tor our sins according to the Scriptures; 
and that he was buried, and that he rose again the third day accord 
ing to the Scriptures." 

EIGHTH PROPOSITION: The death of Jesus Christ is one of 
the two fundamental truths of the Gospel. 

(Compare i Cor. n: 26 "For as often as ye eat this bread, and 
drink this cup, ye do show the Lord s death till he come." i Cor. 2: 
g " For I determined not to know anything among you, save Jesus 
Christ, and him crucified") 

The importance of Jesus Christ s death will come out further 
as we consider the purpose and results of His death. The 



146 What the Bible Teaches 

modern preaching that lays the principal emphasis upon the llw 
and example of Jesus Christ is thoroughly un scriptural. 

II. The purpose of Jesus Christ s death, or Why did Jesus Christ die I 

(1) Is. 53:5 "But he was wounded (Hebrew pierced ; sam& 
Hebrew word is so translated in R.V. of Is. 51: 9) for our transgres 
sions, he was bruised for our iniquities: the chastisement of our peace 
was upon him; and with his stripes we are healed." 

Is. 53: 8, n, 12: "-He was taken from prison and from judgment: and 
who shall declare his generation ? for he was cut off out of the land of 
the living: for the transgression of my people was he stricken. He 
shall see of the travail of his soul, and shall be satisfied; by his knowl 
edge shall my righteous servant justify many; for he shall bear their 
iniquities. Therefore will I divide him a portion with the great, and he 
shall divide the spoil with the strong; because he hath poured out his 
soul unto death: and he was numbered with the transgressors; and he 
bare the sin of many, and made intercession for the transgressors." 

i Pet. 3: 18 " For Christ also hath once suffered for sins, the just 
for the unjust, that he might bring us to God, being put to death in the 
flesh, but quickened by the Spirit." 

Rom. 4: 25 "Who was delivered for our offenses, and was raised 
again for our justification." 

i Cor. 15: 3 "For I delivered unto you first of all that which I 
also received, how that Christ died for our sins according to the 
Scriptures." 

i Pet. 2: 24 "Who his own self bare our sins in his own body on 
the tree, that we, being dead to sins, should live unto righteousness: 
by whose stripes ye are healed." 

FIRST PROPOSITION: Jesus Christ died because of the sins 
of others i. e., (a) It icas sin that made His death necessary. 
(b) It was not His own sin, but that of others that He bore in 
His death. His death was vicarious i. e. , A just one who de~ 
served to live, dying in the place of unjust men who deserved to 
die. 

(2) Matt. 20: 28 " Even as the Son of man came not to be minis 
tered unto, but to minister, and to give his life a ransom for many." 

SECOND PROPOSITION: Jesus Christ gave His life as a ran. 
som i. e. , His death was the price paid to redeem others from 
death. 

(3) Is- 53 I0 R.V. "Yet it pleased the LORD to bruise him; he 
hath put him to grief when thou shalt make his soul an offering for 
sin (Heb. a guilt- offering ), he shall see his seed, he shall prolong his 
days, and the pleasure of the LORD shall prosper in his hand." 



The Death of Jesus Christ 147 

THIRD PROPOSITION: Jesus Christ s soul was made a guilt- 
offering for sin i. e., It was on the ground of His death thai 
pardon is granted to sinners. (See Lev. 6:6, 7, R.V.) 

Compare Heb. 9: 22 " And almost all things are by the law purged 
with blood: and without shedding of blood is no remission." And Heb. 
g: 28 " So Christ was once offered to bear the sins of many; and unto 
them that look for him shall he appear the second time without sin 
unto salvation. " (Cf. Is. 53:12.) 

(4) i Jno. 4: 10 "Herein is love, not that we loved God, but that 
he loved us, and sent his Son to be the propitiation for our sins." (The 
definition in Thayer s Greek-English Lexicon of the New Testament 
of the word translated "propitiation" is, a "means of appeasing.") 

Rom. 3: 25 " Whom God set forth to be a propitiation, through 
faith, by his blood, to show his righteousness, because of the passing 
over of the sins done aforetime, in the forbearance of God." (The 
word here translated "propitiation" means practically the same as 
that used above " an expiatory sacrifice,") 

FOURTH PROPOSITION: Jesus Christ is the propitiation for 
our sins. God set Him forth to be a propitiation by His blood 
i. e. , He, through the shedding of His blood, or death, is that 
by which the wrath of God against us as sinners is appeased. 

God is holy and must hate sin. His holiness and hatred of 
sin must manifest itself. His wrath at sin must strike some 
where, on the sinner himself or upon a lawful substitute. Is. 53: 
6 "All we like sheep have gone astray; we have turned every 
one to his own way; and the LORD hath laid on him the iniquity 
of us all." (See R.V. Marg. The Hebrew literally translated, 
"made to strike upon.") And Is. 53:8, R.V. Am. App. "By 
oppression and judgment he was taken away; and as for his gen. 
eration, who among them considered that he was cut off out of 
the land of the living, for the transgression of my people to 
whom the stroke was due." " The stroke due" to others fell upon 
Him and He was consequently "cutoff out of the land of the 
living." The death of Christ has its first cause in the demands 
of God s holiness. 

(5) Gal. 3: 10, 13" For as many as are of the works of the law 
are under the curse: for it is written, Cursed is every one that con- 
tinueth not in all things which are written in the book of the law to do 
them. Christ hath redeemed us from the curse of the law, being made 
a curse for us: for it is written, Cursed is every one that hangeth on 
a tree." 



148 What the Bible Teaches 

FIFTH PROPOSITION: Jesus Christ died to redeem us from 
the curse of the law by bearing that curse Himself. 

(6) i Cor. 5: 7 For even Christ our passover is sacrificed :?or ns." 
(Compare Ex. 12: 13, 23 "And the blood shall be to you for a token 
upon the houses where ye arc: and when I see the blood, I will pass 
over you, and the plague shall not be upon you to destroy you, when I 
smite the land of Egypt. For the LORD will pass through to smite the 
Egyptians; and when lie secth the blood upon the lintel, and on the two 
side posts, the LORD will pass over the door, and will not suffer the 
destroyer to come in unto your houses to smite you.") 

SIXTH PROPOSITION: Jesus Christ died as our passover 
sacrifice i, e., that His shed blood might serve as a ground upon 
which God ivould pass over and spare us. 

(7) Gal. 4: 4, 5 " But when the fulness of the time was come, God 
sent forth his Son, made of a woman, made under the law, to redeem 
them that were under the law, that we might receive the adoption of 
sons." 

SEVENTH PROPOSITION: Jesus Christ died to redeem them 
that were under the laio that ice mig/it receive the adoption of 
sons i. e. , that the death of Christ miyht serve as a ground 
upon which men might be delivered from the claims of the law 
and be made sons. 

(8) Gal. i: 4" Who gave himself for our sins, that he might de 
liver us from this present evil world, according to the will of God and 
our Father." 

EIGHTH PROPOSITION: Jesus Christ died to deliver us from 
this present evil world or age. 

We were in bondage to this age by sin and the law. By the 
death of Jesus Christ we were delivered from this age to become 
citizens of heaven and sons of God. (Phil. 3: 20.) (Compare Gal. 
4:3-5, 7, 8, 9:5,1.) 

(9) i Pet. 3: 18 " For Christ also hath once suffered for sins, the 
just for the unjust, that he might bring us to God, being put to death 
in the flesh, but quickened by the Spirit." 

NINTH PROPOSITION: Jesus Christ died to bring us to God. 

His death puts out of the way the impassable gulf that 
yawns between a holy God and sinful man. 



The Death of Jesus Christ 149 

(io) Jno. 12 . 24 " Verily, verily, I say unto you, Except a corn of 
wheat fall into the ground and die, it abideth alone: but if it die, it 
bringeth forth much fruit." 

TENTH PROPOSITION: Jesus Christ died that He might 
bring forth much fruit. From His death sprang up the new 
race of Sons of God. 

(n) Rom. 14:9, R.V. "For to this end Christ died, and lived 
again, that he might be the Lord of both the dead and the living." 

ELEVENTH PROPOSITION: Jesus Christ died and lived 
again that He might be the Lord of both the dead and living. 

III. For whom Christ died. 

(1) Rom. 8: 32 " He that spared not his own Son, but delivered 
him vcpforusall, how shall he not with him also freely give us all 
things?" 

Eph. 5: 2 " And walk in love, as Christ also hath loved us, and 
hath given himself for us an offering and a sacrifice to God for a sweet- 
smelling savour." 

Tit. 2; 14 " Who gave himself for us, that he might redeem us from 
all iniquity, and purify unto himself a peculiar people, zealous of good 
works." 

1 Cor. 5: 7 " Purge out therefore the old leaven, that ye may be a 
new lump, as ye are unleavened. For even Christ our passover is 
sacrificed for us." 

2 Cor. 5: 21 "For he hath made him to be sin for us, who knew no 
sin; that we might be made the righteousness of God in him." 

FIRST PROPOSITION: Jesus Christ died for us " i. e., for 
believers in Jesus Christ. 

We shall see that Jesus Christ died for all men, but His 
death was especially for those who should appropriate to them 
selves by faith the blessings which that death secured. (1 Tim. 
4: 10 " For therefore we both labor and suffer reproach, because 
we trust in the living God, who is the Saviour of all men, specially 
of those that believe." This is the truth contained in the old doc 
trine of a limited atonement. 

(2) Eph. 5: 25-7 " Husbands, love your wives, even as Christ 
also loved the church, and gave himself for it; that he might sanctify 
and cleanse it with the washing of water by the word, that he might 
present it to himself a glorious church, not having spot, or wrinkle, or 
any such thing; but that it should be holy and without blemish." 



150 What the Bible Teaches 

SECOND PROPOSITION: Jesus Christ gave himself for tJit 
church. 

While Christ died for all, He had His bride, whom He would 
redeem for Himself, especially in view, and His death avails es 
pecially for Her. 

(3) Gal. 2:20 "I am crucified with Christ: nevertheless I live; 
yet not I, but Christ liveth in me: and the life which I now live in the 
flesh I live by the faith of the Son of God, who loved me, and gave 
himself for me." 

THIRD PROPOSITION: Jesus Christ gave Himsdf for individ 
ual believers ; not merely for the church as a body, but for each in 
dividual in the body, so that each believer can say, < He loved me 
and gave himself for me." 

(4) Rom. 14: 15 "But if thy brother be grieved with thy meat, 
now walkest thou not charitably. Destroy not him with thy meat, fof 
whom Christ died." 

i Cor. 8: n "And through thy knowledge shall the weak brother 
perish, for whom Christ died ? " 

FOURTH PROPOSITION: Jesus Christ died for the weak 
brother. 

Not only for the strong, enlightened, mature Christian, but 
for the weakest member of the household of faith as well. If we 
would bear this in mind would we not be more patient with and 
considerate toward the weak Christian who does not come on as 
rapidly as we wish? He is a weak brother, it is true, but he is 
" the weak brother for whom Christ died " 

(5) Matt. 20: 28 " Even as the Son of man came not to be minis 
tered unto, but to minister, and to give his life a ransom for many." 

FIFTH PROPOSITION: Jesus Christ died for many. It was 
no small company for whom Christ died. 

(6) Rev. 5:9, R.V. "Worthy art thou to take the book, and to 
open the seals thereof: for thou wast slain, and didst purchase unto 
God with thy blood men of every tribe, and tongue, and people, and 
nation." 

SIXTH PROPOSITION: Jesus Christ died jor men of every 
tribe, and tongue, and people , and nation. 



The Death of Jesus Christ 1 5 1 

Here is the foundation warrant for world- wide missions, and 
here is the urgent call to press the work. Let me go and find 
in the heart of Africa the men of that tribe for whom Christ 
died." 

(7) Jno. i: 29 "The next day John seeth Jesus coming unto him, 
and saith, Behold the Lamb of God, which taketh away the sin of 
the world ! " 

SEVENTH PROPOSITION; Jesus Christ died for the whole 
world. 

On the ground of Christ s death G-od can deal with the whole 
world in mercy. The death of Christ is sufficient for the whole 
world; it is fully efficient only for believers. We shall see that it 
is in part efficient for all mankind. ( 1 Jno. 2:2; 1 Cor. 15:22.) 
Jesus Christ was in an especial sense the head of the church ( Eph. 
1 : 22) and died as its head and for it. But He is also in another 
sense the head of the race the second Adam and died as the 
head of the race and for all men. ( 1 Cor. 15: 22, 45.) 

(8) i Tim. 2: 6 " Who gave himself a ransom for all, to be testi 
fied in due time." 

EIGHTH PROPOSITION: Jesus Christ gave Himself a ransom 
for all. 

He died for all. The ransom price is paid for all. Provi 
sion is made for all. Mercy can be preached to all. The sin ac 
counts of all men are all settled. All men are potentially forgiven ; 
all they need to do is to accept by faith and thus make their 
own the pardon purchased. 

(9) Heb. 2:9 "But we see Jesus, who was made a little lower 
than the angels for the suffering of death, crowned with glory and 
honor; that he by the grace of God should taste death for every man." 

NINTH PROPOSITION: Jesus Christ tasted death for every 
man. 

He died for every man. Not only for all men as a race, but 
for each individual man in the race. On the ground of Christ s 
death God can deal in mercy with each individual and offer him 
salvation on the ground of Christ s death. 



1 52 What the Bible Teaches 

(10) i Pet. 3:18 "For Christ also hath once suffered for sins, the 
just for the unjust, that he might bring us to God, being put to death 
in the flesh, but quickened by the Spirit." 

TENTH PROPOSITION: Jesus Christ died for the unjust. 

(u) Rom. 5:8 "But God commendeth his love toward us, in 
that, while we were yet sinners, Christ died for us." 

ELEVENTH PROPOSITION: Jesus Christ died for sinners. 

(12) Rom. 5:6 " For when we were yet without strength, indue 
cime Christ died for the ungodly." 

TWELFTH PROPOSITION: Jesus Christ died for the un 
godly. 

IV. The Results of Christ s Death. 

(1) IN RELATION TO MEN IN GENERAL. 

(a) Jno. 12:32, 33: " And I, if I be lifted up from the earth, will 
draw all men unto me. This he said, signifying what death he should 
die." 

FIRST PROPOSITION: Through the death of Jesus Christ all 
men are drawn unto Him. 

The death of Christ is the world s great magnet drawing all 
men unto Him. There are many who will resist that drawing to 
their own ruin. (Jno. 5: 40.) But the crucified Christ draws all 
men. 

(b) i Jno. 2: 2 "And he is the propitiation for our sins; and not 
for ours only, but also for the sins of the whole world." 

SECOND PROPOSITION: By the death of Jesus Christ a 
propitiation is provided for the world. 

A basis is provided upon which God can deal in mercy with 
the world. All God s dealings in mercy with any man are on 
the ground of Christ s death. Only on the ground of Christ s 
death could God deal in mercy with any man. 

QUESTION: How, then, did God deal in mercy with those 
before Christ s time ? 

ANSWER: Rev. 13: 8 " And all that dwell upon the earth 
shall worship Him, whose names are not written in the Book of 
Life of the Lamb slain from the foundation of the world. The 



The Death of Jesus Christ 153 

fleath of Christ was in God s sight an eternal fact. He planned it 
from the beginning. 

NOTE. The propitiation of Christ bears a different relation to the 
believer from that which it bears to the world in general, i Jno. 2:2, 
R.V " He is the propitiation for OUR SINS; and not for ours only, but 
also for the whole world" (but not "the sins of" the whole world). The 
propitiation avails for all, but it fully avails only for us. (Compare i 
Tim 4: 10 " For therefore we both labor and surfer reproach, be 
cause we trust in the living God, who is the Saviour of all men, 
specially of those that believe." Rom. 3:25 "Whom God hath set 
forth to be a propitiation through faith in his blood, to declare his 
righteousness for the remission of sins that are past, through the for 
bearance of God.") 

(c) Jno. 1:29 "The next day John seeth Jesus coming unto 
him, and saith, Behold the Lamb of God, which taketh away the sin 
of the world! " 

THIRD PROPOSITION: Jesus Christ bij His death took away 
the sin of the world. 

His death took the sin of the world out of the way so that a 
clear way to God and pardon and life was opened for all. 

(d) Rom. 5:18, R.V "So then as through one trespass the 
judgment came unto all men to condemnation; even so through one 
act of righteousness the free gift came unto all men to justification of 
life." 

i Cor. 15: 21, 22 " For since by man came death, by man came 
also the resurrection of the dead. For as in Adam all die, even so in 
Christ shall all be made alive." 

FOURTH PROPOSITION: Through the death of Jesus Christ 
all men obtain resurrection from the dead. 

To what it shall be a resurrection, whether unto life or unto 
condemnation, shame and everlasting contempt (Jno. 5:28,29; 
Ban. 12:2), depends entirely upon what attitude the individual 
takes towards Christ. 

(2) THE RESULTS OP CHRIST S DEATH IN RELATION TO THE 
BELIEVER. 

(a) Is. 53: 10, R.V. " Yet it pleased the LORD to bruise him; he 
hath put him to grief; when thou shalt make his soul an offering for 
sin, he shall see his seed, he shall prolong his days, and the pleasure of 
the LORD shall prosper in his hand." 



154 What the Bible Teaches 

FIRST PROPOSITION: Through Christ s soul being made a 
guilt-offering for sin i. e., through His death, He sees His 
seed, He begets a spiritual progeny. 

The new race of sons of God springs from Christ s death. 
(Compare Jno. 12:24.) (In this spiritual progeny that springs 
from His death Jesus sees of the travail of His soul and is satis 
fied. Is. 53: 11.) 

(b) Heb. 9: 26 "For then must he often have suffered since the 
foundation of the world: but now once in the end of the world hath he 
appeared to put away sin by the sacrifice of himself." 

SECOND PROPOSITION: By the sacrifice of Himself Jesus 

Christ has put away sin, or rather rendered sin void, or mdlified 
sin. (The context shows it is the sin of the believer that is 
in question.) 

(c) Gal. 3: 13 "Christ hath redeemed us from the curse of the 
law, being made a curse for us: for it is written, Cursed is every one 
that haugeth on a tree." 

THIRD PROPOSITION: By the death of Jesus Christ the be* 
lieuer is redeemed from the curse of the law. 

The penalty of the broken law has been paid by Jesus Christ, 
and the broken law has no longer any claim for satisfaction upon 
the believer. 

(d) Col. 2: 14, R.V. " Having blotted out the bond written in or 
dinances that was against us, which was contrary to us: and he hath 
taken it out of the way, nailing it to the cross." 

FOURTH PROPOSITION: By His death upon the cross Jesus 
Christ has " blotted out," and "taken out of the way" and 
"nailed to the cross," "the bond written in ordinances that was 
against us," (i. e., the law). 

Not only has the curse which the law imposes upon the 
breaker of it been settled, but the law itself has been done away 
with by the death of Christ. (Compare 2 Cor. 3: 7, 11, R.V.) 

Christ has settled all the claims of the law, fulfilled it, and 
done away with it. 

(Compare Rom. 7: 1-4, 6, R.V.) "Or are ye ignorant, brethren (for 
I speak to men that know the law), how that the law hath dominion 
over a man for so long time as he liveth ? For the woman that hath a 



The Death of Jesus Christ 155 

husband is bound by law while he liveth; but if the husband die, she 
is discharged from the law of the husband. So then if, while the 
husband liveth, she be joined to another man, she shall be called an 
adulteress: but if the husband die, she is free from the law, so that she 
is no adulteress, though she be joined to another man. Wherefore, my 
brethren, ye also were made dead to the law through the body of 
Christ; that ye should be joined to another, even to him who was 
raised from the dead, that ye might bring forth fruit unto God. But 
now we have been discharged from law, having died to that wherein 
we were holden; so that we serve in newness of the spirit, and not in 
the oldness of the letter." 

(<?) Eph. 2: 14-16 "For he is our peace, who hath made both 
one, and hath broken down the middle wall of partition between us; 
having abolished in his flesh the enmity, even the law of command 
ments contained in ordinances;for to make in himself of twain one new 
man, so making peace; And that he might reconcile both unto God in 
one body by the cross, having slain the enmity thereby." 

FIFTH PROPOSITION: By the death of Jesus Christ the 
separation between Jew and Gentile is done away. 

It is the law that separates Jew and Gentile. This Jesus 
abolished in his flesh, and now in Christ Jesus there is neither 
Jew nor Greek, &c., but all are one man in Christ Jesus. (Gal. 
3:28, R.V.) The blood of Christ is the cement of all nations 
making them one. 

(/) Gal. 4:3-5 "Even so we, when we were children, were in 
bondage under the elements of the world: But when the fulness of 
the time was come, God sent forth his Son, made of a woman, made 
under the law, to redeem them that were under the law, that we might 
receive the adoption of sons." (Compare Ch. 3: 13 "Christ hath 
redeemed us from the curse of the law, beJrg made a curse for us: for 
it is written, Cursed is every one that hangeth on a tree.") 

SIXTH PROPOSITION: By the death of Christ Jewish be 
lievers are redeemed from subjection to the law to receive the 
adoption of sons. 

() Eph. 2: 11-13, T 9 " Whereiore remember, that ye being in 
time past Gentiles in the flesh, who are called Uncircumcision by that 
which is called the Circumcision in the flesh made by hands; that at 
that time ye were without Christ, being aliens from the commonwealth 
of Israel, and strangers from the covenants of promise, having no 
hope, and without. God in the world: But now, in Christ Jesus, ye 
who some time were afar off are made nigh by the blood of Christ. 
Now therefore ye are no more strangers and foreigners, but fellow 
citizens with the saints, and of the household of God." 



t$6 What the Bible Teaches 

SEVENTH PROPOSITION: By the death of Christ Gentile be> 
lievers, who were afar off, aliens from the commonwealth oj 
Israel, strangers from the covenants of promise, having no hope 
and without God in the world, are made nigh, fellow-citizens 
with the saints and of the household of God. 

(/i] Rom. 5: 10 "For if, when we were enemies, we were recon 
ciled to God by the death of his Son; much more, being reconciled, 
we shall be saved by his life." 

EIGHTH PROPOSITION: By the death of God s Son believers 
who were once sinners are reconciled to God. 

That is, the enmity between God and the sinner is done 
away. It is already done away. Christ has made peace through 
the blood of the cross. He hath reconciled believers in the body 
of His flesh through death. 

(Col. 1:20-22 " And having made peace through the blood of his 
cross, by him to reconcile all tilings unto himself; by him, I say, 
whether they be things in earth, or things in heaven. And you that 
were sometimes alienated and enemies in your mind by wicked works, 
yet now hath he reconciled in the body of his flesh through death, to 
present you holy and unblameable and unreproveable in his sight.") 

(/) Eph. i: 7 " In whom ive have redemption through his blood, 
the forgiveness of sins, according to the riches of his grace.") 

NINTH PROPOSITION: Through the blood of Jesus Christ 
believers HAVE redemption, the forgiveness of their sins. 

Forgiveness is not something which believers are to secure, 
it is something the blood has secured and which our faith has 
appropriated. 

(/) i Jno. i: 7 " But 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." 

TENTH PROPOSITION: The blood of Jesus Christ cleanseth 
(is continually cleansing} those who walk in the ligltt, from all 
sin. 

QUESTION: Does this mean cleanseth from the guilt that sin 

brings upon the sinner, or does it mean cleanseth from the very 

presence of sin itself? 

Lev. 16: 30 " For on that day shall the priest make an atonement 
for you, to cleanse you, that ye may be clean from all your sins before 
the Lord," 



The Death of Jesus Christ 1 57 

Lev. 17: ii "For the life of the flesh is in the blood; and I have 
given it to you upon the altar to make an atonement for your souls: 
for it is the blood that maketh an atonement for the soul." 

Lev. 14:19, 31 "And the priest shall offer the sin offering, and 
make an atonement for him that is to be cleansed from his unclean- 
ness; and afterward he shall kill the burnt offering: Even such as he is 
able to get, the one for a sin offering, and the other for a burnt offer 
ing, with the meat offering: and the priest shall make an atonement 
for him that is to be cleansed before the Lord." 

Jer. 33:8 "And I will cleanse them from all their iniquities, 
whereby they have sinned against me; and I will pardon all their in 
iquities, whereby they have sinned, and whereby they have trans 
gressed against me." 

Ps. 51: 7" Purge me with hyssop, and I shall be clean: wash me 
and I shall be whiter than snow." 

Rev. i: 5 "And from Jesus Christ, who is the faithful witness, 
and the first-begotten of the dead, and the prince of the kings of the 
earth. Unto him that loved us, and washed us from our sins in his 
own blood." 

Rev. 7: 14 " And I said unto him, Sir, thou knowest. And he 
said to me, These are they which came out of great tribulation, and 
have washed their robes, and made them white in the blood of the 
Lamb." 

Heb. 9: 22, 23 " And almost all things are by the law purged with 
blood; and without shedding of blood there is no remission. It was 
therefore necessary that the patterns of things in the heavens should 
be purified with these; but the heavenly things themselves with better 
sacrifices than these." 

Eph. i: 7 " In whom we have redemption through his blood, the 
forgiveness of sins, according to the riches of his grace." 

Rom. 3: 25 " Whom God hath set forth to be a propitiation 
through faith in his blood, to declare his righteousness for the remis 
sion of sins that are past, through the forbearance of God." 

Rom. 5: 9 " Much more then, being TLQ\V justified by his blood, we 
shall be saved from wrath through him." 

Matt. 26: 28" For this is my blood of the new testament, which is 
shed for many/0r the remission of sins." 

ANSWER: From these passages it is evident, that in Bible 
usage, cleansing by blood is cleansing from guilt. Through the 
shed biood of Christ, all who walk in the light are cleansed con 
tinuously every hour and minute from all the guilt of sin. 
There is absolutely no sin upon them; there may still be sin in 
them. It is not the blood, but the living Christ, and the Holy 
Spirit, who deal with that. 



1 58 What the Bible Teaches 

(/) Rom. 5: g "Much more then, being now justified by hh 
blood, we shall be saved from wrath through him." 

ELEVENTH PROPOSITION: By (or in} the blood of Christ 

believers are justified. 

QUESTION: What is the difference between forgiveness and 
justification ? 

ANSWER: Forgiveness is negative the putting away of sin: 
Justification is positive the reckoning positively righteous. By 
reason of Christ s death there is an interchange of positions be 
tween Christ and the believer. In death Christ takes our place 
of condemnation before God, and we take His place of acceptance 
before God. (2 Cor. 5: 21 " For he hath made him to be sin for 
us, who knew no sin, that we might be made the righteousness 
of God in him.") 

(7) Rom. 8:33, 34 " Who shall lay anything to the charge of God s 
elect ? It is God that justifieth. Who is he that condemneth ? It is 
Christ that died, yea rather, that is risen again, who is even at the 
right hand of God, who also maketh intercession for us." 

TWELFTH PR POSIT I ON: Because of Christ s death none can 
lay anything to the charge of, or condemn, the elect (or the be 
liever in Christ}. 

There is absolutely no condemnation to them who are in 

Christ Jesus the death of Christ has settled that forever. 

Rom. 8: i, 3, R.V. " There is now no condemnation to them which 
are in Christ Jesus. For that the law could not do, in that it was weak 
through the flesh, God sending his own Son in the likeness of sinful 
flesh, and as an offering for sin, condemned sin in the flesh." 

(7/2) Acts 20: 28 "Take heed therefore unto yourselves, and to all 
the flock, over the which the Holy Ghost hath made you overseers, to 
feed the church of God, which he hath purchased with his own blood." 

i Cor. 6: 20 "Forye are boMghtwiih aprice: therefore glorify God 
in your body, and in your spirit, which are God s." 

Rev. 5:9, 10, R.V. "And they sang a new song, saying, Worthy 
art, thou to take the book, and to open the seals thereof: for thou wast 
slain, and didst purchase unto God with thy blood men of every tribe, 
and tongue, and people, and nation, and madest them to be unto God 
a kingdom and priests; and they reign upon the earth." 

THIRTEENTH PROPOSITION: By the death of Jesus Christ 
the whole church, and each believer, were purchased unto God and 
are now Mis own property. 



The Death of Jesus Christ 1 59 

We belong to God. Neither the Devil, nor the world, nor 
ourselves have any claims upon us. God will take care of His 
own property. 

(Compare i Pet. 2:9, R.V "But ye are an elect race, a royal 
priesthood, a holy nation, a people forGod sown possession, that ye may 
shew forth the excellencies of him who called you out of darkness into 
his marvellous light.") 

(n) Heb. 10: 10 "By the which will we are sanctified through the 
offering of the body of Jesus Christ once for all." 

FOURTEENTH PROPOSITION; Through the offering of the 
body of Christ believers in Him are sanctified. 

Every believer in Christ is sanctified. The sacrifice of Christ 
sets Him apart for God. The blood of Christ separates the be 
liever from the world. (Compare Ex. 11:7 with Ex. 12: 13.) 
We are to live out in our walk this separation between us and 
the world, which already exists by virtue of Christ s death. 

(0} Heb. 10:14 " For by one offering he hath perfected for evet 
them that are sanctified." 

FIFTEENTH PROPOSITION: By one offering i. e. , the offer 
ing of His own life Jesus Christ has perfected us forever. 
Believers have been made forever perfect by the death of Christ. 

QUESTION: In what sense have believers been made forever 
perfect? 

ANSWER: Verses 1, 2 "For the law having a shadow of 
good things to come, and not the very image of the things, can 
never with those sacrifices, which they offered year by year con 
tinually, make the comers thereunto perfect. For then would they 
not have ceased to be offered, Because that the worship 
pers once purged should have had no more conscience of 
sins?" Perfect in their standing before God, not perfect in their 
state. By the death of Christ the believer is forever cleansed 
from guilt. He need have no more conscience of sins. The blood 
removes all sense of guilt. His sins are put away by the one all- 
sufficient sacrifice. 

(/) Heb. 9: 14 " How much more shall the blood of Christ, who 
through the eternal spirit offered himself without spot to God, purge 1 
your conscierce from dead works to serve the living God? 



160 What the Bible Teaches 

SIXTEENTH PROPOSITION: The blood of Christ cleanses the 
conscience of the believer from dead works to serve the living God. 

Not only does the blood of Christ relieve the conscience of 
the believer from the burden of guilt, but also from the burden of 
his self-efforts to atone for sin and please God "dead works." 
Sin is seen entirely settled by the perfect sacrifice, and now the 
believer, with a conscience free from guilt, and also from the 
burden of his own imperfect works, enters into the service of the 
living God in the liberty and power of sonship. 

(Compare Rom. 8: 15 " For ye have not received the spirit of bond 
age again to fear; but ye have received the spirit of adoption, whereby 
we cry, Abba, Father.") 

There are many to-day who call themselves Christians who 
have not permitted the blood of Christ to cleanse their conscience 
from "dead works." They are constantly under the burden of 
doing something to atone for sin and to commend them to God. 
We have nothing to do, it is all clone, the blood of Christ has for 
ever commended us to God. 

(2 Cor. 5: 21 " For he hath made him to be sin for us, who knew 
no sin; that we might be made the righteousness of God in him." Rom. 
3: 21, 22 " But now the righteousness of God without tJie law is mani 
fest, being witnessed by the law and the prophets; Even the righteous 
ness of God which is by faith of Jesus Christ unto all and upon all 
them that believe; for there is no difference.") 

There are three classes of men. (1.) Those who are not 
burdened by sin, but love it. (2.) Those who are burdened by 
sin, and seek to get rid of the burden by self-efforts, by doing 
something to atone for it and commend them to God "dead 
works." No peace can be found along this line, nor real love to 
and service of God. (3.) Those who believe in Christ and His 
atoning blood, and see their sin settled forever by his death, and 
so have a conscience cleansed from both guilt and "dead works." 
Their hearts are filled with love to God, and they serve the living 
God in the freedom of the love born of a faith in the cleansing 

O 

and perfecting blood. 

(q] Heb. 10:19, 20 "Having, therelofe, brethren, boldness to 
enter into the holiest by the blood of Jesus, by a new and living way, 
which he hath consecrated for us, through the veil, that is to say, his 
flesh." 



The Death of Jesus Christ 161 

SEVENTEENTH PROPOSITION: By the blood of Christ 
because of His death the believer has boldness to enter into the 
lioly place, into the very presence of God. 

God is holy ? Yes. And I am a sinner ? Yes; but by the 
wondrous offering of Christ, "once for all," I am perfected; and 
on the ground of that blood, so precious to God, I can march 
boldly into the very presence of God. Oh, wondrous blood ! 

(r) Rev. 22: 14, R.V. "Blessed are they that wash their robes, 
that they may have the right to come to the tree of life, and may enter 
in by the gates into the city." (Compare 7: 14 " And I say unto him, 
my Lord, thou knowest. And he said to me, These are they which 
come out of the great tribulation, and they washed their robes, and 
made them white in the blood of the Lamb." 

EIGHTEENTH PROPOSITION: Because of the cleansing 
power of the shed blood those who have washed their robes in it 
have the right to come to the tree of life and to enter in by the 
portals into the city. 

(Compare Gen. 3: 22-24 "And the LORD God said, Behold, the man 
is become as one of us, to know good and evil: and now, lest he put 
forth his hand and take also of the tree of life, and eat, and live forever: 
Therefore the LORD God sent him forth from the garden of Eden, 
to till the ground from whence he was taken. So he drove out the man: 
and he placed at the east of the garden of Eden cherubim, and a flam 
ing sword which turned every way, to keep the way of the tree of life." 

(s) i Thess. 5: io" Who died for us, that, whether we wake or 
sleep, we should live together with him." 

NINETEENTH PROPOSITION: Because of the death of Christ 
believers shall live together with Him. 

(/) Rev. 7: 14, 15 "And I said unto him, Sir, thou knowest, And 
he said to me, These are they which came out of great tribulation, and 
have washed their robes, and made them white in the blood of the 
Lamb. Therefore are they before the throne of God, and serve him 
day and night in his temple: and he that sitteth on the throne shall 
dwell among them." 

T WE NT IE Til PR POSIT ION: Because of the cleansing power of 
His blood those who wash their robes and make them white in it 
shall be before the throne of God. 

Christ on the cross opens the way for others before the 
throne. 



162 What the Bible Teaches 

NOTE. These seem to be the tribulation believers. (See R.V.) 
We shall be on the throne, not before it. Rev. 3: 21 "To him that 
overcometh will I grant to sit with me in my throne, even as I also 
overcome, and am set down with my Father in his throne." 

(?/) Hcb. 9: 15, R.V. " And for 1 his cause he is the mediator of a 
new covenant, that a death having taken place for the redemption of 
the transgressions that were under the first covenant, they that have 
been called may receive the promise of the eternal inheritance." 

TWENTY-FIRST PROPOSITION: Because of Christ s death 
for the redemption of the transgressions that were under the first 
covenant, they that have been called receive the promise of the 
eternal inheritance. 

(v) Rom. 6: 3, 6, 8, R.V. " Or are ye ignorant that all who were 
baptized into Christ Jesus were baptized into his death ? Knowing 
this, that our old man was crucified with him, that the body of sin 
might be done away, that so we should no longer be in bondage to 
sin; But if we died with Christ, we believe that we shall also live with 
him." 

Gal. 2: 20, R.V. "I have been crucified with Christ; yet I live; and 
yet no longer I, but Christ liveth in me: and that life which I now live 
in the flesh I live in faith, the faith which is in the Son of God, who 
loved me, and gave himself up for me." 

Gal. 6: 14" But God forbid that I should glory, save in the cross 
of our Lord Jesus Christ, by whom the world is crucified unto me, and 
I unto the world." 

2 Cor. 5:14, R.V. "For the love of Christ constraineth us; be 
cause we thus judge, that one died for all, therefore all died " 

TWENTY-SECOND PROPOSITION: In the death of Christ 
we died; in His crucifixion ice were crucified; when He was 
nailed to the cross the old man was nailed to the cross. This 
is our real position because of His death. 

Christian living consists in living this out in life. As I was 
crucified I should see self on the cross in the place of the curse 
( as a cursed thing ) and no longer try to live, but let Christ live 
in me. As the old man was crucified I should reckon myself dead 
unto sin but alive unto God in Christ Jesus. (Eom. 6: 11, R.V.) How 
few of us see ourselves where the death of Christ put us. This 
is the great reason why the risen Christ cannot live the fulness 
of His resurrection life in us. We must be dead with Christ be* 
fore we can live with Him. 



The Death of Jesus Christ 163 

(w) i Pet. 2: 21 " For even hereunto were ye called: because 
Christ also suffered for us, leaving us an example, that we should fol 
low his steps." 

Matt. 16: 24 " Then said Jesus unto his disciples, If any man will 
come after me, let him deny himself, and take up his cross and follow 
me." 

TWENTY-THIRD PROPOSITION: By the death of Christ an 
example is left us that we should follow His ste%)s, 

This was evidently not the main purpose of His death, as so 
many make it to-day, but an incidental result. 

( See also i Pet. i : 18, 19 " Forasmuch as ye know that ye were not 
redeemed with corruptible things, as silver and gold, from your vain con 
versation received by tradition from your fathers; But with the pre 
cious blood of Christ, as of a lamb without blemish and without spot.") 

(x) Rom. 8: 32 " He that spared not his own Son, but delivered 
him up for us all, how shall he not with him also freely give us all 
things ?" 

TWENTY-FOURTH PROPOSITION: In the death of His Son 
God has given to the believer a guarantee that He will freely give 
us all things. 

(y) Heb. 2: 14, 15, R.V. "Since then the children are sharers in 
flesh and blood, he also himself in like manner partook of the same; 
that through death he might bring to naught him that had the power 
of death, that is, the devil; and might deliver all them who through 
fear of death were all their lifetime subject to bondage." 

TWENTY-FIFTH PROPOSITION: By His death Jesus Christ 
has delivered all them who through fear of death were all their 
lifetime subject to bondage. 

(This might come under the Purpose of Christ s death.) 

(3) THE RESULTS OF CHRIST S DEATH IN RELATION TO THE 
DEVIL AND THE POWERS OF DARKNESS. 

(a) Jno. 12:31 "Now is the judgment of this world: now shall the 
prince of this world be cast out." (See context vv. 27, 28, 32, 33.) 

FIRST PROPOSITION: Through Christ s death the casting out 
of the prince of this world is secured. 

Since Christ s death Satan is a usurper whose ultimate 
dethronement is secured. 



1 64 What the Bible Teaches 

(b) Heb. 2: 14, R.V. " Since then the children are sharers in flesh 
and blood, he also himself in like manner partook of the same; that 
through death he might bring to naught him that had the power of 
death, that is, the devil." 

SECOND PROPOSITION: Through the death of Christ, the 
Devil is brought to naught or rendered ineffective. 

The death of Christ was death to Satan s power. He could 
no longer wield the power of death over those who appropriated 
to themselves the virtue of Christ s death. 

(c] Col. 2:14, 15 "Blotting out the handwriting of ordinances 
that was against us, which was contrary to us, and took it out of the 
way, nailing it to his cross; and having spoiled principalities and 
powers, he made a show of them openly, triumphing over them 
in it." 

THIRD PROPOSITION: In the death of Christ on the cross 
God triumphed over the principalities and the powers, and 
exposed them to open disgrace. 

As to what these principalities and powers are, see Eph. 6 : 
12, R.Y. "For our wrestling is not against flesh and blood, but 
against the principalities, against the powers, against the world- 
rulers of this darkness, against the spiritual hosts of wickedness 
in the heavenly places." It was in the cross of Christ that God 
fought the decisive battle, and won the decisive victory over the 
Devil. The moment of Satan s seeming victory was the moment 
of his overwhelming defeat. He is now a conquered foe. In the 
cross God celebrated a triumph over him. The whole meaning of 
this conflict and this victory at the cross will be, I believe, a 
subject for contemplation and wonder at the manifold wisdom 
of God in the eternal world. 

(4) THE RESULTS OF CHRIST S DEATH IN RELATION TO THE 
MATERIAL UNIVERSE. 

Col. 1:19, 20 " For it pleased the Father that in him should all 
fulness dwell; and, having made peace through the blood of his cross, 
by him to reconcile all things unto himself; by him, I say, whether 
they be things in earth, or things in heaven." 

FIRST PROPOSITION: Through the death of Christ the whole 
Material Universe all tilings, whether they be things in earth, 
or things in heaven" is reconciled unto God. 



The Death of Jesus Christ 165 

The Material Universe has fallen away from God in connec 
tion with sin (Rom. 8: 20, R. V. ; Gen. 3: 18). Not earth only, but 
heaven has been invaded and polluted by sin. (Eph. G: 12, R. V. ; 
Heb. 9:23, 24.) Through the death of Christ this pollution is 
put away. Just as the blood of the Old Testament sacrifice was 
taken into the most holy place, the type of heaven, Christ has 
taken the blood of the better sacrifice into heaven itself and 
cleansed it. "All things * * * whether they be things inearth 
or things in heaven" are now reconciled to God. u The creation 
itself also shall be delivered from the bondage of corruption into 
the liberty of the glory of the children of God." (Rom. 8:21.) 
""We look for new heavens and a new earth, wherein dwelleth 
righteousness." (2 Pet. 3: 13.) The atonement of Christ has an 
immense sweep far beyond the reach of our human philosophies. 
"We have just begun to understand what that blood that was 
spilled on Calvary means. Sin is a far more awful, ruinous and 
far-reaching evil than we have been wont to think, but the blood 
of Christ has a power and efficiency, the fulness of which only 
eternity will disclose. 



CHAPTER VI, 

THE RESURRECTION OF JESUS CHRIST. 

! The Fact of the Resurrection. 

(i) 2 Tim. 2:8 "Remember that Jesus Christ of the seed ol 
David was raised from the dead, according to my gospel." 

i Cor. 15:4 " And that he was buried, and that he rose again the 
third day according to the scriptures." (Many other passages.) 

FIRST PROPOSITION: Jesus Christ was raised from the dead. 

The Resurrection of Christ is in many respects the most 
important fact of Christian history. It is the Gibraltar of Chris 
tian Evidences, the Waterloo of Infidelity and Rationalism. If the 
scriptural assertions of Christ s Resurrection can be established 
as historic certainties, the claims and doctrines of Christianity 
rest upon an impregnable foundation. 

There are three lines of argument for the truthfulness of the 
Biblical statements: 

First. THE EXTERNAL PROOFS OF THE AUTHENTICITY AND 

TRUTHFULNESS OF THE GOSPEL NARRATIVES. 

Into this argument we need not enter at this time. The 
others are perfectly sufficient without it. 

Second. THE INTERNAL PROOFS OF TRUTHFULNESS. 

We have four accounts of the Resurrection. Suppose we 
had no external means of knowing by whom they were written; 
that we had nothing but the accounts themselves from which to 
decide as to their truthfulness or untruthfulness. 

() By a careful comparison of the four accounts we see that 
they are four separate and independent accounts. This is evi 
dent from the apparent discrepancies in the four accounts. There 
is a real harmony between the accounts, but it can be discovered 
only by minute and careful study. On the surface there is dis 
crepancy and apparent contradiction. It is just such a harmony 



The Resurrection of Jesus Christ 167 

as would not exist in four accounts prepared in collusion. In that 
case, on the surface there would appear agreement. Whatever 
contradiction there might be would be discovered only by careful 
study. But the fact is that the discrepancy is on the surface; the 
real harmony has only been discovered by careful and prolonged 
study. It is just such a harmony as would exist between four inde 
pendent, honest witnesses, each relating the events from his own 
point of view. The four accounts supplement one another, a 
third account sometimes reconciling apparent discrepancies of 
two. These four accounts must be either true or fabrications. If 
fabrications they must have been made up either independently 
or in collusion. They cannot have been made up independently; 
the agreements are too marked and too many. They cannot have 
been made up in collusion; the apparent discrepancies are too 
numerous and too noticeable. They were, therefore, not made up 
at all. They are a true relation of facts. 

(b) The next thing we notice about these accounts is that 
they bear striking indications of having been written or spoken 
by eye-witnesses. The account of an eye-witness is readily dis* 
tinguished from that of one who is merely retailing what others 
have told him. Any careful student of the Gospel records of the 
Resurrection will readily detect many marks of the eye-witness. 

(c) The third thing we note is their artlessness, straightfor 
wardness and simplicity. It sometimes happens, when a witness 
is on the stand, that the story he tells is so artless, straightfor 
ward, simple and natural; there is such an utter absence of any 
attempt at coloring or effect; that it carries conviction independ 
ently of any knowledge we may have of the witness. As we listen 
to this witness we say at once, "This man is telling the truth." 
The weight of this kind of evidence is greatly increased, and 
reaches practical certainty, if we have several independent wit 
nesses of this sort, all bearing testimony to the same essential 
facts, but with varieties of detail, one omitting what another 
tells. This is the exact case with the four Gospel narrators of the 
Resurrection. While the stories have to do with the supernat 
ural, the stories themselves are most natural. The Gospel authors 
do not seem to have reflected at all upon the meaning or bearing 
of many of the facts they relate. They simply tell right out 
what they saw in all simplicity and straightforwardness, leaving 



168 What the Bible Teaches 

the philosophizing to others. Furness, the Unitarian scholat 
(quoted in Abbot on Matt., p. 331, and also Furness, " The Power 
of the Spirit"), says: "Nothing can exceed in artlessness and 
simplicity the four accounts of the first appearance of Jesus after 
his crucifixion. If these qualities are not discernible here we 
must despair of ever being able to discern them anywhere." 
Suppose we had four accounts of the battle of Monmouth, and 
upon examination we found that they were manifestly independ 
ent accounts we found striking indications that they were from 
eye-witnesses; we found them all marked by that artlessness, 
simplicity and. straightforwardness that carry conviction; we 
found that they agreed substantially in their account of the battle 
even though we had no knowledge of the authorship or date of 
these accounts, would we not, in the absence of any other account, 
say, " Here is a true account of the battle of Monmouth? " 

(d) The unintentional evidence of words, phrases and acci 
dental details. It often happens when a witness is on the stand 
that the unintentional evidence he bears by words, phrases and 
accidental details is more effective than his direct testimony, 
because it is not the testimony of the witness, but the testimony 
of the truth to itself. The Gospel stories abound in this sort of 
evidence. 

(2) Luke 24:16 "But their eyes were holden that they should 
not know him." 

Here and elsewhere we are told that Jesus was not recog 
nized at once by His disciples when He appeared to them after 
His resurrection. There was no point to be gained by their tell 
ing the story in this way. They give no satisfactory explanation 
of the fact. "We are left to study it out for ourselves. Why, 
then, do they tell it this way ? Because this is the way it oc 
curred and they are not making up a story, but telling what oc 
curred. If they had been making up a story, they would never 
have made it up this way. 

(3) i Cor. 15: 5-8 " And that he was seen of Cephas, then of the 
twelve: After that he was seen of above five hundred brethren at 
once; of whom the greater part remain unto this present, bu,t some are 
fallen asleep. After this he was seen of James; then of all the apos 
tles. And last of all he was seen of me also, as of one born out of due 
time." 



The Resurrection of Jesus Christ 169 

Here, as everywhere else, Jesus is represented as appearing 
only to His disciples, with the single exception of His brother. 
Why is it so represented ? Because it so happened. If a story 
had been made up years after, Jesus would certainly have been 
represented as appearing to and confounding some, at least, of 
His enemies. 

(4) Represented as appearing only occasionally. 

(5) Jno. 20: 17 "Jesus said unto her, Touch me not; for I am not 
yet ascended to my Father: but go to my brethren, and say unto them, 
I ascend to my Father, and your Father; and to my God, and your 
God." 

There is no explanation of these words "touch me not." 
It has been the puzzle of centuries for the commentators to ex 
plain them. Why is it told this way ? Because this is the way 
it occurred. 

(6) Jno. 19:34 "But one of the soldiers with a spear pierced his 
side, and forthwith came there out blood and water." 

Why is this told ? Modern physiologists tell us that the 
physical explanation of this is that Jesus suffered from extrava 
sation of the blood, or, in popular language, " a broken heart," 
and that other facts recorded (as e. y., the dying cry) prove the 
same thing. But John knew nothing of modern physiology. 
Why does he insert a detail that it takes centuries to explain ? 
Because he is recording events as they occurred and as he saw 
them. 

(7) Jno. 20:24, 2 5 " But Thomas, one of the twelve, called Didy- 
mus, was not with them when Jesus came. The other disciples there 
fore said unto him, We have seen the Lord. But he said unto them, 
Except I shall see in his hands the print of the nails, and put my finger 
into the print of the nails, and thrust my hand into his side, I will not 
believe." 

This is most true to life. It is in perfect harmony with what 
is told of Thomas elsewhere, but to make it up would require a 
literary art that immeasurably exceeded the possibilities of the 
author. 

(8) Jno. 20:4-6 " So they ran both together: and the other dis 
ciple did outrun Peter, and came first to the sepulchre. And he 
stooping down, and looking in, saw the linen clothes lying; yet went he 
not in. Then cometh Simon Peter following him, and went into the 
sepulchre, and seeth the linen clothes lie*" 



170 What the Bible Teaches 

This is again in striking keeping with what we know of the 
men. John, the younger, outruns Peter, but hesitatingly, rev 
erently, stops outside and first looks in. But impetuous, older 
Peter, lumbers on as best he can behind, but when once he reaches 
the tomb, never waits a moment outside, but plunges in. Who 
was the literary artist who had the skill to make this up, if it did 
not happen just so ? 

(g) Jno. 21:7 "Therefore that disciple whom Jesus loved saith 
unto Peter, It is the Lord. Now when Simon Peter heard that it was 
the Lord, he girt his fisher s coat unto him, (for he was naked,) and 
did cast himself into the sea." 

Here, again, we have the unmistakable marks of truth. 
John, the man of quick perception, is the first to recognize his 
Lord. Peter, the man of impetuous and unthinking devotion, 
so soon as he is told who it is, tumbles into the water and swims 
ashore to meet him. Was this made up ? 

(10) Jno. 20 : 15 "Jesus saith unto her, Woman, why weepest 
thou ? whom seekest thou ? She supposing him to be the gardener, 
saith unto him, Sir, if thou have borne him hence, tell me where thou 
hast laid him, and I will take him away." 

Here is surely a touch that surpasses the art of any man 
of that day or any day. Mary, with a woman s love, forgets a 
woman s weakness and cries, "Tell me where thou hast laid him, 
and /will take him away." Of course she lacked the strength 
to do it, but woman s love never stops at impossibilities. Was 
this made up ? 

(n) Mark 16:7 "But go your way, tell his disciples and Peter 
that he goeth before you into Galilee: there shall ye see him, as he 
said unto you." 

"And Peter," Why "And Peter"? No explanation is 
vouchsafed, but reflection shows it was the utterance of love 
toward a despondent and despairing disciple who had thrice de 
nied his Lord and would not think himself included in a general 
invitation. Was this made up ? 

(12) Jno. 20: 27-29 "Then saith he to Thomas, Reach hither thy 
finger, and behold my hands; and reach hither thy hand, and thrust it 
into my side, and be not faithless, but believing. And Thomas said 
unto him, My Lord and my God. Jesus saith unto him, Thomas, be 
cause thou hast seen me, thou hast believed: blessed are they that 
have not seen and yet have believed. * 



The Resurrection of Jesus Christ 171 

The action of Thomas here is too natural and the rebuke of 
Jesus too characteristic to be attributed to the art of some master 
of fiction. 

(13) Jno. 21 : 21, 22 " Peter seeing him saith to Jesus, Lord, and 
what shall this man do ? Jesus saith unto him, If I will that he tarry 
till I come, what is that to thee ? follow thou me." 

This, too, is a characteristic rebuke on Jesus part. 

(Compare Luke 13:23,24 "Then said one unto him, Lord, are 
there few that be saved ? And he said unto them, Strive to enter in 
at the strait gate: for many, I say unto you, will seek to enter in, and 
shall not be able.") 

Jesus never answered questions of speculative curiosity but 
always pointed the questioner to his own immediate duty. 

(14) Jno. 21:15-17 "So when they had dined, Jesus saith to 
Simon Peter, Simon, son of Jonas, lovest thou rne more than these ? 
He saith unto him, Yea, Lord, thou knowest that I love thee. He 
saith unto him, Feed my lambs. He saith unto him again the second 
time, Simon, son of Jonas, lovest thou me ? He saith unto him, Yea, 
Lord: thou knowest that I love thee. He saith unto him, Feed my 
sheep. He saith unto him the third time, Simon, son of Jonas, lovest 
thou me ? Peter was grieved because he said unto him the third time^ 
Lovest thou me ? And he said unto him, Lord, thou knowest all 
things; thou knowest that I love thee. Jesus saith unto him, Feed my 
sheep." 

There is no explanation of why Jesus asked three times or 
why Peter was grieved because Jesus did ask three times. We 
must read this in the light of the thrice-repeated, threefold de 
nial to understand it. But the author does not tell us so. He 
surely would if he had been making this up with this fact in 
view. He is simply reporting what actually occurred. 

(15) Appropriateness of the way in which Jesus revealed Him 
self to different persons after His resurrection 

To MARY: 

Jno. 20: 16 "Jesus saith unto her, Mary. She turned herself, and 
saith unto him, Rabboni; which is to say, Master." 

What a delicate touch of nature ! Up to this point Mary 
had not recognized her Lord, but in that one word, "Mary," 
uttered as no other but He had ever uttered it, she knew Him 
and fell at His feet and tried to clasp them, crying "Rabboni." 
Was that made up ? 



172 What the Bible Teaches 

To THE Two: 

Luke 24: 30, 31 " And it came to pass, as he sat at meat with 
he took bread, and blessed it, and brake, and gave to them. And theif 
eyes were opened, and they knew him; and he vanished out of their 
sight." 

Knew Him in the breaking of bread. Why ? The evangelist 
ventures no explanation. But we easily read between the lines 
that there was a something so characteristic in the way he re 
turned thanks at meals, so real and so different from the way in 
which they had ever seen any other do it, that they knew Him at 
once by that. Is that made up ? 

To THOMAS: 

Jno, 20: 25-28 "The other disciples therefore said unto him, We 
have seen the Lord. But he said unto them, Except I shall see in his 
hands the print of the nails, and put my finger into the print of the 
nails, and thrust my hand into his side, I will not believe. And after 
eight days again his disciples were within, and Thomas with them: 
then came Jesus, the doors being shut, and stood in the midst, and 
said, Peace be unto you. Then said he to Thomas, Reach hither thy 
finger and behold rny hands; and reach hither thy hand, and thrust it 
into my side; and be not faithless, but believing." 

To JOHN AND PETER: 

Jno. 21 : 5-7 " Then Jesus saith unto them, Children, have ye any 
meat ? They answered him, No. And he said unto them, Cast the 
net on the right side of the ship, and ye shall find. They cast there 
fore and now they were not able to draw it for the multitude of fishes. 
Therefore that disciple whom Jesus loved saith unto Peter, It is the 
Lord. Now when Simon Peter heard that it was the Lord, he girt his 
fisher s coat unto him (for he was naked), and did cast himself into the 
sea." 

To Thomas, the man of sense, He makes Himself known by 
sensible proof. To John and Peter as at the first by a mirac 
ulous draught of fishes. 

(16) Jno. 20:7 "And the napkin that was about his head, not 
lying with the linen clothes, but wrapped together in a place by 
itself." 

How strange that this little detail is added to the story with 
absolutely no attempt of saying why. But how deeply signifi 
cant this little unexplained detail is. In that supreme moment 
when the breath of God passes over and through that cold and 



The Resurrection of Jesus Christ 173 

silent clay, and Jesus rises triumphant over death and Satan, 
there is no excitement upon His part, but with that same majestic 
self-composure and serenity that marked His whole life, absolutely 
without human haste or flurry or disorder, He even rolls up the 
napkin that was about His head and lays it away in an orderly 
manner by itself. Was that made up ? 

These are little things, but it is from that very fact that they 
gain much of their significance. It is in just such little things 
that a fiction would disclose itself. Fiction betrays its difference 
from fact in the minute. But the more microscopically we ex 
amine the Gospel Narrative the more we become impressed with 
its truthfulness. The artlessness and naturalness of the nar 
rative surpass all art. 

Third. THE CIRCUMSTANTIAL EVIDENCE. 

There are certain unquestionable facts of history that 
demand the Resurrection of Christ to account for them. 

(1) Beyond a question the foundation truth preached in the 
early years of the Church s history was the Resurrection. 

() Why should the Apostles use this as the corner-stone of 
their creed if not well attested and firmly believed ? 

(b) If Jesus had not risen there would have been some evi 
dence He had not. But the Apostles went up and down the very 
city where He had been crucified, and proclaimed right to the face 
of His slayers that He had been raised and no one could produce 
evidence to the contrary. The best they could do was to say that 
the guards went to sleep and the disciples stole the body. But if 
they had stolen the body they would have known it, and the 
great moral transformation in the disciples would remain unac 
counted for. 

(2) The change in the day of rest. Changed by no express 
decree but by general consent. In the Bible days we find the dis 
ciples meeting on the first day. 

Acts 20: 7 "And upon the first day of the week, when the dis 
ciples came together to break bread, Paul preached unto them, ready 
to depart on the morrow; and continued his speech until midnight." 

i Cor. 16: 2 " Now the first day of the week let every one of you 
lay by him in store, as God hath prospered him, that there be no 
gatherings when I come." 



174 What the Bible Teaches 

(3) The change in the disciples. From blank and utter 
despair to a courage nothing could shake, (e. g., Peter. Acts 4: 
19, 20; 5: 29. James the Lord s brother.) Such a sudden 
and radical change demands an explanation. Nothing short of 
the fact of the Resurrection will explain it. 

These unquestionable facts are so impressive and so conclu 
sive that infidel and Jewish scholars admit that the Apostles BE 
LIEVED that Jesus rose from the dead. Baur admits this. Even 
Strauss says: " Only this much need be acknowledged that the 
Apostles firmly believed that Jesus had arisen." Schenkel says: 
"It is an indisputable fact that in the early morning of the first 
day of the week following the crucifixion, the grave of Jesus was 
found empty. * It is a second fact that the disciples and 

other members of the apostolic communion were convinced that 
Jesus was seen after the crucifixion." These admissions are fatal 
to the rationalists who make them. 

The question at once arises , Whence this conviction and 
belief ? Renan attempts an answer by saying: "The passion of 
a hallucinated woman (Mary) gives to the world a resurrected 
God." (Renan, "Life of Jesus," p. 357.) But we answer: "The 
passion of a hallucinated woman" is not equal to this task. 
There was a Matthew and Thomas in the apostolic company to be 
convinced, and a Paul outside to be converted. It takes more 
than the passionate hallucination of a woman to convince a Jew 
taxgatherer, a stubborn unbeliever, and a fierce and conscien 
tious enemy. 

Strauss tries to account for it by inquiring whether the ap 
pearances may not have been visionary. We answer: "There 
was no subjective starting-point for such visions in the Apostles, 
and furthermore eleven men do not have the same visions at the 
same time, much less five hundred." (1 Cor. 15: 6.) 

A third attempt at an explanation is that Jesus was not 
really dead. To sustain this view appeal is made to the short 
time He hung on the cross, and that history tells of one in the 
time of Josephus taken down from the cross and nursed back to 
life. In reply, we say: First Remember the events that pre 
ceded the crucifixion and the physical condition in which they 
left Jesus. Remember, too, the water and the blood the broker? 
heart. /Second His enemies would and did take all necessary 



Th Resurrection of Jesus Christ 175 

precaution!. (Jno. 19: 34.) Third If Jesus had been merely 
resuscitated he would have been so weak, such an utter physical 
wreck as was the man cited in proof that His reappearance 
would have been measured at its real value. Fourth The 
Apostles would have known how they brought Him back to life, 
and the main fact to account for, the change in them, would 
remain unaccounted for. Fifth Still, the moral difficulty is 
greatest of all. If it was merely a case of resuscitation, then 
Jesus tried to palm himself off as one risen from the dead when 
He knew He was nothing of the sort. He was an arch impostor, 
and the whole Christian system rests on a fraud. It is impossible 
to believe that such a system of religion as that of Jesus Christ, 
embodying such exalted precepts and principles of truth, purity 
and love "originated in a deliberately planned fraud." No one 
whose own heart is not cankered by fraud and trickery can be 
lieve Jesus an impostor and His religion founded upon fraud. 

We have eliminated all other possible suppositions ; we have but 
one left: Jesus really was raised from the dead the third day. The 
desperate straits to which those who attempt to deny it are 
driven are in themselves proof of the fact. Furthermore, if the 
Apostles really, firmly believed, as is admitted, that Jesus arose 
from the dead, they had some facts upon which they founded their 
belief. These are the facts they would have related in recount 
ing the story and not have made up a story out of imaginary in 
cidents. But, if the facts were as recounted in the Gospels, there 
is no possible escaping the conclusion that Jesus actually arose. 

We have, then, several independent lines of argument point 
ing to the resurrection of Christ from the dead. Taken separately 
they satisfactorily prove the fact. Taken together they consti 
tute an argument that makes doubt of the resurrection of Christ 
impossible to a candid man. 

There is really but one weighty objection to the doctrine that 
Christ arose from the dead i. e., "That there is no conclusive 
evidence that any other ever arose." To this a sufficient answer 
would be: Even if it were certain that no other ever arose, the 
life of Jesus was unique, His nature was unique, His mission was 
unique, His history was unique, and it is not to be wondered at, 
but to be expected, that the issue of His life should also be 
unique. 



176 What the Bible Teaches 

II. The Importance of the Resurrection of Jesus Christ. 

FIRST PROPOSITION: T/ie Resurrection of Jesus Christ it 
mentioned directly 104 or more times in the New Testament 
(Under word" raised," 37; " raise,"! ;" rise," 10; "risen, "21; 
rose,"6; "rising,"!; "life,"l; "alive," 2; "liveth," 6; 
"brought again," 1; "quickened," 3; "begotten," 1; "resur 
rection," 11.) 

(2) Acts 1:21, 22 "Wherefore of these men which have com- 
panied with us all the time that the Lord Jesus went in and out among 
us, beginning from the baptism of John, unto the same day that he was 
taken up from us, must one be ordained to be a witness with us of his 
resmrection." 

Acts 2: 24, 29-32 "Whom God hath raised up, having loosed the 
pains of death: because it was not possible that he should be holden of 
it. Men and brethren, let me freely speak unto you of the Patriarch 
David, that he is both dead and buried, and his sepulchre is with us 
unto this day. Therefore being a prophet, and knowing that God had 
sworn with an oath to him, that of the fruit of his loins, according to 
the flesh, he would raise up Christ to sit on his throne: He seeing 
this before, spake of the resurrection of Christ, that his soul was not 
left in hell, neither his flesh did see corruption. This Jesus hath God 
raised -lip, whereof we all are witnesses." 

Acts 4: 33 "And with great power gave the apostles witness of the 
resurrection of the Lord Jesus: and great grace was upon them all." 

Acts 17: 18 "Then certain philosophers of the Epicureans, and of 
the Stoics, encountered him. And some said, What will this babbler 
say? otiier some, He seemeth to be a setter forth of strange gods: be 
cause he preached -unto tliem Jesus > and the resurrection ." 

Acts 23: 6 " But when Paul perceived that the one part were Sad- 
ducees, and the other Pharisees, he cried out in the council, Men and 
brethren, I am a Pharisee, the son of a Pharisee: of the hope and res 
urrection of the dead I am called in question." 

i Cor. 15: 15 " Yea, and we are found false witnesses of God; be 
cause we have testified of God that he raised lip Christ: whom he 
raised not up, if so be that the dead rise not." 

SECOND PROPOSITION: The Resurrection of Jesus Christ 
was the most prominent and cardinal point in the apostolic testi 
mony. 

The Resurrection of Jesus Christ had a prominence in the 
apostolic teaching that it has not in modern preaching. 

(3) i Cor, 15: i, 3, 4-" Moreover, brethren, I declare unto you the 
gospel which I preached unto you, which also ye have received s and 



The Resurrection of Jesus Christ 177 

wherein ye stand: For I delivered unto you first of all that which I 
also received, how that Christ died for our sins according to the scrip 
tures; and that he was buried, and that he rose again the third day 
according to the scriptures." 

THIRD PROPOSITION: The Resurrection of Jesus Christ is 
one of t JIG two fundamental trut/is of the Gospel. 

Gospel preachers nowadays preach the gospel of the Crucifix 
ion, the Apostles preached the gospel of the Resurrection as well. 
(2 Tim. 2:8 " Remember that Jesus Christ of the seed of David 
was raised from the dead, according to my gospel.") The Cruci 
fixion loses its meaning without the Resurrection. Without the 
Resurrection the death of Christ was only the heroic death of a 
noble martyr; with the Resurrection it is the atoning death of 
the Son of God. It shows that death to be of sufficient value to 
cover all our sins, for it was the sacrifice of the Son of God. In 
it we have an all-sufficient ground for knowing that the blackest 
fin is atoned for. My sin may be as high as the highest moun- 
iain, but the sacrifice that covers it is as high as the highest 
Leaven; my guilt maybe as deep as the ocean, but the atonement 
^hat swallows it up is as deep as eternity. 

(4) i Cor. 15:14, 17 "And if Christ be not risen, then is our 
preaching vain, and your faith is also vain. And if Christ be not 
raised, your faith is vain; ye are yet in your sins." 

FOURTH PROPOSITION: .Disprove the Resurrection of Jesus 
Christ and Christian faith is vain. 

(The two Greek words used in passages quoted above mean 
" empty " and "forceless.") 

On the other hand, as we shall shortly see (under " Results 
of the Resurrection"), if Jesus Christ did rise, Christian preaching 
and Christian faith rest upon a solid and unassailable foundation 
of fact. 

(5) Rom. 10:9, 10 " 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. For with the heart man 
believeth unto righteousness; and with the mouth confession is made 
unto salvation." 

FIFTH PROPOSITION: The doctrine of the Resurrection of 
Jesus Christ has power to save anyone who believes it with the 
heart. 



178 What the Bible Teaches 

(6) Phil. 3:8-10" Yea doubtless, and I count all things but loss 
for the excellency of the knowledge of Christ Jesus my Lord: for 
whom I have suffered the loss of all things, and do count them but 
dung, that I may win Christ, and be found in him not having mine own 
righteousness, which is of the law, 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." 

SIXTH PROPOSITION: To know the power of Christ s Resur* 
rection is one of the highest ambitions of the intelligent believer, 
to attain which he sacrifices all things and counts them but 
refuse. 

The importance of the Resurrection of Jesus Christ will 
come out still further when we come to study the " Results of His 
Resurrection." 

III. The Manner of tke Resurrection of Jesus Christ. 

(i) Acts 2: 24, 32 "Whom God hath raised up, having loosed the 
pains of death: because it was not possible that he should be holden of 
it. This Jesus hath God raised up, whereof we all are witnesses." 

Acts 10:40 " Him God raised up the third day, and showed him 
Openly." 

Acts 13:30 " But God raised him from the dead. * 

Rom. 10:9 " That if thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thine heart that God raised him from the 
dead, thou shalt be saved." 

Col. 2: 12 " Buried with him in baptism, wherein also ye are raised 
with him through the faith of the operation of God, who hath raised 
him from the dead." 

Eph. 1:19, 20 "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." 

FIRST PROPOSITION: God raised up Jesus Christ from the 
dead by the working of the strength of His might. 

It was not so much that Jesus Christ arose as that G-od 
raised Him. It was God who put forth the might, it was God 
who loosed the pains of death. He was raised by an act of power 
from without and not by the fulness of life within. He laid 
down His life to the fullest extent, He was in the fullest sense 
dead, and it took the strength of God s might to raise Him. 



The Resurrection of Jesus Christ 179 

(2) Jno. 20: 27 " Then saith he to Thomas, Reach hither thy fin 
ger, and behold my hands; and reach hither thy hand, and thrust it 
into my side; and be not faithless, but believing." 

Acts 10:40, 41 "Him God raised up the third day, and showed 
him openly; Not to all the people, but unto witnesses chosen before of 
God, even to us, who did eat and drink with him after he rose from the 
dead." 

Luke 24:39 "Behold my hands and my feet, that it is I myself; 
handle me, and see; for a spirit hath not flesh and bones, as ye see me 
have." 

Luke 24: 15, 18 "And it came to pass, that, while they communed 
together and reasoned, Jesus himself drew near, and went with them. 
And one of them, whose name was Cleopas, answering said unto him, 
Art thou only a stranger in Jerusalem, and hast not known the things 
which are come to pass there in these days ? " 

Jno. 20: 14, 15 -"And when she had thus said, she turned herself 
back, and saw Jesus standing, and knew not that it was Jesus. Jesus 
saith unto her, Woman, why weepest thou? whom seekest thou? She, 
supposing him to be the gardener, saith unto him, Sir, if thou have 
borne him hence, tell me where thou hast laid him, and I will take him 
away." 

SECOND PROPOSITION: Jesus Christ, after His resurrection, 
ate and dratik, had hands, feet, flesh and bones, and all the 
appearance of a man. 

(3) Jno. 21:4, 12 "But when the morning was now come, Jesus 
stood on the shore; but the disciples knew not that it was Jesus. Jesus 
saith unto them, Come and dine. And none of the disciples durst ask 
him, Who art thou? knowing that it was the Lord." 

THIRD PROPOSITION: Jesus Christ s resurrection appearance 
was so different from His earthly appearance as not to be clearly 
recognizable by His intimate friends. 

(4) Jno. 20: 19, 26 " Then the same day at evening, being the first 
day of the week, when the doors were shut where the disciples were 
assembled for fear of the Jews, came Jesus and stood in the midst, and 
saith unto them, Peace be unto you." 

Luke 24: 31 "And their eyes were opened, and they knew him; 
and he vanished out of their sight." 

FOURTH PROPOSITION: Jesus Christ s resurrection body was 
of such a character that He could appear in a room where the 
doors were shut and could vanish from the sight of men. It was 
not subject to some of the limitations under which ordinary 
earthly bodies exist and act 



180 What the Bible Teaches 

(5) Phil. 3: 21 " Who shall change our vile body, that it may be 
fashioned like unto his glorious body, according to the working whereby 
he is able even to subdue all things unto himself." (Compare i Cor: 
15, 42-49, 50: " So also is the resurrection of the dead. It is sown in 
corruption, it is raised in incorruption: It is sown in dishonor, it is 
raised in glory: it is sown in weakness, it is raised in power: It is sown 
a natural body, it is raised a spiritual body. There is a natural body, 
and there is a spiritual body. And so it is written: The first man 
Adam was made a living soul; the last Adam was made a quickening 
spirit. Howbeit that was not first which is spiritual, but that which is 
natural; and afterward that which is spiritual. The first man is of the 
earth, earthy: the second man is the Lord from heaven. As is the 
earthy, such are they also that are earthy: and as is the heavenly, 
such are they also that are heavenly. And as we have borne the im 
age of the earthy, we shall also bear the image of the heavenly. Now 
this I say, brethren, that flesh and blood cannot inherit the kingdom 
of God; neither doth corruption inherit incorruption.") 

FIFTH PROPOSITION: Jesus Christ had a transformed body, 
incorruptible ?, ylorious, mighty , spiritual, heavenly, not FLESH 
AND BLOOD (" flesh an d bones " is not "flesh and blood"). 

IT. The Results of the Resurrection of Jesus Christ. 

(i) i Pet. i: 21, R.V "Who through him are believers in God 
who raised him from the dead, and gave him glory; so that your faith 
and hope might be in God." 

FIRST PROPOSITION: Through Jesus Christ men became be 
lievers in God who raised Him from the dead. By the resurrec 
tion of Jesus Christ a solid foundation is laid for our faith in 
God. 

Men have been looking constantly for proofs of the existence 
and character of God. There is the argument from the marks of 
creative intelligence and design in the material universe, the 
argument from the evidence of an intelligent guiding hand in 
human history, the ontological argument, etc., but the resurrec 
tion of Jesus Christ points with unerring certainty to the exist 
ence, power and holiness of the G-orl who raised Him. On the 
other hand, if Christ be not raised our faith is vain. (1 Cor. 15: 
17 "And if Christ be not raised, your faith is vain; ye are yet- 
in your sins.") My belief in the God of the Bible is not a felici 
tous fancy, it is a fixed faith resting upon an incontrovertibly 
firm fact. 



The Resurrection of Jesus Christ 181 

(2) i Pet. 1:3, 4, R.V. " Blessed be the God and Father of our 
Lord Jesus Christ, who according to his great mercy begat us again 
unto a living hope by the resurrection of Jesus Christ from the dead, 
unto an inheritance incorruptible, and undefiled, and that fadeth not 
away, reserved in heaven for you." 

SECOND PROPOSITION: By the Resurrection of Jesus Christ, 
believers are begotten again unto a living hope, unto an inherit 
ance incorruptible, and undefiled, and that fadeth not away, 
reserved in heaven, 

The Resurrection of Jesus Christ is the truth which, made 
living in our hearts by the Holy Spirit, results in the " new birth 
unto a living hope, and an incorruptible, etc., inheritance." 
(Compare Rom. 10: 9.) Through our believing in a Risen and 
Living Christ, Christ begins to live in us. The Resurrection oi 
Christ also forms a firm foundation of fact upon which to build 
our hope for the future. 

(3) Rom. 1:4 "And declared to be the Son of God with power, 
according to the spirit of holiness, by the resurrection from the dead." 

THIRD PROPOSITION: By Ills Resurrection Jesus Christ is 
declared (or openly appointed or designated) to be the Son of 
God with power. 

The claim that Jesus made was that, while even the greatest 
and best of the prophets were only servants, He was a Son, a be 
loved and only one of the Father. That while other faithful mes 
sengers were only servants in the kingdom of God, it belonged to 
Himself as His own inheritance. (Mark 12: G, 7.) That He was 
one with the Father, and that men should honor Him even as 
they honor the Father." (Jno. 10: 30; Jno. 5: 23, R.V.) By 
raising Christ from the dead God set His seal to this claim. 
Others, it is true, have been raised from the dead by God s 
power, but they made no such claim as this prior to their death. 
But Jesus made this extraordinary claim; was put to death for 
making it; previous to His death claimed that God would raise 
Him again the third day. God did so, and thus affirmed the claim 
of Jesus Christ, and announced to all ages in a way more con 
vincing and satisfying than an audible voice from heaven, "Jesus 
Christ is my Son and all men must honor the Son even as they 
honor me." The admission of the Resurrection of Jesus Christ 
leads logically to the admission of His deity. 



1 82 What the Bible Teaches 

(4) Acts 17: 31" Because he hath appointed a day, in the which 
he will judge the world in righteousness by that man whom he hath 
ordained; whereof he hath given assurance unto all men in that he 
hath raised him from the dead." 

FOURTH PROPOSITION: By the Resurrection of Jesus Christ 
God "has given assurance unto all men" that "lie will judge 
the world in righteousness by "Jesus Christ." 

Jesus Christ claimed that God would judge the world by 
Him. (Jno. 5: 22, 27-29.) By raising Christ from the dead God 
has set His seal to that claim. If men ask me how I know there 
Is a judgment day coming when Christ shall judge the world in 
righteousness, I reply because I know Jesus Christ arose. The 
sure fact of the Resurrection of Jesus Christ in the past, points 
unerringly forward to the sure coming of judgment in the future. 
Belief in a judgment day is no guess of theologians, it is a posi 
tive faith founded upon a proved fact. 

(5) Rom. 4: 25 "Who was delivered for our offenses, and was 
raised again for our justification. " 

FIFTH PROPOSITION: By the Resurrection of Jesus Christ 
believers in Him are justified i. e., declared righteous. 

(a) Christ gave His life a propitiation for believers. He 
" was delivered up for our transgressions." The Resurrection 
settles it beyond a perad venture that God has accepted the 
propitiation. The Resurrection is God s declaration of His ac 
ceptance of the propitiation, and is, therefore, the declaration of 
our justification. When another agrees to settle for my responsi 
bilities, I always wish to know whether the settlement is ac 
cepted. By the Resurrection, God declares that He has accepted 
and is satisfied with the settlement Christ has made. I am thus 
declared righteous in God s sight. If we are ever troubled with 
doubts as to whether God has accepted the offering Christ made, 
we have only to look at the empty tomb and the Risen Lord. 

(6) When Christ arose He arose as our representative: 
He died as our representative, He arose as our representative, 
He ascended as our representative, He is seated as our repre 
sentative. (Eph. 2:5, 6.) As one risen, ascended, seated, He is 
declared to be God s chosen and accepted one, and we are de 
clared chosen, accepted, righteous in Him. 



The Resurrection of Jesus Christ 183 

(6) Rom. 7: 4, R.V. " Wherefore, my brethren, ye also were made 
dead to the law through the body of Christ; that ye should be joined 
to another, even to him who was raised from the dead, that we might 
bring forth fruit unto God." 

SIXTH PROPOSITION: It is through being joined to the Risen 
Christ that the believer brings forth fruit unto God. 

The only living or doing or accomplishing in the Christ 
ian life that is acceptable to God is through union with the 
Risen Christ. Through union with the crucified Christ we get 
our pardon, our cleansing from guilt, our justification, our perfect 
standing before God. Through union with the Risen Christ we 
get power for life and fruit. One reason why there is so little of 
life and fruit in many professedly Christian lives is because there 
is so little knowledge of the Risen and Living Christ. Paul tells 
us that we were raised with Christ through faith in the working 
of God, who raised Him from the dead. (Col. 2: 12.) We are 
raised with Him to walk in newness of life. (Rom. 6:4.) This 
is the truth which baptism symbolizes. (Rom. 6:3, 4.) The full 
power of Christ s resurrection we shall not know until we attain 
unto the resurrection from the dead. (Phil. 3: 10, 11.) "He 
that raised up Jesus from the dead shall also quicken our mortal 
bodies by His spirit which dwelleth in you." (Rom. 8: 11.) But 
" the power of this resurrection " in our moral and spiritual lives, 
begetting "newness of life," and "fruit unto God," we may 
know even now, through being "joined to him who was raised 
from the dead." Are you "joined to another, even to him who 
was raised from the dead ? " Here lies the secret of holy living, 
" newness of life," victory over sin, fruit unto God. 

(7) Rom. 5: 9, 10 " Much more then, being justified by his blood, 
we shall be saved from wrath through him. For if, when we were 
enemies, we were reconciled to God by the death of his Son; much 
more, being reconciled, we shall be saved by his life." 

SEVENTH PROPOSITION: Through the life of Jesus Christ 

believers shall be saved. 

NOTE i. The life here spoken of evidently does not refer to the 
example of Christ, but to His life, which is the outcome of His Resurrec 
tion. ( Compare Jno. 14: 19 " Yet a little while, and the world seeth me 
us more; but ye see me: because I live, y,e sjiall live ajso." ) 



j 84 What the Bible Teaches 

NOTE 2. The salvation here spoken of evidently does not refer td 
salvation from the guilt of sin i. e. , pardon and justification. That 
has been spoken of in the preceding verse as already secured "by his 
blood." It is a salvation in the future "-shall be saved by his life." By 
a comparison with the previous verse it is evidently salvation from the 
coming wrath. The life of Christ that is the outcome of the Resurrec 
tion secures this for us. This life will have its perfect manifestation in 
the coming of the Lord. ( Col. 3: 4, R.V. ; 2 Thess. 1:9, 10.) 

( 8 ) Rom. 8: 34" Who is he that condemneth ? It is Christ that 
died, yea rather, that is risen again, who is even at the right hand of 
God, who also maketh intercession for us." 

Heb. 7: 25 " Wherefore he is able also to save them to the utter 
most that come unto God by him, seeing he ever liveth to make inter 
cession for them." 

EIGHTH PROPOSITION: Through the Resurrection of Jesus 
Christ ice have an ever-living hi gh priest at ike right hand of 
God to continually make intercession for us, and who is therefore 
able to save to the uttermost (or " unto all -completeness ). 

Salvation is begun by the atoning death of Jesus Christ; it 
is continued by the Resurrection and Intercession of Christ. We 
have not only a Saviour who died and so made atonement for sin, 
but also a Saviour who rose and carried the blood into the holy of 
holies God s own presence and presents it there, and who ever 
lives and pleads our case in every new failure. 

i Jno. 2: i " My little children, these things write I unto you, that 
ye sin not. And if any man sin, we have an advocate with the Father, 
Jesus Christ the righteous." (Compare Luke 22: 31,32 " And the 
Lord said, Simon, Simon, behold Satan hath desired to have you, that 
he may sift you as wheat: But I have prayed for thee, that thy faith 
fail not: and when thou art converted, strengthen thy brethren.") 

Jno. ii : 42 "And I know that thou nearest me always." 

Herein lie our abiding security and our assurance of the 
ultimate perfect completeness of Christ s work for us and in us. 

Note the believer s triumphant challenge in Rom. 8: 33, 
34: "Who shall lay anything to the charge of God s elect ? It 
is God that justifieth. Who is he that condemneth ? It is Christ 
that died, yea rather, that is risen again, who is even at the 
right hand of God, who also maketh intercession for us." 

(9) Eph. i: 18-20 "The eyes of your understanding being en 
lightened; 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 



The Resurrection of Jesus Christ 185 

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." 

NINTH PROPOSITION: In the Resurrection of Jesus Christ we 
have an illustration and proof of the exceeding greatness of God s 
power to us-ward. 

If we would understand and know what God can do in and 

for us, we have simply to look at and meditate upon the Resur 
rection, of Jesus Christ, looking unto God to give us "a spirit of 
wisdom and revelation in the knowledge of Him." (Eph. 1: 17.) 

(10) i Thess. 4: 14 "For if we believe that Jesus died and rose 
again, even so them also which sleep in Jesus will God bring with 
him." 

2 Cor. 4: 14 " Knowing that he which raised up the Lord Jesus 
shall raise up us also by Jesus, and shall present us with you." 

TENTH PROPOSITION: The Resurrection of Jesus Christ d 
the guarantee of our own resurrection. 

We know that God will raise us up because He raised Him 
up. "We are so united to Christ by faith that if He rose we must. 
If the spirit of Him who raised up Christ from the dead dwell in 
us also, He that raised up Christ from the dead will also quicken 
onr mortal bodies by His spirit that dwelleth in us. (Rom. 8: 11.) 
The Resurrection of Jesus Christ has robbed death of its terrors 
for the believer. (1 Cor. 15: 55-57.) 

(n) Acts 13: 32, 33 "And we declare unto you glad tidings, how 

A< that the promise which was made unto the fathers, God hath fulfilled 

the same unto us their children, in that he hath raised up Jesus again; 

as it is also written in the second Psalm, Thou art my Son, this day 

have I begotten thee." 

ELEVENTH PROPOSITION: The Resurrection of Jesus Christ 
is the fulfillment of the promise made to the Fathers. 

QUESTION: What was the promise made to the Fathers of 
vyhich the Resurrection of Christ is the fulfillment ? 

ANSWER: Acts 3: 25 " Ye are the children of the prophets 
and of the covenant which God made with our fathers, saying unto 
Abraham, And in thy seed shall all the kindreds of the earth be 
blessed." (Compare Gen. 22: 18} 26: 4; 12: 3} Gal, 3: 16; Gen, 



1 86 What the Bible Teaches 

3: 15.) The Risen Jesus Christ is the seed in which all nationg 
shall be blessed in His turning them away from their iniquities. 

Acts 3: 26 "Unto you first God, having raised up his son Jesus, 
sent him to bless you, in turning away every one of you from his in 
iquities." 

Furthermore, " Resurrection " is the substance of the prom 
ise made to the Fathers. (Acts 26: 6-8. Compare 23: 6.) And 
Jesus the resurrected one, and first fruits of them that sleep, is 
the fulfillment of this promise. The Resurrection of Jesus 
Christ is the guarantee of the fulfillment of all the promises of 
God: First, because it declares Him to be the Son of God with 
power, and thus that the promises of the Bible all of which He en 
dorses (Luke 24: 44) are the sure words of God. Second, be 
cause it reveals God s ability to keep His word and also His 
mighty power to us-ward. He that keeps His word in raising 
the dead can surely fulfill all His promises. (Compare Acts 13: 
38, 39, "therefore.") If we wish to know that all the promises 
of God are yea and amen in Christ Jesus, we have only to look to 
that most marvelous fulfillment of GocVs word and promise that 
has already taken place the Resurrection and see in that the 
guarantee of the fulfillment of all. If you are ever tempted to 
think any promise of the Word too large and that you must dis 
count it, remember that Christ is risen and that therein you have 
a proof and illustration of the "exceeding greatness of his powe* 
to us-ward who believe. * 



CHAPTER VII. 

THE ASCENSION OR EXALTATION OF JESUS CHRIST. 

I. The Fact of tlie Ascension or Exaltation of Jesus Christ. 

(i) Eph. 4:8 "Wherefore he saith, When he ascended up on 
high he led captivity captive, and gave gifts unto men." 

Acts i: 9 * And when he had spoken these things, while they be 
held, he was taken up; and a cloud received him out of their sight." 

Luke 24: 51 "And it came to pass, while he blessed them, he was 
parted from them, and carried up into heaven." 

Heb. 10: 12 " But this man, after he had offered one sacrifice for 
sins for ever, sat down on the right hand of God." 

FIRST PROPOSITION: Jesus Christ has ascended up on high, 
been received into Heaven, has sat down at the right hand of God. 

The Ascension or Exaltation of Jesus Christ is definitely 
spoken of thirty-three or more times in the New Testament. 

II. The Manner of the Ascension or Exaltation of Jesus Christ. 

(1) Luke 24: 51 " And it came to pass, while he blessed them, he 
was parted from them, and carried up into heaven." 

Acts i: 9" And when he had spoken these things, while they be 
held, he was taken up; and a cloud received him out of their sight." 

FIRST PROPOSITION: Jesus Christ was carried up into 
Heaven while the disciples were looking and received out of their 
sight. 

(2) Jno. 17: 5 "And now, O Father, glorify thou me with thine 
own self with the glory which I had with thee before the world was." 

SECOND PROPOSITION: Jesus Christ has been glorified with 
the Father Himself with the glory which He had with Him be 
fore the world was. 

(3) Heb. 7: 26 " For such a high priest became us, who is holy, 
harmless, undefiled, separate from sinners, and made higher than the 
heavens." 

THIRD PROPOSITION: Jesus Christ has been made higher 
than the heavens. (Compare Heb. 4 : 14 , R, V. , " passed through 
the heavens." Eph. 4: 10, R.V.) 



1 88 What the Bible Teaches 

(4) Eph. i: 20 "Which he wrought in Christ, when he raised him 
from the dead, and set him at his own right hand in the heavenly 
places." 

Col. 3: i "If ye then be raised with Christ, seek those things 
which are above, where Christ sitteth on the right hand of God." 

FOURTH PROPOSITION: Jesus Christ is now seated on the 
right hand of God. 

QUESTION: Is this to be taken literally of location, or figura 
tively of power ? 

ANSWER: Acts 7: 55, 56 "But he, being full of the Holy 
Ghost, looked up steadfastly into heaven, and saw the glory of 
God, and Jesus standing on the right hand of God, and said, Be 
hold, I see the heavens opened, and the Son of man standing on 
the right hand of God." Though God is in a sense everywhere, 
there is a place where He peculiarly manifests Himself and His 
glory a place where He can be said to dwell in a sense in which 
He dwells nowhere else. Jesus Christ is at His right hand in that 
place. 

(5) Eph. 1:21 "Far above all principalities, and power, and 
might, and dominion, and every name that is named, not only in this 
world, but also in that which is to come." 

FIFTH PROPOSITION: Jesus Christ has been exalted far 
above all principalities (R.V. "rule") and power (R. V. "au 
thority ") and might (R.V. " power ") and dominion, and every 
name that is named, not only in this world, but also in that 
which is to come. (Compare Eph. 6: 12, A.V. and R.V. and 
Greek. The R.V. is not consistent in its translation of words 
in these two passages.) 

(6) Acts 5:31 "Him hath God exalted with his right hand to be 
a Prince and a Saviour, for to give repentance to Israel, and forgive 
ness of sins." 

SIXTH PROPOSITION: God the Father exalted Jesus Christ 
with His right hand. (Compare Eph. 1: 19, 20.) 

in. The Purpose of the Exaltation of Jesus Christ. 

(i) Jno. 17: i "These words spake Jesus, and lifted up his eyes 
to heaven, and said, Father, the hour is come; glorify thy Son, that 
thy Son also may glorify thee." 



The Ascension or Exaltation of Jesus Christ 189 

FIRST PROPOSITION. Jesus Christ was glorified in order that 
He might glorify the Father. 

(2) Acts 5: 31 " Him hath God exalted with his right hand to be 
a Prince and a Saviour for to give repentance to Israel, and forgive 
ness of sins." 

SECOND PROPOSITION: Jesus Christ was exalted that He 
might be a Prince and a Saviour, to give repentance to Israel 
and forgiveness of sins. 

It is the " Ascended" or " Exalted" Christ that now rules 
the believer and saves him and gives repentance and forgiveness 
of sins. 

(3) Heb. 6: 20 "Whither the forerunner is for us entered, even 
Jesus, made a high priest forever after the order of Melchisedec." 

THIRD PR OPOSITION: Jesus Christ was exalted to enter heaven 
as a forerunner for us. 

He has gone ahead to prepare the way and open the gates 
by His atoning blood and priestly intercession. 

(4) Jno. 14 2 "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." 

FOURTH PROPOSITION: Jesus Christ has ascended into 
heaven to prepare heaven itself as an abode for us. 

QUESTION: How ? 

ANSWER: Heb. 9: 21-24 " Moreover he sprinkled with 
blood both the tabernacle, and all the vessels of the ministry. 
And almost all things are by the law purged with blood; and 
without shedding of blood is no remission. It was therefore 
necessary that the patterns of things in the heavens should be 
puriiied with these; but the heavenly things themselves with better 
sacrifices than these. For Christ is not entered into the holy 
places made with hands, which are the figures of the true; but 
into heaven itself, now to appear in the presence of God for us. " 
Heaven itself must be sprinkled with blood to be fitted to be the 
abode of blood-sprinkled sinners. 

(5) Heb. 9:24 "For Christ is not entered into the holy places 
made with hands, which are the figures of the true; but into heaven 
Uself . now to appear in the presence of God for us." 



i QO What the Bible Teaches 

FIFTH PROPOSITION: Jesus Christ ascended and entered 
heaven now to appear before the face of God for us i. e. , to act 
as high priest on our behalf; to present the blood of atonement 
and make intercession for us. 

This is illustrated by the Old Testament high priest who was 
only the type of Him that was to come. 

(6) Heb. 10: 12, 13 " But this man, after he had offered one sac 
rifice for sins forever, sat down on the right hand of God; from hence 
forth expecting till his enemies be made his footstool." 

Acts 2: 34, 35 " For David is not ascended into the heavens: but 
he saith himself, the Lord said unto my Lord, Sit thou on my right 
hand, until I make thy foes thy footstool." 

Acts 3: 20, 21 "And he shall send Jesus Christ, which before was 
preached unto you: whom the heaven must receive until the times of 
restitution of all things, which God hath spoken by the mouth of all 
his holy prophets since the world began." 

SIXTH PROPOSITION: Jesus Christ ascended into heaven and 
sat down on the right hand of God to await the complete subjec 
tion of His enemies and the restitution of all things. When that 
time comes lie will come forth and His enemies be quickly sub 
dued before him. ( See Chapter on the Second Coming of 
Christ") 

(7) Eph. 4: 10, R.V. " He that descended is the same also that 
ascended far above all the heavens, that he might fill all things." 

SEVENTH PROPOSITION: Jesus Christ ascended far above 
all the heavens that He might Jill all things. 

IT. The Results of the Exaltation of Jesus Christ. 

(1) Eph. 1:18-20 "The eyes of your understanding being en 
lightened; 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." 

FIRST PROPOSITION: In the Exaltation of Jesus Christ, as 
in His Resurrection, the exceeding greatness of God s power to 
us-ward is seen. 

(2) Heb. 4: 14-^6, R.V. "Having then a great high priest, who 
hath passed through the heavens, Jsus the Son of God, let us bW 



The Ascension or Exaltation of Jesus Christ 191 

fast our confession. For we have not a high priest that cannot be 
touched with the feeling of our infirmities; but one that hath been in 
all points tempted like as we are, yet without sin. Let us therefore 
draw near with boldness unto the throne of grace, that we may receive 
mercy, and may find grace to help us in time of need." 

SECOND PROPOSITION: Through the Exaltation of Jesus 
Christ we have a great high priest who has passed through the 
heavens and we can holdfast our confession and draw near with 
boldness unto the throne of grace. 

If we have any hesitation or fear in our approach to God, all 
we need to do is to remember our ascended Saviour, our great 
high priest in the presence of God, at the very " right hand of 
the throne, the Majesty in the heavens." (Heb. 8:1.) 

(3) Acts 2: 33 " Therefore being by the right hand of God exalted, 
and having received of the Father the promise of the Holy Ghost, he 
hath shed forth this, which ye now see and hear." 

THIRD PROPOSITION: Because of His Exaltation Jesus 
Christ has received of the Father the promise of the Holy Spirit 
and poured Him forth upon His believing and obedient dis 
ciples. 

It is the ascended Christ who baptizeth with the Holy 
Spirit (Jno. 7 : 39 ; 1 6 : 7 ; Acts 1:5.) 

(4) Jno. 14: 12 " Verily, verily, I say unto you, He that believeth 
on me, the works that I do shall he do also; and greater works than 
these shall he do; because I go unto my Father." 

FOURTH PROPOSITION: Because of the Exaltation of Jesus 
Christ those who believe on Him will do greater works than He 
Himself wrought during the days of His humiliation. 

(5) Heb. 2:9 "But we see Jesus, who was made a little lower 
than the angels for the suffering of death, crowned with glory and 
honor; that he by the grace of God should taste death for every man." 

FIFTH PROPOSITION: Because of His Exaltation Jesus 
Christ is seen clothed with glory and honor. 

(6) Heb. i: 3, 4 " Who being the brightness of his glory, and the 
express image of his person, and upholding all things by the word of 
his power, when he had by himself purged our sins, sat down on the 
right hand of the Majesty on high; Being made so much better than the 
angels, as he hath by inheritance obtained a more excellent name than 
they." 



192 What the Bible Teaches 

SIXTH PROPOSITION: By His Exaltation Jesus Christ is 

made better than (exalted above) the angels. 

(7) Phil. 2: 9, R.V" Wherefore also God highly exalted him, and 
gave unto him the name which is above every name." 

SEVENTH PROPOSITION: By His Exaltation Jesus Christ 
has been given the name which is above every name. 

(8) i Pet. 3:22 "Who is gone into heaven, and is on the right 
hand of God; angels and authorities and powers being made subject 
unto him." 

EIGHTH PROPOSITION: By the Exaltation of Jesus Christ 
angels and authorities and powers have been made subject unto 
Him. 

(9) Eph. 1:22, R.V. "And he put all things in subjection undei 
his feet, and gave him to be head over all things to the church." 

NINTH PROPOSITION: By the Exaltation of Jesus Christ: 
(a) All things have been put in subjection under His feet, (b) 
He has been made head over all things to the church. 

(10) Phil. 2: 9-11 " Wherefore God also hath highly exalted him, 
and given him a name which is above every name: That at the name 
of Jesus every knee should bow, of things in heaven, and things in 
earth, and things under the earth; And that every tongue should con 
fess that Jesus Christ is Lord, to the glory of God the Father." 
(See R.V.) 

TENTH PROPOSITION: Because of the Exaltation of Jesus 
Christ, in the name of Jesus every knee shall ultimately bow and 
every tongue confess that Jesus Christ is Lord to the glory of 
God the Father. 



CHAPTER VIII. 

THE COMING AGAIN OF JESUS CHRIST. 

L The Fact of His Coining Again. 

Jno. 14: 3 "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." 

Heb. 9: 28 " So Christ was once offered to bear the sins of many; 
and unto them that look for him shall he appear the second time with 
out sin unto salvation." 

Phil. 3: 20, 21 " For our conversation is in heaven; from whence 
also we look for the Saviour, the Lord Jesus Christ: Who shall change 
our vile body, that it may be fashioned like unto his glorious body, ac 
cording to the working whereby he is able even to subdue all things 
unto himself." 

i Thess. 4:16,17 "For the Lord himself shall descend from 
heaven with a shout, with the voice of the archangel, and with the 
trump of God: and the dead in Christ shall rise first: Then we which 
are alive and remain shall be caught up together with them in the 
clouds, to meet the Lord in the air: and so shall we ever be with the 
Lord." 

Acts 3: 19, 20 R.V. "Repent ye therefore, and turn again, that 
your sins may be blotted out, that so there may come seasons of re 
freshing from the presence of the Lord; and that he may send the 
C/fcm/who hath been appointed for you, even Jesus: whom the heaven 
must receive until the times of restoration of all things whereof God 
spake by the mouth of his holy prophets which have been since the 
world began." 

FIRST PROPOSITION: Jesus Christ is coming again. 

NOTE i. This coming again of Christ is not at the death of the 
believer, (a) He does not come again at death "with a shout," etc. (b) 
Those who are alive and remain are not caught up, etc. , at the death of 
individual believers. (Jno. 14: 3, and i Thess. 4: 16, 17, manifestly refer 
to the same event. They are exactly parallel in the three facts stated: 
i. The " I will come again " of Jesus, equals " The Lord Himself shall 
descend from heaven" of Paul. 2. The " Receive you unto myself" of 
Jesus, equals the " Shall be caught up in the clouds to meet the Lord " of 
Paul. 3. The " That where I am, there ye maybe also" of Jesus, 
equals the " So shall we ever be with the Lord " of Paul. Paul s words 
are manifestly an inspired commentary on those of Jesus, and the refer* 



194 What the Bible Teaches 

ence of the words of Jesus to His coming at death is thus made impossi 
ble.) (c) Jno. 21: 22 "Jesus saith unto him, If I will that he tarry till I 
come, what is that to thee? Follow thou me," shows how utterly im 
possible it is to make Christ s coming refer to death. " If I will that he 
tarry," evidently means, " If I will that he remain alive." Now put 
Christ s coming at the believer s death and you get this nonsense: "If I 
will that he remain alive until he die, what is that to thee ? " 

NOTE 2. The "coming again" in the verses given above is not the 
coming of Christ at the coming of the Holy Spirit. That is, in a very 
real and important sense, a coming of Christ. This appears from Jno. 14: 
15-18, 21-23 " If ye love me keep my commandments. And I will pray 
Ihe Father, and he shall give you another Comforter, that he may abide 
wvith you forever; Even the Spirit of truth; whom the world cannot re 
ceive, because it seeth him not. neither knoweth him: but ye know him; 
for he dwelleth with you, and shall be in you. I will not leave you com 
fortless: I will come to you. He that hath my commandments, andkeepeth 
them, he it is that loveth me; and he that loveth me shall be loved of my 
Father, and I will love him, and will manifest myself to him. Judas saith 
unto him, not Iscariot, Lord how is it that thou wilt manifest thyself unto 
us, and not unto the world ? Jesus answered and said unto him, If a man 
love me, he will keep my words: and my Father will love him, and we 
will come unto him, and make our abode with him." But this corning 
of Christ is not that which is referred to in the passages under considera 
tion, (a.) All of these promises but one (Jno. 14: 3) were made after the 
coming of the Holy Spirit and pointed to a coming still future. (&.) 
Jesus does not receive us unto Himself to be with Him at the coming 
of the Holy Spirit. At the coming of the Holy Spirit He comes to be 
with us (Jno. 14: 18, 21, 23), at His coming again mentioned in Jno. 14: 3; 
i Thess. 4: 16, 17, etc., He takes us to be with Him. (c.) He does not 
at His coming in the Spirit "fashion anew the body of our humiliation, 
that it may be conformed to the body of His glory." (Phil. 3: 20, 21.) 
(d.) There is no trump of the archangel, no shout, no resurrection, no 
rapture in the clouds, at this coming of the Christ. In other words, this 
coming in scarcely any particular conforms to the plain and explicit state 
ments of Christ and the Apostles concerning His coming again. 

NOTE 3. The coming again" mentioned in the verses above was not 
at the Destruction of Jerusalem. The Destruction of Jerusalem was in a 
sense the precursor, prophecy and type of the Judgment at the end of the 
Age, and therefore in Matt. 24 and Mark 13 the two events are described 
in connection with each other. But God s judgment on Jerusalem is 
manifestly not the event referred to in the texts given above, (a.) On 
that occasion those who sleep in Jesus were not raised, living believers 
were not caught up to meet the Lord in the air, the bodies of believers 
were not transformed, (b.) Years after the Destruction of Jerusalem we 
find John still looking forward to the Lord s coming. (Rev. 22: 20.) See 
also, Jno. 21 : 32, 23 " Jesus saith unto him, If I will that he tarry till I 



The Coming Again of Jesus Christ 195 

come, what is that to thee ? follow thou me. Then went this saying 
abroad among the brethren that that disciple should not die: yet Jesus 
said not unto him, He shall not die; but if I will that he tarry till I come, 
what is that to thee ? " These words were written years after the Destruc 
tion of Jerusalem. Not any one of these events, nor all of them together, 
nor any other event that has yet occurred fulfills the very plain, explicit 
and definite predictions of Christ and the Apostles regarding Christ s 
coming again. The Coming Again of Jesus Christ, so frequently men 
tioned in the New Testament as the great hope of the Church, is still in 
the future. 

II. The Importance of the Doctrine of the Coming Again of Jesus Christ. 
FIRST PROPOSITION; The Second Coming of Christ is said 
to be mentioned 318 times in the 260 chapters of the New Testa 
ment and "it occupies one in every twenty -jive verses" from 
Matthew to Revelation. 

SECOND PROPOSITION: By far the greater number of the 
predictions concerning Christ in the Old Testament are connected 
with His Second Coming. 

(3) i Thess. 4: 18 Wherefore comfort one another with these 
words." (See context.) 

THIRD PROPOSITION: The Coming Again of Jesus Christ is 
the doctrine with whicli God bids us to comfort sorrowing saints. 
This is true also of the Old Testament. (Compare Is. 40: 1, 
9, 10 "Comfort ye, comfort ye my people, saith your God. O 
Zion, that bringest good tidings, get thee up into the high moun 
tain; O Jerusalem, that bringest good tidings, lift up thy voice 
with strength; lift it up, be not afraid; say unto the cities of 
Judah, Behold your God! Behold, the Lord GOD will come with 
strong hand, and his arm shall rule for him; behold, his reward is 
with him, and his work before him." 

(4) Tit. 2: 13 "Looking for that blessed hope and the glorious 
appearing of the great God and our Saviour Jesus Christ." 

2 Pet. 3: n, 13, R.V. "Seeing that these things are thus all to be 
dissolved what manner of persons ought ye to be in all holy living and 
godliness, looking for and earnestly desiring the coming of the day of 
God, by reason of which the heavens being on fire shall be dissolved, 
and the elements shall melt with fervent heat ? " 

FOURTH PROPOSITION: The Coming Again of Jesus Christ 
and the events connected therewith are the blessed hope and eager 
desire of the true believer. 



196 What the Bible Teaches 

The last prayer in the Bible is "Even so, come Lord Jesus." 
(Rev. 22: 20.) 

(5) 2 Pet. 3:3, 4, R. V. " Knowing this first, that in the last days 
mockers shall come with mockery, walking after their own lusts, and 
saying, Where is the promise of his coming? for, from the day that 
the fathers fell asleep, all things continue as they were from the begin 
ning of the creation." 

FIFTH PROPOSITION: The Coming Again of Jesus Christ is 
a doctrine in hick is the particular object of the hatred and ridi 
cule of mockers who walk after their own lusts. 

A worldly church and worldly Christians also hate this 
doctrine. 

(6) Matt. 24: 44-46 " Therefore be ye also ready; -for in such an 
hour as ye think not the Son of man cometh. Who then is a faithful 
and wise servant, whom his Lord hath made ruler over his household, 
to give them meat in due season ? Blessed is that servant, whom his 
Lord when he cometh shall find so doing." 

Luke 21 134-36 "And take heed to yourselves, lest at any time 
your hearts be overcharged with surfeiting, and drunkenness and 
cares of this life, and so that day come upon you unawares. For as a 
snare shall it come on all them that dwell on the face of the whole 
earth. Watch ye therefore, and pray always, that ye may be ac 
counted worthy to escape all these things that shall come to pass, and 
to stand before the Son of man." 

i Jno. 2: 28 "And now, little children, abide in him; that, when 
he shall appear, ye may have confidence, and not be ashamed before 
him at his coining." 

SIXTH PROPOSITION: The fact of the Coming Again of 
Jesus Christ is the great Bible argument for a life of watch 
fulness, fidelity, wisdom, activity, simplicity, self-restraint, 
prayer and abiding in Christ. (See also Matt. 25. Entire 
Chapter. ) 

(7) Luke 12: 35, 36 "Let your loins be girded about, and your 
lamps burning; and be ye yourselves like unto men looking for their 
Lord, when he shall return from the marriage feast, that when he 
cometh and knocketh, they may straightway open unto him." 

SEVENTH PROPOSITION; The Coming Again of Jesus 
Christ is the one event for ichich the disciples of Christ should 
be looking. 



The Coming Again of Jesus Christ 197 

rn verse 37 an especial blessing is promised upon those 
whom the Lord when He cometh shall find watching. (Compare 
Heb. 9:28 "So Christ was once offered to bear the sins of 
many; and unto them that look for Him shall He appear the second 
time without sin unto salvation.") 

III. The Manner of Christ s Coming Again. 

(i) i Thess. 4: 16, 17 " For the Lord himself shall descend from 
heaven with a shout, with the voice of the archangel, and with the 
trump of God: and the dead in Christ shall rise first: Then we which 
are alive and remain shall be caught up together with them in the 
clouds, to meet the Lord in the air: and so shall we ever be with the 
Lord." 

Matt. 25: 31, 32 "When the Son of man shall come in his glory, 
and all the holy angels with him, then shall he sit upon the throne of 
his glory: And before him shall be gathered all nations: and he shall 
separate them one from another, as a shepherd divideth his sheep 
from the goats." 

2 Thess. 2:7, 8 "For the mystery in iniquity doth already work: 
only he who now letteth will let, until he be taken out of the way. 
And then shall that wicked be revealed, whom the Lord shall consume 
with the spirit of his mouth, and shall destroy with the brightness of 
his coming." 

Zech. 14:4, 5" And his feet shall stand in that day upon the 
mount of Olives, which is before Jerusalem on the east, and the mount 
of Olives shall cleave in the midst thereof toward the east and toward 
the west, and there shall be a very great valley; and half of the moun 
tain shall remove toward the north, and half of it toward the south. And 
ye shall flee to the valley of the mountains; for the valley of the moun 
tains shall reach unto Azal: yea, ye shall flee, like as ye fled from 
before the earthquake in the days of Uzziah king of Judah: and the 
LORD my God shall come, and all the saints withthee." 

It is evident from a comparison of the above passages that 
the Coming Again of Jesus Christ has various steps or stages: 

(a) FIRST STAGE: In the air whither His believing people 
are caught up to meet Him. 

(b) SECOND STAGE: To the earth. In this latter stage His 
saints come with Him. 

i Thess. 3: 13 "To the end he may establish your hearts unblam 
able in holiness before God, even our Father, at the coming of our 
Lord Jesus Christ with all his saints." 

Col. 3:4, R.V. "When Christ, who is our life, shall be manifested, 
then shall ye also with him be manifested in glory." 



What the Bible Teaches 

i Thess. 4: 14 "For if we believe that Jesus died and rose again, 
even so them also which sleep in Jesus will God bring with him." 

In the air Christ comes for His own; to the earth He comes 
with them. For anything we know a considerable interval may 
take place between these two stages of the Lord s coming. Luke 
21:36 ("Watch ye therefore, and pray always, that ye may be 
accounted worthy to escape all these things that shall come to 
pass, and to stand before the Son of man.") and 2 Thess. 2: 7, 8 
("For the mystery of iniquity doth already work: only ho who 
now letteth will let, until he be taken out of the way") seem to 
hint that the whole period of the great tribulation intervenes be 
tween the coming of Jesus in the air for His earthly saints and 
His coming to the earth with His saints. There are not, however, 
two comings, but two stages in the one coming. Bearing in mind 
the distinction between these two will help to solve many of the 
seeming discrepancies between different texts of the Bible on this 
subject. 

(c) THIRD STAGE: A succession of events follows His com 
ing to the earth. 

(2) Acts i: ii "Which also said, Ye men of Galilee, why stand 
ye gazing up into heaven ? this same Jesus, which is taken up from 
you into heaven, shall so come in like manner as ye have seen him go 
into heaven." 

Heb. 9: 28 " So Christ v/as once offered to bear the sins of many; 
and unto them that look for him shall he appear the second time with 
out sin unto salvation." ("Shall appear," literally " shall be seen.") 

Rev. i: 7 "Behold, he cometh with clouds; and every eye shall see 
him, and they also which pierced him: and all kindreds of the earth 
shall wail because of him. Even so, Amen." 

SECOND PROPOSITION: Jesus Christ shall come again bodily 
and visibly. 

(3) Matt. 24:26, 27 "Wherefore if they shall say unto you, Be 
hold, he is in the desert; go not forth: behold, he is in the secret 
chambers; believe it not. For as the lightning cometh out of the east, 
and shineth even unto the west; so shall also the coming of the Son of 
man be." 

THIRD PROPOSITION: Jesus Christ is coming again with 
great publicity. 

(Compare Rev. i: 7 " Behold, he cometh with clouds; and every eye 
shall see him, and they also which pierced him: and all kindreds of the 
earth shall wail because of him. Even so. Amen.") 



The Coming Again of Jesus Christ 199 

These u inner chamber" Christs and "obscure corner" 
Christs are a humbug long since predicted and exploded. Even at 
His coming for His saints there seems to be a large measure of pub 
licity about it. (1 Thess. 4:16, 17 For the Lord himself shall 
descend from heaven with a shout, with the voice of the arch 
angel, and with the trump of God: and the dead in Christ shall 
rise first. ") The doctrine of a secret rapture of believers does 
not seem to have much support in Scripture. 

(4) Matt. 24: 30 "And then shall appear the sign of the Son of 
man in heaven: and then shall all the tribes of the earth mourn, and 
they shall see the Son of man coming in the clouds of heaven with 
power and great glory." 

FOURTH PROPOSITION: The Son of man is coming in the 
clouds of heaven with power and great glory. 

"In the clouds." 

Compare Ex. 19: 9 " And the LORD said unto Moses, Lo, 7 come 
unto theg in a thick cloud, that the people may hear when I speak with 
thee, and believe thee for ever. And Moses told the words of the 
people unto the LORD." 

Ex. 34: 5 "And the LORD descended in the cloud, and stood with 
him there, and proclaimed the name of the LORD." 

Ps. 97: i, 2 "The LORD reignethjlet the earth rejoice; letthemul- 
titude of isles be glad thereof. Clouds and darkness are round about 
him; righteousness and judgment are the habitation of his throne." 

Matt. 17: 5 "While he yet spake, behold a bright cloud over 
shadowed them: and behold a voice out of the cloud, which said, 
This is my beloved Son, in whom I am well pleased; hear ye him." 

Ps. 104: 3 " Who layeth the beams of his chambers in the waters; 
who maketh the clouds HIS chat lot: who walketh upon the wings of the 
wind." 

Is. 19: i "The burden of Egypt. Behold, the LORD rideth upon 
a swift cloud, and shall come into Egypt: and the idols of Egypt shall 
be moved at his presence, and the heart of Egypt shall melt in the 
midst of it." 

From these passages it appears that it was Jehovah who 
came in the clouds; therefore, to say that Jesus is coming in the 
clouds is to say that He is coming as a Divine one or in Divine 
glory. 

(5) Matt. 16: 27 " For the Son of man shall come in the glory of 
his Father with his angels; and then he shall reward every man accord- 
iflg to hit works," 



too What the Bible Teaches 

Mark 8: 38 "Whosoever therefore shall be ashamed of me and oi 
my words, in this adulterous and sinful generation, of him also shall 
the Son of man be ashamed, when he cometh in the glory of his Father 
with the holy angels." 

2 Thess. i: 7, R.V. "And to you that are afflicted rest with us, at 
the revelation of the Lord Jesus from heaven with the angels of his 
power in flaming fire." 

FIFTH PROPOSITION: Jesus Christ is coming m the glory 
of His Father with the holy angels. 

(6) Rev. 16:15 "Behold, I come as a thief. Blessed is he that 
watcheth, and keepeth his garments, lest he walk naked, and they 
see his shame." 

i Thess. 5: 2, 3 " But of the times and the seasons, brethren, ye 
have no need that I write unto you. For yourselves know perfectly 
that the day of the Lord so cometh as a thief in the night." 

SIXTH PROPOSITION: Jesus Christ shall come as a thief- 
unannounced, without warning, unexpectedly, suddenly. 

The world will be taken up with its usual occupations. 

Matt. 24: 37-39 " But as the days of Noe were, so shall also the 
coming of the Sou of man be. For as in the days that were before the 
flood they were eating and drinking, marrying and giving in marriage, 
until the day that Noe entered into the ark, and knew not until the 
flood came, and took them all away; so shall also the coming of the 
Son of man be." 

The attempt to lay out a complete and fully defined chart of 
events leading up to the Lord s coming, loses sight of this clearly 
revealed fact about His coming. Our part is to see to it that 
that day does not come upon us as a snare. 

Luke 21 .34, 35 "And take heed to yourselves, lest at any time 
your hearts be overcharged with surfeiting, and drunkenness, and 
cares of this life, and so that day come upon you unawares. For as a 
snare shall it come on all them that dwell on the face of the whole 
earth." 

IV. The Purposes of Christ s Coming Again. 

(i) Jno. 14: 3 " 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." 

i Thess. 4: 16, 17 "For the Lord himself, shall descend from 
heaven with a shout, with the voice of the archangel, and with the 
trump of God: and the dead in Christ shall rise first: Then we wK~~> 



The Coming Again of Jesus Christ 201 

are alive and remain shall be caught up together with them in the 
clouds, to meet the Lord in the air; and so shall we ever be with the 
Lord." 

FIRST PROPOSITION: Jesus Christ is coming again to receive 
His own unto Himself; that where lie is, there they may be also. 

It is primarily love to His own that draws Jesus Christ to 
this earth again. He so loves us that He cannot get on without us. 

(Compare Jno. 17: 24 "Father, I will that they also, whom thou 
hast given me, be where I am; that they may behold my glory, which 
thou hast given me: for thou lovedst me before the foundation of the 
world.") 

(2) Phil. 3: 20, 21, R.V. "For our citizenship is in heaven; from 
whence also we wait for a Saviour, the Lord Jesus Christ: who shall 
fashion anew the body of our humiliation, that it may be conformed to 
the body of his glory, according to the working whereby he is able 
even to subject all things unto himself." 

SECOND PROPOSITION: Jesus Christ is coming again to 
fasfiion anew the body of our humiliation, that it may be con 
formed to the body of His glory. 

(3) Matt. 25: 19 " After a long time the Lord of those servants 
cometh, and reckoneth with them." 

THIRD PROPOSITION: Jesus Christ is coming again to reckon 
with His servants. 

(4) Matt. 16: 27, R.V. "For the Son of man shall come in the 
glory of his Father with his angels; and then shall he render unto 
every man according to his deeds." 

FOURTH PROPOSITION: Jesus Christ is coming again to ren 
der unto every man according to his deeds. 

It is not at death, but at the coming of the Lord that we re 
ceive our full reward. 

2 Tim. 4: 8 " Henceforth there is laid up for me a crown of right 
eousness, which the Lord, the righteous judge, shall give me at that 
day: and not to me only, but unto all them also that love his appearing. " 

i Pet. 5:4, R.V. "And when the chief Shepherd shall be mani 
fested, ye shall receive the crown of glory that fadeth not away." 

(5) 2 Thess. i: 10, R.V. "When he shall come to be glorified in 
his saints, and to be marveled at in all them that believed (because out 
testimony unto you was believed) in that day." 



202 What the Bible Teaches 

FIFTH PROPOSITION: Jesus Christ is coming again to bl 
glorified in His saints and to be marveled at in all them that be 
lieve. 

(6) Matt. 25: 10 "And while they went to buy, the bridegroom 
came; and they that were ready went in with him to the marriage: 
and the door was shut." 

Rev. 19: 7-9 " Let us be glad and rejoice, and give honour to him: 
for the marriage of the Lamb is come, and his wife hath made herself 
ready. And to her was granted that she should be arrayed in fine 
linen, clean and white: for the fine linen is the righteousness of saints. 
And he saith unto me, Write, Blessed are they which are called unto 
the marriage supper of the Lamb. And he saith unto me, these are 
the true sayings of God." 

SIXTH PROPOSITION : Jesus Christ is coming again to be 
united in marriage with His betrothed bride, the Church (Com 
pare Eph. 5:23-32), and to celebrate the marriage supper. 

(7) Luke 19: 12, 15 " He said therefore, A certain nobleman went 
into a far country to receive for himself a kingdom, and to return. 
And it came to pass, that when he was returned, having received the 
kingdom, then he commanded these servants to be called unto him, to 
whom he had given the money, that he might know how much every 
man had gained by trading." 

Matt. 25: 31 "When the Son of man shall come in his glory, and 
all the holy angels with him, then shall he sit upon the throne of his 
glory " 

Jer. 23:5, 6 "Behold, the days come, saith the LORD, that I will 
raise unto David a righteous Branch, and a King shall reign and 
prosper, and shall execute judgment and justice in the earth. In his 
days Judah shall be saved, and Israel shall dwell safely: and this 
is his name whereby he shall be called, TPIE LORD OUR RIGHTEOUS 
NESS." 

Ps. 2: 6 "Yet have I set my king upon my holy hill of Zion." 

Zech. 14:9 "And the LORD shall be king gver all the earth: in 
that day shall there be one LORD, and his name one." 

Rev. 19: 12, 15, 16 " His eyes were as a flame of fire, and on his 
head were many crowns; and he had a name written, that no man 
knew, but he himself. And out of his mouth goeth a sharp sword, 
that with it he should smite the nations; and he shall rule them 
with a rod of iron: and he treadeth the winepress of the fierceness 
and wrath of Almighty God. And he hath on his vesture and on his 
thigh a name written, KING OF KINGS, AND LORD of LORDS." 

Rev. 20:4 "And I saw thrones, and they sat upon them, and 
judgment was given unto them: and I saw the souls of them that were 
beheaded for the witness of Jesus, and for the word of God, and which 



The Coming Again of Jesus Christ 203 

had not worshipped the beast, neither his image, neither had received 
his mark upon their foreheads, or in then hands; and they lived and 
reigned with Christ a thousand years." 

Rev. ii : 15 " And the seventh angel sounded; and there were great 
voices in heaven, saying, The kingdoms of this world are become the 
kingdoms of our Lord, and of his Christ; and he shall reign for ever 
and ever." 

SEVENTH PROPOSITION: Jesus Christ is coming again to 
reign as a king. 

(8) Zech. 14: 1-4 "Behold the day of the LORD cometh, and thy 
spoil shall be divided in the midst of thee. For I will gather all 
nations against Jerusalem to battle; and the city shall be taken, and 
the houses rifled, and the women ravished; and half of the city shall 
go forth into captivity, and the residue of the people shall not be cut 
off from the city. Then shall the LORD go forth, and fight against those 
nations, as when he fought in the day of battle. And his feet shall 
stand in that day upon the mount of Olives, which is before Jerusalem 
on the east, and the mount of Olives shall cleave in the midst thereof 
toward the east and toward the west and there shall be a very great 
valley; and half of the mountain shall remove toward the north, and 
half of it toward the south." 

EIGHTH PROPOSITION: Jesus Christ is coming again to de 
liver Israel in the day when his trials and sufferings shall culmi 
nate. 

(9) Zech. 8: 3, 7, 8 "Then saith the LORD, I am returned unto 
Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be 
called a city of truth; and the mountain of the LORD of hosts, The holy 
mountain. Thus saith the LORD of hosts; Behold I will save my peo 
ple from the east country, and from the west country; and I will bring 
them, and they shall dwell in the midst of Jerusalem: and they shall 
be my people, and I will be their God, in truth and in righteousness." 

NINTH PROPOSITION: Jesus Christ is coming again to gather 
together the outcasts of Israel from the East country and the West 
country into Jerusalem. 

(10) Rom. 1 1 : 26 * And so all Israel shall be saved : as it is written, 
There shall come out of Sion the Deliverer, and shall turn away 
ungodliness from Jacob." 

TENTH PR OPOSITION: Jesus Christ is coming again to deliver 
Israel and turn away ungodliness from Jacob. 



204 What the Bible Teaches 

(n) Mai. 3: 1-3" Behold I will send my messenger, and he shaU 
prepare the way before me: and the LORD, whom ye seek, shall sud 
denly come to his temple, even the messenger of the covenant, whom 
ye delight in: behold, he shall come, saith the LORD of hosts. But 
who may abide the day of his coming ? and who shall stand when he 
appeareth ? for he is like a refiner s fire, and like fullers soap: And he 
shall sit as a refiner and purifier of silver: and he shall purify the sons 
of Levi, and purge them as gold and silver, that they may offer unto 
the LORD an offering in righteousness." 

ELEVENTH PROPOSITION: Jesus Christ is coming again as 
a refiner and purifier of silver. 

(12) 2 Tim. 4: i "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." 

TWELFTH PROPOSITION: Jesus Christ is coming again to 
judge the living and the dead. 

(a] Matt. 25: 31, 32 " But when the Son of man shall come in his 
glory, and all the angels with him, then shall he sit on the throne of 
his glory: and before him shall be gathered all the nations." 

Jesus Christ is coming again to judge all the nations. The 
nations here spoken of are the nations living on the earth at the 
coming of the Lord. 

(b] Rev. 20: n, 12 "And I saw a great white throne, and him that 
sat on it, from whose face the earth and the heaven fled away; and 
there was found no place for them. And I saw the dead, small and 
great, stand before God; and the books were opened; and another 
book was opened, which is the book of life: and the dead were judged 
out of those things which were written in the books, according to their 
works." 

Jesus Christ is coming again to judge the dead. One thou 
sand years separate these two judgments. (Rev. 20: 7-11.) 

(13) Jude 14, 15, R.V. "And to these also Enoch, the seventh from 
Adam, prophesied, saying, Behold, the Lord came with ten thousands 
of his holy ones, to execute judgment upon all, and to convict all the 
ungodly of all their works of ungodliness which they have ungodly 
wrought, and of all the hard things which ungodly sinners have spoken 
against him." 

THIRTEENTH PROPOSITION: Jesus Christ is coming again 
to execute judgment upon all, and to convict all the ungodly of all 
their works of ungodliness which they have ungodly wrought, 
and of all the hard things which ungodly sinners have spoken 
against Him. 



The Coming Again of Jesus Christ 205 

(14) Is. 26: 2i" For, behold, the LORD cometh out of his place to 
punish the inhabitants of the earth for their iniquity: the earth also 
shall disclose her blood, and shall no more cover her slain." 

FOURTEENTH PROPOSITION: Jesus Christ is coming to 
punish the inhabitants of the earth for their iniquity. 

(15) 2 Thess. i: 7-9, R.V. " And to you who are afflicted rest with 
us, at the revelation of the Lord Jesus from heaven with the angels of 
his power in flaming fire, rendering vengeance to them that know not 
God, and to them that obey not the gospel of our Lord Jesus." 

FIFTEENTH PROPOSITION: Jesus Christ is coming again to 
render vengeance to them that know not God, and to them that 
obey not the gospel of our Lord Jesus Christ. 

(16) 2 Thess. 2: 8, R.V. "And then shall be revealed the lawless 
one, whom the Lord Jesus shall slay with the breath of his mouth, 
and bring to naught by the manifestation of his coming." 

SIXTEENTH PROPOSITION: Jesus Christ is coming again to 
slay the lawless one with the breath of his mouth and to bring 
him to naught by the manifestation of His coming. 

(17) Is. ii : i, 2, 4, 5, 9 " And there shall come forth a rod out of 
the stem of Jesse, and a Branch shall grow out of his roots; And the 
Spirit of the LORD shall rest upon him, the spirit of wisdom and under 
standing, the spirit of counsel and might, the spirit of knowledge and 
of the fear of the LORD; But with righteousness shall he judge the 
poor, and reprove with equity for the meek of the earth; and he shall 
smite the earth with the rod of his mouth, and with the breath of his 
lips shall he slay the wicked. And righteousness shall be the girdle of 
his loins, and faithfulness the girdle of his reins. They shall not hurt 
nor*lestroy in all my holy mountain: for the earth shall be full of the 
knowledge of the LORD, as the waters cover the sea." 

SEVENTEENTH PROPOSITION: Jesus Christ is coming 
again to establish a universal reign of righteousness and godli 
ness upon earth. 

The coming of Christ is the true solution of all social problems. 

V. The Results of Christ s Coming Again. 

NOTE. The Results of Christ s coming again naturally run paral 
lel to the purpose of His coming again. But some passages are better 
classified under the Purpose and others under the Results. 



206 What the Bible Teaches 

(1) AS REGARDS GrOD. 

(a) Is. 40:5 "And the glory of God shall be revealed, and all 
flesh shall see it together: for the mouth of the LORD hath spoken it." 
(Note context vv. 3, 9-11.) 

FIRST PROPOSITION: In the Coming Again of Jesus Christ 
the glory of the Lord shall be revealed, and all flesh shall see it 
together. 

(2) AS REGARDS THE CHURCH. 

(a) i Thess. 4: 16 "For the Lord himself shall descend from 
heaven with a shout, with the voice of the archangel, and with the 
trump of God: and the dead in Christ shall rise first." 

FIRST PROPOSITION: At the coming of Jesus Christ the 
dead in Christ shall rise. 

(b) Phil. 3:20, 21 "For our conversation is in heaven; from 
whence also we look for the Savior, the Lord Jesus Christ: who shall 
change our vile body, that it may be fashioned like unto his glorious 
body, according to the working whereby he is able even to subdue all 
things unto himself." 

SECOND PROPOSITION: At the Coming Again of Jesus Christ 
the bodies of believers shall be transformed into the likeness of 
the body of His glory. 

(Compare Rom. 8 : 23 " And not only they, but ourselves also, which 
have the first fruits of the Spirit, even we ourselves, groan within 
ourselves, waiting for the adoption, to wit, the redemption of our 
body." Then the work of regeneration is completed.) 

(c) i Thess. 4: 17 "Then we which are alive and remain shall be 
caught up together with them in the clouds, to meet the Lord in the 
air: and so shall we ever be with the Lord." 

THIRD PROPOSITION: At the Coming Again of Jesus Christ 
all believers those still living and those who had fallen asleep 
but are now raised shall be caught up together to meet the Lord 
in the air to be forever with Him. (Compare Jno. 14: 3.) 

(d) i Jno. 3: 2 " Beloved, now are we the sons of God, and it doth 
not yet appear what we shall be: but we know that, when he shall ap 
pear, we shall be like him; for we shall see him as he is." 

FOURTH PROPOSITION: At the Coming Again of Jesus 
Christ believers shall be made like Him because they shall see 
as %& is. 



The Coming Again of Jesus Christ aof 

Beholding Christ transforms into the image of Christ. (2 
Cor. 3: 18, R.V.) But now we see through a glass darkly and the 
reflection is imperfect. Then we shall see Him face to face in 
His undimmed glory and shall perfectly reflect it. 

(e) Col. 3: 4, R.V. "When Christ, who is our life, shall be mani 
fested, then shall ye also with him be manifested in glory." 

FIFTH PROPOSITION: When Christ comes again and is 
manifested, then shall believers be manifested with Him in glory. 

(/) 2 Tim. 4: 8 " Henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, shall give me at 
that day: and not to me only, but unto all them also that love his ap 
pearing." 

SIXTH PROPOSITION: At the Coming Again of the Lord 
those who love His appearing shall receive a crown of righteous 
ness. 

(g) i Pet. 5: 4, R.V. "And when the chief shepherd shall be 
manifested, ye shall receive the crown of glory that fadeth not away." 

SEVENTH PROPOSITION: At the Coming Again of Jesus 
Christ faithful shepherds of the flock (see context as to what 
constitutes faithfulness) shall receive a crown of glory that 
fadeth not away. 

(K) Rev. 20: 4 "And I saw thrones, and they sat upon them, and 
judgment was given unto them: and I saw the souls of them that 
were beheaded for the witness of Jesus, and for the word of God, and 
which had not worshipped the beast, neither his image, neither had re 
ceived his mark upon their foreheads, or in their hands; and they lived 
and reigned with Christ a thousand years." 

EIGHTH PROPOSITION: At the Coming Again of Jesus 
Christ His people shall live and reign with Him. 

NOTE. This verse seems to refer primarily to the tribulation 
saints, but by implication to all believers. Certainly the bride must 
reign with her husband. 

(3) AS REGARDS ISRAEL. 

(a) Is. 25: 9 "And it shall be said in that day, Lo, this is our 
God; we have waited for him, and he will save us: this is the LORD; 
we have waited for him, we will be glad and rejoice in his salvation." 

FIRST PROPOSITION: Because of the Coming Again of Jesus 
Christ there shall be great joy among His people. 



208 What the Bible Teaches 

This can hardly be limited to Israel, but the context seems 
to imply that the primary reference is to them. 

(b} Is. n: u, 12 "And it shall come to pass in that day, that 
the LORD shall set his hand again the second time to recover the rem 
nant of his people, which shall be left, from Assyria, and from Egypt, 
and from Pathros, and from Cush, and from Elam, and from Shinar, 
and from Hamath, and from the islands of the sea. And he shall set 
up an ensign for the nations, and shall assemble the outcasts of Is 
rael, and gather together the dispersed of Judahfrom the four corners 
of the earth." 

Ezek. 36: 24, R.V. " For I will take you from among the nations, 
and gather you out of all the countries, and will bring you into your 
own land." 

Ezek. 37: 21 " And say unto them, Thus saith the Lord GOD: Be 
hold, I will take the children of Israel from among the nations, 
whither they be gone, and will gather them on every side, and bring 
them into their own land." 

Zeph. 3: 19, 20 " Behold, at that time I will undo all that afflict 
thee: and I will save her that halteth, and gather her that was driven 
out; and will get them praise and fame in every land where they have 
been put to shame. At that time I will bring you again, even at the 
time that I gather you: for I will make you a name and a praise 
among all people of the earth, when I turn back your captivity before 
your eyes, saith the LORD." 

SECOND PROPOSITION: Because of the Coming Again of 
Jesus Christ the children of Israel shall be gathered together 
from among the nations, from the four corners of the earth, and 
brought into their own land. 

(c) Ezek. 37: 19, 22, 24 (See context) " Say unto them, Thus saith 
the Lord GOD; Behold, I will take the stick of Joseph, which is in the 
hand of Ephraim, and the tribes of Israel his fellows, and will put them 
with him, even with the stick of Judah, and make them one stick, and 
they shall be one in my hand. And I will make them one nation in 
the land upon the mountains of Israel; and one king shall be king to 
them all: and they shall be no more two nations, neither shall they be 
divided into two kingdoms any more at all. And David my servant 
shall be king over them; and they all shall have one shepherd: they 
shall also walk in my judgments, and observe my statutes, and do 
them." 

THIRD PROPOSITION: At the Coming Again of Jesus Christ 
divided Israel Ephraim and Judah shall be reunited into one 
nation under the one king David Jesus. 



The Coming Again of Jesus Christ 209 

(d) Jer. 23: 5, 6 "Behold the days come, saith the LORD, that I 
will raise unto David a righteous Branch, and a king shall reign and 
prosper, and shall execute judgment and justice in the earth. In his 
days Judah shall be saved, and Israel shall dwell safely: and this is 
his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS." 

FOURTH PROPOSITION: Because of the Coming Again of 
Jesus Christ Judah shall be saved and Israel shall dwell safely. 

(Compare Rom. n: 26 " And so all Israel shall be saved: as it is 
written, There shall come out of Sion the Deliverer, and shall turn 
away ungodliness from Jacob.") 

(e) Ezek. 37: 23 "Neither shall they defile themselves any more 
with their idols, nor with their detestable things, nor with any of their 
transgressions: but I will save them out of all their dwelling places, 
wherein they have sinned, and will cleanse them: so shall they be my 
people, and I will be their God." 

Ezek. 36: 25-27, 29 (Note context) " Then will I sprinkle clean wa 
ter upon you, and ye shall be clean: from all your filthincss, and from 
all your idols, will I cleanse you. A new heart also will I give you, 
and a new spirit will I put within you: and 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, 
and ye shall keep my judgments, and do them. I will also save you 
from all your uncleannesses: and I will call for the corn, and will in 
crease it, and lay no famine upon you." 

FIFTH PROPOSITION: Because of the Coming Again of 
Jesus Christ Israel shall be cleansed from all their jilihiness and 
from all their idols, a new heart will be given them and a new 
spirit put within them, the stony heart shall be taken away from 
them and they given a heart of flesh. God will put His Spirit 
within them and cause them to walk in his statutes and they 
shall keep His judgments and do them. 

(Compare Jer. 31: 31-34 " Behold, the days come, saith the LORD, 
that I will make a new covenant with the house of Israel, and with the 
house of Judah: Not according to the covenant that I made with 
their fathers, in the day that I took them by the hand to bring them 
out of the land of Egypt; which my covenant they brake, although 
I was a husband unto them, saith the LORD: But this shall be the 
covenant that I will make with the house of Israel; After those days, 
saith the LORD, I will put my law in their inward parts, and write it in 
their hearts; and will be their God and they shall be my people. And 
they shall teach no more every man his neighbor, and every man his 
brother, saying, Know the LORD: for they shall all know me, from the 



210 What the Bible Teaches 

least of them unto the greatest of them, saith the LORD: for I will for 
give their iniquity, and I will remember their sin no more.") 

(/) Ezek. 36: 37, 38 "Thus saith the Lord GOD; I will yet for this 
be inquired of by the house of Israel, to do it for them; I will increase 
them with men like a flock. As the holy flock, as the flock of Jerusalem 
in her solemn feasts; so shall the waste cities be filled with flocks of 
men: and they shall know that I am the LORD." 

Jer. 31:27 "Behold the days come, saith the LORD, that I will 
sow the house of Israel and the house of Judah with the seed cf man, 
and with the seed of beast." 

Ezek. 36: 33-37 " Thus saith the Lord GOD; in the day that I shall 
have cleansed you from all your iniquities I will also cause you to dwell 
in the cities, and the wastes shall be builded. And the desolate land 
shall be tilled, whereas it lay desolate in the sight of all that passed by. 
And they shall say, this land that was desolate is become like the 
garden of Eden; and the waste and desolate and ruined cities are 
become fenced, and are inhabited. Then the heathen that are left 
round about you shall know that I the LORD build the ruined places 
and plant that that was desolate: I the LORD have spoken it, and I will 
do it. Thus saith the LORD God; I will yet for this be inquired of by 
the house of Israel, to do it for them; I will increase them with men like 
a flock. As the holy flock, as the flock of Jerusalem in her solemn 
feasts; so shall the waste cities be filled with flocks of men: and they 
shall know that I am the LORD." 

Zech. 8: 3-5 "Thus saith the LORD; I am returned unto Zion, and 
will dwell in the midst of Jerusalem: and Jerusalem shall be called a 
city of truth; and the mountain of the LORD of hosts, The holy moun 
tain. Thus saith the LORD of hosts: There shall yet old men and old 
women dwell in the streets of Jerusalem, every man with his staff in 
his hand for very age. And the streets of the city shall be full of boys 
and girls playing in the streets thereof." 

SIXTH PROPOSITION: Because of the Coming Again of Jesus 
Christ and the events that grow out of that coming Israel shall 
be wondrously multiplied, and the waste, desolate and ruined cities 
shall be rebuilt, and the desolate land made like the garden of 
Eden. Jerusalem shall be called the City of Truth, and shall 
be filled with peace, prosperity and gladness. 

(g) Zech. 8: 23 "Thus saith the LORD of hosts; In those days it 
shall come to pass, that ten men shall take hold out of all languages of 
the nations, even shall take hold of the skirt of him that is a Jew, say 
ing, We will go with you: for we have heard that God is with you." 

Is. 49: 22, 23 "Thus saith the Lord GOD, Behold, I will lift up my 
hand to the Gentiles, and set up my standard to the people: and they 
shall bring thy sons in their arms, and thy daughters shall be carried 



The Coming Again of Jesus Christ 211 

upon their shoulders. And kings shall be thy nursing fathers, and 
their queens thy nursing mothers: they shall bow down to thee with 
their face toward the earth, and lick up the dust of thy feet; and thou 
shalt know that I am the LORD: for they shall not be ashamed that 
wait for me." 

SEVENTH PROPOSITION; Because of the Coming Again of 
Jesus Christ Israel shall be greatly exalted above the nations. 

(h) Is. 66: 19 (Note context) "And I will set a sign among them, 
and I will send those that escape of them unto the nations, to 
Tarshish. Pul, and Lud, that draw the bow, to Tubal and Javan, to 
the isles afar off, that have not heard my fame, neither have seen my 
glory; and they shall declare my glory among the Gentiles." 

EIGHTH PROPOSITION: At the Coming Again of Jesus 
Christ Israel shall go forth as preachers of the glory of Jehovah 
to the nations. 

(4) As REGARDS THE NATIONS AND UNREGENERATE INDIVID 
UALS. 

(a) Matt. 24: 30 * And then shall appear the sign of the Son of 
man in heaven: and then shall all the tribes of the earth mourn, and 
they shall see the Son of man coming in the clouds of heaven with 
power and great glory." 

Rev. 1:7, R.V. "Behold he cometh with the clouds; and every 
eye shall see him, and they which pierced him; and all the tribes of the 
earth shall mourn over him. Even so, Amen." 

FIRST PROPOSITION: At the Coming Again of Jesus Christ 
all the tribes of the earth shall mourn over Him. 

The gladdest day of all for His people, the saddest day of all 
for those who are not His people 

(b) Matt 25:31, 32 "When the Son of man shall come in his 
glory, and all the holy angels with him, then shall he sit upon the 
throne of his glory: And before him shall be gathered all nations. " 

SECOND PROPOSITION: At the Coming Again of Jesus 
Christ all the nations shall be gathered before Him for judg 
ment, and He shall separate them one from another, as a shep 
herd divideth his sheep from his goats, dec. 

(c) Acts 15: 16, 17 "After this I will return, and will build again 
the tabernacle of David, which is fallen down; and I will build again 
the ruins thereof, and I will set it up: That the residue of men might 



a 12 What the Bible Teaches 

seek after the Lord, and all the Gentiles, upon whom my name ia 
called, saith the Lord, who doeth all these things." 

Zech. 8:20-23, R.V. "Thus saith the LORD of hosts: It shall 
yet come to pass, that there shall come peoples, and the inhabitants of 
many cities: and the inhabitants of one city shall go to another, say 
ing, let us go speedily to intreat tlie favor of the LORD, and to seek the 
LORD of hosts: I will go also. Yea, many peoples and strong nations 
shall come to seek the LORD of hosts in Jerusalem, and to intreat the 
favor of the LORD. Thus saith the LORD of hosts: In those days it 
shall come to pass, that ten men shall take hold, out of all the lan 
guages of the nations, shall even take hold of the skirt of him that is a 
Jew, saying, We will go with you, for we have heard that God is with 
you." 

Is. 2: 2, 3 "And it shall come to pass in the last days, that the 
mountain of the LORD S house shall be established in the top of the 
mountains, and shall be exalted above the hills; and all nations shall 
flow unto it. And many people shall go and say, Come ye, and let us 
go up to the mountain of the LORD, to the house of the God of Jacob; 
and he will teach us of his ways, and we will walk in his paths: for out 
of Zion shall go forth the law, and the word of the LORD from 
Jerusalem." 

THIRD PROPOSITION: At the Coming Again of Jesus Christ 
the residue of men and all the Gentiles (nations] upon whom His 
name is called will seek after the Lord. Peoples shall come and 
the inhabitants of many cities. Yea, many peoples and strong 
nations shall come to seek the Lord of Hosts in Jerusalem, and 
to intreat the favor of the Lord. 

QUESTION: How can this be if immediately upon His coming 
the nations are gathered before Him, judged, separated and as 
signed to their eternal destiny ? 

ANSWER. It is not said that immediately upon His coming 
the nations will be gathered, etc. Our difficulties arise from the 
fact that we assume what the Bible never asserts nor implies; viz., 
that these things are all crowded into a day or a few days or a 
year. These events are connected with and result from His 
coming, but they take time for their development. I doubt if the 
prophecies are intended to give us a definite and detailed history 
in their order of all the events connected with the Lord s coming. 
The great important facts necessary to keep us watching and to 
cheer our hearts and fire us for our work are given in outline. 
But always remember that, while prophecy is exactly and literally 
true in every word, prophecy is not history. 



The Coming Again of Jesus Christ 213 

(d) Ps. 2:9 (See context vv. 6, 8.) "Thou shalt break them with 
a rod of iron: thou shalt dash them in pieces like a potter s vessel." 

FOURTH PROPOSITION: At the Coming Again of Jesus 
Christ and His glorious reign, rebels against Him will be shat 
tered. 

(e) 2 Thess. i: 7-9, R.V. " And to you that are afflicted rest with 
us, at the revelation of the Lord Jesus from heaven with the angels of 
his power in flaming fire, rendering vengeance to them that know not 
God, and to them that obey not the gospel of our Lord Jesus: who 
shall suffer punishment, even eternal destruction from the face of the 
Lord and from the glory of his might." 

FIFTH PROPOSITION: At the Coming Again of Jesus Christ 
those who know not God and those who obey not the Gospel of 
our Lord Jesus Christ shall suffer punishment, even eternal de 
struction from the face of the Lord and from the Glory of His 
might. 

(As to what "destruction" means, compare Rev. 17:11, 
with 20: 10, and Rev. 19: 20. See also, chapter on the future des 
tiny of those who reject the redemption that is in Jesus Christ.) 

(/) Zech. 14: 16 " And it shall come to pass, that every one that 
is left of all the nations which come against Jerusalem, shall even go 
up from year to year to worship the king, the LORD of hosts, and to 
keep the feast of tabernacles." 

Is. 49: 7" Thus saith the LORD, the Redeemer of Israel, and his 
Holy One, to him whom man despiseth, to him whom the nations 
abhorreth, to a servant of rulers, Kings shall see and arise, princes 
also shall worship, because of the LORD that is faithful, and the Holy 
One of Israel, and he shall choose thee." 

Rev. 15:4 "Who shall not fear thee, O Lord, and glorify thy 
name ? for thou only art holy: for all nations shall come and worship 
before thee; for thy judgments are made manifest." 

Ps. 2: 8 "Ask of me and I shall give thee the heathen for thine in 
heritance, and the uttermost parts of the earth for thy possession." 

Ps. 72: 8-1 1 " He shall have dominion also from sea to sea, and 
from the river unto the ends of the earth. They that dwell in the 
wilderness shall bow before him; and his enemies shall lick the dust. 
The kings of Tarshish and of the isles shall bring presents: the kings 
of Sheba and Seba shall offer gifts. Yea, all kings shall fall down be 
fore him: all nations shall serve him." 

SIXTH PROPOSITION. At the Coming Again of Jesus Christ 
every one that is left of the nations, and kings and princes shall 
worship and serve Jesus Christ. 



What the Bible Teaches 

(g) Zech. 9: 10 "And I will cut off the chariot from Ephraim, and 
the horse from Jerusalem, and the battle bow shall be cut off: and he 
shall speak peace unto the heathen: and his dominion shall be from 
sea even to sea, and from the river even unto the ends of the earth." 

Rev. n: 15, R.V. " And the seventh angel sounded; and there fol 
lowed great voices in heaven, and they said, The kingdom of the world 
is become the kingdom of our Lord, and of his Christ: and he shall 
reign for ever and ever." 

SEVENTH PROPOSITION: At the Coming Again of Jesus 
Christ the kingdom of this world shall become the kingdom of 
our Lord and of His Christ : and He shall reign forever and 
ever. 

(h) Is. 2:4 (See context v. 2) "And he shall judge among the 
nations, and shall rebuke many people: and they shall beat their 
swords into ploughshares, and their spears into pruning-hooks: nation 
shall not lift up sword against nation, neither shall they learn war 
any more." 

Mic. 4: 3, 4 " And he shall judge among many people and rebuke 
strong nations afar off; and they shall beat their swords into plough 
shares, and their spears into pruning hooks: nation shall not lift up a 
sword against nation, neither shall they learn war any more. But 
they shall sit every man under his vine and under his fig tree; and 
none shall make them afraid: for the mouth of the LORD of hosts hath 
spoken it." 

Ps. 72: 7, 16 "In his days shall the righteous flourish; and abun 
dance of peace so long as the moon endureth. There shall be a hand 
ful of corn in the earth upon the top of the mountains; the fruit 
thereof shall shake like Lebanon: and they of the city shall flourish 
like grass of the earth." 

EIGHTH PROPOSITION; At the Coming Again of Jesus 
Christ war shall cease, peace and plenty shall reign, and the 
righteous shall flourish. 

(5) THE RESULTS OF CHRIST S COMING AS REGARDS HUMAN 
SOCIETY AS A WHOLE. 

(a) Is. 11:9 "They shall not hurt nor destroy in all my holy 
mountain: for the earth shall be full of the knowledge of the LORD, 
as the waters cover the sea." 

FIRST PROPOSITION. The earth shall be full of the knowl 
edge of the Lord, as the waters cover the sea. 

The day of Christ s Coming Again and reign will indeed be 
the golden age and well may we cry, "Amen; come Lord 
Jesus." 



The Coming Again of Jesus Christ 215 

(6) THE RESULTS or CHRIST S COMING AGAIN AS REGARDS 
THE ANTI-CHRIST AND THE DEVIL. 

(a) 2Thess. 2: 8, R.V. " And then shall be revealed the lawless 
one, whom the Lord Jesus shall slay with the breath of his mouth, 
and bring to nought by the manifestation of his coming." 

FIRST PROPOSITION: The Anti- Christ shall be slain (or put 
out of the way. Compare Rev. 19 20.) by the breath of His 
mouth and brought to naught by the manifestation of His com- 
ing. 

(b) Rev. 20: 1-3, R.V. "And I saw an angel coming down out of 
heaven, having the key of the abyss and a great chain in his hand. 
And he laid hold on the dragon, the old serpent, which is the Devil and 
Satan, and bound him for a thousand years, and cast him into the 
abyss, and shut it, and sealed it over him, that he should deceive the 
nations no more, until the thousand years should be finished: after this 
he must be loosed for a little time." 

Rev. 20: 10, R.V. "And the devil that deceived them was cast into 
the lake of fire and brimstone, where are also the beast and the false 
prophet; and they shall be tormented day and night forever and ever." 

SECOND PROPOSITION: The Devil shall be chained and cast 
into the abyss for a thousand years, and then after a little space 
of liberty be cast into the lake of fire where he shall be tormented 
day and night forever and ever. 

(7) THE RESULTS OF CHRIST S COMING AGAIN AS REGARDS THE 
PHYSICAL UNIVERSE. 

(a) Rom. 8: 19-21, R.V. " For the earnest expectation of the 
creation waiteth for the revealing of the sons of God. For the crea 
tion was subjected to vanity, not of its own will, but by reason of him 
who subjected it, in hope that the creation itself also shall be delivered 
from the bondage of corruption into the liberty of the glory of the 
children of God." 

Is. 55: 13 (See context). " Instead of the thorn shall come up the 
fir tree, and instead of the brier shall come up the myrtle tree: and it 
shall be to the LORD for a name, for an everlasting sign that shall not 
be cut off." 

Is. 65:25 "The wolf and the lamb shall feed together, and the 
lion shall eat straw like the bullock: and dust shall be the serpent s 
meat. They shall not hurt nor destroy in all my holy mountain, saith 
the LORD." 

Is. 32: 15 "Until the Spirit be poured upon us from on high, and 
the wilderness be a fruitful field, and the fruitful field be counted for 



2i6 What the Bible Teaches 

Is. 35:1, R.V. "The wilderness and the solitary place shall be 
glad; and the desert shall rejoice, and blossom as the rose." (Context 
vv. 2, 4.) 

FIRST PROPOSITION: In connection with Christ s Coming 
Again the creation itself shall be delivered from the corruption 
to which it is now subject into the liberty of the glory of the 
children of God. Thorns, briers and carnage shall be no more. 
The wilderness and the solitary place shall be glad, and the desert 
shall rejoice and blossom as the rose. 

(b) 2 Pet. 3: 12, 13 " Looking for and hasting unto the coming of 
the day of God, wherein the heavens being on fire shall be dissolved, 
and the elements shall melt with fervent heat ? Nevertheless we, 
according to his promise, looking for new heavens and a new earth, 
wherein dwelleth righteousness." 

Rev. 21: i "And I saw a new heaven and a new earth: for the first 
heaven and the first earth were passed away; and there was no more 
sea." 

SECOND PROPOSITION: There shall be a new heaven and a 
new earth. (Compare Rev. 21: 2-27.) 

As the result of Christ s coming there will be a new and 
glorious man, in a new and glorious body, in a new and glorious 
society, in a new and glorious universe. 

"Amen Come Lord Jesus." 

VI. The time of the Coming Again of Jesns Christ. 

(i) Matt. 24: 36, 42 "But of that day and hour knoweth no man, 
no, not the angels of heaven, but my Father only. Watch therefore; 
for ye know not what hour your Lord doth come." 

Mark 13: 32 " But of that day and that hour knoweth no man, no, 
not the angels which are in heaven, neither the son, but the Father." 

FIRST PROPOSITION: The exact time of the Coming Again of 
Jesus Christ is not revealed to us. 

NOTE. Calculations from the data given in Daniel by which some 
try to fix the exact date of Christ s return are utterly unreliable. They 
attempt the impossible. The statements were not intended to give us a 
clue to the exact date of Christ s return. It is a part of God s purpose 
and method in dealing with men to keep them in uncertainty on this 
point. The prophecies of Daniel were extant in the day when Christ 
uttered Mark 13: 32 " But of that day and that hour knoweth no man, no, 
not the angels which are in heaven, neither the Son, but the Father." 
And He doubtless understood the lessons those prophecies were intended 



The Coming Again of Jesus Christ 2 1 7 

to teach, but He distinctly declares that even He did not know the day 
or the hour of His coming again. Any teacher who attempts to fix the 
date of Christ s return is at once discredited, and it is entirely unneces 
sary to wade through his calculations. God does not desire us to know 
just when His Son shall return. Acts i: 7 "And he said unto them, It 
is not for you to know the times or the seasons, which tJie Father hath 
Putin his own power." Let us leave the times where God has put them, 
"in his own power." He does desire that we shall be always ready for 
that return. 

(2) Matt. 24:44: "Therefore be ye also ready: for in such an 
hour as ye think not the Son of man cometh." 

SECOND PROPOSITION: The Coming Again of Jesus Christ 
will be at such a time as even His disciples think not. Even the 
faithful and wise servant will be taken unawares, but lie will be 
found doing His Master swill, (vv. 45, 46.) 

(3) Luke 17: 26-30 "And as it was in the days of Noe, so shall it 
be also in the days of the Son of man. They did eat, they drank, they 
married wives, they were given in marriage, until the day that Noe en 
tered into the ark, and the flood came, and destroyed them all. Like 
wise also as it was in the days of Lot; they did eat, they drank, they 
bought, they sold, they planted, they builded; But the same day that 
Lot went out of Sodom it rained fire and brimstone from heaven, and 
destroyed them all. Even so shall it be in the day when the Son of 
man is revealed." 

THIRD PROPOSITION: The time when the Son of man is 
revealed will be a time when the world is absorbed in its usual 
occupations. 

(4) 2 Thess. 2: 2-4 " That ye be not soon shaken in mind, or be 
troubled, neither by spirit, nor by word, nor by letter as from us, as 
that the day of Christ is at hand. Let no man deceive you by any 
means: for that day shall not come, except there come a falling away 
first, and that man of sin be revealed, the son of perdition; Who 
opposeth and exalted himself above all that fe called God, or that is 
worshipped; so that he as God sitteth in the temple of God, shewing 
himself that he is God." 

FOURTH PROPOSITION: The day of the Lord will not come 
until after the revelation of the tnan of sin. 

Of course the day of the Lord is the time of the Lord s 
coming to the earth. This is preceded by His coming in the air 
to receive His bride, the Church, unto Himself. (1 Thess. 4: 16, 
17.) There is nothing to show that quite an interim may not 



21 8 What the Bible Teaches 

occur between this coming of Christ for His saints in the air and 
His coming with His saints to the earth. There are indications 
that there must be such an interval, (a) Christ has much to do 
with His people before He comes to deal with the world. (b) It 
is distinctly taught that there is now a restraining power that 
hinders the manifestation of the man of sin. (2 Thess. 2, vv. 6, 
7, R.V.) It is natural to presume that this restraining power 
has something to do with the Church. 

(5) i Tim. 4: i "Now the Spirit speaketh expressly, that in the 
latter times some shall depart from the faith, giving heed to seducing 
spirits, and doctrines of devils." 

2 Ti. 3: 1-5, R.V. " But know this, that in the last days grievous 
times shall come. For men shall be lovers of self, lovers of money, 
boastful, haughty, railers, disobedient to parents, unthankful, unholy, 
without natural affection, implacable, slanderers, without self-control, 
fierce, no lovers of good, traitors, headstrong, puffed up, lovers of 
pleasure rather than lovers of God; holding a form of godliness, but 
having denied the power thereof: from these also turn away." 

Luke 18: 8 " I tell you that he will avenge them speedily. Never* 
theless, when the Son of man cometh, shall he find faith on the earth ? " 

FIFTH PR OPOSITION: The last days, and the time of the Com 
ing Again of the Son of man, will be a time of apostasy, grievous 
times, and faith will be hard to find. 

2 Tim. 3: 1-5, gives a very accurate picture of our own time. 
But we should bear in mind that earnest men of God and students 
of the Bible have often thought in times past that the coming of 
the Lord was very near. So it was and they were not mistaken, 
as were those who thought it was so far away that they let it have 
no effect over their lives. The multiplying iniquities of our day, 
the apostasy of many professed Christians, preachers and pro 
fessors of theology into damning error and unbelief, the increase 
of lawlessness on the part of great corporations on the one hand 
and the oppressed poor on the other these are all signs of His 
coming, which may be very near at hand. Men s hearts are 
" fainting for fear, and for expectation of the things which are 
coming on the world." (Luke 21: 26, R.V.) But when we see 
these things begin to come to pass we should then look up and 
lift up our heads because our redemption draweth nigh. (Luke 
21: 28.) 

(6) Mark 13: 34, 35, 36 " For the Son of man is as a man taking a 
far journey, who left his house, and gave authority to his servants, 



The Coming Again of Jesus Christ 219 

and t every man his work, and commanded the porter to watch. 
Watch ye therefore: for we know not when the master of the house 
cometh, at even, or at midnight, or at th cockcrowing, or in the morn 
ing: lest coming suddenly he find you sleeping." 

Luke 12: 35, 36 " Let your loins be girded about, and your lights 
burning; and ye yourselves like unto men that wait for their Lord, 
when he will return from the wedding: that when he cometh and 
knocketh, they may open unto him immediately." 

Matt. 25: 13 " Watch therefore; for ye know neither the day nor 
the hour wherein the Son of man cometh." 

Matt. 24:42, 44 "Watch therefore; for ye know not what hour 
your Lord doth come. Therefore be ye also ready: for in such an 
hour as ye think not the Son of man cometh." 

SIXTH PROPOSITION : We are repeatedly exhorted to be watch 
ing, looking and ready for our Lord s return. It must, therefore, 
be an event that, as far as we know, may occur at any moment. 
There is no event predicted in Scripture, or series of events, 
that must occur before Jesus comes to receive His own unto Himself. 
There are events that must occur before He comes to the earth with 
His saints. (2 Thess. 2. ) He may come for us as far as ice know at 
any moment, and it stands us in hand to be always ready, for in such 
an hour as we think not the Son of man cometh. (Matt. 24: 44.) 
QUESTIONS: First. Is not the world to be converted before 
Jesus Christ comes ? 
ANSWER: 

Rev. i: 7 "Behold, he cometh with clouds; and every eye shall 
see him, and they also which pierced him: and all kindreds of the earth 
shall wail because of him. Even so, Amen." 

Matt. 25: 31, 32 "When the Son of man shall come in his glory, 
and all the holy angels with him, then shall he sit upon the throne of 
his glory: And before him shall be gathered all nations: and he shall 
separate them one from another, as a shepherd divideth his sheep from 
the goats." 

2 Thess. 2: 2-4, 8 "That ye be not soon shaken in mind, or be 
troubled, neither by spirit, nor by word, nor by letter as from us, as 
that the day of Christ is at hand. Let no man deceive you by any means: 
for that day shall not come, except there come a falling away first, and 
that man of sin be revealed, the son of perdition; who opposeth and 
exalteth himself above all that is called God, or that is worshipped; so 
that he as God sitteth in the temple of God, shewing himself that he 
is God. And then shall that Wicked one be revealed, whom the Lord 
shall consume with the spirit of his mouth, and shall destroy with the 
brightness of his coming." 

Luke 18: 8 " I tell you that he will avenge them speedily. Never 
theless, when the Son of man cometh. shall be find faith on the earth ? " 



22O What the Bible Teaches 

Luke 21 : 35 " For as a snare shall it come on all them that dwell 
on the face of the whole earth." 

2 Tim. 3: 1-5 " This know also, that in the last days perilous times 
shall come. For men shall be lovers of their own selves, covetous, 
boasters, proud, blasphemers, disobedient to parents, unthankful, 
unholy, without natural affection, trucebreakers, false accusers, incon 
tinent, fierce, despisers of those that are good, traitors, heady, high- 
minded, lovers of pleasures more than lovers of God; having a form of 
godliness, but denying the power thereof: from such turn away." 

These passages show us a world anything but converted at 
the coming of Christ. 2 Thess. 1: 7-10 ["And to you who are 
troubled rest with us, when the Lord Jesus shall be revealed from 
heaven with his mighty angels, in flaming fire taking vengeance 
on them that know not God, and that obey not the gospel of 
our Lord Jesus Christ: Who shall be punished with everlasting 
destruction from the presence of the Lord, and from the glory of 
his power; When he shall come to be glorified in his saints, and 
to be admired in all them that believe (because our testimony 
among you was believed) in that day,"] shows us two classes . 
converted and unconverted at the revelation of Jesus Christ 
from heaven. 

Second. How shall we explain Matt. 24:14 "And this 
gospel of the kingdom shall be preached in all the world for a 
witness unto all nations; and then shall the end come ? " 

ANSWER: (1) This verse tells us that the gospel is to be 
preached "for a testimony" (R.V.) unto all the nations, not that 
all the nations will be converted. (2) In a sense, in a scriptural 
sense too, this has already been done. (Rom. 10: 18 "But I say, 
Have they not heard? Yes verily, their sound went into all the 
earth, and their works unto the ends of the world " Col. 1:23, 
(R.V.) "If so be that ye continue in the faith, grounded and 
stedfast, and not moved away from the hope of the gospel which 
ye heard, which was preached in all creation under heaven; 
whereof I Paul was made a minister. ") (3) It shall be preached 
before the em;? come," but the coming of Jesus Christ to receive 
His own is not the end but the beginning of the end. 

Third. How shall we explain 2 Thess. 2:1-4 "Now we 
beseech you, brethren, by the coming of our Lord Jesus Christ, 
and by our gathering together unto him, that ye be not soon 
shaken in mind, or be troubled, neither by spirit, nor by word, 
nor by letter as from us, as that the day of Christ is at hand 



The Coming Again of Jesus Christ 221 

Let no man deceive you by any means : for that day shall not 
come, except there come a falling away first, and that man of sin 
be revealed, the son of perdition ; who opposeth and exalteth him 
self above all that is called God, or that is worshipped; so that he 
as God sitteth in the temple of God, shewing himself that 
he is God." 

ANSWER: It is true that the man of sin must be revealed 
before ^ * the day of the Lord is present." (R.V.) But the day 
of the Lord is not the coming of Christ to receive His Church but 
that which follows it. How closely it follows it, it is difficult to 
say. The Thcssalonians were troubled by the doctrine that the 
Day of the Lord was, not at hand, as Authorized Version reads, 
but already begun. This Paul shows them could not be, for "the 
man of sin," who was to be especially dealt with in the Day of the 
Lord, had not yet been revealed. There is reason to think, as 
already said, that the taking away of the Church must precede 
this revelation of the man of sin. 

NOTE. There is a quite widely accepted theory that "the man of 
sin " has already been revealed in the Pope. But he does not fill out the 
picture. In the Pope there is a preparing for the man of sin. 

Fourth. Will the Church pass through the great tribulation? 

ANSWER: It is clear from the Bible that the Church will 
pass through tribulation (Acts 14: 22; and other passages), but 
that does not prove at all that the Church will pass through the 
great tribulation," when God deals with a Christ-rejecting world. 
There is much to indicate that the Church will be sheltered during 
this period. (Luke 21 : 36. See also the whole book of Revelation 
where all after Ch. 4:1, has to do with the time after " the Rap 
ture of the Church. " ) 

Fifth. Is the world getting better ? 

ANSWER: 1 Jno. 5: 19, R. V. "We know that we are 
of God, and the whole world lieth in the evil one." In Biblical 
usage "the world" is the body of men and women that rejects 
Christ and lies in the wicked one. The Devil is its God ( 2 Cor. 
4:4.), and of course it is necessarily growing worse. But if we 
mean by " the world " as men usually mean when they ask this 
question the entire mass of men, Christians and non-Christians, 
then it is to be said that there are two developments going on 
side by side, the development of the kingdom of God and the de- 



222 What the Bible Teaches 

velopment of the kingdom of Satan, to be brought to a crisis 
when the Anti-Christ is developed at the head of the one and the 
Christ appears at the head of the other. This crisis will end in 
the complete victory of Christ and the kingdom of God. In the 
meantime, on the one hand God is gathering out of the world a 
people for His name (Acts 15: 14), and His people are growing 
in the knowledge and likeness of himself, and the world is of ne 
cessity to a certain extent influenced by them. On the other 
hand, there is a development of "the mystery of lawlessness >r 
(2 Thess. 2: 7, R.V.), resulting in increasing error and apostasy 
in the professing Church as well as out of it, and in growing im 
morality, and especially the development of anarchy or "lawless^ 
ness " among all classes of society. 



BOOK III. 



WHAT THE BIBLE TEACHES ABOUT 
THE HOLY SPIRIT. 



CHAPTER L 

THE PERSONALITY OF THE HOLY SPIRIT. 

I. The Importance of the Doctrine, 

1. It is of the highest importance from the standpoint of 
worship that we decide whether the Holy Spirit is a divine person 
worthy to receive our adoration, our faith and our love, or simply 
an influence emanating from God, or a power that God imparts to 
us. If the Holy Spirit is a Divine Person and we know it not, 
we are robbing a Divine Being of the love and adoration which are 
his due. 

2. It is of the highest practical importance that we decide 
whether the Holy Spirit is a power that we in our weakness and 
ignorance are somehow to get hold of and use, or whether the 
Holy Spirit is a personal being infinitely wise, infinitely holy, in 
finitely tender, who is to get hold of and use us. The one con 
ception is heathenish, the other Christian. The one conception 
leads to self-humiliation, self-emptying and self-renunciation; the 
other conception leads to self-exaltation. 

3. It is of the highest experimental importance that we 
know the Holy Spirit as a person. Many can testify to the bless 
ing that came into their lives when they came to know the Holy 
Spirit not merely as a gracious influence (emanating, it is true, 
from God), but as an ever-present loving-friend and helper. 

II. The Fact of the Personality of the Holy Spirit, 

1. THE USE OF PERSONAL PRONOUNS. 

Jno. 15: 26 "But when the Comforter is come, whom I will send 
unto you from the Father, even the Spirit of truth, which proceedeth 
from the Father, HE shall testify of me." 

Jno. 16: 7, 8, 13, 14 " Nevertheless I tell you the truth; It is expe 
dient for you that I go away: for if I go not away, the Comforter will 
not come unto you; but if I depart, I will send HIM unto you. And 
when he is come, HE will reprove the world of sin, and of righteousness, 
and of judgment." 



226 What the Bible Teaches 

"Howbeit when He, the spirit of truth, is come, he will guide you 
into all truth: for he will not speak of HIMSELF; but whatsoever he shall 
hear, that shall he speak: and he will show you things to come. HE 
shall glorify rne: for he shall receive of mine, and shall show it unto 
you." 

FIRST PROPOSITION: Various pronouns that clearly imply 
personality are repeatedly used of the Holy Spirit. 

The use of these pronouns is the more remarkable from the 
fact that in the Greek language the word for Spirit is a neuter 
noun, and, according to Greek usage, the pronouns that refer to 
it should be neuter, and yet in numerous instances a masculine 
pronoun is used, thus bringing out very strikingly how the Bible 
idea of the personality of the Holy Spirit dominates grammatical 
construction. There are instances, of course, where the natural 
grammatical usage is followed and a neuter pronoun used. (Rom 
8: 16, 26.) But in many instances this construction is set aside 
and the masculine personal pronoun used to refer to the neuter 
noun. 

2. PERSONAL CHARACTERISTICS ASCRIRED TO THE HOLY SPIRIT. 

(1) i Cor. 2: 10, ii " For God hath revealed them unto us by his 
Spirit: for the Spirit searcheth all things, yea, the deep things of God. 
r or what man knoweth the things of a man, save the spirit of man 
which is in him ? even so the things of God knoweth no man, but the 
Spirit of God." 

Knowledge is ascribed to the Holy Spirit. 

(2) i Cor. 12: ii " But all these worketh that one and the self 
same Spirit, dividing to every man severally as he will." 

Will is ascribed to the Spirit. 

(3) Rom. 8: 27 " And he that searcheth the hearts knoweth what 
is in the mind of the Spirit, because he maketh intercession for the 
saints according to the will of God." 

Mind is ascribed to the Holy Spirit. The word here translated 
mind is a comprehensive word including the ideas of thought, 
feeling and purpose. (Compare Rom. 8: 7 "Because the carnal 
mind is enmity against God; for it is not subject to the law of 
God, neither indeed can be.") 

(4) Rom. 15:30 "Now I beseech you, brethren, for the Lord 
Jesus Christ s sake, and for the love of the Spirit, that ye strive to 
gether with me in your prayers to God for me." 



The Personality of the Holy Spirit 227 

Love is ascribed to the Holy Spirit. 

(5) Neh. 9: 20 "Thou gavest also thy good Spirit to instruct 
them, and withheldest not thy manna from their mouth, and gavest 
them water for their thirst." 

Intelligence and goodness are ascribed to the Holy Spirit. 
N"ote that this passage is from the Old Testament, where the 
truth of the personality of the Holy Spirit is not as fully de 
veloped as in the New Testament. 

(6) Eph. 4: 30 "And grieve not the Holy Spirit of God, whereby 
ye are sealed unto the day of redemption." 

Grief is ascribed to the Holy Spirit. The Holy Spirit 
thinks, feels, purposes, knows, wills, loves, grieves. 

SECOND PROPOSITION: Many characteristics that only a 
person can possess are ascribed to the Holy Sjririt. 

3. PERSONAL ACTS ASCRIBED TO THE HOLY SPIRIT. 

(1) i Cor. 2: 10 " But God hath revealed them unto us b) his Spirit: 
for the Spirit searcheth all things, yea, the deep things of God." 

The Holy Spirit searcheth the deep things of God. 

(2) Rev. 2: 7 " He that hath an ear, let him hear what the Spiri* 
saith unto the churches: To him that overcometh will I give to eat o: 
the tree of life, which is in the midst of the paradise of God." 

The Holy Spirit speaks. 

(3) Gal. 4: 6 " And because ye are sons, God hath sent forth the; 
Spirit of his Son into your hearts, crying, Abba, Father." 

The Holy Spirit crieth out. 

(4) Rom. 8: 26, R.V. "And in like manner the Spirit also helpeth 
our infirmity: for we know not how to pray as we ought; but the Spirit 
himself maketh intercession for us with groanings which can not be 
uttered." 

The Holy Spirit maketh intercession. 

(5) Jno. 15:26 "But when the Comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, which pro- 
ceedeth from the Father, he shall testify of me." 

The Holy Spirit gives testimony. 

(6) Jno. 14: 26" But the Comforter, which is the Holy Ghost, 
whom the Father will send in my name, he shall teach you all things, 
and bring all things to your remembrance, whatsoever I have said unto 
you." (Compare Jno. 16: 12-14: "I have yet many things to say 
unto you, but ye cannot bear them now. Howbeit when he, the Spirit 



228 What the Bible Teaches 

of truth is come, he will guide you into all truth: for he shall not speak 
of himself; but whatsoever he shall hear, that shall he speak: and he 
will show you things to come. He shall glorify me: for he shall re 
ceive of mine, and shall show it unto you." Nell. 9: 20 " Thou gavest 
also thy good Spirit to instruct them, and withheldest not thy manna 
from their mouth, and gavest them water for their thirst.") 

The Holy Spirit teaches all the truth. 

(7) Rom. 8: 14 "For as many as are led by the Spirit of God, 
they are the sons of God." 

The Holy Spirit leads or directs men what to do. 

(8) Acts 16: 6, 7 " Now when they had gone throughout Phrygia 
and the region of Galatia, and were forbidden of the Holy Ghost to 
preach the word in Asia, After they were come to Mysia, they as 
sayed to go into Bithynia: but the Spirit suffered them not." 

The Holy Spirit commands men. 

(9) Acts 13: 2" As they ministered to the Lord, and fasted, the 
Holy Ghost said, Separate me Barnabas and Saul for the work where- 
unto I have called them." 

Acts 20: 28 "Take heed therefore unto yourselves, and to all the 
flock, over the which the Holy Ghost hath made you overseers, to feed 
the church of God, which he hath purchased with his own blood." 

The Holy Spirit calls men to work and appoints them to 
office. 

(10) Jno. 15: 26 " But when the Comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, which pro- 

ceedeth from the Father, he shall testify of me." 

The Holy Spirit goes forth upon the mission to which He is 
sent. 

THIRD PROPOSITION: Many acts that only a person can 
perform are ascribed to the Holy Spirit. 

4. PERSONAL OFFICE. 

(i) Jno. 14: 16, 17 " And 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." 

It is the office of the Holy Spirit to be " another Comforter " 
(or paraclete) to take the place of the absent Saviour. Is it possi 
ble that Jesus Christ could use such language in speaking of an 
impersonal influence or power ? (Of Jno. 16: 7.) 



The Personality of the Holy Spirit 229 

FOURTH PROPOSITION: An Office is predicated of the Holy 
Spirit that could only be predicated of a person. 

5. PERSONAL TREATMENT. 

(1) Is. 63: 10, R.V. " But they rebelled, and grieved his holy 
spirit: therefore he was turned to be their enemy, and himself fought 
against them." 

The Holy Spirit is rebelled against and grieved. (Compare 
Eph. 4: 30.) 

(2) Heb. 10: 29 "Of how much sorer punishment, suppose ye, 
shall he be thought worthy, who hath trodden under foot the Son oi 
God, and hath counted the blood of the covenant wherewith he is 
sanctified, an unholy thing, and hath done despite unto the Spirit of 
grace." 

The Holy Spirit is "done despite unto" (" treated with con 
tumely" "Thayer s Greek-Eng. Lex. of the N. T.") 

(3) Acts 5: 3 "But Peter said, Ananias, why hath Satan filled 
thine heart to lie to the Holy Ghost, and to keep back part of the 
price of the land ? " 

The Holy Spirit is lied to. 

(4) Matt. 12: 31, 32 "Wherefore I say unto you, All manner of 
sin and blasphemy shall be forgiven unto men: but the blasphemy 
against the Holy Ghost shall not be forgiven unto men. And whoso - 
ever speaketh a word against the Son of man, it shall be forgiven him; 
but whosoever speaketh against the Holy Ghost, it shall not be for 
given him, neither in this world, neither in the world to come." 

The Holy Spirit is blasphemed against. 

FIFTH PROPOSITION: A treatment is predicated of the Holy 
Spirit that could only be predicated of a person. 

GENERAL PROPOSITION: The Holy Spirit is a person. 

Theoretically we may believe this. Do we in our real thought 
of Him, or in our practical attitude toward Him, treat Him as a 
person ? Do we regard Him as indeed as real a person as Jesus 
Christ as loving, wise and strong, as worthy of our confidence 
and love and surrender, as He ? He came to be to the disciples, 
and to us, what Christ had been to them during the days of His 
personal companionship with them. (Jno. 14: 10, 17.) Do we 
know " the communion or fellowship" of the Holy Ghost ? " (2 
Cor. 13: 14.) 



CHAPTER II 

THE DEITY OF THE HOLY SPIRIT,. 

I. Divine Attributes. 

(1) Heb. 9: 14 " How much more shall the blood of Christ, who 
through the eternal Spirit offered himself without spot to God, purge 
your conscience from dead works to serve the living God ? " 

FIRST PROPOSITION: The Holy Spirit is eternal 

(2) Ps. 139: 7-10 "Whither shall I go from thy Spirit ? or whither 
shall I flee from thy presence ? If I ascend up into heaven, thou art 
there: if I make my bed in hell, behold, thou art there. If I take the 
wings of the morning, and dwell in the uttermost parts of the sea; 
even there shall thy hand lead me, and thy right hand shall hold me." 

SECOND PROPOSITION: The Holy Spirit is omnipresent. 

(3) Luke i: 35 " And the angel answered and said unto her, The 
Holy Ghost shall come upon thee, and the power of the highest shall 
overshadow thee: therefore also that holy thing which shall be born 
of thee shall be called the Son of God." 

THIRD PROPOSITION: The Holy Spirit is omnipotent. 

(4) i Cor. 2: 10, ii " For God hath revealed them unto us by his 
Spirit: for the Spirit searcheth all things, yea, the deep things of God. 
For what man knoweth the things of a man, save the spirit of man 
which is in him ? even so the things of God knoweth no man, but the 
Spirit of God." 

Jno. 14: 26 " But the Comforter, which is the Holy Ghost, whom 
the Father will send in my name, he shall teach you all things, and 
bring all things to your remembrance, whatsoever I have said unto 
you." 

Jno. 16: 12, 13 " I have yet many things to say unto you, but ye 
can not bear them now. Howbeit when he, the Spirit of truth, is come, 
he vi ti\. guide you into all truth: for he shall not speak of himself; but 
whatsoever he shall hear, that shall he speak: and he will show you 
things to come." 

FOURTH PROPOSITION: The Holy Spirit is Omniscient. 



The Deity of the Holy Spirit 231 

GENERAL PROPOSITION: Each of the four distinctly Divine 
Attributes is ascribed to the Holy Spirit 

II. Divine Works. 

(1) Job. 33:4 "The Spirit of God hath made me, and the breath 
of the Almighty hath given me life." 

Ps. 104:30 " Thou sendest forth thy spirit, they are created: and 
thou renewest the face of the earth." 

FIRST PROPOSITION: Creation is ascribed to the Holy Spirit. 

(2) Jno. 6: 63 " It is the Spirit that quickeneth; the flesh profiteth 
nothing: the words that I speak unto you, they are spirit, and they are 
life." 

Rom. 8: n " But if the Spirit of him that raised up Jesus from the 
dead dwell in you, he that raised up Christ from the dead shall also 
quicken your mortal bodies by his Spirit that dwelleth in you." 

Gen. 2:7 "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. 

SECOND PROPOSITION: The imputation of life is ascribed 
to the Holy Spirit. 

(3) 2 Pet. i: 21, R.V. " For no prophecy ever came by the will of 
man: but men spake from God, being moved by the Holy Ghost." 

2 Sam 23: 2, 3 " The Spirit of the LORD spake by me, and his word 
was in my tongue. The God of Israel said, The Rock of Israel spake 
to me, He that ruleth over men must be just, ruling in the fear of 
God," 

THIRD PROPOSITION: The authorship of Divine prophecies 
is ascribed to the Holy Spirit. 

GENERAL PROPOSITION: Three distinctively divine works 
are ascribed to the Holy Spirit. 

III. Statements which refer to the Lord or JehoTah in the Old Testament 
applied to the Holy Spirit in the Mew Testament. 

(i) Is. 6: 8-10 "Also I heard the voice of the LORD, saying, 
whom shall I send, and who will go for us ? Then said I, Here 
am I; send me. And he said, Go, and tell this people, hear ye 
indeed, but understand not; and see ye indeed, but perceive not. 
Make the heart of this people fat, and make their ears heavy, 
and shut their eyes; lest they see with their eyes and hear with 
their ears, and understand with their heart, and convert, and be 
healed." (Compare Acts 28:25-27: "And when they agreed not 



232 What the Bible Teaches 

among themselves, they departed, after that Paul had spoken one 
word. Well spake the Holy Ghost by Esaias the prophet unto our 
fathers, saying, Go unto this people, and say, Hearing ye shall hear, 
and shall not understand; and seeing ye shall see, and not perceive: 
For the heart of this people is waxed gross, and their ears are dull 
of hearing, and their eyes have they closed; lest they should see with 
their eyes, and hear with their ears, and understand with their hearts 
and should be converted, and I should heal them." 

This same passage is applied to Jesus Christ. May it be that 
in the threefold Holy " of the seraphic cry in Is. 6 : 3, ( And one 
cried unto another, and said, Holy, holy, holy, is the LORD of 
hosts: the whole earth is full of his glory,") we have a hint of 
the tri-personality of the Jehovah of Hosts and hence the pro 
priety of the threefold application of the vision ? 

(2) Ex. 16: 7 " And in the morning, then ye shall see the glory of 
the LORD; for that he heareth your murmurings against the LORD; and 
what are we, that ye murmur against us ?" Compare Heb. 3:7-9 
"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." (Compare Ps. 95:8-11.) 

GENERAL PROPOSITION: Statements which in the Old Tes 
tament distinctly name the Lord, God, or Jeltovah, as their sub 
ject are applied to the Holy Spirit in the New Testament. That 
is, the Holy Spirit occupies the position of Deity in the New Tes 
tament thought. 

IT. The way in which the Name of the Holy Spirit is coupled with that of 
God. 

(1) i Cor. 12: 4-6 "Now there are diversities of gifts, but the 
same Spirit. And there are differences of administrations, but the 
same Lord. And there are diversities of operations, but it is the same 
God which worketh all in all." 

(2) Matt. 28: 19 " Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy 
Ghost." 

(3) 2 Cor. 13, 14 "The grace of the Lord Jesus Christ, and the 
love of God, and the communion of the Holy Ghost, be with you all. 
Amen." 

GENERAL PROPOSITION: The name of the Holy Spirit is 
coupled with that of God in a way that it would be impossible for 
a reverent and thoughtful mind to couple the name of any finite 
being with that of the Deity. 



The Deity of the Holy Spirit 233 

V The Divine Mame. 

i. Acts 5: 3, 4 " But Peter said, Ananias, why hath Satan filled 
thine heart to lie to the Holy Ghost, and to keep back part of the price 
of the land ? While it remained, was it not thine own ? and after it 
was sold, was it not in thine own power ? why hast thou conceived this 
thing in thine heart ? thou hast not lied unto men, but unto God" 

GENERAL PROPOSITION: The Holy S}ririt is called God. 

SUMMARY. By the ascription of all the distinctively Divine 
attributes, and several distinctively Divine operations, by refer 
ring statements which in the Old Testament distinctly name Je 
hovah, the Lord, or God, as their subject to the Holy Spirit in 
the New Testament, by coupling the name of the Holy Spirit with 
that of God in a way that it would be impossible to couple that of 
any finite being with that of the Deity, by calling the Holy Spirit 
" God," in all these unmistakable ways, God in His word distinctly 
proclaims that the Holy Spirit is a Divine Person. 



CHAPTER HI. 

THE DISTINCTION OF THE HOLY SPIRIT FROM THE FATHER 
AND FROM HIS SON, JESUS CHRIST, 

(1) Luke 3: 21, 22 "Now when all the people were baptized, it 
came to pass, that Jesus also being baptized, and praying, the heaven 
was opened, and the Holy Ghost descended in a bodily shape like a 
dove upon him, and a voice came from heaven, which said, Thou art 
my beloved Son; in thee I am well pleased." 

FIRST PROPOSITION: A dear distinction is drawn between 
Jesus Christ) who was on the earth, the Father who spoke to him 
from heaven, and the Holy Spirit who descended in a bodily form 
as a Dove, upon Him. 

(2) Matt. 28: 19 " Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy 
Ghost." 

SECOND PROPOSITION: A clear distinction is drawn between 
the name of the Father " and i of the Son " and * of the Holy 
Ghost." 

(3) Jno. 14: 16 "And I will pray the Father, and he shall give you 
another Comforter, that he may abide with you forever." 

THIRD PROPOSITION: A clear distinction is drawn between 
the Son who prays and the Father to whom He prays, and the 
1 Another Comforter who is given in answer to the prayer. 

(4) Jno. 16: 7 Nevertheless I tell you the truth: it is expedient for 
you that I go away: for if I go not away, the Comforter will not come 
unto you; but if I depart, I will send him unto you." 

2 OUR Til PROPOSITION: A clear distinction is drawn between 
Jesus ic ho goes away and the Holy Spirit, who comes to take 
His place. 

(5) Acts 2: 33 " Therefore being by the right hand of God exalted, 
and having received of the Father the promise of the Holy Ghost, he 
hath shed forth this, which ye now see and hear." 



The Distinction of the Holy Spirit 233 

FIFTH PROPOSITION. A clear distinction is drawn between the 
Son exalted to the right hand of the Father, and the Father 
Himself, and the Holy Ghost, whom the Son receives from the 
Father and sheds upon the church. 

GENERAL PROPOSITION: Again and again the Bible draws 
the clearest possible distinction between the Holy Spirit and the 
Father and the Son. They are separate personalities, having 
mutual relations to one another, acting upon one another, speak 
ing of or to one another, applying the pronouns of the second 
and third persons to one another. 

It has been said that the doctrine of the Trinity is not taught 
in the Bible, and it is true that it is not directly taught; but the 
doctrine of the Trinity is the putting together of truths that are 
taught. It is clearly taught in the Bible that there is but one 
God. It is also clearly taught that there are three Divine Per 
sons the Father, the Son, and the Holy Ghost. 



CHAPTER IV, 

THE SUBORDINATION OF THE SPIRIT TO THE FATHER 

AND THE SON, 

(1) Jno. 14:26 "But the Comforter, which is the Holy Ghost, 
whom the Father will send in my name, he shall teach you all things, 
and bring all tilings to your remembrance, whatsoever I have said 
unto you." 

Jno. 15: 26 " But when the Comforter is come, whom I will send 
unto you from the Father, even the Spirit of truth, which proceedeth 
from the Father, he shall testify of me." 

FIRST PROPOSITION: The Holy Spirit is sent by the Father 

and also by the Son. 

Elsewhere we are taught that Jesus Christ was sent by the 
Father. (Jno. 6: 29; 8: 29, 42.) 

(2) Rom. 8: 9 "But ye are not in the flesh, but in the Spirit, if 
so be that the Spirit of God dwell in you. Now if any man have not 
the Spirit of Christ, he is none of his." 

SE COND PR OPOSITION: The Holy Spirit is called < < the Spirit 

of God" and " the Spirit of Christ." 

(Compare Acts 16: 7, R.V. "And when they were come over 
against Mysia, they assayed to go into Bithynia; and the spiiit oj 
Jesus suffered them not.") 

(3) Jno. 16: 13, R.V. " Howbeit when he, the Spirit of truth, 
is come, he shall guide you into all the truth: for he shall not speak 
from himself; but what things soever he shall hear, these shall he 
speak: and he shall declare unto you the things that are to come." 

THIRD PR OPOSITION: The Holy Spirit speaks not from Him 
self but speaks the things which He hears. 

In a similar way Jesus said of Himself * my teaching is not 
mine, but His that sent Me." (Jno. 7: 16; 8: 26, 40.) 

(4) Jno. 16 : 14 He shall glorify me: for he shall receive of mine, 
and shall show it unto you." 



The Subordination of the Spirit 237 

FOURTH PROPOSITION: It is the work of the Holy Spirit to 
glorify Christ. 

In a similar way Christ sought not His own glory but the 
glory of Him that sent Him. (Jno. 7: 18.) 

GENERAL PROPOSITION: The Holy Spirit in His present 
work is subordinated to the Father and to the Son. 

NOTE. We shall see later that in his earthly life Jesus lived and 
taught and worked in the power of the Holy Spirit. 



CHAPTER V, 

THE NAMES OF THE HOLY SPIRIT, 

(i) i Cor. 2: 10, R.V. "But unto us God revealed them through 
the Spirit: for the Spirit searcheth all things, yea, the deep things 
of God." 

" THE SPIRIT." 

The word means "breath," or "wind." Both thoughts are 
in the word as applied to the Holy Spirit. In Jno. 20: 22 ("And 
when he had said this, he breathed on them, and saith unto them, 
Receive ye the Holy Ghost,") and Gen. 2:7 ("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." Com 
pare Ps. 104: 30 "Thou sendest forth thy spirit, they are 
created: and thou renewest the face of the earth,") and Job 
33: 4 (" The Spirit of God hath made me, and the breath of the 
Almighty hath given me life,") we have the idea of the Spirit as 
the breath of Christ and of God. 

In Jno. 3: 6-8 ("That which is born of the flesh is flesh; 
and that which is born of the Spirit is spirit. Marvel not that I 
said unto thee, Ye must be born again. The wind bloweth where 
it listeth, and thou nearest the sound thereof, but canst not tell 
whence it cometh, and whither it goeth: so is every one that is 
born of the Spirit,") we have the idea of the Spirit as the wind. 
The full significance of this name as applied to the Holy Spirit it 
may be beyond us to fathom, but this much seems clear: 

1. That the Spirit is the outbreathing of God, His life go 
ing forth to quicken. Possibly we should notice the fact that 
the breath is itself the vital principle, and some have thought that 
the Spirit is therefore the inmost life of God. 

2. The Spirit, like the wind, is (a) Sovereign. "Bloweth 
where it listeth." (Jno. 3:8.) (Compare 1 Cor. 12: 11 "But 
all these worketh that one and the selfsame Spirit, dividing to 
every man severally as he will. ") (b) Invisible. 1 Thou hearest the 



The Names of the Holy Spirit 239 

sound thereof." (Jno. 3:8.) (c) Inscrutable. " Thou knowest not 
whence it cometh and whither it goeth. " (Jno. 3:8.) (d) Indispens 
able. Without air in motion there is no life. (Jno. 3: 5 "Jesus 
answered, Verily, verily, I say unto you, Except a man be born of 
water and of the Spirit, he cannot enter into the kingdom of God.") 
(e) Lifegiving. Ezek. 37:8, 9, 10 "And when I beheld, lo, the 
sinews and the flesh came up upon them, and the skin covered 
them above: but there was no breath in them. Then said he unto 
me, Prophesy unto the wind, prophesy, son of man, and say to the 
wind, Thus saith the Lord God; Come from the four winds, O breath, 
and breathe upon these slain, that they may live. So I proph 
esied as he commanded me, and the breath came into them, and 
they lived, and stood up upon their feet, an exceeding great 
army." (Compare Jno. 3:5.) 

NOTE. Much at least of the difficulty in Jno. 3: 5 would disappear 
if we would remember that "spirit" means "wind" and translate literally 
"Except a man be born of water and wind, he cannot enter into the 
Kingdom of God" (i. <?., except a man be born of the cleansing and 
quickening power of the Spirit or of the cleansing word Compare Jno. 
X 5 : 3> Eph. 5:26, Jas. i: 18, i Pet. i: 23 and the quickening power of 
the Holy Spirit). 

(/.) Irresistible. (Compare Acts i: 8 " Rut ye shall receive power, 
after that the Holy Ghost is come upon you: and ye shall be witnesses 
unto me both in Jerusalem, and in all Judea, and in Samaria, and unto 
the uttermost part of the earth," and Acts 6: 10 "And they were 
not able to resist the wisdom and the spirit by which he spake.") A 
man filled with the Holy Ghost is transformed into a cyclone. 

(2) i Cor. 3: 16 " Know ye not that ye are the temple of God, and 
that the Spirit of God dwelleth in you 1 " 

"THE SPIRIT OF GOD." 

The same ess ential thought as the former, but His Divine 
origin, character and power emphasized. 

(3) Is. 11:2 "And the Spirit of the LORD shall rest upon him, the 
spirit of wisdom and understanding, the spirit of counsel and might, 
the spirit of knowledge and of the fear of the LORD." (Compare 
Is. 63: 14.) 

"THE SPIRIT OP JEHOVAH." 

(4) Is. 61: i " The Spirit of the Lord GOD is upon me; because 
the LORD hath anointed me to preach good tidings unto the meek; he 
hath sent me to bind up the brokenhearted, to proclaim liberty to the 
captives, and the opening of the prison to them that are bound." 



240 What the Bible Teaches 

"The Spirit of the Lord GOD," or rather "Lord Jehovah.* 1 
This is still more emphatic. 

(5) 2 Cor. 3: 3 " Forasmuch as ye are manifestly declared to be 
the epistle of Christ ministered by us, written not with ink, but with 
the Spirit of the living God; not in tables of stone, but in fleshly tables 
of the heart." 

" THE SPIRIT OF THE LIVING GOD." 

(6) Rom. 8: g " But ye are not in the flesh, but in the Spirit if so 
be that the Spirit of God dwell in you. Now if any man have not the 
Spirit of Christ, he is none of his." 

"THE SPIRIT OF CHRIST." 

This name brings out the relation of the Spirit to Christ as 
well as to the Father. (Compare Acts. 2 : 33 Therefore being by 
the right hand of God exalted, and having received of the Father 
the promise of the Holy Ghost, he hath shed forth this, which ye 
now see and hear.") 

(7) Gal. 4: 6 "And because ye are sons, God hath sent forth the 
Spirit of his Son into your hearts, crying, Abba, Father." 

"THE SPIRIT OF His SON." 

This name is given to the Holy Spirit in especial connection 
with His testifying to the sonship of the believer. It is "the 
Spirit of His Son" who testifies to our sonship. 

(8) Phil, i: 19" For I know that this shall turn to my salvation 
through your prayer, and the supply of the Spirit of Jesus Christ." 

"TiiE SPIRIT OF JESUS CHRIST." 

The Spirit is not merely the spirit of the eternal word, but 
the spirit of the word incarnate, Jesus Christ. It is the man 
Jesus exalted to the right hand of the Father who receives and 
sends the Spirit. 

(Acts 2: 32, 33 " This Jesus hath God raised up, whereof we all 
are witnesses. Therefore, being by the right hand of God exalted, 
and having received of the Father the promise of the Holy Ghost, he 
hath shed forth this, which ye now see and hear." 

(9) Acts. 16:7, R.V. " And when they were come over against 
Mysia, they assayed to go into Bithynia: and the Spirit of Jesus suf 
fered them not." (Compare v. 6 "And they went through the 
region of Phrygia and Galatia, having been forbidden of the Holy 
Ghost to speak the word in Asia.") 



The Names of the Holy Spirit 241 

"THE SPIRIT OF JESUS." 

The thought of the relation of the Spirit to the man Jesus 
is still more clear here. 

(10) Luke n: 13 " If ye then, being evil, know how to give good 
gifts unto your children; how much more shall your heavenly Father 
give the Holy Spirit to them that ask him ? " (and many places). 

"THE HOLY SPIRIT." 

This name emphasizes the essential moral character of the 
Spirit. He is Holy in Himself. He imparts holiness to others. 
(Compare 1 Pet. 1:2.) Oh, if we only realized more deeply and 
constantly that He is the HOLY Spirit. Well may we, as the 
seraphim, bow in His presence and cry, "Holy, Holy, Holy." 
Yet how thoughtlessly many talk about Him and pray for Him. 
We pray for Him to come into our churches and our hearts, but 
what will He find there? 

(n) Is. 4: 4 "When the LORD shall have washed away the filth of 
the daughters of Zion, and shall have purged the blood of Jerusalem 
from the midst thereof by the spirit of judgment, and by the spirit of 
burning." 

" THE SPIRIT OF BURNING." 

This name emphasizes His searching, refining, dross-consum 
ing, illuminating, energizing work. 

(12) Rom. i: 4 "And declared to be the Son of God with power, 
according to the Spirit of holiness, by the resurrection from the dead." 

"THE SPIRIT OF HOLINESS." 

This possibly emphasizes the Holiness of the Spirit even 
more than "the Holy Spirit." 

(13) Eph. i: 13, R.V. " In whom ye also, having heard the word 
of truth, the gospel of your salvation, in whom, having also believed, 
ye were sealed with the Holy Spirit of promise." 

"THE HOLY SPIRIT OF PROMISE." 

This refers to His being the great promise of the Father 
and the Son. (Compare Acts 1:4, 5 "And, being assembled 
together with them, commanded them that they should not depart 
from Jerusalem, but wait for the promise of the Father, which, 
saith he, ye have heard of me. For John truly baptized with water; 
but ye shall be baptized with the Holy Ghost not many days 
hence. " 



242 What the Bible Teaches 

(Acts 2: 33 " Therefore being by the right hand of God exalted, 
and having received of the Father the promise of the Holy Ghost> he 
hath shed forth this, which ye now see and hear.") 

(14) Jno. 14: 17 "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." 

Jno. 15: 26 " But when the Comforter is come, whom I will send 
unto you from the Father, even the Spirit of truth, which proceedeth 
from the Father, he shall testify of me." 

Jno. 16: 13 " Howbeit when he, the Spirit of truth, is come, he will 
guide you into all truth: for he shall not speak of himself; but whatso 
ever he shall hear, that shall he speak: and he will show you things 
to come." 

" THE SPIRIT OP TRUTH." 

(1) His essence is truth (Compare 1 Jno. 5: 7, R.V. 
1 And it is the Spirit that beareth witness, because the Spirit is 
the truth ") and (2) It is His work to communicate truth. 
(Compare Jno. 14: 26; 16: 13.) All truth is from Him. 

(15) Rom. 8: 2 " For the law of the Spirit of life in Christ Jesus 
hath made me free from the law of sin and death." 

"THE SPIRIT OF LIFE." 

(16) Is. u: 2 "And the Spirit of the LORD shall rest upon him, 
the Spirit of wisdom and understanding, the Spirit of counsel and 
might, the Spirit of knowledge and of the fear of the LORD. " 

(1) " THE SPIRIT OF WISDOM AND UNDERSTANDING." 

(2) " THE SPIRIT OF COUNSEL AND MIGHT." 

(3) " THE SPIRIT OF KNOWLEDGE AND OF THE FEAR OF THE 
LORD." 

All these suggestive names refer to the gracious work of the 
Spirit in " the servant of the Lord." (See context.) 

(17) Heb. i: 9 "Thou hast loved righteousness, and hated 
iniquity; therefore God, even thy God, hath anointed thee with the oil 
of gladness above thy fellows." 

"THE OIL OF GLADNESS." 

A most beautiful and suggestive name of Him whose fruit is 
first "love, then "joy." (Gal. 5: 22.) 

(18) Heb. 10: 29 "Of how much sorer punishment, suppose 
ye, shall he be thought worthy, who hath 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 oj 
grace?" 



The Names of the Holy Spirit 243 

"THE SPIRIT OF GRACE." 

This name brings out the fact that it is the Holy Spirit s 
work to administer and to apply the grace of God. Not only is 
He gracious, but He is making ours, experimentally, the multi 
fold grace of God. 

(19) i Pet. 4: 14 " If ye be reproached for the name of Christ, 
happy are ye; for the Spirit of glory and of God resteth upon you: on 
their part he is evil spoken of, but on your part he is glorified." 

" THE SPIRIT OF GLORY." 

This name is intended to teach not only that He is glorious 
Himself, but that He imparts the glory of God to us. 

(Compare v. 13 "But rejoice, inasmuch as ye are partakers of 
Christ s sufferings; that, when his glory shall be revealed, ye may be 
glad also with exceeding joy," and Rom. 8: 16, 17 "The Spirit him 
self beareth witness with our spirits, that we are the children of God: 
and if children, then heirs; heirs of God, and joint heirs with Christ; 
if so be that we suffer with him, that we may be also glorified 
together.") 

The Holy Spirit is the administrator of glory as well as 
grace, or rather of a grace that culminates in glory. 

(Compare Eph. 3: 16-19 "That he would grant you, according to 
the riches of his glory, to be strengthened with might by his Spirit in 
the inner man; that Christ may dwell in your hearts by faith; that ye, 
being rooted and grounded in love, may be able to comprehend with 
all saints what is the breadth, and length, and depth, ana height; and 
to know the love of Christ, which passeth knowledge, that ye might be 
filled with all the fulness of God.") 

(20) Heb. 9: 14 " How much more shall the blood of Christ, who 
through the eternal Spirit offered himself without spot to God, purge 
your conscience from dead works to serve the living God ? " 

"THE ETERNAL SPIRIT." 

(21) Jno. 14:26 "But the Comforter, which is the Holy Ghost, 
whom the Father will send in my name, he shall teach you all things, 
and bring all things to your remembrance, whatsoever I have said unto 
you." 

Jno. 15: 26 "But when the Comforter is come, whom I will send 
unto you from the Father, even the Spirit of truth, which proceedeth 
from the Father, he shall testify of me." (See also Jno. 16: 7.) 

"THE COMFORTER." 

The word translated "Comforter" means far more than that. 
It means literally < one called to another s side, " the idea being 



244 What the Bible Teaches 

one at hand to take another s part. It is the same word translated 
" advocate" in 1 Jno. 2: 1. ("My little children, these things 
write I unto you, that ye sin not. And if any man sin, we have 
an advocate with the Father, Jesus Christ the righteous.") The 
thought is that the Holy Spirit is one who is called to our side t 
one who is ever ready "to stand by us," to take our part. It is 
a wonderfully tender name for this Holy One. When we think of 
the Holy Spirit He seems so far away, but when we think of the 
Paracletos, or in plain English, our " standbyer, " or our ^part- 
taker," how near He is! In what numerous ways He stands by us 
will appear when we come to consider His work. But let us get 
this thought firmly fixed now, that the Holy Spirit is one called to 
our side to take our part. 

11 Ever present, truest friend, 
Ever near thine aid to lend." 



CHAPTER VI, 

THE WORK OF THE HOLY SPIRIT 

I. The Work of the Spirit in the Universe. 

(1) Ps. 33: 6 " By the word of the LORD were the heavens made) 
and all the host of them by the breath of his mouth" 

Job 33: 4" The Spirit of God hath made me, and the breath of the 
Almighty hath given me life." 

FIRST PROPOSITION: The Creation of the material universe 
and man is effected through the agency of the Holy Spirit . 

NOTE. In Col. i: 16, R.V. (" For in him were all things created, 
in the heavens and upon .the earth, things visible and things invisible, 
whether thrones or dominions or principalities or powers; all things have 
been created through him and unto him;") all things are said to have 
been created in the Son, and in Heb. i: 2 ("Hath in those last days 
spoken unto us by his Son, whom he hath appointed heir of all things, 
by whom also he made the worlds") God is said to have made the worlds 
(or ages) through Him. In the first passage given above the word as well 
as the Spirit is mentioned in connection with creation. (Compare Gen. 
i: 2, 3.) The Father, Son and Holy Spirit are all active in the creative 
work. The Father works through His Word and His Spirit. 

(2) Ps. 104: 29, 30 " Thou hidest thy face, they are troubled: thou 
takest away their breath, they die, and return to their dust. Thou 
sendcst forth thy spirit , they are created: and thou renewest the face of 
the earth." 

SECOND PROPOSITION: The maintenance of living creatures 
is through the agency of the Holy Spirit. 

(3) Gen. i: 2, 3 "And the earth was without form and void; and 
darkness was upon the face of the deep. And the Spirit of God 
moved upon the face of the waters. And God said, Let there be light: 
and there was light." 

Gen. 2: 7 "And the LORD God formed man of the dust of the 
ground, and breathed into his nostrils the breath of life; and man be 
came a living soul." 

THIRD PROPOSITION: The development of the present order 
of things from the early chaotic, undeveloped state, is effected 
through the agency of the Holy Spirit, 



246 What the Bible Teaches 

NOTE i. Seemingly, each new and higher impartation of the Spirit 
of God brings forth a higher order of being inert matter, motion, light, 
vegetable life, animal life, man (the new man), Jesus Christ. This is 
Biblical development, as distinguished from the godless evolution so 
popular to-day. This, however, is only hinted at in the Bible. 

NOTE 2. The Word of God is even more plainly active in each 
stage of progress in creation. " God said" occurs ten times in Gen. i. 

II, The Work of the Spirit in Man in general. 

i. Jno. 15: 26, 27 " But when the Comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, which pro- 
ceedeth from the Father, he shall testify of me: And ye also shall bear 
witness, because ye have been with me from the beginning." 

Acts 5: 30-32 "The God of our fathers raised up Jesus, whom ye 
slew and hanged on a tree. Him hath God exalted with his right 
hand to be a Prince and a Saviour, for to give repentance to Israel, 
and forgiveness of sins. And we are his witnesses of these things; and 
so is also the Holy Ghost, whom God hath given to them that obey 
him." 

FIRST PROPOSITION: The Holy Spirit bears witness to the 
truth regarding Jesus Christ. 

NOTE i. At first sight this testimony would seem to be confined 
to the believer, for Jno. 15: 26 ("But when the Comforter is come, whom 
I will send unto you from the Father, even the- Spirit of truth, which pro- 
ceedeth from the Father, he shall testify of me ") says, Whom I will send 
unto you" (/. e., of course, believers), but in the next chapter, verses 7, 8 
("Nevertheless I tell you the truth; it is expedient for you that I go away: 
for if I go not away, the Comforter will not come unto you; but if I 
depart, I will send -him unto you. And when he is come, he will reprove 
the world of sin, and of righteousness, and of judgment "), where the Holy 
Spirit s work in the world is distinctly described, it says, "I will send 
him unto you" The truth seems clearly to be that the Spirit works on 
the world through the believers to whom He is sent. If we as believers 
realized the utter dependence of the world upon us for the Spirit s gracious 
work, would we not be more careful to see that the Spirit found in us an 
unobstructed channel ? How slowly the world comes to know Jesus be 
cause of the unfaithfulness of the church. 

NOTE 2. Jno. 14: 17 " 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." All truth is 
from the Spirit He is "the Spirit of truth " but it is His especial work 
to bear witness to Him who is the truth Jesus Christ. (Jno. 14: 6.) 

NOTE 3. It is only through the testimony of the Holy Spirit that 
men ever come to a true knowledge of Christ. (Cf. i Cor. 12: 3.) If you 
wish men to get a true view of Jesus Christ such a view of Him that 



The Work of the Holy Spirit 247 

they may believe and be saved you must seek for them the testimony of 
the Holy Spirit. Neither your testimony, nor even that of the Word 
alone, will effect this though it is your testimony or that of the word 
which the Holy Spirit uses. But unless your testimony and that of the 
word is taken up by the Holy Spirit and He Himself testifies, they will 
not believe. This explains why it is that one who has been long in 
darkness concerning Jesus Christ so quickly comes to see the truth when 
he surrenders his will to God and seeks light from Him. (Compare Jno. 
7: 17, and Acts 5: 32.) It explains also why it is that when you have 
shown a man the truth about Christ over and over again and he has seen 
nothing, suddenly it all bursts upon him, and he sees and believes. The 
Spirit has borne His witness to Christ. It was not merely Peter s words 
about Christ that convinced the Jews of the truth concerning Christ on 
the Day of Pentecost. It was the Spirit Himself bearing witness. If you 
wish men to see the truth about Christ, do not depend upon your own 
powers of expression and persuasion, but cast yourself upon the Holy 
Spirit and seek for them His testimony and see to it that they put them 
selves in a place where the Spirit can testify. This is the cure for both 
ignorance and skepticism concerning Christ. (Cf. Jno. 7: 17.) 

NOTE 4. The testimony of the Holy Spirit to Christ is different 
from His testimony to our sonship. That we will consider later. 

(2) Jno. 16: 8-u, R.V. "And he, when he is come, will convict 
the world in respect of sin, and of righteousness, and of judgment: of 
sin, because they believe not on me; of righteousness, because I go to 
the Father, and ye behold me no more; of judgment, because the 
prince of this world hath been judged." 

SECOND PROPOSITION: The Holy Spirit convicts the world 
of sin and of righteousness and of judgment. 

He convicts the world of its sin in not believing on Christ. 

(Compare Acts 2: 36, 37 " Therefore let all the house of Israel 
know assuredly that God hath made that same Jesus, whom ye have 
crucified, both Lord and Christ. Now when they heard this, they 
were pricked in their hearts, and said unto Peter and to the rest of 
the apostles, Men and brethren, what shall we do ? " ) 

He convicts (that is convinces with a convincing that is 
self-condemning ) the world of Christ s righteousness attested by 
His going to the Father, the coming of the Spirit being in itself a 
proof that Christ has gone to the Father. 

( Compare Acts 2: 33 "Therefore being by the right hand of God 
exalted, and having received of the Father the promise of the Holy 
Ghost, he hath shed forth this, which ye now see and hear.") 

He convicts the world of judgment, because the ruler of this 
world has been judged. He was judged at the cross. 



248 What the Bible Teaches 

(Compare Col. 2: 15 "And having spoiled principalities and 
powers, he made a shew of them openly, triumphing over them in it." 
Jno. 12: 31 " Now is the judgment of this world: now shall the prince 
of this world be cast out." Heb. 2:14 " Forasmuch then as the 
children are partakers of flesh and blood, he also himself likewise took 
part of the same; that through death he might destroy him that had 
the power of death, that is, the devil." 

It is ours to preach the word and look to the Holy Spirit to 
produce conviction. (Acts 2: 4, 37.) Ofttimes the reason why 
we fail to produce conviction is because we are trying to do it our 
selves. Let us not forget on the other hand that it is through ut 
the Spirit produces conviction. (Jno. 16: 7, 8.) 

III. The Work of the Holy Spirit in the Believer. 

(i) Tit. 3:5, R. V. " Not by works done in righteousness, which we 
did ourselves, but according to his mercy he saved us, through the wash 
ing of regeneration and renewing- of the Holy Ghost." 

Jno. 3: 3-5 "Jesus answered and said unto him, Verily, verily, 
I say unto thee, Except a man be born again, he can not see the 
kingdom of God. Nicodemus saitli unto him, How can a man be 
born again when he is old ? Can lie enter the second time into his 
mother s womb, and be born ? Jesus answered, Verily, verily, I say 
unto thee, Except a man be born of water and of the Spirit , he can not 
enter into the kingdom of God." 

FIRST PROPOSITION: The Holy Spirit makes anew or regen 
erates the believer. ( Compare Rom. 12: 2; 2 Cor. 5: 17.) 

Regeneration is the Holy Spirit s work. Regeneration is 
the impartation of life, spiritual life, to the one "dead in tres 
passes and sins." ( Eph. 2:1.) It is the Holy Spirit who im 
parts this life. 

(Jno. 6: 63 " It is the spirit that quickeneth; the flesh profiteth 
nothing: the words that I speak unto you, they are spirit, and they 
are life." ) 

NOTE i. In 2 Cor. 3: 6, we are told that the letter killeth, but the 
Spirit giveth life. This is sometimes interpreted to mean that the literal 
interpretation of the Scripture killeth, but that the interpretation that 
gives the spirit of the passage giveth life. It means nothing of the kind, 
as the context shows. This is a favorite perversion of Scripture with 
those who do not like to take the Bible as meaning just what it says. Still 
another false interpretation is that the letter means the old covenant, the 
law; the spirit, the new covenant, the Gospel. But this is not the thought. 
The contrast, as is seen from v. 3, is between the mere written word written 
with ink, and the living word written in the heart with the Spirit of the liv- 



The Work of the Holy Spirit 249 

ing God." This much is true in the second interpretation, that the law was 
"the ministration of death" ( v. 7), because unaccompanied by the 
Spirit s power, and the gospel is a ministration of life, because it is a min 
istration of the Spirit. But the Gospel is a ministration of the Spirit and 
of life only when the Gospel is preached " not in persuasive words of wis 
dom, but in demonstration of the Spirit and of power" ( i Cor. 2: 4); or 
as Paul puts it in another place ( i Thess. 1:5) when the Gospel comes 
" not in word only, but also in power, and in the Holy Ghost." The 
mere letter of the Gospel will merely condemn and kill unless accom 
panied by the Spirit s power. The ministry of many an orthodox preacher 
and teacher is a ministry of death. It is true the word of the Gospel is the in 
strument God uses in regeneration (Compare Jas. i: 18; i Pet. 1:23; i Cor. 
4: 15), but it is not the bare word, but the word made a living thing in the 
heart by the power of the Holy Spirit. No amount of preaching, no mat 
ter how orthodox it may be, no amount of mere study of the Word, will re 
generate unless the Holy Spirit works. It is He and He alone that makes 
a man a new creature. This He is ever ready to do when the conditions 
are supplied. But we are utterly dependent upon Him. Just as we are 
utterly dependent upon the work of Christ for us in justification, so we 
are utterly dependent upon the work of the Holy Spirit in us for regener 
ation. Regeneration is the impartation of a new nature God s nature. 
(2 Pet. 1:4.) It is the Holy Spirit who imparts this to us, makes us par 
takers of the divine nature. ( Compare Luke i: 35.) It is done through 
the Word. ( 2 Pet. 1:4, and i Cor. 4: 15.) To put it in a word: The 
human heart is the soil, the preacher or teacher is the sower, the word of 
God is the seed, the Spirit of God quickens the seed, and the Divine na 
ture is the result. 

NOTE 2. The Spirit of God dwells in the one thus born of the 
Spirit, (i Cor. 3: 16 " Know ye not that ye are the temple of God, and 
that the Spirit of God dwelleth in you ? ") Some say that it is not the in 
dividual believer, but the church who is thus indwelt by the Spirit of 
God. But i Cor. 6: 19 ("What! know ye not that your body is the tem 
ple of the Holy Ghost which is in you, which ye have of God, and ye 
are not your own?") shows that Paul conceives of the individual be 
liever as the temple of the indwelling Spirit. In the indwelling of the 
Spirit we have an advance upon the work of regeneration. That is a 
momentary act, the impartation of life, the implantation of a new nature. 
But in the indwelling Spirit is an abiding presence. (Jno. 14: 17.) The 
Holy Spirit dwells in everyone who belongs to Christ. (Rom. 8: 9 " But 
ye are not in the flesh, but in the Spirit, if so be that the Spirit of God 
dwell in you. Now, if any man have not the Spirit of Christ, he is none of 
his.") The Corinthian believers were very imperfect believers, but Paul 
told them that they were temples of the Holy Spirit even when dealing 
with them concerning gross immorality. (See i Cor. 6: 15-19.) The 
Holy Spirit dwells in every child of God. In some, however, He dwells 
way back in the hidden sanctuary of their spirit and is not allowed to 



250 What the Bible Teaches 

take possession as He desires of the whole man spirit, soul and body. 
Some, therefore, are not distinctly conscious of His indwelling, but He is 
there. What a solemn but glorious thought. If we are children of 
God we are not so much to pray that the Spirit may come and dwell in 
us; for He does that already. We are rather to recognize His presence, 
His gracious and glorious indwelling, and give Him complete control of 
the house He already inhabits, and strive to so live as not to grieve this 
Holy one, this Divine guest. We shall see later that it is right to pray 
for " the filling " or "baptism " with the Spirit. What a thought it gives 
of the hallowedness of life and of the sacredness of the body, to think of 
the Holy Spirit dwelling within us. How carefully we ought to walk so 
as not to grieve Him. How considerately we ought to treat these bodies, 
and how sensitively we ought to shun everything that will defile them. 

NOTE 3. This indwelling Spirit is a source of everlasting satisfac 
tion and life. Jno. 4: 14 "But whosoever drinketh of the water that I 
shall give him shall never thirst; but the water that I shall give him shall 
be in him a well of water springing up into everlasting life." (From 
a comparison with Jno. 7: 37-39, it is plain that the water here spoken of 
is the Holy Spirit.) The one who drinks of this water "shall never 
thirst " or literally shall not thirst unto eternity. He has a fountain 
within. No need now to go outside for satisfaction. He is independent 
of environment for life and joy. Why then do so many professed Chris 
tians feel compelled to run into the world for their satisfaction ? 

(2) Rom. 8: 2 " For the law of the Spirit of life in Christ Jesus 
hath made me free from the law of sin and death." 

SECOND PROPOSITION: The Holy Spirit sets the believer in 
Christ free from the law of sin and death. 

What the law of sin and death is we see in the preceding 
chapter. (Rom. 7: 9-24.) Paul had been aroused by the law 
of God to see what was holy and just and good. He delighted 
in this law after the inward man (Rom. 7: 22) and strove to keep 
it. But he found that there was not only this "holy and just 
and good " law without him, but he found there was another law 
in his members warring against the law of his mind. This law 
of sin and death was, that when he would do good evil was pres 
ent. (7: 21.) "To will is present to me, but to do that which is 
good is not." (V. 18, R.V.) In this wretched position of approv 
ing of the law in his mind, but in servitude to the law of sin and 
death in his actions, Paul found himself until he discovered in 
Christ Jesus a third law, " the law of the Spirit of life." This law 
get him free from the law of sin and death so that now he not 
only could "will" but also "do," and the pighteousness of the 



The Work of the Holy Spirit 25! 

law was fulfilled in him who walked not after the flesh, but after 
the Spirit. (Rom. 8:3.) It is the work of the Holy Spirit when 
we give up trying to live right in our own strength i. e. , in the 
energy of the flesh and surrender to the Holy Spirit to live after 
Him and walk in his blessed power, to set us free from this awf u 1 
law of sin and death. 

There are many professed Christians to-day living in Rom. 
7: 9-24. Some even go so far as to reason that this is the nor 
mal Christian life. But Paul tells us distinctly in v. 9 that this 
was "when the commandment came," and again in v. 14 that 
this was his experience as "carnal, sold under sin," but in Rom. 
8: 9 he tells us how not to be in the flesh but in the Spirit. In 
the eighth chapter of Romans we have the picture of the true 
Christian life, the life that is possible to and that God expects 
from every one of His children the life where not merely the 
commandment comes, but the Spirit comes and works obedience 
and victory. Life not in the flesh but in the Spirit, where we 
not only see the beauty of the law, but where the Spirit imparts 
power to keep it. (Rom. 8:4.) We still have " the flesh," but 
we do not live after it; we "through the Spirit do mortify 
the deeds of the body." (Rom. 8: 13.) We walk after the 
Spirit and do not fulfill the lusts of the flesh. (Gal. 5: 16.) We 
"have crucified the flesh with the passions and lusts thereof." 
(Gal, 5: 24, R.V.) It is thus our privilege in the Spirit s power 
to get daily, hourly, constant victory over the flesh and over 
sin. But this victory is not in ourselves, not in any strength of 
our own. Left to ourselves, deserted of the Spirit of God, we 
would be as helpless as ever. It is still true that in us, that is, in 
our flesh, dwelleth no good thing. (Rom. 7: 18.) It is all in the 
Spirit s power. The Spirit s power may be in such fulness, that 
one is not conscious even of the presence of the flesh it seems 
dead and gone but it is only kept in the place of death by the 
Holy Spirit s power. If we try to take one step in our own 
strength we fail. We must live in the Spirit and walk in the 
Spirit if we would have victory. (Gal. 5: 16, 25.) 

NOTE. In Jno. 8:32, it is the truth that sets us free and gives 
victory over sin, and in Ps. 119: n, the indwelling word. In this, as in 
everything else, what in one place is attributed to the Spirit is elsewher* 
atir-Uwited to the word. 



252 What the Bible Teaches 

(3) Eph. 3: 16, R.V. " That he would grant you, according to the 
riches of his glory, that ye may be strengthened with power through 
his Spirit in the inward man." 

THIRD PROPOSITION: The Holy Spirit strengthens the be* 
liever with power in the inward man. 

The result of this strengthening is seen in vv. 17-19: 
"That Christ may dwell in your hearts through faith; to the end 
v that ye, being rooted and grounded in love, may be strong to ap 
prehend with all the saints what is the breadth and length and 
height and depth, and to know the love of Christ which passeth 
knowledge, that ye may be filled unto all the fulness of God." 
This work of the Holy Spirit is very closely akin to that mentioned 
in the preceding section. It is a carrying out of the former work 
to completion. Here the power of the Spirit manifests itself not 
merely in giving us victory over sin, but (a) in Christ s dwelling (a 
strong word meaning permanently settling) in our hearts, and 
(b) in our being rooted and grounded in love and (c) in our being 
made strong to apprehend with all the saints what is the breadth 
and length and height and depth and to know the love of Christ 
which passeth knowledge. It all ultimates in our being (d) 
" filled unto all the fulness of God." 

(4) Rom. 8; 14 " For as many as are led by the Spirit of God, they 
are the sons of God." 

FOURTH PROPOSITION: The Holy Spirit leads us into a holy 
life a life as sons of God, a godlike life. 

Not merely does the Holy Spirit give us power to live a holy 
Mfe, a life well pleasing to God when we have discovered what 
that life is ; He takes us as it were by the hand and leads us into 
that life. Our whole part is simply to surrender ourselves utterly 
to Him to lead and mold us. Those who do this are not merely 
God s offspring which all men are (Acts 17: 28), neither are we 
merely God s children. "These are sons of God." 

(5) Rom. 8: 16, R.V. "The Spirit himself beareth witness with 
our spirit, that we are children of God." 

FIFTH PROPOSITION: The Holy Spirit bears witness togeth 
er with the spirit of the believer that he is a child of God. 



The Work of the Holy Spirit 253 

Note that Paul does not say that the Spirit bears witness to 
our spirit but with it " together with our spirit," is the exact 
force of the words used. That is, there are two who bear witness 
to our sonship; first our spirit bears witness that we are children 
of God; second, the Holy Spirit bears witness together with our 
spirit that we are children of God. 

How does the Holy Spirit bear His testimony to this fact?| 
Gal. 4. 6 "And because ye are sons, God has sent forth the 
Spirit of his Son into your hearts, crying, Abba, Father." 

It is only when "the law of the Spirit of life in Christ Oesus 
has made me free from the law of sin and death (v. 2), ana so 
" the righteousness of the law is fulfilled " in me " who walk not 
after the flesh but after the Spirit" (v. 4), and I " through the 
Spirit of God do mortify the deeds of the body" (v. 13), and when 
I am surrendered to the Spirit s leading (v. 14) it is then and 
only then that I can expect (v. 16) to be realized in my experi 
ence, and to have the clear assurance of sonship that comes from 
the Spirit of God testifying together with my spirit that I am a 
child of God. There are many seeking this testimony of the Holy 
Spirit in the wrong place i. e., as a condition of their surrender 
ing wholly to God and confessing the crucified and risen one as 
their Saviour and Lord. 

(6) Gal. 5:22, 23 " But the fruit of the Spirit is love, joy, peace 
longsuffering, gentleness, goodness, faith, meekness, temperance: 
against such there is notlaw " 

SIXTH PROPOSITION: The Holy Spirit brings forth fruit in 
the believer in Christlike graces of character. 

(Compare Rom. 14: 17 " For the kingdom of God is not meat and 
drink; but righteousness and peace, and joy in the Holy Ghost." 
Rom. 15: 13 " Now the God of hope fill you with all joy and peace in 
believing, that ye may abound in hope, through the power of the Holy 
Ghost." Rom. 5: 5 "And hope maketh not ashamed; because the 
love of God is shed abroad in our hearts by the Holy Ghost which is 
given unto us.") 

All real beauty of character, all real Christlikeness in us, is 
the Holy Spirit s work, it is His fruit. He bears it, not we. 
Notice these graces are not said to be the fruits of the Spirit, 
they are the fruit. There is a unity of origin running through 
all the multiplicity of manifestation. It is a beautiful life that 



254 What the Bible Teaches 

is set forth in these verses. Every word is worthy of earnest 
study and profound meditation. "Love," . joy," "peace," "long- 
suffering," "kindness," "goodness," "faith," "meekness," "self- 
control." Is not this the life we all long for, the Christ-life? It 
is not natural to us, and it is not attainable by any effort of 
the flesh or nature. The life that is natural to us is set forth in 
the three preceding verses (19-21). But when the indwelling 
Spirit is given full control in the one He inhabits, when we are 
brought to realize the utter badness of the flesh and give up in 
hopeless despair of ever attaining to anything in its power 
when, in other words, we come to the end of self and just give 
over the whole work of making us what we ought to be to the 
indwelling Holy Spirit, then, and only then, holy graces of char 
acter are His fruit. Do you wish these graces in your character 
and life? Renounce self utterly and all its striving after holi 
ness, and let the Holy Spirit, who dwells in you, take full control 
and bear His own glorious fruit. (We get the same essential 
truth from another point of view in G-al. 2: 20, R.V., Am. 
App.) 

Settle it clearly and forever that the flesh can never bear this 
fruit, that you can never attain these things by your own effort, 
that they are " the fruit of the Spirit." We hear a good deal in 
these days about " ethical culture," which usually means a culti 
vation of the flesh, until it bears the fruit of the Spirit. It can 
not be done until thorns can be made to bear figs, and a bram 
ble bush grapes. (Luke 6:44; Matt, 12:33.) 

We hear also a good deal about "character-building." That 
is all very well if you let the Holy Spirit do the building, and then 
it is not so much building as fruit-bearing. (See, however, 2 
Pet. 1:5-7.) 

We hear also about cultivating graces of character, but we 
must always bear in mind that the way to cultivate true graces of 
character is by submitting ourselves utterly to the Spirit to do 
His work. "This is sanctification of the Spirit." (1 Pet. 1: 2; 2 
Thess. 2: 13.) 

There is a sense, however, in which cultivating graces of 
character is right. We look at Jesus Christ to see what we ought 
to be, then we look to the Holy Spirit to make us this that we ought 
to be. 



The Work of the Holy Spirit 255 

(7) Jno. 16:13, R.V. "Howbeit when he, the Spirit of truth, is 
come, he shall guide you into all the truth: for he shall not speak from 
himself: but hat things soever he shall hear, these shall he speak: 
and he s^al 1 declare unto you the things that are to come." 



SEVENTH PROPOSITION: The Holy Sjririt guides the be- 
liever into all the truth. 

This promise was made in the first instance to the Apostles, but 
the Apostles themselves applied it to all believers. (1 Jno. 2 : 20, 27. ) 
It is the privilege of each of us to be "taught of God." Each 
believer is independent of human teachers "ye need not 
that any man teach you. " This does not mean, of course, that 
we may not learn much from others who are taught of the Holy 
Spirit. If John had thought that he would never have written this 
epistle to teach others. The man who is most fully taught of 
God, is the very one who will be most ready to listen to what 
God has taught others. Much less does it mean that when we 
are taught of the Spirit we are independent of the Word of God. 
For the Word is the very place to which the Spirit leads His 
pupils and the instrument through which He instructs them. 
(Eph. 6:17; Jno. 6:63; Eph. 5:18, 19; Compare Col. 3:16.) But 
while we may learn much from men we are not dependent upon 
them. We have a Divine teacher, the Holy Spirit. 

We shall never truly know the truth until we are thus 
taught. No amount of mere human teaching, no matter who our 
teachers may be, will give us a correct apprehension of the truth, 
not even a diligent study of the Word either in the English or 
original languages will give us a real understanding of the truth. 
We must be taught of the Holy Spirit. And we may be thus taught, 
each of us. The one who is thus taught will understand the 
truth of God better, even if he does not know a word of Greek or 
Hebrew, than the one who knows Greek and Hebrew and all 
the cognate languages, and is not taught of the Spirit. 

The Spirit will guide the one He teaches into all the truth. 
Not in a day, nor in a week, nor in a year, but step by step. There 
are two especial lines of the Spirit s teaching mentioned. () < He 
shall declare unto you the things that are to come." Many say 
we can know nothing of the future, that all our thoughts on that 
subject are guesswork. Anyone taught by the Spirit knows bet- 



2 $6 What the Bible Teaches 

ter than that, (b) "He shall glorify me (i. e., Christ), for he 
shall take of mine, and shall declare it unto you." This is the 
Holy Spirit s especial line with the believer as with the unbeliever, 
to declare unto them the things of Christ and glorify Him. 

Many fear to emphasize the truth about the Holy Spirit lest 
Christ be disparaged, but no one magnifies Christ as the Holy 
Spirit does. We shall never understand Christ nor see His glory 
until the Holy Spirit interprets Him to us. The mere listening 
to sermons and lectures, the mere study of the Word even, will 
never give you to see "the things of Christ." The Holy Spirit 
must show you, and He is willing to do it. He is longing to do 
it. I suppose the Holy Spirit s most intense desire is to reveal Jesus 
Christ to men. Let Him do it. Christ is so different when the 
Spirit glorifies Him by taking of the things of Christ and showing 
them unto us. 

(8) Jno. 14: 26 " But the Comforter, which is the Holy Ghost, whom 
the Father will send in rny name, he will teach you all things, and 
bring all things to your remembrance, whatsoever I have said unto 
you." 

Here again we have the teaching of the Holy Spirit, but we 
have something besides. 

EIGHTH PROPOSITION: The Holy Spirit brings to remem 
brance the words of Christ, 

This promise was made primarily to the Apostles, and is the 
guarantee of the accuracy of their report of what Jesus said; but 
the Holy Spirit does a similar work with each believer who ex 
pects it of Him, and looks to Him to do it. He brings to mind 
the teachings of Christ and the Word, just when we need them 
for either the necessities of our life or of our service. How many 
of us could tell of occasions when we were in great distress of 
soul, or great questioning as to duty, or great extremity as to 
what to say to one whom we were trying to lead to Christ or to 
help, and just the Scripture we needed some passage we had 
not thought of for a long time and perhaps never in this connec 
tion was brought to mind. It was the Holy Spirit who did this, 
and He is ready to do it even more when we expect it from Him. 
Is it without significance that in the verse following this blessed 
promise, Jesus says : * Peace I leave with you, my peace I give 



The Work of the Holy Spirit 257 

unto you?" If we will just look to the Holy Spirit to bring to 
mind Scripture just when we need it and just the Scripture we 
need, we will indeed have Christ s peace. 

(9) i Cor. 2:9-14 * But as it is writtten, 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. But God hath revealed 
them unto us by his Spirit: for the Spirit searcheth all things, yea, the 
deep things of God. For what man knoweth the things of a man, 
save the spirit of man which is in him ? even so the things of God 
knoweth no man, but the Spirit of God. Now we have received, not 
the spirit of the world, but the Spirit which is of God; that we might 
know the things that are freely given to us of God. Which things also 
we speak, not in the words which man s wisdom teacheth, but which 
the Holy Ghost teacheth; comparing spiritual things with spiritual. 
But the natural man receiveth not the things of the Spirit of God: for 
they are foolishness unto him: neither can he know them, because 
they are spiritually discerned." 

NINTH PROPOSITION: In these verses we have a twofold work 
of the Spirit, (a) The Holy Spirit reveals to us the deep things of 
God which are hidden from and foolishness to the natural man. 
(It is primarily to the Apostles, that He does this, but we can 
not limit this work of the Spirit to them. ) (b) The Holy Spirit 
imparts power to discern, know and appreciate what he has 
taught. 

Not only is the Holy Spirit the Author of Revelation the 
written word of God He is also the interpreter of what He has 
revealed. How much more interesting and helpful any deep book 
becomes when we have the author of the book right at hand to 
interpret it to us. This is what we always may have when we 
study the Bible. The author, the Holy Spirit, is right at hand 
to interpret. To understand the book we must look to Him and 
the darkest places become clear. "We need to pray often with 
the Psalmist: "Open thou mine eyes, that I may behold won 
drous things out of thy law." (Ps. 119:18.) It is not enough 
that we have the objective revelation in the written word, we must 
have the (subjective) inward illumination of the Holy Spirit to 
enable us to comprehend it. It is a great mistake to try to com. 
prehend a spiritual revelation with the natural understanding. 
It is the foolish attempt to do this that has landed so many in 
the bog of * the higher criticism. " A man with no aesthetic sense 



258 What the Bible Teaches 

might as well expect to appreciate the Sistine Madonna because 
he is not color-blind, as an imspiritual man to understand the 
Bible simply because he understands the laws of grammar and 
the vocabulary of the languages in which the Bible was written. 
I would as soon think of setting a man to teach art because he 
understood paints, as to set him to teach the Bible because he 
understood Greek and Hebrew. We all need not only to recog 
nize the utter insufficiency and worthlessness before God of our 
own righteousness, which is the lesson of opening chapters of the 
Epistle to the Romans, but also the utter insufficiency and worth 
lessness in the tilings of God of our own wisdom, which is the 
lesson of the first Epistle to the Corinthians, especially the first 
to the third chapters. (See, e. </., 1 Cor. 1: 19-21, 26, 27.) 

Tho Jews had a revelation by the Spirit but they failed to 
depend upon Him to interpret it to them, so they went astray. 
The whole evangelical church recognizes the utter insufficiency 
of man s righteousness, theoretically at least. Now it needs to 
be taught and made to feel the utter insufficiency of man s wis 
dom. That is perhaps the lesson that this nineteenth century of 
overweening intellectual conceit needs most of any. 

To understand God s word we must empty ourselves utterly 
of our own wisdom, and rest in utter dependence upon the Spirit 
of God to interpret it to us. (Matt. 11 : 25 " At that time Jesus 
answered and said, I thank thee, O Father, Lord of heaven and 
earth, because thou hast hid these things from the wise and pru 
dent, and hast revealed them unto babes.") 

When we have put away our own righteousness, then, and 
only then, we get the righteousness of God. (Phil. 3:4-7, 9 
* Though I might also have confidence in the flesh. If any other 
man thinketh that he hath whereof he might trust in the flesh, I 
more: Circumcised the eighth day, of the stock of Israel, of the 
tribe of Benjamin, a Hebrew of the Hebrews; as touching the 
law, a Pharisee; concerning zeal, persecuting the church; touch 
ing the righteousness which is in the law, blameless. But what 
things were gain to me, those I counted loss for Christ. * * * 
And be found in him, not having mine own r ighteousness, which 
is of the law, but that which is through the faith of Christ, 
the righteousness which is of God by faith." Rom. 10: 3 "For 
they, being ignorant of God s righteousness, and going about to 



The Work of the Holy Spirit 259 

establish their own righteousness, have not submitted themselves 
unto the righteousness of God.") 

When we put away our own wisdom then, and only then, 
we get the wisdom of God. (1 Cor. 3: 18 "Let no man deceive 
himself. If any man among you seemeth to be wise in this world, 
let him become a fool, that he may be wise." Matt. 11: 25 " At 
that time Jesus answered and said, I thank thee, O Father, Lord 
of heaven and earth, because thou hast hid these things from the 
wise and prudent, and hast revealed them unto babes." See also 

1 Cor. 1:25-28.) 

When we put away our own strength, then, and then only, 
we get the strength of God. (Is. 40:29 "He giveth power to 
the faint; and to them that have no might he increaseth strength." 

2 Cor. 12: 9 "And he said unto mo, My grace is sufficient for 
thee: for my strength is made perfect in weakness. Most gladly 
therefore will I rather glory in my infirmities, that the power of 
Christ may rest upon me." 1 Cor. 1:27. 28 " But God hath 
chosen the foolish things of the world to confound the wise; and 
God hath chosen the weak things of the world to confound the 
things which are mighty; and base things of the world, and 
things which are despised, hath God chosen, yea, and things which 
are not, to bring to nought things that are.") 

Emptying must precede filling. Self-poured-out that God 
may be poured in. 

We must daily be taught by the Spirit to understand the 
word. I cannot depend to-day on the fact that the Spirit taught 
me yesterday. Each new contact with the Word must be in the 
power of the Spirit. That the Holy Spirit once illumined our 
mind to grasp a certain passage is not enough. He must do so 
each time we confront that passage. Andrew Murray has put 
this truth well. He says: " Each time you come to the Word in 
study, in hearing a sermon or reading a religious book, there 
ought to be, as distinct as your intercourse with the external 
means, a definite act of self-abnegation, denying your own wis 
dom and yielding yourself in faith to the Divine teacher." ("The 
Spirit of Christ," p. 221.) 

(10) i Cor. 2: 1-5 "And I, brethren, when I came to you, came 
not with excellence of speech or of wisdom, declaring unto you the tes 
timony of God. For I determined not to know anything among you, 



260 What the Bible Teaches 

save Jesus Christ and him crucified. And I was with you in weakness, 
and in fear, and in much trembling. And my speech and preaching 
was not with enticing words of man s wisdom, but in demonstration 
of the Spirit and of power: that your faith should not stand in the 
wisdom of men, but in the power of God." 

i Thess. i: 5 "For our Gospel came not unto you in word only, 
but also in power, and in the Holy Ghost, and in much assurance: as 
ye know what manner of men we were among you for your sake." 

Acts i: 8 "But ye shall receive power, after that the Holy Ghost 
is come upon you: and ye shall be witnesses unto me both in Jerusa 
lem, and in all Judea, and in Samaria, and unto the uttermost part of 
the earth." 

TENTH PROPOSITION: The Holy Spirit enables the believer 
to communicate to others in povier the truth lie Himself has been 
tv^ ght. 

We not only need the Holy Spirit to reveal the truth in the 
first place, and the Holy Spirit in the second place to interpret 
to us as individuals the truth He has revealed, but, in the third 
place also we need the Holy Spirit to enable us to effectually 
communicate to others tho truth He Himself has interpreted to 
us. We need Him all along 1 the lino. One great cause of real 

o o 

failure in the ministry even when there is seeming success, and 
not only in the ministry, but in all forms of service by Christian 
men and women, is from the attempt to teach by " enticing words 
of man s wisdom" i. e., by the arts of human logic, rhetoric and 
eloquence what the Holy Spirit has taught us. What is needed 
is Holy Ghost power " demonstration of the Spirit and of power." 

There are three causes of failure in preaching: 

First. Some other message is taught than the message 
which the Holy Spirit has revealed in the "Word men preach 
science, art, philosophy, sociology, history, experience, etc., and 
not the simple word of God as found in the Holy Spirit s Book, 
the Bible. 

Second. The Spirit- taught message, the Bible, is studied 
and sought to be comprehended by the natural understanding 
i. e., without the Spirit s illumination. That, alas ! is too com 
mon even in institutions where men are being trained for the 
ministry. 

Third. The Spirit-given message, the Word, the Bible, 
studied and comprehended under the Holy Ghost illumination, is 



The Work of the Holy Spirit 261 

given out to others with " enticing words of man s wisdom," and 
not "in demonstration of the Spirit and of power." 

We need, we are absolutely dependent upon, the Spirit all 
along the line. He must teach us how to speak as well as what 
to speak. His must be the power as well as the message. 

(n) Jude 20: "But ye, beloved, building up yourselves on your 
most holy faith, pray in gin the Holy Ghost" 

Eph. 6: 18 " Praying always with all prayer and supplication in 
the Spirit, and watching thereunto with all perseverance and supplicatior 
for all saints." 

Rom. 8: 26, 27, R. V. 

ELEVENTH PROPOSITION: The Holy Spirit helps, (juides 
and gives power to the believer in, prayer. 

The disciples did not know how to pray as they ought, so 
they came to Jesus and said: "Lord, teach us to pray." (Luke 
11: 1.) "We know not how to pray as we ought," but we have 
another paraclete right at hand to help. (Jno. 14: 1C, 17.) "The 
Spirit helpeth our infirmity." (Rom. 8: 26, R.V.) He teaches 
us to pray. True prayer is prayer in the Spirit i. e., the prayer 
the Spirit inspires and directs. When we come into God s pres 
ence we should recognize our infirmity, our ignorance of what we 
should pray for, or how we should do it, and in the consciousness 
of our utter inability to pray aright, look up to the Holy Spirit, 
and cast ourselves utterly upon Him, to direct our prayers, to 
lead out our desires and guide our utterance of them. Rushing 
heedlessly into God s presence and asking the first thing that 
comes into our mind, or that some thoughtless one asks us to pray 
for, is not praying " in the Holy Spirit," and is not true prayer. 
We must wait for the Holy Spirit, and surrender ourselves to the 
Holy Spirit. The prayer that God the Holy Spirit inspires is the 
prayer that God the Father answers. 

NOTE i. Rom. 8: 26, 27, R.V." And in like manner the Spirit also 
helpeth our infirmity: for we know not how to pray as we ought; but 
the Spirit himself maketh intercession for us with groanings which can 
not be uttered. And he that searcheth the hearts knoweth what is the 
mind of the Spirit, because he maketh intercession for the saints accord 
ing to the will of God." The longings which the Holy Spirit begets in 
our hearts are often too deep for utterance, too deep apparently for clear 
and definite comprehension on the part of the believer himself in whom 
the Holy Spirit is working. God Himself must "search the heart" to 
know "what is the mind of the Spirit" in these unuttered and unutter- 



262 What the Bible Teaches 

able longings. But God does know what is the mind of the Spirit, He 
does know what those Spirit-given longings mean, even if we do not, and 
these longings are "according (to the will of) God," and He grants them, 
so it comes to pass that "He is able to do exceedingly above all that we ask 
or think, according to the power that worketh in us." (Eph. 3: 20.) 

NOTE 2. i Cor. 14: 15 "What is it then ? I will pray with the 
Spirit, and I will pray with the understanding also: I will sing with the 
Spirit, and I will sing with the understanding also." There are other 
times when the Spirit s leadings are so clear that we "pray with the 
Spirit . . . and with the understanding also." 

(12) Eph. 5: 18-20, R.V " And be not drunken with wine, wherein 
is riot, but be filled with the Spirit; speaking one to another in psalms 
and hymns and spiritual songs, singing and making melody with your 
heart to the Lord; giving thanks always for all things in the name of 
our Lord Jesus Christ to God, even the Father." 

TWELFTH PROPOSITION: The Holy Spirit inspires the be 
liever to and guides him in praise and thanksgiving. 

Not only does He teach us to pray, He also teaches us to 
render thanks. One of the most prominent characteristics of 
" the spirit-filled life " is thanksgiving. (Compare Acts 2: 4, 11.) 
True thanksgiving is "to God, even the Father," through or "in 
the name of our Lord Jesus Christ," in the Holy Spirit The 
Same is true of prayer, (Compare Eph. 2: 18, R.V.) 

(13) Phil. 3: 3, R.V. " For we are the circumcision, who worship 
by the Spirit of God t and glory in Christ Jesus, and have no confidence 
in the flesh," 

THIRTEENTH PROPOSITION: The Holy Spirit inspires 
worship on the part of the believer. 

Prayer is not worship, thanksgiving is not worship. Wor 
ship is a definite act of the creature in relation to God. Worship 
is bowing before God in adoring acknowledgment and contempla 
tion of Himself. Someone has said: "In our prayers we are 
taken up with our needs, in our thanksgiving we are taken up 
with our blessings, in our worship we are taken up with Himself." 

There is no true and acceptable worship except that which 
the Holy Spirit prompts and directs. "Such doth the Father 
seek to be His worshippers." (Jno. 4: 23, R.V.) The Flesh seeks 
to enter every sphere of life. It has its worship as well as its 
lusts. The worship which the flesh worships is an abomination 



The Work of the Holy Spirit 263 

unto God. (Herein we see the folly of any attempt at a Parlia 
ment of Religions, where the representatives of different religions 
attempt to worship together.) 

Not all earnest and honest worship is worship in the Spirit. 
A man may be very honest and very earnest in his worship, and 
still not have submitted himself to the guidance of the Holy Spirit 
in the matter, and so his worship is in the flesh. Even when 
there is great loyalty to the letter of the Word, worship may not 
be "in the Spirit" i. e., inspired and directed by Him. To 
worship aright we must " have no confidence in the flesh," we 
must recognize the utter inability of the flesh i. e., our natural 
self, as contrasted to the Divine Spirit that dwells in and should 
mold everything in the believer to worship acceptably; we must 
realize also the danger there is that the flesh, self, intrude itself 
into our worship. In utter self-distrust and self-abnegation we 
must cast ourselves upon the Holy Spirit to lead us aright in 
our worship. 

Just as we must renounce any merit in ourselves and cast 
ourselves utterly upon Christ and His work for us for justifica 
tion, just so must we renounce any capacity for good in ourselves, 
and cast ourselves utterly upon the Holy Spirit and His work in 
us, in holy living, knowing, praying, thanking and worshipping, 
and all else that we are to do. 

(14) Acts 13: 2, 4 "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. So they, being sent forth by the Holy 
Ghost, departed unto Seleucia; and from thence they sailed to Cyprus." 

FOURTEENTH PROPOSITION: The Holy Spirit calls men 
and sends them forth to definite lines of work. 

The Holy Spirit not only calls men in a general way into 
Christian work, but selects the specific work and points it out. 

"Shall I go to China, to Africa, to India?" many a one is 
asking, and many another ought to ask. You cannot rightly 
settle that question for yourselves, neither can any other man 
settle it rightly for you. Not every Christian man is called to 
China or Africa, or any other foreign field, or to the foreign field 
at all. God alone knows whether He wishes you in any of these 
places. He is willing to show you. 



264 What the Bible Teaches 

How does the Holy Spirit call? The passage before us doea 
not tell us. It is presumably purposely silent on this point, lest, 
perhaps, we think that He must always call in precisely the same 
way. There is nothing to indicate that He spoke by an audible 
voice, much less that He made His will known in any of the fan 
tastic ways in which some profess to discern His leading as e. g., 
by twitchings of the body, opening of the Bible at random and 
putting the finger on a passage that may be construed into some 
entirely different meaning than that the inspired writer intended 
by it But the important point is, He made His will clearly 
known and He is willing to make His will clearly known to us 
to-day. 

The great need in Christian work to-day is men and women 
whom the Holy Spirit calls and sends forth. We have plenty of 
men and women whom men have called and sent forth, or who 
have called themselves. (There are many to-day who object stren 
uously to being sent forth by men, by any organization of any 
kind, who are, what is immeasurably worse than that, sent forth by 
self, not by God.) 

How shall we receive the Holy Spirit s call? By desiring it, 
seeking it, waiting upon the Lord for it, and expecting it. "As 
they ministered to the Lord and fasted, " the record reads. Many a 
man is saying in self- justification for staying out of the ministry, 
and staying at home from the foreign field, " I have never had a 
call." How do you know that? Have you been listening for it? 
God speaks often in a 1 1 still small voice. " Only the listening ear can 
catch it. Have you definitely offered yourself to God to send you 
where He will? While no man ought to go to China or Africa un 
less he is clearly and definitely called, he ought to definitely offer 
himself to God for this work, to be ready for a call and to be 
listening sharply that he may hear it when it comes. No edu 
cated Christian man or woman has a right to rest easy out of the 
foreign field unless he has definitely offered himself to God for 
that work, and is clear no call from God has come. A man needs 
no more definite call to Africa than to Boston, or New York, or 
Chicago. 

(15) Acts 8: 27-29 "And he arose and went: and, behold, a man 
of Ethiopia, a eunuch of great authority under Candace queen of the 
Ethiopians, who had the charge of all her treasure, and had come 



The Work of the Holy Spirit 265 

to Jerusalem for to worship, was returning, and sitting in his chariot 
read Esaias the prophet. Then the Spirit said unto Philip, Go near, 
and join thyself to this chariot." 

Acts 16: 6, 7 "Now when they had gone throughout Phrygia and 
the region of Galatia, and were forbidden of the Holy Ghost to preach 
the word in Asia, after they were come to Mysia, they assayed to go 
into Bithynia: but the Spirit suffered them not." 

FIFTEENTH PROPOSITION: The Holy Spirit guides in the 
details of daily life and service, as to icfiere to go and where not 
to go ; ivhat to do and what not to do. 

It is possible for us to have the unerring guidance of the 
Holy Spirit at every turn of life. For example, in personal work 
it is manifestly not God s intention that we speak to every one we 
meet. There are some to whom we ought not to speak. Time 
spent on them would be taken from work more to God s glory. 
Doubtless Philip met many as he journeyed toward Gaza before 
he met the one of whom the Spirit said: "Go near., and join thy 
self to this chariot." So is He ready to guide us also. So also in 
all the affairs of life, business, study, everything, we can have 
God s wisdom. There is no promise more plain and explicit than 
Jas. 1:5 "If any of you lack wisdom, let him ask of God, that 
giveth to all men liberally, and upbraideth not; arid it shall be 
given him." 

How shall we gain this wisdom? 

Jas. 1:5-7 "If any of you lack wisdom, let him ask of God, that 
giveth to all men liberally and upbraideth not; and it shall be given him. 
But let him ask in faith, nothing wavering: for he that wavereth is like 
a wave of the sea driven with the wind and tossed. For let not that man 
think that he shall receive anything of the Lord." 

Here are really five steps: 

First. That we "lack wisdom." We must be conscious of 
and fully admit our own inability to decide wisely. Not only the 
sinfulness, but the wisdom of the flesh must be renounced. 

Second. We must really desire to know God s way, and be 
willing to do God s will. That is implied in th? asking 
if the asking is sincere. This is a point of fundamental impor 
tance. Here we find the reason why men ofttimes do not 
know God s will and have the Spirit s guidance. They are not 
really willing to do whatever the Spirit leads. It is " the meek " 



266 What the Bible Teaches 

whom He guides in judgment and " the meek " to whom "He will 
teach his way." (Ps. 25: 9.) It is he that "willeth to do his 
will" who shall know, etc. (Jno. 7: 17, R.V.) 

Third. We must "ask," definitely ask guidance. 

Fourth. We must confidently expect guidance. "Let him 
ask in faith, nothing doubting." (Vv. 6, 7, R.V.) 

Fifth. We must follow step by step as the guidance comes. 
Just how it will come no one can tell, but it will come. It may 
come with only a step made clear at a time. That is all we need 
to know the next step. Many are in darkness about guidance 
because they do not know what God will have them do next week, 
or next month, or next year. Do you know the next step? That 
is enough. Take it and He will show you the next. (Num. 9: 17- 
23 {< And when the cloud was taken up from the tabernacle, then 
after that the children of Israel journeyed: and in the place where 
the cloud abode, there the children of Israel pitched their tents. 
At the commandment of the LORD the children of Israel journeyed, 
and at the commandment of the LORD they pitched; as long as the 
cloud abode upon the tabernacle they rested in their tents. And 
when the cloud tarried long upon the tabernacle many days, then 
the children of Israel kept the charge of the LORD, and journeyed 
not. And so it was, when the cloud was a few days upon the 
tabernacle; according to the commandment of the LORD they abode 
in their tents, and according to the commandment of the LORD 
they journeyed. And so it was, when the cloud abode from even 
unto the morning, and that the cloud was taken up in the morn 
ing, then they journeyed: whether it was by day or by night that 
the cloud was taken up, they journeyed. At the commandment 
of the LORD they rested in their tents, and at the commandment 
of the LORD they journeyed: they kept the charge of the LORD, at 
the commandment of the LORD by the hand of Moses.") 

GOD S GUIDANCE is CLEAR GUIDANCE. (1 Jno. 1:5 " God is 
light, and in him is no darkness at all.") 

Many are tortured by leadings they fear may be from God, 
but of which they are not sure. You have a right, as God s chil 
dren, to be sure. Go to God. Say, " Here I am, heavenly Father, I 
am willing to do thy will, but make it clear. If this is thy will 
I will do it, but make it clear if it is so." He will do so ; if it is 
His will, and you are willing to do itj and you need not, and 



The Work of the Holy Spirit 267 

Dught not to do that thing until He does make it clear. We have 
no right to dictate to God how He shall give His guidance: by 
shutting up every other way, or by a sign, or by letting us put 
our finger on a text. It is ours to seek and expect wisdom, but 
it is not ours to dictate how it shall be given. (1 Cor. 12: 11 
"But all these worketh that one and the selfsame Spirit, dividing 
to every man severally as he will. ) 

Two things are evident from what has been said thus far 
about the work of the Holy Spirit in the believer: 

First. How utterly dependent we are upon the Holy Spirit 
at every turn of Christian life and service. 

Second. How perfect is the provision for life and service 
that God has made and what the fulness of privilege that is open 
to the humblest believer through the Holy Spirit s work. It is 
not so much what we are by nature, either intellectually, mor 
ally, spiritually, or even physically, that is important, but what 
the Holy Spirit can do for us, and what we will let Him do. The 
Holy Spirit often takes the one who gives the least natural prom 
ise and uses him beyond those who give the greatest natural 
promise. Christian life is not to be lived in the realm of natural 
temperament, and Christian work is not to be done in the power 
of natural endowment, but Christian life is to be lived in the 
realm of the Spirit, and Christian work is to be done in the power 
of the Spirit. The Holy Spirit is willing and eagerly desirous 
to do for each of us His whole work. He will do for each of us 
all that we let Him do. 

(16) Rom. 8: n "But if the Spirit of Him that raised up Jesus from 
the dead dwell in you, he that raised up Christ from the dead shall 
also quicken your mortal bodies by his Spirit that dwelleth in you." 

SIXTEENTH PROPOSITION: The Holy Spirit quickens the 
mortal body of the believer. 

This, as the context shows, refers to the future Resurrection 
of the body. This is the Spirit s work. The glorified body is 
from Him. It is a spiritual body. We now have the first fruits 
of the Spirit, but are waiting for the full harvest, the redemption 
of the body. (Rom, 8:23 "And not only they, but ourselves 
also, which have the first fruits of the Spirit, even we ourselves 
groan within ourselves, waiting for the adoption, to wit, the re 
demption of our body.") 



268 What the Bible Teaches 

NOTE. There is a sense in which the Holy Spirit even now quick 
ens our bodies. Matt. 12: 28 " But if I cast out devils by the Spirit of 
God, then the kingdom of God is come unto you." Acts 10: 38 " How 
God anointed Jesus of Nazareth with the Holy Ghost and with power: 
who went about doing good, and healing all that were oppressed of the 
devil: for God was with him." James 5: 14 " Is any sick among you: lef 
him call for the elders of the church; and let them pray over him, anoint 
ing him with oil in the name of the Lord." God by His Holy Spirit does 
impart new health and vigor to these mortal bodies in the present life. 
Compare Ps. 104:29, 30 " Thou hidest thy face, they are troubled: thou 
takest away their breath, they die, and are returned to the dust. Thou 
sendest forth thy spirit, they are created: and thou renewest the face of 
the earth." 



CHAPTER VI L 

THE BAPTISM WITH THE HOLY SPIRIT, 

I, What the Baptism with the Holy Spirit is. 

(i) Acts i: 5 " For John truly baptized with water; but ye shall be 
baptized with the Holy Ghost not many days hence." Compare 2:4, 38 
"And they were v\\ filled with the Holy Ghost, and began to speak 
with other tongues, as the Spirit gave them utterance. Then Peter 
said unto them, 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 Ghost" 

4: 8" Then Peter, filled with the Holy Ghost, said unto them, Ye 
rulers of the people, and leaders of Israel." 

10:44-^6 " While Peter yet spake these words, the Holy Ghost fell 
on all them which heard the word. And they of the circumcision 
which believed were astonished, as many as came with Peter, because 
that on the Gentiles also was poiired out the gift of the Holy Ghost. 
For they heard them speak with tongues, and magnify God." 

Compare n: 15-17 " And as I began to speak, the Holy Ghost fell 
in them, as on us at the beginning. Then remembered I the word of 
the Lord, how that he said, John indeed baptized with water; but ye 
shall be baptized with the Holy Ghost. Forasmuch then as God gave 
them the like gift as he did unto us, who believed on the Lord Jesus 
Christ, what was I, that I could withstand God ?" 

19: 2-6 "He said unto them, Have ye received the Holy Ghost 
since ye believed ? And they said unto him, We have not so much as 
heard whether there be any Holy Ghost. And he said unto them, 
Unto what then were ye baptized ? And they said, Unto John s bap 
tism. Then said Paul, John verily baptized with the baptism of re 
pentance, saying unto the people, that they should believe on him 
which should come after him, that is, on Christ Jesus. When they 
heard this, they were baptized in the name of the Lord Jesus. And 
when Paul had laid his hands upon them, the Holy Ghost came on 
them; and they spake with tongues, and prophesied." 

Heb. 2:4 "God also bearing them witness, both with signs and 
wonders, and with divers miracles, and gifts of the Holy Ghost, ac 
cording to his own will." 

i Cor. 12:4, ii, 13 "Now there are diversities of gifts, but the 
same Spirit. . . . But all these worketh that one and the self- 



2/0 What the Bible Teaches 

same Spirit, dividing to every man severally as he will. . . . For 
by one Spirit are we all baptized into one body, whether we be Jews 
or gentiles, whether we be bond or free; and have been all made to 
drink into one Spirit." 

Luke 24: 49 " And 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." 

FIRST PROPOSITION: A number of suggestive phrases^ 
Baptized with the Holy Spirit, " " Filled with the Holy 
Ghost," "The Holy Ghost fell on them," "The gift of the 
Holy Ghost was poured out, " " Receive the Holy Ghost, 
" The Holy Ghost came on them," "Gifts of the Holy Ghost," 
"I send the promise of my Father upon you," "Endued with 
power from on high, are used in the New Testament to de 
scribe one and the same experience. 

(2) Acts 19: 2, R.V. " And he said unto them, Did ye receive the 
Holy Ghost when ye believed ? And they said unto him, Nay, we did 
not so much as hear whether the Holy Ghost was given." 

SECOND PROPOSITION: The baptism with the Holy Spirit is 

a definite experience of which one may and ought to know whether 
he has received it or not. 

(Compare Acts 8: 15, 16 "Who, when they were come down, 
prayed for them, that they might receive the Holy Ghost: for as yet 
he was fallen upon none of them: only they were baptized in the name 
of the Lord Jesus." Gal. 3: 2 "This only would I learn of you, Re 
ceived ye the Spirit by the works of the law, or by the hearing of 
faith ?") 

(3) Acts i : 5 " For John truly baptized with water; but ye shall be 
baptized with the Holy Ghost not many days hence." 

Here was a company of regenerated men pronounced so by 
Christ Himself. (Compare Jno. 15: 3 "Now are ye clean 
through the word which I have spoken unto you," and Jno. 13: 
10 " Jesus saith to him, He that is washed needeth not save to 
wash his feet, but is clean every whit: and ye are clean, but not 
all.") And yet the baptism with the Spirit lay for them some 
days in the future. 

Acts 8: 12 " But when they believed Philip preaching the things 
concerning the kingdom of God, and the -name of Jesus Christ, they 
were baptized, both men aud women." 

In this company of baptized believers there were certainly 
same regenerated people, but we read in vv. 15: 16: 



The Baptism with the Holy Spirit 271 

"Who, when they were come down, prayed for them, that they 
might receive the Holy Ghost: (For as yet he was fallen upon none oj 
them: only they were baptized in the name of the Lord Jesus." ) 

Regenerated but not baptized with the Holy Ghost. We see 
the same thing in Acts 19: 1, 2: 

"And it came to pass, that while Apollos was at Corinth, Paul 
having passed through the upper coasts, came to Ephesus; and finding 
certain disciples, He said unto them, Have ye received the Holy Ghost 
since ye believed ? and they said unto him, we have not so much as 
heard whether there be any Holy Ghost." Compare v. 6" And 
when Paul had laid his hands upon them, the Holy Ghost came on 
them; and they spake with tongues, and prophesied." 

THIRD PROPOSITION: The Baptism with the Holy Spirit is 
an operation of the Holy Spirit distinct from and subsequent and 
additional to His regenerating work. 

A man may be regenerated by the Holy Spirit and still not 
be baptized with the Holy Spirit. In regeneration there is an 
impartation of life, and the one who receives it is saved; in the 
Baptism with the Holy Spirit there is an impartation of power 
and the one who receives it is fitted for service. 

EVERY TRUE BELIEVER HAS THE HOLY SPIRIT. 

Rom. 8: 9 " But ye are not in the flesh, but in the Spirit, if so be 
that the Spirit of God dwell in you. Now, if any man have not the 
Spirit of Christ, he is none of his." (See also, i Cor. 6: 19.) 

But not every believer has the Baptism with the Holy Spirit, 
though every believer, as we shall see, may have. The Baptism 
with the Holy Spirit may be received immediately after the new 
birth as e. g., in the household of Cornelius. In a normal state 
of the church every believer would have the Baptism with the 
Holy Spirit, as in the Church at Corinth. (1 Cor. 12: 13 " For 
by one Spirit are we all baptized into one body, whether we be 
Jews or Gentiles, whether we be bond or free; and have been all 
made to drink into one Spirit." ) 

In such a normal state of the church the Baptism with the 
Holy Spirit would be received immediately upon repentance and 
baptism into the name of Jesus Christ for the remission of sins. 
(Acts 2: 38.) But the doctrine of the Baptism with the Holy 
Spirit has been so allowed to drop out of sight, and the church 
has had so little expectancy along this line for its young children, 



272 What the Bible Teaches 

that a large portion of the church is in the position of the churches 
in Samaria and Ephesus, where someone has to come and call the 
attention of the mass of believers to their privilege in the Risen 
Christ and claim it for them. 

(4) Acts i: 5, 8 " For John truly baptized with water; but ye shall 
be baptized with the Holy Ghost not many days hence. But ye shall 
receive power, after that the Holy Ghost is come upon you: and ye 
shall be witnesses unto me both in Jerusalem and in all Judea, and in 
Samaria, and unto the uttermost parts of the earth." 

Luke 24:49 "And 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." 

Acts. 2: 4 " And they were all filled with the Holy Ghost, and be 
gan to speak with other tongues, as the spirit gave them utterance." 

Acts. 9: 17, 20 "And Ananias went his way, and entered into 
the house; and putting his hands on him said. Brother Saul, the Lord, 
even Jesus, that appeared unto thee in the way as thou earnest, hath 
sent me, that thou mightest receive thy sight, and be filled with the 
Holy Ghost. And straight-way he preached Christie the synagogues, 
that he is the Son of God." 

i Cor. 12: 4-14 " Now there are diversities of gifts, but the same 
Spirit. And there are differences of administrations, but the same 
Lord. And there are diversities of operations, but it is the same God 
which worketh all in all. But the manifestation of the Spirit is given 
to every man to profit withal. For to one is given by the Spirit 
the word of wisdom; to another the word of knowledge by the same 
Spirit: To another faith by the same Spirit: to another the gifts of 
healing by the same Spirit: to another the working of miracles; to an 
other prophecy, to another discerning of Spirits; to another divers 
kinds of tongues; to another the interpretation of tongues: But all these 
worketh out that one and the selfsame Spirit, dividing to every man 
severally as he will. For as tke body is one, and hath many members, 
and all the members of that one body, being many, are one body: so 
also is Christ. For by one Spirit are we all baptized into one body, 
whether we be Jews or Gentiles, whether we be bond or free; and 
have been all made to drink into one Spirit." 

FOURTH PROPOSITION: The Baptism with the Holy Spirit 

is an experience connected with and primarily for the purpose of 

service. 

The Baptism with the Spirit is not primarily intended to 
make believers happy nor holy, but to make them useful. In ev 
ery passage in the Bible in which the results of the Baptism with 
the Holy Spirit are mentioned they are related to testimony and 



The Baptism with the Holy Spirit 273 

service. The Baptism with the Holy Spirit has no direct reference 
to cleansing from sin. It has to do with gifts for service rather 
than with graces of character. The steps by which one ordinarily 
receives the Baptism with the Holy Spirit are of such a character, 
and the Baptism with the Holy Spirit makes God so real that this 
Baptism is in most cases accompanied by a great moral uplift, or 
even a radical transformation, but the Baptism with the Holy 
Spirit is not in itself either an eradication of the carnal nature or 
cleansing from an impure heart. It is the impartation of super 
natural power or gifts in service, and sometimes one may have 
rare gifts by the Spirit s power and few graces. (Compare 1 Cor. 
13: i_3 "Though I speak with the tongues of men and of 
angels, and have not charity, I am become as sounding brass, or 
a tinkling cymbal. And though I have the gift of prophecy, and 
understand all mysteries, and all knowledge; and though I have 
all faith, so that I could remove mountains, and have not charity, 
I am nothing. And though I bestow all my goods to feed the 
poor, and though I give my body to be burned, and have not 
charity, it pronteth me nothing." And Matt. 7: 22, 23 Many 
will say to me in that day, Lord, Lord, have w r e not prophesied 
in Thy name, and in Thy name have cast out devils, and in Thy 
name done many wonderful works ? And then will I profess unto 
them, I never knew you; depart from me, ye that work iniquity. ") 
It is indeed the work of the Holy Spirit to cleanse Irom sin, 
and to empower one for and lead one into a life of victory over 
the world, the flesh and the Devil, but this is not the Baptism 
with the Holy Spirit. It is, however, more fundamental and im 
portant. It is well to remember also that Jesus promised a two 
fold baptism, "with the Holy Ghost and with fire." This can 
not be interpreted to mean two contrasted baptisms, one of bless 
ing and the other of judgment. The Greek does not permit of 
this interpretation. It is one twofold baptism. Many seem to 
get only part of it, " the Holy Wind," but the "fire" is for us 
too, if we claim it. And fire searches, refines, consumes, illumi 
nates, makes to glow, energizes, spreads. "Fire" is what many 
need to-day, and it is for us. 

II. Results of the Baptism with the Holy Spirit, 

(i) i Cor. 12: 4-10 "Now there are diversities Q{ gifts, but the 
same Spirit. And there are differences of administrations, but the 



274 What the Bible Teaches 

same Lord. And there are diversities of operations, but it is the same 
God which worketh all in all. But the manifestation of the Spirit is 
given to every man to profit withal. For to one is given by the Spirit 
the word of wisdom; to another the word of knowledge by the same 
Spirit; to another faith by the same Spirit; to another the gifts of 
healing by the same Spirit; to another the working of miracles; to an 
other prophecy; to another discerning of spirits; to another divers 
kinds of tongues: to another the interpretation of tongues." 

FIRST PR OPOSITION: The specific manifestations of the Bap. 
tism with the Iloly Spirit are not precisely the same in all per- 
sons. 

"There are diversities of gifts, but the same Spirit." The 
gifts vary with the different lines of service to which God has 
called different persons. The church is a body, and different 
parts of the body have different functions, and the Spirit imparts 
to the one who is baptized with the Spirit those gifts which fit 
him for the work to which the Spirit has called him. For exam- 
ample, many in the early church who were baptized with the 
Holy Spirit spake with tongues (Acts 10: 46; 19: 6), but not 
all. (1. Cor. 12: 27-30.) So to-day the Holy Spirit imparts to 
some gifts as an evangelist, to others as pastors and teachers. 
To others as "helps, governments," etc. 

(2) i Cor. 12: 7 "For the manifestation of the Spirit is given to 
every man to profit withal." 

SECOND PROPOSITION: There will be some gift to every one 
baptized with the Holy Spirit. 

(3) i Cor. 12: ii, R.V. " But all these worketh the one and the 
same Spirit, dividing to each one severally even as he will." 

THIRD PROPOSITION: The Holy Spirit divides to each one 
severally as He will. The Holy Spirit is absolutely sovereign in 
deciding how in what special gift, operation or power the 
Baptism icith the Holy Spirit shall manifest itself. 

It is not for us to pick out some place of service and then 
ask the Holy Spirit to qualify us for that service; it is not for us 
to select some gift and then ask the Holy Spirit to impart to us 
that gift. It is for us to simply put ourselves entirely at the 
disposal of the Holy Spirit to send us where He will, to select for 
TO what kind of service He will, and to impart what gift He will. 



The Baptism with the Holy Spirit 275 

He is absolutely sovereign, and our position is that of uncondi. 
tional surrender to Him. I am glad that this is so: that He, in His 
infinite wisdom and love, is to select the field, service and gifts 
and not I, in my shortsightedness and folly. It is because of a 
failure to recognize this absolute sovereignty of the Spirit that 
many fail of the blessing and meet with disappointment. They 
are trying to select the gift and so get none. Of course, it is 
scriptural, while recognizing and rejoicing in the sovereignty of 
the Holy Spirit, to "covet earnestly the best gifts." (1 Cor. 
12: 31.) 

(4) Acts i: 5, 8 " For John truly baptized with water; but ye shall 
be baptized with the Holy Ghost not many days hence. For ye shall 
receive power^ after that the Holy Ghost is come upon you; and ye 
shall be witnesses unto me both in Jerusalem, and in all Judea, and 
in Samaria, and unto the uttermost part of the earth." 

FOURTH PROPOSITION: The Baptism with the Holy Spirit 
always imparts power in service. 

The power may be of one kind in one person and of another 
kind in another person, but there will always be power and the 
very power of God at that. As sure as anyone who reads these 
pages, who has not already received the Baptism with the Holy 
Spirit, seeks it in God s way, there will come into his service a 
power that was never there before power for the very work 
God has for you to do. The results of that power may not be 
manifest at once in conversions. (Acts 7:55-60.) 

(5) Acts. 4:29, 31 "And now, Lord, behold their threatenings: 
and grant unto thy servants, that with all boldness they may speak thy 
word. . . . And when they had prayed, the place was shaken 
where they were assembled together; and they were all filled with 
the Holy Ghost, and they spake the word of God with boldness. 

FIFTH PROPOSITION: The Baptism with the Holy Spirit im 
parts boldness in testimony and service. 

The Baptism with the Spirit converts cowards into heroes. 
(Compare Acts 4: 8-12.) 

(6) Acts 2:4, 7, 8, ii "And they were all filled with the Holy 
Ghost, and began to speak with other tongues, as the Spirit gave them 
utterance. And they were all amazed and marvelled, saying one to 
another, Behold, are not all these which speak Galileans ? And how 



276 What the Bible Teaches 

hear we every man in our own tongue, wherein we were born ? Cretes 
and Arabians, we do hear them speak in our tongues the wonderful 
works 0/God." 

Acts 4: 31, 33, 8-10 "And when they had prayed, the place was 
shaken where they were assembled together; and they were all filled 
with the Holy Ghost, and they spake the word of God with boldness. 
And with great power gave the apostles witness of the resurrection of the. 
Lord Jesus: and great grace was upon them all. . . . Then Peter, filled 
with the Holy Ghost, said unto them, Ye rulers of the people, and 
elders of Israel, if we this day be examined of the good deed done 
to the impotent man, by what means he is made whole; be it known 
unto you all, and to all the people of Israel, that by the name of Jesus 
Christ of Nazareth, whom ye crucified, whom God raised from the 
dead, even by him doth this man stand here before you whole." 

Acts 9: 17, 20 "And Ananias went his way, and entered into the 
house; and putting his hands on him said, Brother Saul, the Lord, 
even Jesus, that appeared unto thee in the way as thou earnest, hath 
sent me, that thou mightest receive thy sight, and be filled with the 
Holy Ghost. . . . And straightway he preached Christ in the 
synagogues, that he is the Son of God." 

Acts 10: 44-46 " While Peter yet spake these words, the Holy Ghost 
fell on all them which heard the word. And they of the circum 
cision which believed were astonished, as many as carne with Peter, 
because that on the Gentiles also was poured out the gift of the Holy 
Ghost, for they heard them speak with tongues, and magnify God" 

Eph. 5: 18, 19 "And be not drunk with wine, wherein is excess; but 
be filled with the Spirit; speaking to yourselves in psalms and hymns 
and spiritual songs, singing and making melody in your heart to the 
Lord." 

SIXTH PROPOSITION; The Baptism with the Holy Spirit 
causes one to be occupied with God and Christ and spiritual 
things. 

The man who is filled with the Holy Ghost will not be sing 
ing sentimental ballads, nor comic ditties, nor operatic airs while 
the power of the Holy Ghost is upon him. If the Holy Ghost 
should come upon one while listening to the most innocent of the 
world s songs he would not enjoy it. He would long to hear some 
thing about Christ. 

GENERAL PROPOSITION: The Baptism with the Holy Spirit 
is the Spirit of God coming upon the believer, filling his mind 
with a real apprehension of truth, and taking possession of his 
faculties, imparting to him gifts not otherwise his, but which 
qualify Mm for the service to which God has called him. 



The Baptism with the Holy Spirit 277 

III. The Necessity of the Baptism with the Holy Spirit. 

(1) Luke 24: 48, 49 " And ye are witnesses of these things. And 
behold, I send the promise of my Father upon you: but tarry ye (sit ye 
down) in the city of Jerusalem, until ye be endued with power from on 
high." 

Acts i: 4, 5, 8 "And, being assembled together with them, com 
manded them that they should not depart from Jerusalem, but wait 
for the promise of the Father, which, saith he, ye have heard of me. 
. . . But ye shall receive power, after that the Holy Ghost is come 
upon you: and ye shall be witnesses unto me both in Jerusalem, and in 
all Judea, and in Samaria, and unto the uttermost part of the earth." 

FIRST PROPOSITION: Jesus Christ commanded the disciples 
not to enter upon the work to which He had Himself called them 
until baptized with the Holy Ghost. 

NOTE i. They were rarely fitted for the work by experience, and 
by association with Himself, and by long training at His own hands, but 
the further preparation of the Baptism with the Holy Spirit was so aU 
essential that they must not move without it. 

NOTE 2. There was apparently imperative need that something 
be done at once. The whole world was perishing and they alone kne\v 
the saving truth. Nevertheless Jesus strictly charged them "wait." 
What a testimony to the all importance of " the Baptism with the Holy 
Spirit" as a preparation for work that shall be acceptable to Christ. 

(2) Acts 10: 38 " How God anointed Jesus of Nazareth with the 
Holy Ghost and with power: who went about doing good, and healing 
all that were oppressed of the devil; for God was with him." (Com 
pare Luke 3:22 and Luke 4: i, 14, 17, 18 " And the Holy Ghost 
descended in a bodily shape like a dove upon him, and a voice came 
from heaven, which said, Thou art my beloved Son; in thee I am well 
pleased. . . . And J esus being fit II of the Holy Ghost returned from Jor 
dan, and was led by the Spirit into the wilderness. . . . And 
Jesus returned in the poivcr of the Spirit into Galilee: and there 
went out a fame of him through all the region round about. . . . 
And there was delivered unto him the book of the prophet Esaias. 
And when he had opened the book, he found the place where it 
was written, The Spirit of the Lord is upon me, because he hath 
anointed me to preach the gospel to the poor; he hath sent me to 
heal the broken-hearted, to preach deliverance to the captive, and re 
covering of sight to the blind, to set at liberty them that are bruised." 

SECOND PROPOSITION: Jesus Christ Himself, though the 
only begotten Son of God, did not enter upon His ministry until 
the Spirit of God had come upon Him, and He had thus been 
tl anointed with the Holy Ghost and power." 



2/8 What the Bible Teaches 

(3) Acts 8: 14-16 " Now when the apostles which were at Jerusa 
lem heard that Samaria had received the word of God they sent unto 
them Peter and John: who, when they were come down, prayed J of 
them, that they might receive the Holy Ghost: for as yet he was fallen 
upon none of them: only they were baptized in the name of the Lord 
Jesus." 

Acts ig: i, 2 "And it came to pass, that, while Apollos was at 
Corinth, Paul having passed through the upper coasts came to Ephesus; 
and finding certain disciples, he said unto them, Have ye received the 
Holy Ghost since ye believed ? And they said unto him, We have not 
so much as heard whether there be any Holy Ghost." 

THIRD PROPOSITION: When the apostles found believers in 
Christ they at once demanded whether they Jiad received the Holy 
Ghost, and, if not, they at once saw to it that they did. 

GENERAL PROPOSITION: The Baptism with the Holy Spirit 
is absolutely necessary in every Christian for the service that 
Christ demands and expects of him. 

IY. Possibility of the Baptism with the Holy Spirit, or for whom is the 
Baptism with the Holy Spirit] 

Acts 2: 38, 39 "Then Peter said unto them, Repent, and be bap 
tized every one of you in the name of Jesus Christ for the remission of 
sins, and ye shall receive the gift of the Holy Ghost. For the promise is 
unto yoit, and to your children, and to all that are afar off, even as 
many as the Lord our God shall call." 

(The promise of these verses is the Baptism with the Holy 
Spirit" or "gift of the Holy Spirit." Compare Acts 1: 4; 2: 33, 
and also context.) 

FIRST PROPOSITION: The Baptism with the Holy Spirit was 
not merely for the apostles, nor merely for those of the apostolic 
aye, but for lt all that are afar off\ even as many as the Lord our 
God shall call" as well, i. e., it is for every believer in every age of 
the Church s history. If any believer in any age does not have 
the Baptism with the Holy Spirit, it is solely because he does not 
claim his privilege in Christ. 

V. The Refilling with the Holy Spirit. 

Acts 2: 4 "And they were all filled with the Holy Ghost, and 
began to speak with other tongues, as the Spirit gave them utter 
ance." 



The Baptism with the Holy Spirit 279 

Acts 4: 8, 31 "Then Peter, filled with the Holy Ghost, said unto 
them, Ye rulers of the people, and elders of Israel. . . And when they 
had prayed, the place was shaken where they were assembled together; 
and they were all filled with the Holy Ghost, and they spake the word 
of God with boldness." 

FIRST PROPOSITION: The same disciple (Peter) is said to 
have been filled with the Holy Spirit on three different occa 
sions. 

It is not enough that one be filled with the Holy Spirit once. 
We need a new filling of the Holy Spirit for each new emergency 
of Christian service. 

YI. The Conditions upon which the Baptism with the Holy Spirit is given. 

(1) Acts 2: 38, R. V. Repent ye, and be baptized every one of you 
in the name of Jesus Christ unto the remission of your sins, and ye 
shall receive the gift of the Holy Ghost." 

Acts 10: 44 " While Peter yet spake these words, the Holy Ghost 
fell on all tli em "which heard the word." Compare Acts 15: 8, 9 "And 
God which knoweth the hearts, bare them witness, giving them the 
Holy Ghost even as he did unto us, and put no difference between us 
and them, purifying their hearts by faith. " 

Gal. 3: 2 " Received ye the Spirit by the works of the law, or by 
the hearing of faith " ? 

FIRST PROPOSITION: The fundamental conditions upon 
which the gift (or Baptism with the Holy Spirit) is bestowed 
are: Repentance, faith in Jesus Christ as an all-sufficient 
Saviour (apart from works of the law), and baptism in the 
natne of Jesus Christ unto the remission of sins. 

(2) Acts 19: 2, 6, R.V. " He said unto them, Did ye receive the 
Holy Ghost when ye believed ? And they said unto him, Nay, we did 
not so much as hear whether the Holy Ghost was given." (Compare 
v. 6.) 

SECOND PROPOSITION: For those who believe on Jesus 
Christ the experimental reception of the Baptism with the 
Holy Spirit is sometimes conditioned on the believer s knowing 
that there is such a blessing and that it is for him now. 

(3) Acts 5: 32 (last part) The Holy Ghost, whom God hath given 
to them that obey /tim." 

THIRD PROPOSITION: God gives the Holy Ghost to them 
that obey Him. 



280 What the Bible Teaches 

Obedience means absolute surrender. This is really involved 
in true repentance and faith in Jesus Christ. It is one of the 
most fundamental conditions of entering into this blessing. It is 
the point at which thousands fail of it to-day. 

(4) Acts 8: 15, 16 "Who, when they were come down, prayed for 
them that they might receive the Holy Ghost; for as yet he was fallen 
on none of them," etc. (See, also, v. 17.) 

FOURTH PROPOSITION: The Baptism with the Holy Spirit 
is given to those who have already believed on Christ and been 
baptized with water (v. 12) in answer to definite prayer. (Com 
pare Luke 11 : 13.) But there may be much earnest praying and 
still the Holy Spirit not come because the prayer is not in faith. 
(Jas. 1: 6, 7.) The faith that receives this, as every other bless- 
ing at once, is the faith that counts it as its own, (Mark, 11: 
24, R.V. ; 1 Jno. 5: 14, 15.)* 

*This whole subject is discussed at length in the author s book entitled " The Bap 
tism with the Holy Spirit." 



CHAPTER VIII, 

THE WORK OF THE HOLY SPIRIT IN PROPHETS AND 

APOSTLES, 

I. The Distinctive Character of the Work of the Holy Spirit in Prophets 
and Apostles. 

(i) i Cor. 12: 4, 8-n, 28, 29 "Now, there are diversities of gifts, 
but the same Spirit. . . . For to one is given by the Spirit the 
word of wisdom; to another the word of knowledge by the same Spirit; 
to another faith by the same Spirit; to another the gifts of healing by 
the same Spirit; to another the working of miracles; to another 
prophecy; to another discerning of spirits; to another divers kinds of 
tongues; to another the interpretation of tongues: But all these 
worketh that one and the selfsame Spirit, dividing to every man sev 
erally as he will. . . . And God hath set some in the church, 
first apostles, secondly prophets, thirdly teachers, after that miracles, 
then gifts of healing, helps, governments, diversities of tongues. Are 
all apostles? are all prophets? are all teachers? are all workers of 
miracles ? " 

FIRST PROPOSITION: The toork of the Holy Spirit in 
Apostles and Prophets differs from His work in other believers. 
He imparts to Apostles and Prophets an especial gift for an 
especial purpose. 

The doctrine which is becoming so common and so popu 
lar in our day, that the work of the Holy Spirit in preachers and 
teachers and in ordinary believers, illuminating them and guid 
ing them into the truth and into the understanding of the Word 
of God, is the same in kind and differs only in degree from the 
work of the Holy Spirit in Prophets and Apostles, is thoroughly 
unscriptural and untrue. It overlooks the clearly stated and 
carefully elucidated fact that while there is " the same Spirit," 
"there are diversities of gifts," " diversities of ministrations," 
"diversities of workings " (1 Cor. 12: 4-6, R.V.), and that not all 
are prophets or apostles. (1 Cor. 12: 29.) 



282 What the Bible Teaches 

NOTE. Those who desire to minimize the difference between the 
work of the Holy Spirit in Apostles and Prophets, and his work in other 
men, often refer to the fact that the Bible says that Bezaleel was to be 
" filled with the Spirit of God " to devise the work of the Tabernacle (Ex. 
31: i-n), as a proof that the inspiration of the prophet does not differ 
from the inspiration of the artist or architect; but they are ignorant of the 
fact, or forget it, that the Tabernacle was to be built after the pattern 
shown to Moses in the Mount (Ex. 25: 9, 40), and that, therefore, it was 
itself a prophecy, and an exposition of the truth of God. It was the wore 
of God done into wood, gold, silver, brass, cloth, skin, etc. There is 
much reasoning about inspiration to-day that appears at first sight very 
learned, but that will not bear much rigid scrutiny or candid comparison 
with the word of God. There is nothing in the Bible more inspired than 
the Tabernacle, and if the higher critics would study it more they would 
give up their ingenious but untenable theories. 

II. Results of the Work of the Holj Spirit in Prophets and Apostles. 

(1) Eph. 3: 5, R.V. "Which in other generations was not made 
known unto the sons of men, as it hath now been revealed unto his holy 
apostles and prophets in the Spirit. " 

FIRST PROPOSITION; Truth hidden from men for ages, 
and which they had not discover ed, and could not discover by the 
unaided processes of human reasoning, has been revealed to 
Apostles and to Prophets in the Spirit. 

The Bible contains truth that men never had discovered, and 
never would have discovered if left to themselves, but which the 
Father in great grace has revealed to his children through His ser 
vants, the Prophets and the Apostles. We see here the folly of test 
ing the statements of Scripture by the conclusions of human reason 
ing or < the Christian Consciousness. " The revelation of God tran 
scends human reasoning, and a consciousness that is truly and 
fully Christian is the product of the study and absorption of Bible 
truth. If our consciousness differs from the statements of this 
book, it is not yet fully Christian, and the thing to do is not to 
try to pull God s revelation down to the level of our consciousness, 
but to tone our consciousness up to the level of God s Word. 

(2) i Pet. i: 10, n, 12 "Of which salvation the prophets have in 
quired and searched diligently, who prophesied of the grace that should 
come unto you: Searching what, or what manner of time the Spirit oj 
Christ -which was in them did signify, when it testified beforehand 
the sufferings of Christ, and the glory that should follow. Unto whom 
it was revealed, that not unto themselves but unto us they did minister 



The Work of the Holy Spirit 283 

the things which are now reported unto you by them that have 
preached the gospel unto you with the Holy Ghost sent down from 
heaven; which things the angels desire to look into." 

SECOND PROPOSITION: The Revelation made to the Prophets 
was independent of their own thinking it was made to them by 
the Spirit of Christ which was in them and was a subject of in 
quiry to their own mind as to its meaning. It was not their 
thought, but His. 

(3) 2 Pet. i: 21, R.V. " For no prophecy ever came by the will of 
man: but men spake from God, being moved by the Holy Ghost." 

THIRD PROPOSITION: No prophetic utterance was of the 
Prophets own will, but they spake from God, and the Prophet 
was carried along in it by the Holy Spirit. 

(4) Heb. 3: 7 "Wherefore as the Holy Ghost saith, To-day, if ye 
will hear his voice." 

10: 15, 16 "Whereof the t*nly Ghost also is a witness to us: for 
after that he had said before, Tnis is the covenant that I will make 
with them after those days, saith the Lord; I will put rny laws into 
their hearts, and in their minds will I write them." 

Acts. 28: 25 "And when they agreed not among themselves, they 
departed, after that Paul had spoken one word. Well spake the Holy 
Ghost by Esaias the prophet unto our fathers." 

2 Sam. 23: 2, R.V. " The Spirit of the LORD spake by me, and his 
word iv as in my tongue." 

FOURTH PROPOSITION: It was the Holy Spirit who spoke in 
the prophetic utterance; it was His word that was upon the 
Prophet s tongue. 

The prophet was simply the mouth by which the Holy Spirit 
spake. As a man, except as the Spirit taught him and used him, 
the prophet was fallible as otlier men are, but when the Spirit 
was upon him, and he was taken up and borne along by the Holy 
Spirit, he was infallible in his teachings. The teaching, indeed, 
was not his, but the Holy Spirit s. God was speaking, not the 
prophet. For example, Paul doubtless had many mistaken 
notions, but when he taught as an apostle, under the Spirit s 
power, he was infallible or rather the Spirit who taught through 
him, and the consequent teaching, were infallible as infallible as 
God. We do well to carefully distinguish what Paul may have 
thought as a man, and what he actually did teach as an apostle. 



284 What the Bible Teaches 

In the Bible we have the record of what he taught as an apostle, 
with the possible exception of 1 Cor. 7: (>, 1^5 "But I speak 
this by permission, and not of commandment. . . . Now con 
cerning virgins I have no commandment of the Lord: yet I give 
my judgment, as one that hath obtained mercy of the Lord to 
be faithful," and the context. Here he does not seem to have 
been sure that he had the word of the Lord and is careful to note 
the fact, thus giving additional certainty to all other passages. 

It is sometimes said that Paul taught in his early epistles 
that the Lord would return during his lifetime, and in this was of 
course mistaken. But Paul never taught anywhere that the Lord 
would return during his lifetime. In 1 Thess. 4: 17 ("Then ire 
which are alive and remain shall be caught up together with them 
in the clouds, to meet the Lord in the air: and so shall we be ever 
with the Lord ), as he was still alive, he naturally did not include 
himself with those who were fallen asleep in speaking of the 
Lord s return. Quite probably he did believe that he might be 
alive, and the attitude of expectancy is the true attitude in all 
ages for every believer. Paul probably rather believed he would 
live to the coming of the Lord, but he did not so teach. The Holy 
Spirit kept him from this as all other errors in his teachings. 

(5) i Cor. 2: 13 "Which things also we speak, not/;/ the words 
which man s wisdom teacheth, but which the Holy Ghost teacheth; 
comparing spiritual things with spiritual." (See Am. Ap. to R.V.) 

FIFTH. PROPOSITION: The Holy Spirit in the Apostle taught 
not only the thought (or "concept") but the words in which 
the thought was to be expressed. 

This is not only a necessary inference from the fact that 
thought is conveyed from mind to mind by words, and if the words 
were imperfect the thought expressed in those words would neces 
sarily be imperfect, but it is distinctly so stated. Nothing could 
be plainer than Paul s statement "IN WORDS, which the Spirit 
teacheth." The Holy Spirit has Himself anticipated all these 
modern ingenious but unbiblical and false theories regarding His 
own work in the apostles. 

The more carefully and minutely one studies the wording of 
the statements of this wonderful book, the more he will become 
convinced of the marvelous accuracy of the words used to express 



The Work of the Holy Spirit 285 

the thought. To a superficial student the doctrine of verbal 
inspiration may appear questionable or even absurd, but any 
regenerated and Spirit-taught man who ponders the words of the 
Scripture day after day and year after year will become con 
vinced that the wisdom of God is in the very words, as well as in 
the thought which is expressed in the words. It is an impressive 
fact that our difficulties with the Bible rapidly disappear as we 
note the precise language used. The change of a word or letter, 
of a tense, case, or number would land us in contradiction or 
untruth, but taking the words just as written, difficulties disap 
pear and truth shines forth. 

The Divine origin of nature shines forth clearly under the 
use of the microscope as we see the perfection of form and adap 
tation of the minutest particles of matter. So likewise the Divine 
origin of the Bible shines forth clearly under the microscope as 
we note the perfection with which the turn of a word reveals the 
absolute thought of God. 

QUESTION: If the Holy Spirit is the author of the words of 
Scripture, how do we account for variations in style and diction? 
that, for example, Paul always uses Pauline language, and John, 
Johannean, etc. 

ANSWER: If we could not account at all for this fact it would 
have little weight against the explicit statement of God s Word, 
with anyone who is humble and wise enough to recognize that 
there are a great many things which he can not account for at all, 
which could be easily accounted for if he knew more. But these 
variations are easily accounted for. The Holy Spirit is quite wise 
enough and has quite enough facility in the use of language in 
revealing truth to and through any individual, to use words, 
phrases and forms of expression in that person s vocabulary and 
forms of thought, and to make use of that person s peculiar individ 
uality. It is a mark of the Divine wisdom of this book that the 
same Divine truth is expressed with absolute accuracy in such 
widely variant forms of expression. 

(6) Mark 7: 13 " Making the word of God of none effect through 
your traditions, which ye have delivered: and many such like things 
do ye." 

2 Sam. 23:2 " The Spirit of the LORD spake by me, and his word 
was in my tongue." 



286 What the Bible TeacTies 

i Thess. 2: 13" For this cause also thank we God without ceasing, 
because, when ye received the word of God, -which ye heard of us, ye 
received it not as the word of men, but, as it is in truth the word of 
God, which effectually worketh also in you that believe." 

SIXTH PROPOSITION: The utterances of the Apostles and the 
Prophets were the Word of God. When we read these words we 
are not listening to the voice of man but to the voice of God. 



CHAPTER IX 

THE WORK OF THE HOLY SPIRIT IN JESUS CHRIST 

I. How the Holy Spirit Worked in Jesus Christ. 

(1) Luke 1:35 "And the angel answered and said unto her, TJu 
Holy Ghost shall come upon thee, and the power of the highest shall 
overshadow thee: therefore also that holy thing which shall be born 
of thee shall be called the Son of God." 

FIRST PROPOSITION: Jesus Christ was begotten of the Holy 
Spirit. 

In regeneration the believer is begotten of God; Jesus Christ 
was begotten of God in generation. He is the only begotten Son 
of God. (Jno. 3: 16 " 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 regenerated man has the 
carnal nature received from his earthly father and the new nature 
imparted by God. Jesus Christ had only the new holy nature. 
He was, however, real man as he had a human mother. 

(2) Heb. 9: 14 " How much more shall the blood of Christ, who 
through the eternal Spirit offered himself without spot to God, purge 
your conscience from dead works to serve the living God." 

SECOND PROPOSITION: Jesus Christ led a holy, spotless life, 
and offered Himself to God, through the working of the Holy 
Spirit. 

(3) Acts 10: 38 " How God anointed Jesus of Nazareth with the Holy 
Ghost and with power: who went about doing good, and healing all 
that were oppressed of the devil; for God was with him." 

Is. 61: i "The Spirit of the LORD God is upon me; because the 
LORD hath anointed me to preach good tidings unto the meek; he hath 
sent me to bind up the brokenhearted, to proclaim liberty to the cap 
tive, and the opening of the prison to them that are bound." 

Luke 4: 14, 18 "And Jesus returned in the power of the Spirit 
into Galilee: and there went out a fame of him through all the region 
roundabout. . . The Spirit of the Lord is upon me, because he hath 
anointed me to preach the gospel to the poor; he hath sent me to heal 



288 What the Bible Teaches 

the brokenhearted, to preach deliverance to the captives, and recover 
ing of sight to the blind, to set at liberty them that are bruised." 

THIRD PROPOSITION: Jesus Christ was anointed for service 
by the Holy Spirit. 

(Compare Luke 3: 21, 22 " Now when all the people were baptized, 
it came to pass, that Jesus also being baptized, and praying, the heaven 
was opened, and the Holy Ghost descended in a bodily shape like a dove 
upon him, and a voice came from heaven, which said, Thou art my be 
loved Son; in thee I am well pleased," and Luke 4: i, 14 " And Jesus 
being full of the Holy Ghost returned from Jordan, and was led by 
the Spirit into the wilderness. . . . And Jesus returned in the 
power of the Spirit into Galilee: and there went out a fame of hirn 
through all the region round about." ) 

(4) Luke 4: i "And Jesus being full of the Holy Ghost returned 
from Jordan, and was led by the Spirit into the wilderness." 

FOURTH PROPOSITION: Jesus Christ was led by the Holy 
Spirit in His movements. 

(5) Is. ii : 2 "And the Spirit of the LORD shall rest upon him, the 
spirit of wisdom and understanding, the spirit of counsel and might, the 
spirit of knowledge and of the fear of the LORD." 

(Compare Matt. 12: 17, 18 " That it might be fulfilled which was 
spoken by Esaias the prophet, saying, behold my servant whom I have 
chosen; my beloved, in whom my soul is well pleased: I will put my 
Spirit upon him, and he shall shew judgment to the Gentiles.") 

FIFTH PROPOSITION: Jesus Christ was taught by the Spirit 
who rested upon Him. The Spirit of God was the source of His 
wisdom in the days of His flesh. 

NOTE. Jno. i: 33 "And I knew him not: but he that sent me to 
baptize with water, the same said unto me, Upon whom thou shalt see 
the Spirit descending, and remaining on him, the same is he which bap- 
tizeth with the Holy Ghost." 

(6) Jno. 3: 34, R.V. " For he whom God hath sent speaketh the 
words of God: for he giveth not the Spirit by measure." 

SIXTH PROPOSITION: The Holy Spirit abode upon Him in 
fulness and the words He spoke were the words of God. 

(7) Acts i: 2 "Until the day in which he was taken up, after 
that he through the Holy Ghost had given commandments unto the 
apostles whom he had chosen." 

SE VENTH PR OPOSITION: Jesus Christ gave commandment to 
His apostles whom he had chosen, through the Holy Spirit. 



The Work of the Holy Spirit in Jesus Christ 289 

(8) Matt. 12: 28" But if I cast out devils by the Spirit of God, 
then the kingdom of God is come unto you." 

EIGHTH PR OPOSITION: Jesus Christ wrought His miracles in 
the power of the Holy Spirit. 

Compare i Cor. 12: 9, 10 " To another faith by the same Spirit; to 
another the gift of healing by the same Spirit; to another the working 
of miracles," etc., etc. 

(9) Rom. 8: 1 1" But if the Spirit of Him that raised up Jesus from 
the dead dwell in you, he that raised up Christ from the dead shall also 
quicken your mortal bodies by his Spirit that dwelleth in you." 

NINTH PROPOSITION: Jesus Christ was raised from the 
dead by the povier of the Holy Spirit. 

II. Practical Inferences from the Work of the Holy Spirit in Jesus Christ. 

Several things are evident from the study of the work of 
the Holy Spirit in Jesus Christ. 

(1.) The completeness of His humanity. He lived, thought, 
worked, taught, conquered sin and won victories for God in the 
power of that same Spirit whom we may all have. 

(2. ) Our dependence upon the Holy Spirit. If it was in the 
power of the Holy Spirit that Jesus Christ, the only begotten Sou 
of God, lived, worked and triumphed, how much more are we de 
pendent upon Him at every turn of life, service and conflict with 
Satan and sin ! 

(3.) The wondrous world of privilege, blessing, victory and 
conquest that is open to us. The same Spirit by which Jesus was 
begotten is at our disposal for us to be begotten of Him. The 
same Spirit by which Jesus Christ offered Himself without spot to 
God is at our disposal for us to offer ourselves without spot, the 
same Spirit by which Jesus was anointed for service is at our dis 
posal for us to be anointed for service, and so on through all the 
points given above. 

Jesus Christ is our pattern (1 Jno. 2: 6), the firstborn 
among many brethren. Whatever he realized through the Holy 
Spirit is there for us to realize also. 



BOOK IV. 



WHAT THE BIBLE TEACHES ABOUT MAN. 



CHAPTER L 

HIS ORIGINAL CONDITION. 

I. Man Created in the Image of God, 

(i) Gen. i: 26, 27 " And God said, Let us make man in our image 
after our likeness: and let them have dominion over the fish of the 
sea, and over the fowl of the air, and over the cattle, and over all the 
earth, and over every creeping thing that creepeth upon the earth. 
So God created man in his own image, in the image of God created he 
him; male and female created he them." 

Gen. 9: 6 "Whoso sheddeth man s blood, by man shall his blood 
be shed: for in the image of God made he man." 

FIRST PROPOSITION: God created man in His own image, 
after His own likeness. 

QUESTION: To what do this "image" and "likeness" 
refer ? 

ANSWER: 

(a) Eph. 4: 23, 24 "And be renewed in the spirit of your mind; 
and that ye put on the new man, which after God is created in right 
eousness and true holiness." 

Col. 3: 10 "And have put on the new man, which is renewed in 
knowledge after the image of him that created him." 

Rom. 8: 29 "For whom he did foreknow, he also did predestinate 
to be conformed to the image of his Son, that he might be the first 
born among many brethren." 

2 Cor. 3: 18 " But 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." 

Col. i: 15 "Who is the image of the invisible God, the firstborn 
of every creature." 

The image and likeness plainly have reference to the intel 
lectual and moral nature of man. 

(b} Ps. 17: 15, R. V. (Marg. in part)" As for me, I shall behold thy 
face in righteousness: I shall be satisfied, when I awake, with thy 
form." (The Hebrew word used here clearly means a visible form. 
Compare Num. 12: 8, R.V. "With him will I speak mouth to mouth, 
even manifestly, and not in dark speeches; and the the form of ihe LORD 
shall he behold: wherefore then were ye not afraid to speak against 
my servant, against Moses ? ") 



294 What the Bible Teaches 

The image and likeness would seem also to have some refer 
ence to the visible likeness. It is true God is essentially spirit 
(Jno. 4: 24), and invisible (Col. 1: 15), but God has a form in 
which he manifests Himself to the eye (Is. 6:1; Acts 7:56; 
Phil. 2: 6 [See Thayer s Greek-English Lex. of the N. T. on 
the word translated "form" in this last passage], and man 
seems to have been created not only in the intellectual and moral, 
but also the visible likeness of God. (Compare Gen. 5: 1, 3 . 
"This is the book of the generations of Adam. In the day that 
God created man, in the likeness of God made he him. 
And Adam lived a hundred and thirty years, and begat a son in 
his own likeness, after his image; and called his name Seth.") 

It is perhaps impossible to say how much of this visible like 
ness was lost by the Fall, but in the regeneration man is not only 
recreated intellectually and morally in the likeness of God (Eph. 
4: 23, 24; Col. 3: 10), but when the regeneration is complete in 
the outward, visible likeness as well. (Compare Phil. 3: 21 
"Who shall change our vile body, that it may be fashioned///^ 
unto his glorious body, according to the working whereby he is 
able even to subdue all things unto himself. ") 

But from Jno. 17: 5 ("And now, O Father, glorify thou 
me with thine own self with the glory which I had with thee be 
fore the world was"), compared with Phil. 2: 6 ("Who, being 
in the form of God, thought it not robbery to be equal with 
God"), we see that " the form " of Christ was the form of God. 

II, The Original Intellectual and Moral Condition of Man. 

(i) Gen. 2:19 "And out of the ground the LORD God formed 
every beast of the field, and every fowl of the air; and brought them 
unto Adam to see what he would call them; and whatsoever Adam 
called every living creature, that was the name thereof." 

Gen. i: 28 " And God blessed them, and God said unto them, Be 
fruitful, and multiply, and replenish the earth, and subdue it; and 
have dominion over the fish of the sea, and over the fowl of the air, 
and over every living thing that moveth upon the earth." 

FIRST PROPOSITION: Mem was created with sufficient in 
tellectual capacity to give names to all living creatures and to have 
dominion over them. 

Man was not created an ignoramus nor a savage, but a being 
with lofty intellectual powers. Whatever truth there may be in 



His Original Condition 295 

the doctrine of evolution as applied within limits to the animal 
world, it breaks down when applied to man. It contradicts not 
only Scripture, but the known facts of history. The development 
of man from an originally low order of intellectual beings closely 
resembling the ape, is a figment of unbridled imagination falsely 
dubbed science. There is absolutely not one fact to sustain it. 
The first view we get of man is of a being of splendid intellectual 
powers. 

(2) Gen. 3: 1-6 "Now the serpent was more subtil than any 
beast of the field which the LORD God had made. And he said unto 
the woman, Yea, hath God said, Ye shall not -eat of every tree of the 
garden? And the woman said unto the serpent, We may eat of the 
fruit of the trees of the garden: but of the fruit of the tree which is in 
the midst of the garden, God hath said, Ye shall not eat of it, neither 
shall ye touch it, lest ye die. And the serpent said unto the woman, 
Ye shall -not surely die: For God doth know that in the day ye eat 
thereof, -then your eyes shall be opened, and ye shall be as gods, 
knowing good and evil. And when the woman saw that the tree was 
good for food, and that it was pleasant to the eyes, and a tree to be 
desired to make one wise, she took of the fruit thereof, and did eat, 
and gave also unto her husband with her; and he did eat." 

Rom. 5: 12, 14 Wherefore, as by one man sin entered into the 
world, and death by sin; and so death passed upon all men, for that all 
have sinned: . . . Nevertheless death reigned from Adam to 
Moses, even over them that had not sinned after the similitude of 
Adam s transgression, who is the figure of him that was to come." 
(Eccl. 7: 29.) 

SE COND PR OPOSITION: Man was not created a sinner, but sin 
entered into the world through man, by his conscious and volun 
tary choice. 



CHAPTER II. 

THE FALL 

I. The Fact of the Fall. 

(i) Gen. 3: 1-6 "Now the serpent was more subtil than any 
beast of the field which the LORD God had made. And he said unto 
the woman, Yea, hath God said, Ye shall not eat of every tree of the 
garden? And the woman said unto the serpent, We may eat of the 
fruit of the trees of the garden: but of the fruit of the tree which is in 
the midst of the garden, God hath said, Ye shall not eat of it, neither 
shall ye touch it, lest ye die. And the serpent said unto the woman, 
Ye shall not surely die: For God doth know that in the day ye eat 
thereof, then your eyes shall be opened, and ye shall be as gods, 
knowing good and evil. And when the woman saw that the tree was 
good for food, and that it was pleasant to the eyes, and a tree to be 
desired to make one wise, she took of the fruit thereof, and did eat, 
and gave also unto her husband with her; and he did eat." 

PR OPOSITION: The first man fell 

The steps in the Fall were: 

(1) Listening to slanders against God. 

(2) Doubting God s word and His love. 

(3) Looking at what God had forbidden. 

(4) Lusting for what God had prohibited. (The lust of the 
flesh, the lust of the eye and the vainglory of life, v. 6. Com 
pare Uno. 2: 16.) 

(5) Disobeying God s commandments. 

The woman was the first in this deception and transgres 
sion. (V. 1, etc.) 

(Compare i Tim. 2: 14 "And Adam was not deceived, but the 
woman being deceived was in the transgression. ") 

II. Result of the Fall. 

(i) Rom. 5: 19, R.V. " For as through the one man s disobedience 
the many were made sinners, even so through the obedience of the one 
shall many be made righteous." 



The Fall 297 

PROPOSITION: Through the one man s disobedience the many 
were made (or constituted) sinners. 

Adam stood as the representative of the race; indeed, he was 
the race, and all coming generations were in him. (Compare 
Heb. 7: 9, 10.) In his fall the race fell. " All sinned." Rom. 
5: 12, R.V. "Therefore, as through one man sin entered into 
the world, and death through sin; and so death passed unto all 
men, for that all sinned." 

Many thoughtless infidels say: "I would rather stand for 
myself." If you had stood for yourself you would have fallen as 
Adam did. God s plan, when we see the whole of it, is far more 
gracious than this. As the first Adam fell for us, so we all 
would have done for ourselves; so the second Adam obeyed for 
us, as none of us would have done if left to stand for ourselves. 



CHAPTER Hi. 

THE PRESENT STANDING BEFORE GOD AND CONDITION 

OF MEN OUTSIDE OF THE REDEMPTION THAT 

IS IN CHRIST JESUS, 

I. The Present Standing before God of men outside of the Redemption that 
is in Christ Jesus. 

(1) Rom. 3: 9, 10, 22 (1. cl.), 23 "What then ? are we better than 
they ? No, in no wise: for we have before proved both Jews and Gen 
tiles, that they are all under sin; As it is written, There is none right 
eous, no, not one; . . . for there is no difference: for all have 
sinned, and come short of the glory of God." 

Ps. 14: 2, 3 "The LORD looked down from heaven upon the chil 
dren of men, to see if there were any that did understand, and seek 
God. They are all gone aside, they are all together become filthy: 
there is none that doeth good, no, not one." 

Is. 53:6 : All we like sheep have gone astray; we have turned 
every one to his own way; and the LORD hath laid on him the iniquity 
of us all." 

i Jno. i: 8, 10 "If we say that we have no sin, we deceive our 
selves, and the truth is not in us. ... If we say that we have not 
sinned, we make him a liar, and his word is not in us." 

FIRST PROPOSITION: Outside of the Redemption in Christ 

Jesus there is no difference in the standing of men before God: 
for all have sinned and come short of the glory of God; there 
is none righteous, no, not one. 

(2) Rom. 3: 19, R.V. " Now we know that what things soever the 
law saith, it speaketh to them that are under the law; that every mouth 
may be stopped, and all the world may be brought under the judgment 
of God." 

SECOND PROPOSITION; Every mouth is stopped and all the 
world brought under the judgment of God. 

(Compare Ps. 130: 3" If thou, LORD, shouldest mark iniquity, O 
LORD, who shall stand ?" Ps. 143: 2 "And enter not into judgment 
with thy servant: for in thy sight shall no man living be justified.") 



The Present Standing Before God 299 

(3) Gal. 3: 10 (note context vv. 13, 14) " For as many as are of 
the works of the law are under the curse: for it is written, Cursed is 
every one that continueth not in all things which are written in the 
book of the law to do them." 

Rom. 2: i2" For as many as have sinned without law shall also 
perish without law; and as many as have sinned in the law shall be 
judged by the law." 

THIRD PROPOSITION: All who are of the deeds of the law 
(I e., outside of the grace of God in Jesus Christj are under 
a curse. 

(4) i Jno. 3: 8-10 " He that committeth sin is of the devil; for the 
devil sinneth from the beginning. For this purpose the Son of God 
was manifested, that he might destroy the works of the devil. Who 
soever is born of God doth not commit sin; for his seed remaineth in 
him; and he cannot sin, because he is born of God. In this the chil 
dren of God are manifest, and the children of the devil; whosoever 
doeth not righteousness is not of God, neither he that loveth not his 
brother." 

FOURTH PROPOSITION: All who have not been born of God 
(i. e. , all outside of the Redemption in Christ Jesus) are chil 
dren of the Devil. 

The doctrine of the universal Fatherhood of God is utterly 
unscriptural and untrue. It is true all men are his offspring, 
or stock, or race, or nation (Acts 17:28, ysros not Ttnva, see 
usage in Greek concordance), in the sense of being His creatures, 
having our being in Him, and made in His likeness. (See con 
text vv. 28, 29.) But we become His "sons" or "children" by 
faith in Christ Jesus. (Gal. 3; 26, R.V. ; Jno. 1:12, R.V.) 

tt. The Present Condition of men outside of the Redemption that is in 
Christ Jesus. 

(1) Eph. 4:18, R.V. "Being darkened in their understanding^ 
alienated from the life of God because of the ignorance that is in them, 
because of the hardening of their hearts." 

FIRST PROPOSITION: They are darkened in their understand 
ing, alienated from the life of God through the ignorance that 
is in them, hardened in heart. 

(2) i Cor. 2: 14 " But the natural manreceiveth not the things of 
the Spirit of God: for they are foolishness unto him: neither can he 
know them, because they are spiritually discerned." 



300 What the Bible Teaches 

SECOND PROPOSITION: The natural man receiveth not tU 
things of the Spirit of God, neither can he know them. 

(3) Jer. 17:9, R.V. " The heart is deceitful above all things, and 
it is desperately sick: who can know it ? " 

THIRD PROPOSITION: The natural heart is deceitful above all 
things and desperately sick. 

(4) Gen. 6: 5, 12 "And God saw that the wickedness of man was 
great in the earth, and that every imagination of the thoughts of his 
heart was only evil continually. . . . And God looked upon the 
earth, and behold it was corrupt; for all flesh had corrupted his way 
upon the earth." 

Gen. 8: 21 "And the LORD smelled a sweet savour; and the LORD 
said in his heart, I will not again curse the ground any more for man s 
sake; for the imagination of man s heart is evil from his youth: neither 
will I again smite any more every thing living, as I have done." 

Ps. 94:11 "The LORD knoweth the thoughts of man, that they 
are vanity." 

FOURTH PROPOSITION: The entire moral and intellectual 
nature of unredeemed man is corrupted by sin. 

(5) Tit. 3:3 " For we ourselves also were sometimes foolish, dis 
obedient, deceived, serving divers lusts and pleasures; living in malice 
and envy, hateful, and hating one another." 

Eph. 2:3, R.V. " Among whom we also once lived in the lusts of 
our flesh, doing the desires of the flesh and of the mind." 

Col. 3: 5, 7 " Mortify therefore your members which are upon the 
earth; fornication, uncleanness, inordinate affection, evil concupis 
cence, and covetousness, which is idolatry: ... In the which ye 
also walked sometime, when ye lived in them." 

FIFTH PROPOSITION: The outward life of unredeemed men 
is vile and detestable. 

(6) Rom. 7:5, 8, 14, 15, 19, 23, 24 " For when we were in the flesh, 
the motions of sin, which were by the law, did work in our members 
to bring forth fruit unto death. . . . But sin, taking occasion by 
the commandment, wrought in me all manner of concupiscence. For 
without the law sin is dead, . . . For we know that the law is 
spiritual: for I am carnal, sold under sin. For that which I do, I allow 
not: for what I would, that do I not; but what I hate, that do I. ... 
For the good that I would, I do not: but the evil which I would not, 
that I do. . . . But I see another law in my members, warring 
against the law of my mind, and bringing me into captivity to the law 
of sin which is in my members. O wretched man that I am, who shall 



The Present Standing Before God 301 

deliver me from the body of this death ? " (Compare 8: 2" For the 
law of the Spirit of life in Christ Jesus hath made me free from the law 
of sin and death," and Rom. 6:17, R.V. "Ye were servants [Marg. 
bondservants, Greek slaves] of sin, etc.") 

SIXTH PROPOSITION: Men unsaved by Christ are the staves 
of sin, in helpless and hopeless captivity to the law of sin and 
death. 

(7) Eph. 2:2 "Wherein in time past ye walked according to the 
course of this world, according to the prince of the power of the air, 
the spirit that novv worketh in the children of disobedience." 

SEVENTH PROPOSITION; Outside of redemption in Christ 
men are under the control of the Prince of the power of the air. 

(8) Eph. 2: 3 " And were by nature the children of wrath, even 
as others." 

EIGHTH PR OPOSITION: They are by nature children of wrath. 

(9) Rom. 8: 7, 8, R.V. " Because the mind of the flesh is enmity 
against God; for it is not subject to the law of God neither indeed can 
be; and they that are in the flesh cannot please God." 

NINTH PROPOSITION; The mind of the flesh is enmity 
against God: it is not subject to the law of God, neither indeed 
can be : and they that are in the flesh cannot please God. 

(10) Eph. 2: i "And you hath he quickened, who were dead in 
trespasses and sins." 

TENTH PROPOSITION; Men outside of Christ s saving power 
are dead through their trespasses and sins. 

(n) i Jno. 5: 19, R.V. "We know that we are of God, and the 
whole world lieth in the evil one." 

ELEVENTH PROPOSITION: The whole world," the whole 
mass of men who have not received Christ, < lieth in the evil 
one" rest in his arms, in his poiver, in himself. 

CONCLUSION. The present standing or condition of men 
out of Christ as pictured in the Bible is dark and hopeless. One 
word will express it lost, utterly lost. This is very different 
from the conception of man that is popular in novels, on the 
lecture-platform, and in many pulpits to-day : But it is accord 
ant with the facts. The more one has to do with men and 



302 What the Bible Teaches 

women, and the more one comes to know the depths of his own 
heart, the more convinced he becomes of the truthfulness and ac 
curacy in every line of this hideous and repulsive picture. The 
nearer one gets to God, the more fully he sees the truth of this 
picture; the fact that one has an exalted opinion of human nature, 
and his own nature, does not show that he is living near God, but 
far from God. Compare Isaiah s, Job s and the Psalmist s concep 
tion of self and man when they were brought face to face with 
God: 

Is. 6: i, 5 " In the year that King Uzziah died I saw also the LORD 
sitting upon a throne, high and lifted up, and his train filled the 
temple. . . . Then said I, Woe is me ! for I am undone; because I 
am a man of unclean lips, and I dwell in the midst of a people of 
unclean lips: for mine eyes have seen the King, the LORD of Hosts." 

Job 42: 5, 6 " I have heard of thee by the hearing of the ear; but 
now mine eye seeth thee: Wherefore I abhor myself, and repent in 
dust and ashes." 

Ps. 14: 2-3 "The fool hath said in his heart, There is no God. 
They are corrupt, they have done abominable works, there is none 
that doeth good. The LORD looked down from heaven upon the 
children of men, to see if there were any that did understand, and seek 
God. They are all gone aside, they are all together become filthy: 
there is none that doeth good, no, not one." 

Evidently those who live nearest God and see things most 
nearly from His standpoint have the poorest opinion of self and 
human nature. 



CHAPTER IV, 

THE FUTURE DESTINY OF THOSE WHO REJECT THE RE/ 
DEMPTION THAT IS IN JESUS CHRIST, 

I. The Future Destiny of those who do not believe that Jesus is the Son 
of God. 

Jno. 8: 24 "I said therefore unto you, that ye shall die in 
your sins: for if ye believe not that I am he, ye shall die in your sins." 
(Note context, verse 21.) 

PROPOSITION: Those who believe not that Jesus is the 
Messiah and Son of God shall die in their sins; w father He 
goes they cannot come. 

NOTE. The faith here spoken of is not a mere opinion, but a faith 
that governs the life. (Compare John s use of faith everywhere; e. g., i 
Jno. 5: i, 4, 5.) 

II. The Future Destiny of those who have done ill. 

Jno. 5: 28, 29, R.V. "Marvel not at this: for the hour cometh 
in which all that are in the tombs shall hear his voice, and shall come 
forth, they that have done good, unto the resurrection of life; and they 
that have done ill, unto the resurrection of judgment." 

PROPOSITION; All men shall be raised again from the 
dead, those who reject Christ as well as those who accept Him, 
but to the one it will be a resurrection unto life, to the other a res 
urrection unto judgment. 

(Compare i Cor. 15: 22 " For as in Adam all die, even so in Christ 
shall all be made alive.") 

III. The Future Destiny of the factious and disobedient. 

Rom. 2: 5, 6, 8, 9, R.V. "But after thy hardness and impeni 
tent heart treasurest up for thyself wrath in the day of wrath and 
revelation of the righteous judgment of God; who will render to every 
man according to his works: . . . but unto them that are factious, 
and obey not the truth, but obey unrighteousness, shall be wrath and 
indignation, tribulation and anguish upon every soul of man that 
worketh evil, of the Jew first, and also of the Greek." 



304 What the Bible Teaches 

PROPOSITION: Unto them that are factious, and obey not the 
truth (Compare Jno. 14: 6; 3: 18, 19), but obey unrighteousness, 
shall be wrath and indignation, tribulation and anguish, upon 
every soul of man that worketh evil. 

IY. The Future Destiny of those who know not God and obey not the 
Gospel. 

2 Thess. i: 8, g, R.V. "In flaming fire, rendering vengeance to 
them that know not God, and to them that obey not the gospel of 
our Lord Jesus: who shall suffer punishment, even eternal destruction 
from the face of the Lord and from the glory of his might, when he 
shall come to be glorified in his saints." 

PROPOSITION: Those who know not God and that obey not 
the gospel of our Lord Jesus, shall suffer punishment, even 
eternal destruction from the face of the Lord and from the glory 
of his might, when He shall come to be glorified in His saints. 

NOTE. What " destruction" means we shall see later. 

V. The Future Destiny of those who are not found written in the 
book of life. 

Rev. 20: 15, R.V "And if any was not found written in the book 
of life, he was cast into the lake of fire." 

PROPOSITION: If anyone at the judgment of the great white 
tJirone is not found written in the book of life, he shall be cast into 
the lake of fire. 

VI. The Future Destiny of those who neglect Christ by neglecting His 
brethren. 

Matt. 25: 41, 46, R.V. "Then shall he say unto them on the left 
hand, Depart from me, ye cursed, into the eternal fire which is 
prepared for the devil and his angels: . . . And these shall go 
away into eternal punishment: but the righteous into eternal life." 

PROPOSITION: When Christ comes to judge the nations He 
s/iall say to those on His left hand (i. e. , those who have neg 
lected Him, by neglecting their duty to His hungry, thirsty, 
lonely, naked, imprisoned brethren), Depart from me, ye 
cursed, into the eternal fire which is prepared for the Devil 
and his angels, and these shall go away into eternal punish 
ment." 



The Future Destiny of Unbelievers 305 

HI. The Future Destiny of the fearful, unbelieving, etc. 

Rev. 21 : 8 "But the fearful, and unbelieving, and the abom 
inable, and murderers, and whoremongers, and sorcerers, and idola 
ters, and all liars, shall have their part in the lake which burneth with 
fire and brimstone: which is the second death." 

PR OPOSITION: The fearful, and unbelieving, and the abomina 
ble, and murderers, and whoremongers, and sorcerers, and 
idolaters, and all liars, shall have their part in the lake which 
burneth with fire and brimstone. 

VIII. Questions answered. 

FIRST QUESTION: Is the fire spoken of as the future penalty 
of sin literal fire? 

ANSWER: (1) Note the frequency with which the word fire 
and synonymous expressions are used: 

Matt. 7: 19 "Every tree that bringeth not forth good fruit is hewn 
down, and cast into the fire." 

Jno. 15: 6 " If a man abide not in me, he is cast forth as a branch, 
and is withered; and men gather them, and cast them into the fire, 
and they are burned." 

Is. 66: 24 "And they shall go forth, and look upon the carcasses 
of the men that have transgressed against me: for their worm shall not 
die, neither shall their fire be quenched; and they shall be an abhorring 
unto all flesh." 

Heb. 6: 8" But that which beareth thorns and briers is rejected, 
and is nigh unto cursing; whose end is to be burned. 

Heb. 10: 26, 27, R.V. " For if we sin willfully after that we have 
received the knowledge of the truth, there remaineth no more sacrifice 
for sins, but a certain fearful expectation of judgment, and a fierceness 
of fire which shall devour the adversaries." 

Rev. 20: 15 " And whosoever was not found written in the book of 
life was cast into the lake of fire " 

Rev. 21 : 8 " But the fearful, and unbelieving, and the abominable, 
and murderers, and whoremongers, and sorcerers, and idolaters, and 
all liars, shall have their part in the lake which burneth with fire and 
brimstone: which is the second death." 

(2) Matt. 13: 30, 41, 42 " Let both grow together until the har 
vest: and in the time of harvest I will say to the reapers, Gather ye 
together first the tares, and bind them in bundles to burn them: but 
gather the wheat into my barn. . . . The Son of man shall send 
forth his angels, and they .shall gather out of his kingdom all things 
that offend, and them which do iniquity; and shall cast them into a 
furnace of fire i there shall be wailing and gnashing of teeth." 



306 What the Bible Teaches 

In a parable we expect figures, but in the explanation of the 
parable we expect the figures to be explained by the literal facts 
which they are intended to represent. But in the parable of the 
tares every item of the parable is explained except the fire, but 
that remains fire in the interpretation of the parable as well as in 
the parable itself. (Compare also Matt. 13: 47-50.) 

SECOND QUESTION: Is the Lake of Fire a place of con- 
tinued conscious torment, or is it a place of annihilation of being, 
or is it a place of non-conscious existence ? 

ANSWER: The punishment of the wicked is spoken of as 
"death" and "destruction." What do these words mean in 
Biblical usage ? 

" DEATH." 

(1) i Tim. 5: 6 " But she that liveth in pleasure is dead while she 
liveth." 

Eph. 2: i "And you hath he quickened, who were dead in tres 
passes and sins." 

FIRST PROPOSITION: The word < < death " is applied to sinners 
while still existing, but existing in a wrong way while they 
have life in the sense of existence, but not true life, reed life, 
in the sense of right existence. (Compare 1 Tim. 6: 19, A.V. 
and B.V.) 

(2) Rev. 21 : 8 "But the fearful, and unbelieving, and the 
abominable, and murderers, and whoremongers, and sorcerers, and 
idolaters, and all liars, shall have their part in the lake which burneth 
with fire and brimstone: which is the second death." 

SECOND PROPOSITION: The death which is the final out 
come of a life of sin and unbelief is defined in the Bible as a 
portion in the place of torment. 

(3) Jno. 17:3 "AND THIS is life eternal, that they might know 
thee the only true God, and Jesus Christ, whom thou hast sent." 

i Jno. i: 2 "For the life was manifested, and ive have seen it, 
and bear witness, and show unto you that eternal life, which was with 
the Father, and was manifested unto us. 

THIRD PROPOSITION: Life is defined in the Bible not merely 
as existence but as right existence, knowing the true God, the 
life manifested in Jesus Christ. Death, then, is not mere non- 
existence, but wrong, wretched, debased, devilish existence. 



The Future Destiny of Unbelievers 307 

"DESTRUCTION." 

(1) The general use of the word. 

Matt. 9: 17 " Neither do men put new wine into old bottles: else 
the bottles break, and the wine runneth out, and the bottles perish: 
but they put new wine into new bottles, and both are preserved." 

FIRST PROPOSITION: When anything is said < < to perish " (the 
verb from which the noun commonly translated "destruction" 
and " perdition " is derived) it is not meant that it ceases to be, 
but that it is so ruined that it no longer subserves the use for 
which it was designed. (See Thayer s Greek-English Lexicon 
of New Testament.) 

Compare also Matt. 26:8 "But when his disciples saw it, they 
had indignation, saying, to what purpose is this waste? " (Same word 
elsewhere translated " destruction " and "perdition.") 

(2) The specific use of the word as applied to the doom of 
the wicked. 

Rev. 17: 8, n "The beast that thou sawest was, and is not; and 
shall ascend out of the bottomless pit, and go into perdition: and they 
that dwell on the earth shall wonder, whose names were not written 
in the book of life from the foundation of the world, when they be 
hold the beast that was, and is not, and yet is. ... And the 
beast that was, and is not, even he is the eighth, and is of the seven, 
and goeth into perdition." 

(Note the Greek word here translated " perdition" is the 
word translated "destruction" in 2 Pet. 3: 16, A.V. and E.V. ; 
Phil. 3: 19, A.V. ; 2 Pet. 3: 7, R.V. Now if we can find what the 
beast " goeth " into, we shall know what "destruction" or "per 
dition " means. Turn to Rev. 19 : 20 " And the beast was taken, 
and with him the false prophet that wrought miracles before him, 
with which he deceived them that had received the mark of the 
beast, and them that worshipped his image. These both were, cast 
alive into a lake of fire burning with brimstone." Turn again to 
Rev. 20: 10 "And the devil that deceived them was cast into 
the lake of fire and brimstone, where the beast and the false prophet 
are, and shall be tormented day and night forever and ever." 
Here we find the beast still in the lake of lire and being tor 
mented after a thousand years have passed away.) 

SECOND PROPOSITION: "Destruction" is clearly defined 
in the New Testament as the condition of beings in a place of 
conscious and unending torment. 



308 What the Bible Teaches 

That " destruction" does not mean annihilation is also evi 
dent from Luke 19: 10 "For the Son of man is come to seek and 
to save that which was lost." ( Greek.) 

(3) Rev. 14: 10, ii" The same shall drink of the wine of the wrath 
of God, which is poured out without mixture into the cup of his indig 
nation; and he shall be tormented with fire and brimstone in the pres 
ence of the holy angels, and in the .presence of the Lamb: And the 
smoke of their torment ascendeth up forever and ever; and they have 
no rest day nor night, who worship the beast and his image, and who 
soever receiveth the mark of his name. 

THIRD PROPOSITION: The ultimate condition of those who 
receive the mark of the beast is described as a condition of un 
ending, unresting, conscious torment 

OBJECTION: "This passage does not refer to the eternal 
state as it speaks of day and night. 
ANSWER: 

(1) Compare Rev. 4: 8 "And the four beasts had each of them 
six wings about him; and they were full of eyes within; and they 
rested not day and night, saying, Holy, holy, holy, Lord God Almighty, 
which was, and is, and is to come." 

Rev. 7: 14, 15 "And I said unto him, Sir, thou knowest. And he 
said to me, These are they which came out of great tribulation, and 
have washed their robes, and made them white in the blood of the 
Lamb. Therefore are they before the throne of God, and serve him 
day and night in his temple; and he that sitteth on the throne shall 
dwell among them." 

Rev. 20: 10 "And the devil that deceived them was cast into the 
lake of fire and brimstone, where the beast and the false prophets are, 
and shall be tormented day and night FOREVER AND EVER." 

(2) Rev. 19: 20 " And the beast was taken, and with him the false 
prophet that wrought miracles before him, with which he deceived 
them that had received the mark of the beast, and them that worshipped 
his image. These both were cast alive into a lake of fire burning 
with brimstone." Compare with Rev. 20: 10 "And the devil that 
deceived them was cast into the lake of fire and brimstone, where the 
beast and the false prophet are, and shall be tormented day and night 
for ever and ever," shows us the beast and false prophet still in the 
lake of fire at the end of the thousand years, and still being tormented, 

THIRD QUESTION: Is this condition of torment endless ? 
ANSWER: 

Matt. 25:41 "Then shall he say unto them on the left hand, 
Depart from me, ye cursed, into everlasting fire, prepared for the devil 
and his angels." (Compare Rev. 20: 10 "And the devil that deceived 



The Future Destiny of Unbelievers 309 

them was cast into the lake of fire and brimstone, where the beast and 
the false prophet are, and shall be tormented day and night for ever 
and ever.") 

Rev. 14: ii " And the smoke of their torment ascended up for ever 
and ever: and they have no rest day nor night, who worship the beast 
and his image, and whosoever receiveth the mark of his name." 

Compare 2 Thess. i : 9, 10 " Who shall be punished with everlasting 
destmction from the presence of the Lord, and from the glory of his 
power; when he shall come to be glorified in his saints, and to be 
admired in all them that believe (because our testimony among you 
was believed) in that day." 

PROPOSITION: They are tormented day and night for ever and 
ever, and they have no rest day nor nig Jit. 

What does "for ever and ever" mean? 

Literally, "Unto the ages of the ages." The expression 
occurs twelve times in the Book of Revelation. 

Rev. i: 6 "And hath made us kings and priests unto God and his 
Father; to him be glory and dominion for ever and ever. Amen." 

4: g, 10 "And when those beasts give glory and honor and thanks 
to him that sat on the throne, who liveth for ever and ever, the four 
and twenty elders fall down before him that sat on the throne, and 
worship him that liveth for ever and ever, and cast their crowns before 
the throne, saying. 

5: 13 "And every creature which is in heaven, and on the earth, 
and under the earth, and such as are in the sea, and all that are in 
them, heard I saying, Blessing, and honor, and glory, and power, be 
unto him that sitteth upon the throne, and unto the Lamb for ever 
and ever." 

7:12 "Saying, Amen: Blessing, and glory, and wisdom, and 
thanksgiving, and honor, and power, and might, be unto God for ever 
and ever. Amen." 

10: 6 "And sware by him that liveth for ever and ever, who 
created heaven, and the things that therein are, and the earth, and the 
things that therein are, and the sea, and the things which are therein, 
that there should be time no longer." 

n: 15 "And the seventh angel sounded; and there were great 
voices in heaven, saying, the kingdoms of this world are become the 
kingdoms of our Lord, and of his Christ; and he shall reign for ever 
and ever." (See also Rev. 14: n.) 

15: 7 And one of the four beasts gave unto the seven angels seven 
golden vials full of the wrath of God, who liveth for ever and ever." 
(Also, 19: 2, 3; 20: 10.) 

22: 5 " And there shall be no night there; and they need no candle, 
neither light of the sun; for the Lord God giveth them light: and they 
shall reign for ever and ever." 



3io What the Bible Teaches 

Eight times it refers to the duration of the existence o* 
reign or glory of God and Christ. Once to the duration of the 
blessed reign of the righteous, and in the three remaining in 
stances to the duration of the torment of the Devil, Beast, False 
Prophet, and the wicked. 

The word frequently translated "eternal" or "everlast 
ing" means "age-long," and may be used of a limited period; 
but the expression " for ever and ever" means " unto the ages of 
the ages" (Rev. 19: 3; 20: 10 See RV. Marg. and Greek), or 
"unto ages of ages" (Rev. 14: 11, R.V. Marg. and Greek); 
i. e., not merely throughout an age, but throughout all ages. It 
is a picture not merely of years tumbling upon years, but of ages 
tumbling upon ages in endless succession. It is never in a single 
instance used of a limited period. Nothing could more plainly or 
graphically picture absolute endlessness. 

FOURTH QUESTION: When are the issues of eternity settled? 

(1) Jno. 8:2i "Then said Jesus again unto them, I go my way, and 
ye shall seek me, and shall die in your sins: whither I go, ye cannot 
come." 

FIRST PROPOSITION: Those who die in their sins cannot go 
where Jesus is. 

(2) Heb. 9: 27, R.V. " And inasmuch as it is appointed unto men 
once to die, and after this cometh judgment." 

SECOND PROPOSITION: It is appointed unto men once to 
die, and after this judgment. 

(3) Jno. 5:28, 29 "Marvel not at this: for the hour is coming, in 
which all that are in the graves shall hear his voice, and shall come 
forth; they .that have done good, unto the resurrection of life; and 
they that have done evil, unto the resurrection of damnation." 

THIRD PROPOSITION: All who are in their graves who have 
done evil shall be raised unto a resurrection of judgment. 

(4) Luke 16:26 " And beside all this, between us and you there 
is a great gulf fixed: so that they which would pass from hence to you 
cannot; neither can they pass to us, that would come from thence." 

FOURTH PROPOSITION: Between those who pass out of this 
world lost and those who pass out accepted of God, there is a 
great gulf fixed and no passing from, the one side to tht of her. 
The destinies of eternity are settled in the life that now is. 



The Future Destiny of Unbelievers 311 

FIFTH QUESTION: May not those who have never heard of 
Christ in this world have another opportunity ? 

ANSWER: (a) There is not a line of Scripture upon which to 
build such a hope, (b) All men have sufficient light to condemn 
them if they do not obey it. 

Rom. 2: 12, 16 "For as many as have sinned without law shall 
also perish without law; and as many as have sinned in the law shall 
be judged by the law; (For not the hearers of the law are just before 
God, but the doers of the law shall be justified. For when the Gen 
tiles, which have not the law, do by nature the things contained in the 
law, these, having not the law, are a law unto themselves: Which 
show the work of the law written in their hearts, their conscience also 
bearing witness, and their thoughts the meanwhile accusing or else 
excusing one another;) In the day that God shall judge the secrets of 
men by Jesus Christ according to my gospel." 

NOTE. The passage here quoted was not given to show, as some 
strangely imagine, how men are saved by the light of nature, but how 
the Gentile is under condemnation by the law written in his heart, just 
as the Jew is under condemnation by the law of Moses. The conclusion 
of the whole matter is found in Rom. 3: 19, 20, 21, 22 " Now we know that 
what things soever the law saith, it saith to them who are under the law: 
that every mouth may be stopped, and all the world may become guilty 
before God. Therefore by the deeds of the law there shall no flesh be 
justified in his sight: for by the law is the knowledge of sin. But now 
the righteousness of God without the law is manifested, being witnessed 
by the law and the prophets; 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." 

GENERAL CONCLUSION: The future state of those who reject 
the redemption offered to them in Christ is plainly declared to be 
a state of conscious, unutterable, endless torment and anguish. 
This conception is an awful and appalling one. It is, however, 
the Scriptural conception and also a reasonable one when we come 
to see the appalling nature of sin, and especially the appalling na 
ture of the sin of trampling under foot God s mercy toward sin 
ners, and rejecting God s glorious Son, whom His love has pro 
vided as a Saviour. 

Shallow views of sin and of God s holiness, and of the glory 
of Jesus Christ and His claims upon us, lie at the bottom of weak 
theories of the doom of the impenitent. When we see sin in all 
its hideousness and enormity, the Holiness of God in all its per 
fection, and the glory of Jesus Christ in all its infinity, nothing 



312 What the Bible Teaches 

but a doctrine that those ivho persist in the choice of sin, who 
love darkness rather than light, and who persist in the rejection of 
the Son of God, shall endure everlasting anguish, will satisfy the 
demands of our own moral intuitions. Nothing but the fact that 
we dread suffering more than we loathe sin, and more than we 
love the glory of Jesus Christ, makes us repudiate the thought 
that beings who eternally choose sin should eternally suffer, or 
that men who despise God s mercy and spurn His Son should be 
given over to endless anguish. 

SIXTH QUESTION. What about our impenitent friends and 
loved ones? 

ANSWER: () It is better to recognize facts, no matter how 
unwelcome, and try to save these friends from the doom to which 
they are certainly hurrying than to quarrel with facts and seek 
to remove them by shutting our eyes to them. You cannot avert a 
hurricane by merely refusing to believe it is coming, (b. ) If we 
love Christ supremely, as we should love Him, and realize His 
glory and His claims upon men, as we should realize them, we will 
%ay if the dearest friend we have on earth persists in trampling 
Christ under foot he ought to be tormented forever and ever. 

Suppose one you greatly love should commit some hideous 
wrong against one you love more, and persist in it eternally, would 
you not consent to his eternal punishment ? 

If, after men have sinned and God still offers them mercy, and 
makes the tremendous sacrifice of His Son to save them if they 
still despise that mercy and trample God s Son under foot, if then 
they are consigned to everlasting torment, I say: "Amen! 
Hallelujah ! True and righteous are thy judgments, O Lord! " 

At all events the doctrine of conscious, eternal torment for 
impenitent men is clearly revealed in the Word of God, and whether 
we can defend it on philosophic grounds or not, it is our business 
to believe it ; and leave it to the clearer light of Eternity to explain 
what we cannot now understand, realizing that God may have infi 
nitely wise reasons for doing things for which we in our ignorance 
can see no sufficient reason at all. It is the most ludicrous con 
ceit for beings so limited and foolish as the wisest of men are, to 
attempt to dogmatize how a God of infinite wisdom must act. 
All we know as to how God will act is what God has seen fit to 
tell us. 



The Future Destiny of Unbelievers 3*3 

In conclusion, two things are certain. First, the more closely 
men walk with God and the more devoted they become to His 
service, the more likely they are to believe this doctrine. Many 
men tell us they love their fellow men too much to believe this 
doctrine ; but the men who show their love in more practical ways 
than sentimental protestations about it, the men who show their 
love for their fellow men as Jesus Christ showed His, by laying 
down their lives for them, they believe it, even as Jesus Christ 
Himself believed it. 

As Christians become worldly and easy-going they grow 
loose in their doctrine concerning the doom of the impenitent. 
The fact that loose doctrines are spreading so rapidly and wide 
ly in our day is nothing for them, but against them, for worldli- 
ness is also spreading in the Church. (1 Tim. 4:1; 2 Tim. 3:1; 
4:2, 3.) Increasing laxity of life and increasing laxity of doctrine 
go arm in arm. A church that dances and frequents theatres and 
lives in self-indulgence during the week, enjoys a doctrine on the 
Lord s Day that makes the punishment of the wicked not soawfuZ 
after all. 

Second, men who accept a loose doctrine regarding the ultL 
mate penalty of sin (Restorationism or Universalism or Annihila- 
tiouism) lose their power for G-od. They may be very clever at 
argument and zealous in proselyting, but they are poor at soul- 
saving. They are seldom found beseeching men to be reconciled to 
God. They are more likely to be found trying to upset the faith 
of those already won by the efforts of others, than winning men 
who have no faith at all. If you really believe the doctrine of 
the endless, conscious torment of the impenitent, and the doctrine 
really gets hold of you, you will work as you never worked before 
for the salvation of the lost. If you in any wise abate the doc 
trine, it will abate your zeal. Time and again the author has 
come up to this awful doctrine and tried to find some way of 
escape from it, but when he has failed, as he always has at last, 
when he was honest with the Bible and with himself, he has re 
turned to his work with an increased burden for souls and an in 
tensified determination to spend and be spent for their salvation. 

Finally : Do not believe this doctrine in a cold, intellectual, 
merely argumentative way. If you do, and try to teach it, you 
will repel men from it. But meditate upon it in its practical 



314 What the Bible Teaches 

personal bearings, until your heart is burdened by the awful peril 
of the wicked and you rush out to spend the last dollar, if need 
be, and the last ounce of strength you have, in saving those im 
periled men from the certain, awful hell of conscious agony and 
shame to which they are fast hurrying. 



CHAPTER V, 

JUSTIFICATION, 

I. What does Justify mean I 

NOTE. The way to decide this is by an examination of the Biblical 
use of the word and the words derived from it. The question is not, What 
is the etymological significance of the word? for words are frequently used 
in a meaning widely different from their etymological significance. The 
question is, What is the significance of the word as determined by its 
usage in the Bible? The way to determine this is by taking a Concord 
ance and Bible, and looking up every passage in which the word is used. 
The following passages are sufficient to illustrate the Biblical usage. 
In the passages taken from the O.T., the LXX uses the same Greek 
verb that is translated "justify " in the N.T. 

Deut. 25:1 "If there be a controversy between men, and they 
come unto judgment, that the judges may judge them; then they shall 
justify the righteous, and condemn the wicked." 

Ex. 23:7 "Keep thee far from a false matter: and the innocent 
and righteous slay thou not: for I will not justify the wicked." 

Is. 5:23 "Which justify the wicked for reward, and take away 
the righteousness of the righteous from him ! " 

Luke 16: 15 " And he said unto them, Ye are they which justify 
yourselves before men; but God knoweth your hearts: for that which 
is highly esteemed among men is abomination in the sight of God." 

Rom. 2: 13 "For not the hearers of the law are just before God, 
but the doers of the law shall be justified." 

Rom. 3:23, 24 " For all have sinned, and come short of the glory 
of God; being justified freely by his grace through the redemption that 
is in Christ Jesus. " 

Luke 18: 14 " I tell you this man went down to his house justified 
rather than the other: for every one that exalteth himself shall be 
abased; and he that humbleth himself shall be exalted." 

See, also, Rom. 4: 2-8, R.V. "For if Abraham was justified by 
works, he hath whereof to glory; but not toward God. For what saith 
the scripture ? And Abraham believed God, and it was reckoned unto 
hint for righteousness. Now to him that worketh, the reward is not 
reckoned as of grace, but as of debt. But to him that worketh not, but 
believeth on him that justifieth the ungodly, his faith is reckoned for 
righteousness. Even as David also pronounceth blessing upon the man, 
unto whom God reckoned righteousness apart from works, saying: 



3i6 What the Bible Teaches 

" Blessed are they whose iniquities are forgiven, 

* And whose sins are covered. 

" Blessed is the man to whom the Lord will not reckon sin." 

To "justify," in Biblical usage, signifies not " to make 
righteous," but to "reckon," "declare," or " show to be right 
eous." A man is justified before God when God reckons him 
righteous. 

NOTE. Etymologically the word translated "justify " means "to 
make righteous," but Thayer, in his Greek-English Lexicon of the New 
Testament, says: "This meaning is extremely rare, if not altogether 
doubtful. " (See, also, Liddell & Scott. ) It certainly is not the New Testa 
ment usage of the word. 

II, How Are Men Justified I 

(i) Rom. 3: 20 " Therefore by the deeds of the law there shall no 
flesh be justified in his sight: for by the law is the knowledge of sin." 

Gal. 2: 16 " Knowing that a man is not justified by the works of the 
law, but by the faith of Jesus Christ, even we have believed in Jesus 
Christ, that we might be justified by the faith of Christ, and not by the 
works of the law; for by the works of the law shall no flesh be justified." 

FIRST PROPOSITION; Men are not justified by works of the 
law. No man is justified by works of the law. 
QUESTION: Why not ? 
ANSWER: 

Gal. 3: 10 "For as many as are of the works of the law are under 
the curse: for it is written, Cursed is every one that continueth not in 
all things which are written in the book of the law to do them." Rom. 
3: 23 " For all have sinned, arid come short of the glory of God." 

Because in order to be justified by works of the law we 
must continue in all things which are written in the book of 
the law to do them. This no man has done, but all men have 
sinned. The moment the law is broken at any point, justification 
by works of the law becomes impossible. So those who are of 
works of the law are under the curse. God did not give men the 
law with the intention of justifying men thereby, but to produce 
conviction of sin, to stop men s mouths, and to lead them to Christ. 
Rom. 3: 19, 20 "Now we know that what things soever the law 
saith, it saith to them who are under the law: that every mouth may 
be stopped, and all the world may become guilty before God. There 
fore by the deeds of the law there shall no flesh be justified in his sight: 
for by the law is the knowledge of sin." Gal. 3: 24 " Wherefore the 
law was our schoolmaster to bring us unto Christ, that we might be 
jostified by faith." 



Justification 317 

Yet strangely enough there are many to-day preaching the 
taw as the way of salvation. 

(2) Rom. 3:24 "Being justified freely by his grace through the 
redemption that is in Christ Jesus." 

SECOND PROPOSITION: Men are justified as a free gift by 
Gods grace through the redemption that is in Christ Jesus. 

Justification is not on the ground of any desert there is in 
us. It is a gift God bestows without pay. The channel through 
which it is bestowed is the redemption that is in Christ Jesus. 

(3) Rom. 5:9 (Note R.V. Marg.) " Much more then, being now 
justified by (in) his blood, we shall be saved from wrath through him." 

THIRD PROPOSITION: Yew are justified or counted righteous 
in Christ s blood i. e. , on the ground of Christ s propitiatory 
death. 

(Compare Gal. 3: 13 " Christ hath redeemed us from the curse of 
the law, being made a curse for us: for it is written, Cursed is every 
one that hangeth on a tree." i Pet. 2: 24 " Who his own self bare 
our sins in his own body on the tree, that we, being dead to sins, 
should live unto righteousness: by whose stripes ye were healed." Is. 
53: 6 "All we like sheep have gone astray; we have turned every one 
to his own way; and the LORD hath laid on him the iniquity of us all." 
2 Cor. 5: 21 " For he hath made him to be sin for us, who knew no 
sin; that we might be made the righteousness of God in him.") 

The ground of justification is the shed blood of Christ. 

(4) Rom. 3: 26 " To declare, I say, at this time his righteousness: 
that he might be just, and the justifier of him that believeth in Jesus." 

Rom. 4: 5 "But to him that worketh not, but believeth on him 
that justifieth the ungodly, his faith is counted for righteousness ." 

Rom. 5: i "Therefore being justified by faith, we have peace with 
God through our Lord Jesus Christ." 

Acts 13: 39 "And by him all that believe are justified f rom all 
things, from which ye rould not be justified by the law of Moses." 

FOURTH PROPOSITION: Men are justified on condition of 
faith in Jesus. 

Faith makes ours the shed-blood, which is the ground of 
justification, and we are justified when we believe in Him who 
shed the blood. Provision is made for our justification by the 
shedding of the blood; we are actually justified when w r e believe. 

(5) Rom. 3: 28, R.V. "We reckon therefore that a man is justi 
fied by faith apart from the works of the law." 



3i8 What the Bible Teaches 

Rom. 4: 5, R.V. "But to him that worketh not> but believeth on 
him that justifieth the ungodly, his faith is reckoned for righteous 
ness." 

FIFTH PR OPOSITION: A man is justified by faith apart from 
works of the law i. e. , he is justified on condition that he 
believes even though he has no works to offer as a ground upon 
which he might claim justification. 

When he ceases to work for justification and simply believes 
on Him who justifieth the ungodly, that faith is reckoned for 
righteousness, and he, the believer, is counted righteous. 

The question is not, have you any works to offer, but do you 
believe on Him who justifies the ungodly ? Works have nothing 
to do with justification except to hinder it when we trust in 
them. The blood of Christ secures it, faith in Christ appro* 
priates it. We are justified, not by our works, but by His work 
We are justified upon the simple and single ground of His blood, 
and upon the simple and single condition of our faith. It is 
exceedingly difficult to hold men to this doctrine of justification 
on faith apart from works of the law. They are constantly seek 
ing to bring in works somewhere. 

(6) Rom. 10: 9, 10 "That if thoushalt 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. For with the heart man believetb 
unto righteousness; and with the mouth confession is made unto sal 
vation." 

SIXTH PROPOSITION: The faith that leads to justification is 
a faith < with the heart. 

The heart in the Bible stands for the entire inner man, 
thought, feeling and purpose. To believe "with the heart," is to 
believe with the whole man. It involves the surrender of the 
thought, the feelings and the will to the truth believed. A heart 
faith is more than mere opinion. It is a conviction that governs 
the whole inner man and consequently shapes the outward life. 

(7) Jas. 2: 14, 18-24, R.V." What doth it profit, my brethren, if 
a man say he hath faith, but have not works ? can that faith save him ? 
. . . Yea, a man will say, Thou hast faith, and I have works: shew 
me thy faith apart from thy works, and I by my works will shew thee my 
faith. Thou believest that God is one; thou doest well: the devils also 
believe, and shudder. But wilt thou know, O vain man, that faith apart 



Justification 319 

from works is barren ? Was not Abraham our father justified by works, 
in that he offered up Isaac his son upon the altar ? Thou seest that faith 
wrought with his works, and by works was faith made perfect; and the 
scripture was fulfilled which saith, And Abraham believed God, and it 
was reckoned unto him for righteousness; and he was called the friend 
of God. Ye see that by works a man is justified, and not by faith." 

SE VENTH PROPOSITION; The faith that one says he has, but 
which does not manifest itself in action along the line of the faith 
professed, will not justify. The faith that justifies is the real 
faith that leads to action accordant with the truth professed. 

We are justified simply upon faith, but it must be a veal 
faith. " We are justified by faith without works, but we are not 
justified by a faith that is without works." The faith which God 
sees and upon which He justifies, leads inevitably to works which 
man can see. God saw the faith of Abraham and counted it to 
him for righteousness, but the faith God saw was real and led 
Abraham to works that all could see and which proved his faith. 
The proof to us of the faith is the works, and we know that he 
that does not work has not justifying faith. 

We must not lose sight of the truth which Paul emphasizes 
against legalism on the one side that we are justified on the 
simple condition of a real faith in Christ. We must not lose 
sight of the truth which James emphasizes against antinomian- 
ism on the other side that it is only the faith that proves its 
genuineness by works, that justifies. To the legalist, who is 
seeking to do something to merit justification, we must say "stop 
working and believe on Him that justifieth the ungodly." (Rom. 
4:5.) To the antinomian, who is boasting that he has faith and 
is justified by it, but who does not show his faith by his works, 
we must say < what doth it profit, if a man say he hath faith, but 
have not works ? Can that faith save him. (Jas. 2:14, R.V.) We 
are justified by faith alone, but we are justified by that faith 
alone that works. 

(8) Rom. 4:25 "Who was delivered for our offences, and was 
raised again for (because of) our justification." 

EIGHTH PROPOSITION: Jesus was raised because of our 
justification. 

This does not mean that Jesus was raised in order that we 
might be justified. We were already justified by His death. Be- 



320 What the Bible Teaches 

cause we were thus reckoned righteous God raised Jesus from the 
dead and thus declared us justified. The resurrection of Jesus 
Christ is the proof that God has accepted the sacrifice for us 
which He made. Jesus rose as our representative. In raising 
Him God declared Him accepted and us accepted in Him. 

(9) i Cor. 6: n, R.V. "And such were some of you: but ye were 
washed, but ye were sanctified, but ye were justified in the name of the 
Lord Jesus Christ, and in the Spirit of our God." 

NINTH PROPOSITION: We are justified in the name of the 
Lord Jesus Christ and in the Spirit of our God i. e. , on the 
ground of what Jesus is and did, and on the condition of our 
union with Him, and also on the condition of our union with the 
Spirit of God. 

HI. The Extent of Justification. 

(1) Acts 13: 39, R.V. " And by him (Greek: in him) every one that 
believeth is justified from all things, from which ye could not be justi 
fied by the law of Moses." 

FIRST PROPOSITION: In Christ every one that believeth is 
justified from all things. 

The whole account against the believer is wiped out. 
God has absolutely nothing which He reckons against the 
believer in Jesus Christ. 

(Compare Rom. 8: i, 33, 34, R.V. "There is therefore now no con 
demnation to them which are in Christ Jesus. . . . Who shall lay 
anything to the charge of God s elect? It is God that justifieth; who 
is he that shall condemn ? It is Christ that died, yea rather, that was 
raised from the dead, who is at the right hand of God, who also maketh 
intercession for us." ) 

(2) 2 Cor. 5:21 " For he hath made him to be sin for us, who 
knew no sin; that we might be made the righteousness of God in him." 

Phil. 3:9, R.V. "That I may gain Christ, and be found in him, 
not having a righteousness of mine own, even that which is of the law, 
but that which is through faith in Christ, the righteousness which is of 
God by (upon) faith." 

SECOND PROPOSITION: The believer is made the righteous- 
ness of God in Christ. He has a righteousness not of his own, 
but a "righteousness which is of God upon faith. 1 



Justification 321 

(Compare Rom. 3: 21, 22 " But now the righteousness of God with 
out the law is manifested, being witnessed by the law and the prophets, 
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.") 

There has been an absolute interchange of positions between 
Christ and the justified believer. Christ took our place, the 
place of the curse (Gal. 3: 13). He was made sin (2 Cor. 5: 21). 
God reckoned Him a sinner and dealt with Him as a sinner (Is. 
53: 6; Matt. 27; 46). And when we are justified we step into 
His place the place of acceptance. We are made the righteous 
ness of God in Him. 

To be justified is more than to be forgiven. Forgiveness is 
negative, the putting away of sin. Justification is positive, the 
reckoning of positive and perfect righteousness to one. Jesus 
Christ is so united to the believer that God reckons our sins to 
Him. The believer is so united to Christ that God reckons His 
righteousness to us. God sees us in Him and reckons us as 
righteous as He is. When Christ s work in us is completed we 
will be in actual fact what we are already in God s reckoning. 

L Jno. 3: 2 "Beloved, now are we the sons of God, and it doth 
not yet appear what we shall be: but we know that, when he shall 
appear, we shall be like him; for we shall see him as he is." 

But our present standing before God is absolutely perfect, 
though our present state may be far below this. 

Jno. 17: 23 "I in them, and thou in me, that they may be made 
perfect in one; and that the world may know that thou hast sent me, 
and hast loved them^ as thou hast loved me." 

" Near, so very near to God, 

Nearer I cannot be. 
For in the person of His Son 
I m just as near as He. 

" Dear, so very dear to God, 

Dearer, I cannot be; 
For in the person of His Son 
I m just as dear as He." 

IV. The Time of Justification. 

Acts 13: 39, R.V. "And by him every one that believeth is jus 
tified from all things, from which ye could not be justified by the law 
of Moses." 



322 What the Bible Teaches 

PROPOSITION: In Christ every believer is justified from all 
things. 

The moment a man believes in Christ, that moment he be 
comes united to Christ, and G-od reckons the righteousness of 
God to Him. 

V. The Results of Justification. 

(1) Rom. 5: i (See R.V. and Am. Ap.) "Therefore being justi 
fied by faith, we have peace with God through our Lord Jesus Christ." 

FIRST PROPOSITION: Being justified by faith, we have peace 
with God through our Lord Jesus Christ. 

The enmity between the sinner and G-od is put away by the 
cross (Eph 2: 14-17; Col. 1:20-22), and the moment the sinner 
believes in Christ he is justified and has peace with God 
through our Lord Jesus Christ. He may not yet know he has 
(< peace with God," and so will not have "the peace of God." 
"Peace with God " has to do with our standing; "the peace of 
God" has to do with our state. 

(2) Rom. 8:33, 34 "Who shall lay anything to the charge of 
God s elect ? It is God that justifieth. Who is he that condemneth ? 
It is Christ that died, yea rather, that is risen again, who is even at 
the right hand of God, who also maketh intercession for us." 

SECOND PROPOSITION: No one can lay anything to the 
charge of the justified man. It is God, the great Judge, whojusti* 
fies ; no one can condemn. 

(Compare Rom. 8: i, R.V. "There is therefore now no condem 
nation to them who are in Christ Jesus.") 

The believer in Christ is made secure against all condemna 
tion by the death, resurrection, ascension and intercession of 
Christ. When the death of Christ ceases to satisfy God regard 
ing sin, and when the intercession of Christ ceases to prevail 
with God, then the justified man can be condemned and not till 
then. 

(3) Tit. 3: 7, R.V. " That, being justified by his grace, we might 
be made heirs according to the hope of eternal life." 

THIRD PROPOSITION: Being justified by God s grace, we are 
made heirs according to the hope of eternal life. 



Justification 323 

(4) Rom. 5: 9, R.V., Marg. "Much more then, being now justi 
fied in his blood, shall we be saved from the wrath of God through 
him." 

FOURTH PROPOSITION: Being justified in Christ s blood we 
shall be saved from the coming wrath of God. 

All who are justified through faith in Jesus Christ will have 
no part in that long-restrained wrath of God that is soon to burst 
upon an apostate world. 

(Compare Jno. 5:24, R.V. "Verily, verily, I say unto you, He 
that heareth my word, and believeth on him that sent me, hath eternal 
life, and cometh NOT into judgment, but hath passed out of death into 
life.-) 

Judgment regarding sin is past for the believer. His sin 
has been already judged and punished in the death of Christ. 

i Pet. 2: 24 "Who his own self bare our sins in his own body on 
the tree, that we, being dead to sins, should live unto righteousness: 
by whose stripes yo were healed." 

Gal. 3: 13 "Christ hath redeemed us from the curse of the law, 
being made a curse for us: for it is written, Cursed is every one that 
hangeth on a tree." 

The only judgment that awaits the believer is a judgment 
for rewards according as his works have been good or worthless. 
(2 Cor. 5: 10; 1 Cor. 3: 11-15.) 

(5) Rom. 8:30 "Moreover, whom he did predestinate, them he 
also called: and whom he called, them he also justified: and whom he 
justified, them he also glorified." 

FIFTH PROPOSITION: The one God justifies He will also 
glorify. God has already glorified in His own thought and pur 
pose those whom He has justified. 

(6) Rom. 5: 16, 17, R. V. " And not as through one that sinned, 
so is the gift: for the judgment came of one unto condemnation, 
but the free gift came of many trespasses unto justification. For 
if, by the trespass of the one, death reigned through the one; much 
more shall they that receive the abundance of grace and of the gift 
of righteousness reign in life through the one, even Jesus Christ." 

SIXTH PROPOSITION: Those iv ho are justified shall reign in 
lift through the one, even Jesus Christ. 



CHAPTER VI 

THE NEW BIRTH, 

I. What Is the New Birth? 

(1) 2 Cor. 5: 17 "Therefore if any man be in Christ, he is a new 
creature: old things are passed away; behold, all things are become new," 

Gal. 6: 15 " For in Christ Jesus neither circumcision availeth any 
thing, nor uncircumcision, but a new creature." 

FIRST PROPOSITION: The New Birth is a new creation. 

(2) i Jno. 3: 14, R.V. "We know that we have passed out of 
death into life, because we love the brethren. He that loveth not 
abideth in death." 

Eph. 2: i, 4, 5, R.V. " And you did he quicken^ when ye were dead 
through your trespasses and sins. . . . But God being rich in 
mercy, for his great love wherewith he loved us, even when we were 
dead through our trespasses, quickened us together with Christ (by 
grace have ye been saved)." 

SECOND PROPOSITION: The New Birth is a passing out or 
death into life, the impartation of life to men dead through tres 
passes and sins. 

NOTE i. It is evident that Baptism is not the New Birth. The 
language used above does not fit baptism. One of the passages given 
(Gal. 6: 15) expressly contrasts the New Birth with an outward cere 
monial. 

The same thing is evident from i Cor. 4: 15 " For though ye have 
ten thousand instructors in Christ, yet have ye not many fathers: for in 
Christ Jesus I have begotten you through the gospel." Here Paul tells 
the saints in Corinth that he had begotten them again. If Baptism were 
the New Birth this must mean that Paul had baptized them. But in i 
Cor. i: 14, 17 ("I thank God that I baptized none of you, but Crispus 
and Gaius: . . . For Christ sent me not to baptize, but to preach the 
gospel: not with wisdom of words, lest the cross of Christ should be made 
of none effect "), Paul says he had not baptized them. Clearly the New 
Birth is not Baptism. 

That Baptism is not the New Birth is clear also from Acts 8: 13, 
20-23 " Then Simon himself believed also: and when he was baptized^ 



The New Birth 325 

% 

h continued with Philip, and wondered, beholding the miracles and 
signs which were done. . . . But Peter said unto him, Thy money 
perish with thee, because thou hast thought that the gift of God may be 
purchased with money. Thou hast neither part nor lot in this matter: 
for thy heart is not right in the sight of God. Repent therefore of this thy 
wickedness, and pray God, if perhaps the thought of thine heart may be 
forgiven thee. For I perceive that thou art in the gall of bitterness^ and in 
the bond of iniquity." In this passage we are told that Simon was "bap 
tized," but that he was " in the gall of bitterness and bond of iniquity," 
and bound for perdition. Compare also Luke 23: 43 "And Jesus said 
unto him, Verily I say unto thee, To-day shalt thou be with me in para 
dise," with Jno. 3: 3, 5 "Jesus answered and said unto him, Verily, 
verily, I say unto thee, Except a man be born again, he cannot see the 
kingdom of God. . . . Jesus answered, Verily, verily, I say unto thee, 
Except a man be born of water and of the Spirit, he cannot enter into the 
kingdom of God." 

QUESTION: If Baptism is not the New Birth, to what does the 
word water in Jno. 3 : 5 refer ? 

ANSWER: Let us look elsewhere and see what are the agents 
and instruments by which the work of regeneration is wrought: 

i Pet. i: 23 " Being born again, not of corruptible seed, but of in 
corruptible, by the word of God, which liveth and abideth for ever." 

Jas. i: 18 " Of his own will begat he us with the -word of truth^ 
that we should be a kind of first fruits of his creatures." 

i Cor. 4: 15 "For though ye have ten thousand instructors in 
Christ, yet have ye not many fathers: for in Christ Jesus I have be 
gotten you through the gospel." 

Tit. 3: 5 " Not by works of righteousness which ye have done, but 
according to his mercy he saved us, by the washing of regeneration, 
and renewing of the Holy Ghost." 

In these passages we see that regeneration is wrought by 
the word of God and Spirit of God. We are born again by the 
word of God and the Spirit of God. Now in Jno. 3: 5 (" Jesus 
answered, Verily, verily, I say unto thee, Except a man be born 
of water and of the Spirit, he cannot enter into the kingdom of 
God "), we have the Spirit. Can the " water " be taken to mean 
"the word" without forcing the language? Compare Eph. 5: 
25, 26 "Husbands, love your wives, even as Christ also loved 
the Church, and gave himself for it; that he might sanctify and 
cleanse it with the washing of water by the word." It has been 
said that the Greek word translated " word " here in Ephesians, 
is a different word from the word translated "word" when the 
Word of God is spoken of. But see 1 Pet. 1 : 25. Here the same 



326 What the Bible Teaches 

Greek word that is translated "word" in Eph. 5: 26, is used 
twice of "the Word of God," and that, too, in direct connection 
with regeneration by the Word. See also Jno. 15: 3 "Now 
ye are clean through the word which I have spoken unto you." 
See also Jno. 17: 17 " Sanctify them through thy truth: thy word 
is truth." 

But some may ask why did not Jesus say plainly, without a 
figure, "Except a man be born of the word and the Spirit"? 
The answer to this is very simple. The whole passage is highly 
figurative. The word translated "the Spirit" is itself figura 
tive: means literally "wind " and is without the definite article. 
Literally translated the passage would read, "Except any one be 
begotten out of water and wind." In this the wind symbolizes 
the vivifying element, the Holy Spirit. (Compare Ezek. 37: 9, 10.) 
Naturally, therefore, "the water" symbolizes the cleansing ele 
ment, the "word." (Compare Jno. 15: 3.) The passage thus 
reduced to unfigurative language would read, c Except any man be 
born of the word of God and the Spirit of God." Thus we would 
have Jesus teaching the doctrine afterwards taught by Paul and 
James and Peter. (1 Cor. 4: 15; Tit. 3: 5; Jas. 1: 18; I Pet, 1:23.) 

Another interpretation is suggested. This takes both water 
and wind as symbols of the Spirit, the one setting forth His 
cleansing work, the other His quickening work. It matters very 
little, so far as Bible doctrine is concerned, which interpretation 
we accept: for whether or not the doctrine that men are begotten 
again by the Word is found here, it certainly is found elsewhere. 
(Jas. 1: 18; 1 Pet. 1: 23; 1 Cor. 4: 15.) And, if the cleansing 
work of the Spirit is not found here, it is found elsewhere. 
Indeed, whatever work you find attributed to the Holy Spirit in 
the Bible, you will also find attributed to the Word. This is due 
to the fact that the Spirit works through the Word. The Word 
is the Sword of the Spirit. (Eph. 6: 17.) 

If it is still insisted that the water here refers to Baptism, 
it is still evident that mere water Baptism is not regeneration, for 
the passage says, "Except a man be born of water AND THE 
SPIRIT." 

In any case, it is clear that Baptism is not the New Birth. 

NOTE 2. It is also evident that the New Birth is not a mere out* 
ward change of conduct. The language used above does not fit this. 



The New Birth 327 

(3) Rom. 12: 2. "And be not conformed to this world: but be ye 
transformed by the renewing of your mind, that ye may prove what 
if that good, and acceptable, and perfect will of God." Compare Tit. 
3: 5 " Not by works of righteousness which we have done, but accord 
ing to his mercy he saved us, by the washing of regeneration, and re 
newing si the Holy Ghost." 

THIRD PR POSITION: The New Birth is a making anew of the 
mind. 

The word for mind here includes thoughts, feelings and 
purposes. 

(4) 2 Pet. i: 4, R.V. "Whereby he hath granted unto us his 
precious and exceeding great promises; that through these ye may be 
come partakers of the divine nature, having escaped from the corrup 
tion that is in the world by lust. " 

FOURTH PROPOSITION: The New Birth is the impartation of 
a new nature, even God s own nature, to the one who is begotten 
again. 

The natural or unregeuerate man is intellectually blind to the 
truth, "the things of the Spirit" (1 Cor. 2: 14), corrupt in his 
affections (Gal. 5: 19, 20, 21), perverse in his will (Rom. 8: 7). 
This is the condition of every unregenerate man, no matter how 
cultured, refined or outwardly moral he may be. (See Chapter 
on Present Standing before God and Condition of Men outside of 
the Redemption that is in Christ Jesus.) In the New Birth God 
imparts to us His own wise and holy nature, a nature that thinks 
as God thinks (Col. 3: 10), feels as God feels, wills as God wills. 
(1 Jno. 3: 14; 4: 7, 8.) " Old things arc passed away, behold they 
are become new." (2 Cor. 5: 17, R.V.) Compare Ezek. 36: 26, 27: 
" A new heart also will I give you, and a new spirit will I put 
within you: and 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, and ye 
shall keep my judgments, and do them." 

The New Birth is a most desirable and glorious experience. 
Just to think that the All Holy God comes to men sunken in sin, 
dead through trespasses and sins, the vilest of sinners, blind, cor 
rupt, perverse, and imparts to them His own wise, holy and glori 
ous nature. The doctrine of the New Birth is one of the most 
precious and inspiring in the Word of God. 



328 What the Bible Teaches 

H. The Results of the New Birth. 

(1) i Cor. 3: 16 " Know ye not that ye are the temple of God, and 
that the Spirit of God dwelleth in you? " 

i Cor. 6: 19 "What ! know ye not that your body is the temple of 
the Holy Ghost which is in you, which ye have of God, and ye are not 
your own?" 

.FIRST PROPOSITION; The Regenerated Man is a temple of 
God; the Spirit of God dwelleth in him. 

When anyone submits himself to the regenerating work of 
the Holy Spirit, the Holy Spirit takes up His abode in Him. 

(2) Rom. 8: g " But ye are not in the flesh, but in the Spirit, if so 
be that the Spirit of God dwell in you. Now if any man have not the 
Spirit of Christ, he is none of his." 

SECOND PROPOSITION: The Regenerated Man is not in the 
flesh, but in the Spirit i. e. , the flesh is not the sphere in which 
he thinks, feels, lives and acts ; on the other hand, the Spirit is 
the sphere in which he thinks, feels, lives and acts. 

NOTE. While the regenerated man is not in the flesh, he still has 
the flesh. Gal. 5: 16, 17 "This I say then, Walk in the Spirit, and ye 
shall not fulfill the lust of the flesh. For the flesh lusteth against the 
Spirit, and the Spirit against the flesh: and these are contrary the one to 
the other; so that ye cannot do the things that ye would." The new na 
ture received in regeneration does not expel, destroy nor eradicate the old 
nature. The two exist side by side. The old nature is present, but its 
deeds are to be put to death through the Spirit. Rom. 8: 13 " For if ye 
live after the flesh, ye shall die: but if ye through the Spirit do mortify 
the deeds of the body, ye shall live." The flesh is present but we are not 
under its dominion. It is said by some that "Gal. 5: 17 represents a 
lower experience, but in Rom. 8 we get a higher experience when the 
carnal nature is eradicated." But in Rom. 8: 12, 13, we see the flesh still 
present but triumphed over. 

(3) Rom. 8: 2 " For the law of the Spirit of life in Christ Jesus 
hath made me free from the law of sin and death." 

THIRD PROPOSITION: The Regenerated Man is made free 
from the law of sin and death. 

What the law of sin and death is we see in Rom. 7: 14-24: 

" For we know that the law is spiritual: but I am carnal, sold under 
sin. For that which I do, I allow not: for what I would, that do I not; 
but what I hate, that do I. If then I do that which I would not, I 
consent unto the law that it is good. Now then it is no more I that do 



The New Birth 329 

it, but sin that dwelletti in me. For I know that in me (that is, in my 
flesh), dwelleth no good thing: for to will is present with me; but how 
to perform that which is good I find not. For the good that I would, 
I do not: but the evil which I would not, that I do. Now if I do that 
I would not, it is no more I that do it, but sin that dwelleth in me. I 
find then a law, that, when I would do good, evil is present with me. 
For I delight in the law of God after the inward man: But I see an 
other law in my members, warring against the law of my mind, and 
bringing me into captivity to the law of sin which is my members. O 
wretched man that I am ! who shall deliver me from the body of this 
death ?" 

After regeneration the law still works, but the higher "law 
of the Spirit of Life " comes in and sets us free from its power. 
Whereas in man merely awakened by law, the law of sin and 
death " gets a perpetual victory, in the regenerate man the law of 
"the Spirit of life in Christ Jesus " gets the perpetual victory. 

(4) Rom. 12:2, R.V. "And be not fashioned according to this 
world: but be ye transformed by the renewing of your mind, that ye 
may prove what is the good and acceptable and perfect will of God." 

FOURTH PROPOSITION: The Regenerated Man is outwardly 
transformed by the inward renewing of his mind so that he is no 
longer fashioned according to this world. 

NOTE. The regenerated man, however, does not at once manifest 
perfectly that of which he has the germ in himself. He begins as a babe 
and must grow: i Pet. 2: 2" As newborn babes, desire the sincere milk 
of the word, that ye may grow thereby." Eph. 4: 13-15 " Till we all 
come in the unity of the faith, and of the knowledge of the Son of God, 
unto a perfect man, unto the measure of the stature of the fulness of 
Christ: That we henceforth be no more children, tossed to and fro, and 
carried about with every wind of doctrine, by the sleight of men, and cun 
ning craftiness, whereby they lie in wait to deceive; but speaking the 
truth in love, may grow up into him in all things, which is the head, even 
Christ," The new life must be fed and developed. 

(5) Col. 3: 10, R.V. " And have put on the new man, which is be 
ing renewed unto knowledge after the image of him that created him." 

FIFTH PROPOSITION: The Regenerated Man is being made 
anew into the likewss of his Creator in knowledge. 

This result of the new birth is a progressive process. The 
mind of the believer is brought day by day into conformity with 
that of Grod. 



330 What the Bible Teaches 

(6) Rom. 8:5 "For they that are after the flesh do mind the 
things of the flesh; but they that are after the Spirit the things of the 
Spirit." 

SIXTH PROPOSITION: The Regenerated Man minds the things 
of the Spirit i. e. , he directs his mind toward the things of the 
Spirit; sets his thoughts, affections and purposes upon them. 

(7) i Jno. 5: i" Whosoever believeth that Jesus is the Christ is 
born of God: and every one that loveth him that begat loveth him also 
that is begotten of him." 

SE VENTH PR OPOSITION: The Regenerated Man believes that 
Jesus is the Christ. 

Of course the faith that John here speaks of is a faith that 
is real i. e., a faith that enthrones Jesus as Christ in the heart. 

Compare Matt. 16: 16, 17 "And Simon Peter answered and said, 
thou art the Christ, the Son of the living God. And Jesus answered 
and said unto him, Blessed art thou, Simon Bar-jona: for flesh and 
blood hath not revealed it unto thee, but my Father which is in heaven." 
Jno. i: 12, 13 " But as many as received him, to them gave he power 
to become the sons of God, even to them that believe on his name: 
which were born, not of blood, nor of the will of the flesh, nor of the will 
of man, but of God." 

(8) i Jno. 5: 4, R.V. " For whatsoever is begotten of God over- 
cometh the world: and this is the victory that hath overcome the world, 
even our faith." 

EIGHTH PROPOSITION: The Regenerated Man overcomes the 
world. 

The world is at variance with God, it lieth in the evil one 
(1 Jno. 5: 19), and it is constantly exercising a power to draw the 
believer into disobedience to God (See context, 1 Jno. 5: 3), but 
the one born of God by the power of faith gets the victory over 
the world. 

(9) i Jno. 3: 9, R.V. (see Greek) " Whosoever is begotten of God 
doeth no (is not doing) sin; for his seed remaineth in him: and he can 
not sin (be sinning), because he is born of God." 

NINTH PROPOSITION: In the one born of God the seed of God 
remains, and therefore the one born of God does not practice sin. 

NOTE i. What is meant here by sin? Sin here is manifestly 
something done. What kind of a something done is denned in v. 4, 



The New Birth 331 

"Transgression of the law " or "lawlessness." (R.V.), z. <?., such acts 
as reveal disregard for the will of God as revealed in His word. Sin 
then is here, a conscious intentional violation of the law of God. The 
regenerate man will not be doing that which he knows to be contrary to 
the will of God. He may do that which is contrary to God s will, but 
which he does not know to be contrary to God s will. It is not therefore 
lawlessness. Perhaps he ought to have known that it was contrary to 
God s will, and when he is led to see it he will confess his guilt to God. 
Taking sin in a broader sense than John here takes it, it is sin. 

NOTE 2. The tense of the verb here used is the present, which 
denotes progressive or continued action. The literal translation of the 
passage would be " Every one begotten out of God, sin is not doing, be 
cause his seed in him is remaining; and he cannot be sinning, because 
out of God he is begotten." It is not taught that he never sins in a single 
act, but it is taught that he is not going on sinning, making a practice of 
sin. What his practice is will appear under the next head. 

The one begotten of God cannot be sinning, because he is 
begotten of God. The new nature imparted in regeneration 
renders the continuous practice of sin impossible. 

(10) i Jno. 2: 29, R.V. " If ye know that he is righteous, ye know 
that every one also that doeth righteousness is begotten of him." 

TENTH PROPOSITION: He that is begotten of God practices 
righteousness. 

Here again we have the present tense (the present participle) 
denoting continuous action. It is evident here that the thought 
is not that he does righteousness in a single case, but that he 
makes a practice of it. By righteousness is meant the perform 
ance of such acts as are conformed to the straight line of God s 
will revealed in His word. Righteousness is the habitual practice 
of the one who is begotten of God. He may do individual acts 
which are unrighteous, but he is a doer of righteousness; "right 
eousness " is his practice. 

NOTE. The force of the present tense as indicating continuous 
action is very evident in this verse. If we took it as referring to a single 
act the verse would teach that everyone who does a single righteous act 
is begotten of God. Of course this is not meant. It does not refer to a 
single act of righteousness, and evidently the contrasted passage (Chap. 
3: 9) cannot refer to a single act of lawlessness. 

(n) i Jno. 3: 14, R.V." We know that we have passed out of 
death into life, because we love the brethren. He that loveth not 
abideth in death." 



332 What the Bible Teaches 

i Jno. 4: 7, R.V. " Beloved, let us love one another: for love is of 
God; and every one that loveth is begotten of God, and knoweth God." 

ELE YE NTH PR POSIT ION: He that is begotten of God loveth 
the brethren. 

QUESTION: Who are meant by the brethren ? 

ANSWER: (1 Jno. 5:1 "Whosoever believeth that Jesus is 
the Christ is begotten of God : and whosoever loveth him that begat 
loveth him also that is begotten of him.") Those who are begotten 
of God. The one who is begotten of God loveth every other one 
who is begotten of God. The other may be an American, or 
Englishman, or Negro, or Chinaman ; he may be educated or 
uneducated, but he is a child of God and a brother, and as such an 
object of love. 

QUESTION: What is meant by love ? 

ANSWER: The following verses (1 Jno. 3: 16-18) define 
what John means by love. It is not mere emotion or sentiment, 
but that genuine desire for another s good that leads to sacrifice 
for him even the sacrifice of our own life if necessary. This love 
is the supreme result, evidence and test of the New Birth. 

(12) 2 Cor. 5: 17, R.V. " Wherefore if any man is in Christ he is 
a new creature: i\& old things are passed away; behold they are be 
come new." 

TWELFTH PR POSITION: In the Regenerated Man old things 
are passed away ; they are become new. 

In the place of the old ideas, old affections, old purposes, 
old choices, are new ideas, new affections, new purposes, new 
choices. 

(13) Tit. 3: 5 " Not by works of righteousness which we have 
done, but according to his mercy he saved us, by the washing of re 
generation, and renewing of the Holy Ghost." 

THIRTEENTH PROPOSITION: Through the bath of regen 
eration and renewing of the Holy Spirit the regenerated man is 
already saved. 

GENERAL NOTE. These results of regeneration are also its evi 
dence and tests, especially 7, 8, 9, 10, n. If anyone would know whether 
he has indeed been begotten again let him inquire, * Are the facts stated 
under 7, 8, 9, 10, n, true of me? " 



The New Birth 333 

HI, The Necessity of the New Birth. 

(1) Jno. 3:3 "Jesus answered and said unto him, Verily, verily, 
I say unto thee, Except a man be born again, he cannot see the kingdom 
of God." 

FIRST PROPOSITION: No man can see the Kingdom of God 
except he be born again. The necessity is universal. 

(2) Jno. 3: 7 " Marvel not that I said unto thee, ye must be born 
again." 

SECOND PROPOSITION: Men not only may but must be born 
again. The necessity is absolute and imperative. 

Nothing else will take the place of the New Birth. Educa 
tion, morality, religion, orthodoxy, baptism, reform none of 
these nor all of them together are sufficient. 

Gal. 6: 15 " For in Christ Jesus neither circumcision availeth any 
thing, nor uncircumcision, but a new creature." "Ye must be born 
again." 

(3) Jno. 3: 5, 6 "Jesus answered, Verily, verily, I say unto thee, 
Except a man be born of water and of the Spirit, he cannot enter into 
the kingdom of God. That which is born of the flesh is flesh; and 
that which is born of the Spirit is spirit." 

THIRD PROPOSITION: The reason why men must be born 
again is because all one gets by natural generation is "flesh" 

What the character of the flesh is we learn from Paul: 

Gal. 5: 19-21 "Now, the works of the flesh are manifest, which are 
these, adultery, fornication, uncleanness, lasciviousness, idolatry, 
witchcraft, hatred, variance, emulations, wrath, strife, sedition, here 
sies, envyings, murders, drunkenness, revellings, and such like; of the 
which I tell you before, as I have also told you in time past, that they 
which do such things shall not inherit the kingdom of God." Rom. 8: 
7, R.V. " Because the mind of the flesh is enmity against God; for it 
is not subject to the law of God, neither indeed can be." 

"The flesh " is radically and essentially bad. They that are 
in the flesh " cannot please God," nor "inherit the kingdom of 
God." The flesh is incapable of improvement. (Jer. 13:23.) What 
man needs is not to cultivate nor to improve the old nature, but 
to get a new one. 

Matt. 12:33 " Either make the tree good, and his fruit good; or 
else make the tree corrupt, and his fruit corrupt: for the tree is known 
by his fruit." 



334 What the Bible Teaches 

IV. The Manner of the New Birth, or How Men are Born Again. 

(1) Jno. i: 13 " Which were born, not of blood, nor of the will oi 
the flesh, nor of the will of man, but of God." 

FIRST PROPOSITION: Believers are begotten again not of 
blood, nor of the will of the flesh, nor of the will of man, but of 
God. The New Birth is God s work, having its origin entirely 
in God s will. 

(2) Tit. 3: 4, 5" But after that the kindness and love of God our 
Saviour toward man appeared, not by works of righteousness which 
we have done, but according to his mercy HE saved us, by the washing 
of regeneration, and renewing of the Holy Ghost." 

Jno. 3:5, 6 "Jesus answered, Verily, verily, I say unto thee, 
Except a man be born of water and of the Spirit, he cannot enter into 
the kingdom of God. That which is born of the flesh is flesh; and that 
which is born of the Spirit is spirit." 

SECOND PROPOSITION: God begets men anew through the 
cleansing, quickening, renewing work of the Holy Spirit. 

(3) Jas. i : 18 " Of his own will begat he us with the word of truth, 
that we should be a kind of firstfruits of his creatures." (Compare 
Col. 1:5 "For the hope which is laid up for you in heaven, whereof 
ye heard before in the word of the truth of the gospel. " ) 

i Pet. 1:23, 25 "Being born again, not of corruptible seed, but 
of incorruptible, by the word of God, which liveth and abideth forever. 
. . . But the word of God endureth for ever. And this is the word 
which by the gospel is preached unto you." 

THIRD PROPOSITION: " The word of Truth" or The word 
of God" (i. e., the word which is preached by the gospel) is 
the instrument the Holy Spirit uses in regeneration. 

(4) i Cor. 4: 15 " For though ye have ten thousand instructors in 
Christ, yet have ye not many fathers: for in Christ Jesus I have begot 
ten you through the gospel." 

FO UR TH PR OPOSITION: Men, by the preaching of the gospel, 
are used of God for the regeneration of believers. 

(5) Gal. 3:26 "For ye are all the children of God by faith in 
Christ Jesus." 

Jno. i: 12, 13 "But as many as received him, to them gave he 
power to become the sons of God, even to them that believe on his name: 
which were born, not of blood, nor of the will of the flesh, nor of the 
will of man, but of God." 



The New Birth 335 

FIFTH PROPOSITION: We become children of God through 
believing in or receiving Jesus Christ. 

This same thought is illustrated by Jesus in Jno. 3: 14, 15 by 
a reference to the brazen serpent. These words are an answer to 
the question of Nicodemus " How can these things be ? " (v. 9.) 
As the dying Israelite, with the poison of the fiery serpents cours 
ing through his veins, was saved by looking at the brazen serpent 
on the pole, and had new life coursing through his veins as soon 
as he looked, so we dying men, with the poison of sin coursing 
through our veins, are saved by looking at Christ "made in the 
likeness of sinful flesh," lifted up on the cross, and have new life 
coursing through our veins as soon as we look. All we have to 
do with our regeneration is to receive Christ. (Compare 2 Cor. 
5: 17 "Therefore if any man be in Christ, he is a new creature: 
old things are passed away; behold all things are become new.") 

In the New Birth the Word of God is the seed ; the human 
heart is the soil ; the preacher of the Word is the sower, and drops 
the seed into the soil; God by His Spirit opens the heart to re 
ceive the seed (Acts 16: 14); the hearer believes; the Spirit quick 
ens the seed into life in the receptive heart; the new Divine Na 
ture springs up out of the Divine Word; the believer is born 
again, created anew, made alive, passed out of death into life. 



CHAPTER VIL 

ADOPTION, 

L What is Adoption? 

(1) Etymologically the word translated "adoption" means 
"the placing a son." 

(2) In Greek usage outside of the Bible from Pindar and 
Herodotus down the two words from which the word translated 
"adoption" is derived mean "an adopted son." 

(3) Scriptural usage: 

Rom. 9: 4 " Who are Israelites; to whom pertaineth the adoption, 
and the glory, and the covenants, and the giving of the law, and the 
service of God, and the promises." 

(Compare Ex. 4:22, 23; Deut. 14: i; Is. 43:6; Jer. 31:9; Hos. 11:1.) 
Rom. 8: 15, 23 "For ye have not received the spirit of bondage 
again to fear; but ye have received the Spirit of adoption whereby we 
cry, Abba, Father. . . . And not only they, but ourselves also, which 
have the firstf ruits of the Spirit, even we ourselves groan w ithin our 
selves, waiting for the adoption, to wit, the redemption of our body." 
Eph. i: 5 " Having predestinated us unto the adoption of children 
by Jesus Christ to himself, according to the good pleasure of his will." 
Gal. 4: 5 " To redeem them that were under the law, that ye might 
receive the adoption of sons." 

These are all the passages in which the word is found. Here 
the word means the " placing " or "adoption" as sons. In re 
generation we receive the nature of sons of God; in adoption we 
receive the position of sons of God. Regeneration is a change of 
nature. Adoption is a change of position or relation. 

II. The Origin and Ground of Adoption. 

Eph. i: 3-6, R.V. " Blessed be the God and Father of our Lord 
Jesus Christ, who hath blessed us with every spiritual blessing in the 
heavenly places in Christ: even as he chose us in him before the 
foundation of the world, that we should be holy and without blemish 
before him in love: having foreordained us unto adoption as sons 
through Jesus Christ unto himself, according to the good pleasure of 
his will, to the praise of the glory of his grace, which he freely be 
stowed on us in the Beloved." 



Adoption 337 

(1) Adoption originates in the eternal, sovereign, unmer 
ited grace of God. Not because of any merit seen or foreseen in 
us, but because of His own loving, gracious choice, He foreor 
dained us to adoption as sons. He did not foreordain us to adop 
tion as sons because we were fit for the place; but, having fore 
ordained us to adoption as sons, He makes us fit for the place to 
which He has graciously foreordained us. 

(2) Adoption is through Jesus Christ i. <?., on the ground 
of what He is and does. Because of what His only begotten Son 
is and does, He adopts many to be sons. 

III. The Recipients of Adoption, or who receive the Grace of Adoption. 

(i) Gal. 3: 25, 26 " But after that faith is come, we are no longer 
under a schoolmaster, but ye are all the children of God by faith in 
Christ Jesus." 

Gal. 4: 4-7 " But when the fulness of the time was come, God 
sent forth his Son, made of a woman, made under the law, to redeem 
them that were under the law, that we might receive the adoption of 
sons. And because ye are sons, God hath sent forth the Spirit of his 
Son into your hearts, crying, Abba, Father. Wherefore thou art no 
more a servant, but a son; and if a son, then an heir of God through 
Christ." 

Jno. i: 12, R.V " But as many as received him, to them gave he 
the right to become children of God, even to them that believe on his 
name." 

PROPOSITION: All those who believe in, or receive Christ 
Jesus, receive the adoption of sons i. e., they obtain a place or 
right as sons in the family of God. 

IV. The Time of Adoption, or when the Believer receives his place as a 
Son. 

(i) Gal. 3: 25, 26 " But after that faith is come, we are no longer 
under a schoolmaster. For ye are all the children of God by faith in 
Christ Jesus." 

4: 6 " And because ye are sons, God hath sent forth the Spirit of 
his Son into your hearts, crying Abba, Father." 

i Jno. 3: i, 2, R.V. " Behold what manner of love the Father hath 
bestowed upon us, that we should be called children of God: and such 
we are. For this cause the world knoweth us not, because it knew 
him not. Beloved, now are we children of God, and it is not yet 
made manifest what we shall be. We know that, if he shall be mani 
fested, we shall be like him; for we shall see him even as he is." 



338 What the Bible Teaches 

FIRST PROPOSITION: The Believer has already received his 
place as a son in the family of God. 

We now have the rights of sons ; we are not under tutors, 
governors nor law. All things in the house are ours. 

(2) Rom. 8:23 "And not only they, but ourselves also, which 
have the firstfruits of the Spirit, even we ourselves groan within our 
selves, waiting for the adoption, to wit, the redemption of our body." 

SE COND PR OPOSITION: The full working out and manifesta 
tion of our position as sons the completion of our placing as 
sons, our manifestation to the world as sons of God lies in the 
future, and will not be realized until the body as well as the Spirit 
is redeemed. 

Col. 3: 4, R.V." When Christ, who is our life, shall be manifested, 
then shall ye also with him be manifested in glory." 

V. The Proof of our Adoption, or How we know that we have the Place 
of Sous in the Family of God, 

(1) Gal. 3: 23-26, R.V. " For before faith came, we were kept in 
ward under the law, shut up unto the faith which should afterwards be 
revealed. So that the law hath been our tutor to bring us unto Christ, 
that we might be justified by faith. But now that faith is come, we 
are no longer under a tutor. For ye are all sons of God, through 
faith in Christ Jesus." 

FIRST PROPOSITION: We know by the explicit statement of 
God s Word that we are no longer under the tutor, law y but have 
a place as sons in the family of God. 

(2) Gal. 4: 6 "And because ye are sons, God hath sent forth the 
Spirit of his Son into your hearts, crying, Abba Father." 

Rom. 8: 15, 16, R.V. "For ye received not the spirit of bondage 
again unto fear; but ye received the spirit of adoption, whereby we cry, 
Abba, Father. The Spirit himself beareth witness with our spirit, that 
we are children of God." 

SECOND PROPOSITION: Because we are sons, God has sent 
*he Spirit of His Son into our hearts. This Spirit of Christ 
bears witness together with our spirit that we are children of God, 
crying, Abba Father. 

\ 

VI. The Results of Adoption. 

(i) Gal. 4: 6" And because ye are sons, God hath sent forth the 
Spirit of his son into our hearts, crying, Abba, Father." 



Adoption 339 

FIRST PROPOSITION : God sends the Spirit of His Son into 
our hearts, crying, Abba, Father. 

(2) Rom. 8: 15 "For yc have not received the spirit of bondage 
again to fear; but ye have received the spirit of adoption, whereby we 
cry, Abba, Father." 

SECOND PROPOSITION: We are delivered from bondage and 
fear, and brought into filial trust in God. 

(3) Gal. 4: 4-6: " But when the fulness of the time was come, God 
sent forth his Son, made of a woman, made under the law, to redeem 
them that were under the law, that we might receive the adoption of 
sons. And because ye are sons, God hath sent forth the Spirit of his 
Son into your hearts, crying, Abba, Father." 

Gal. 3: 25, 26 " But after that faith is come, we are no longer un 
der a schoolmaster, for ye are all the children of God by faith in 
Christ Jesus." 

THIRD PROPOSITION: We are delivered from the bondage 
under the law to serve in the liberty of sons. 

(4) Rom. 8: 17 "And if children, then heirs; heirs of God, and 
joint heirs with Christ; if so be that we surfer with him, that we may 
be also glorified together." 

FOURTH PROPOSITION: Having received a place as children 
we are made heirs of God and joint heirs with Jesus Christ. We 
are made heirs of all God is and all God has. 



CHAPTER VIII, 

SANCTIFICATION, 
I. What does Sanctiflcation mean I 

FIRST MEANING: 

Lev. 27: 14, 16 " And when a man shall sanctify his house to be holy 
unto the LORD, then the priest shall estimate it, whether it be good or 
bad: as the priest shall esteem it, so shall it stand. . . . And if a 
man shall sanctify unto the LORD some part of a field of his possession, 
then thy estimation shall be according to the seed thereof; a homer of 
barley seed shall be valued at fifty shekels of silver." 

Num. 8: 17 " For all the firstborn of the children of Israel are mine, 
both man and beast: on the day that I smote every firstborn in the 
land of Egypt I sanctified them for myself. 

2 Chron. 7: 16 " For now have I chosen and sanctified this housc t 
that my name may be there forever: and mine eyes and my heart shall 
be there perpetually." 

Jer. i: 5 " Before I formed thee in the belly I knew thee; and be 
fore thou earnest forth out of the womb I sanctified thee, and I or 
dained thee a prophet unto the nations." 

Matt. 23: 17 "Ye fools and blind: for whether is greater, the gold, 
or the temple that sanctifieth the gold? 

Jno. 10: 36 " Say ye of him, whom the Father hath sanctified, and 
sent into the world, thou blasphemest; because I said, I am the Son of 
God ? 

FIRST PROPOSITION: To sanctify means to separate or set 
apart for God. Sanctification is the process of setting apart or 
state of being set apart for God. This is the primary meaning 
of the word. 

SECOND MEANING: 

2 Chron. 29: 5, 15-18 " And said unto them, Hear me, ye Levites; 
sanctify now yourselves, and sanctify the house of the LORD God of your 
Fathers, and carry forth the filthiness out of the holy places. . . . 
And they gathered their brethren, and sanctified themselves, and came, 
according to the commandment of the king, by the words of the LORD, 
to cleanse the house of the LORD. And the priests went into the inner 



Sanctification 34! 

part of the house of the LORD, to cleanse it, and brought out all the un~ 
cleanness that they found in the temple of the LORD into the court of 
the house of the LORD. And the Levites took it, to carry it out abroad 
into the brook Kidron. Now they began of the first day of the first 
month to sanctify , and on the eighth day of the month came they to the 
porch of the LORD: so they sanctified the house of the LORD in eight 
days; and in the sixteenth day of the first month they made an end. 
Then they went in to Hezekiah the king, and said, We have cleansed all 
the house of the LORD, and the altar of burnt offering, with all the 
vessels thereof, and the shew-bread table, with all the vessels thereof." 

Lev. u: 44 " For I am the LORD your God: ye shall therefore 
sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye 
defile yourselves with -any -manner of creeping things that creepeth 
upon the earth." 

Lev. 20: 7 "Sanctify yourselves therefore, and be ye holy : for I 
am the LORD your God." 

i Chron. 15: 12, 14 "And said unto them, Ye are the chief of the 
fathers of the Levites; sanctify yourselves, both ye and your brethren, 
that ye may bring up the ark of the LORD God of Israel unto the place 
that I have prepared for it. ... So the priests and the Levites 
sanctified themselves to bring up the ark of the LORD God of Israel." 

Ex. 19: 20-22 " And the LORD came down upon mount Sinai, on 
the top of the mount: and the LORD called Moses up to the top of the 
mount; and Moses went up. And the LORD said unto Moses, Go down, 
charge the people, lest they break through unto the LORD to gaze, and 
many of them perish. And let the priests also, which come near to 
the LORD, sanctify themselves, lest the LORD break forth upon them." 

i Thess. 5: 22, 23 " Abstain from all appearance of evil. And the 
very God of peace sanctify you wholly; and I pray God your whole 
spirit and soul and body be preserved blameless unto the coming of our 
Lord Jesus Christ." 

Heb. 9: 13 "For if the blood of bulls and of goats, and the ashes 
of a heifer sprinkling the unclean, sanctifieth to the purifying of the 
flesh." 

i Thess. 4: 7, R.V. " For God called us notforuncleanness, but in 
Sanctification." 

i Thess. 4: 3 " For this is the will of God, even your Sanctification^ 
that ye should abstain from fornication." 

SECOND PROPOSITION: To sanctify means to separate from 
ceremonial or moral defilement, to cleanse. Sanctification is the 
process of separating, or state of being separated, from cere 
monial or moral defilement. 

The two meanings of the word are closely allied. One can 
not be truly separated to God without being separated from sin. 



342 What the Bible Teaches 

THIRD MEANING: 

Ezek. 20: 41 " I wih accept you with your sweet savour, when I 
bring you out from the people, and gather you out of the countries 
wherein ye have been scattered; and I will be sanctified in you before 
the heathen." 

Ezek. 28: 22 "And I say, Thus saith the LORD God; Behold, I am 
against thee, O Zidon; and I will be glorified in the midst of thee: and 
they shall know that I am the LORD, when I shall have executed judg 
ments in her, and shall be sanctified in her." 

Ezek. 36: 23 "And I will sanctify my great name, which was pro 
faned among the heathen, which ye have profaned in the midst of 
them; and the heathen shall know that I am the LORD, saith the LORD 
God, when I shall be sanctified in you before their eyes." 

Ezek. 38: 16 " And thoti shalt come up against my people of Israel, 
as a cloud to cover the land; it shall be in the latter clays, and I will 
bring thee against my land, that the heathen may know me, when I 
shall be sanctified in thee, O Gog, before their eyes." 

Ezek. 39: 27 "When I have brought them again from the people, 
and gathered them out of their enemies hands, and am sanctified in 
them in the sight of many nations." 

THIRD PROPOSITION: God is spoken of as being sanctified 
by the revelation of His own character, not that He is made holy 
but shown to be Holy. 

II, How are men sanctified? 

(1) i Thess. 5:23 "And the very God of peace sanctify yoii 
wholly; and I pray God your whole spirit and soul and body be pre 
served blameless unto the coining of our Lord Jesus Christ." 

Jno. 17: 17 " Sanctify them through thy truth: thy word is truth." 

FIRST PR OPOSITION: God sanctifies men. 

Sanctification the separation of men from sin and separat 
ing them unto God is God s own work. 

As it was God who in the Old Dispensation set apart the 
firstborn unto Himself, so it is God who in the New Dispensation 
sets apart the believer unto Himself and separates him from sin. 

(2) Eph. 5:25, 26, R.V. "Husbands, love your wives, even as 
Christ also loved the church, and gave himself up for it; that he might 
sanctify it, having cleansed it by the washing of water with the word." 

SE COND PR OPOSITION: Christ sanctifies the Church. Sancti- 
Jication is Christ s work. 



Sanctification 343 

By the giving up or sacrifice of Himself, Christ sets the 
Church apart for God. The sacrifice of Christ puts a difference 
between the Church and the world, just as the blood of the Pass 
over Lamb put a difference between Israel and the Egyptians. 
(Ex. 11: 7; 12: 12, 13.) Heb. 10: 10, R.V. "By which will we 
have been sanctified through the offering of the body of Jesus 
Christ once for all." By the offering of His own body Jesus Christ 
has forever set the believer apart for God. The cross stands 
between the believer and the world. He belongs to God. 

(3) 2 Thess. 2: 13 " But we are bound to give thanks always to 
God for you, brethren beloved of the Lord, because God hath from the 
beginning chosen you to salvation through Sanctification of the Spirit 
and belief of the truth." 

i Pet. 1:2 "Elect according to the foreknowledge of God the 
Father, through sanctification of the Spirit, unto obedience and sprink 
ling of the blood of Jesus Christ: Grace unto you, and peace, be multi 
plied." 

THIRD PROPOSITION: The Holy Spirit sanctifies the believer. 
Sanctification is the Holy Spirit s work. 

Just as in the Old Testament type, tabernacle, altar and 
priest were set apart for God by the anointing oil (Lev. 8: 10-12), 
so in the New Testament anti-type the believer, who is both taber 
nacle and priest, is set apart for God by the anointing of the Holy 
Spirit. It is also the Holy Spirit s working in the heart that 
overcomes the flesh and its defilements, and thus separates the 
believer from sin and clothes him with Divine graces of character, 
and makes him fit to be God s own. 

Gal. 5: 16-23 "This I say then, Walk in the Spirit, and ye shall 
not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, 
and the Spirit against the flesh; and these are contrary the one to the 
other; so that ye cannot do the things ye would. But if ) 7 e be led of the 
Spirit, ye are not under the law. Now the works of the flesh are mani 
fest, which are these, adultery, fornication, uncleamiess, lascivious- 
ness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, 
sedition, heresies, envyings, murders, drunkenness, revellings, and such 
like: of the which I tell you before, as I have also told you in time past, 
that they which do such things shall not inherit the kingdom of God. 
But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, 
goodness, faith, meekness, temperance; against such there is no law." 

(4) Heb. 13: i2,R.V. " Wherefore Jesus also, that he might sanctify 
the people tJirough his own blood, suffered without the gate." 



344 What the Bible Teaches 

FOURTH PROPOSITION: Believers are sanctified through the 
blood. 

The blood cleanses us from all the guilt of sin and thus 
separates us from the mass of men under the curse of the law, 
and sets us apart for God. (Compare 1 Jno. 1 : 7, 9 But if we 
walk in the light, as he is in the light, we have the fellowship one 
with another, and the blood of Jesus Christ his son cleanseth us 
from all sin. ... If we confess our sins, he is faithful and 
just to forgive us our sins, and to cleanse us from all unright 
eousness.") 

In the Old Testament the blood of the sacrifice cleansed the 
Israelites from the guilt of ceremonial offenses and set them apart 
for God; in the New Testament the blood of Christ cleanses the 
believer from guilt of moral offenses and sets him apart for God. 

(5) Jno. 17: 17, R.V. "Sanctify them in the truth: thy word is 
truth." 

FIFTH PROPOSITION: We are sanctified in the truth, the 
Word of God. 

The Word cleanses from the presence of sin, separates us 
from it, and sets us apart for God. (Ps. 119: 9, 11.) 

Jno. 15: 3 " Now are ye clean through the word which I have spoken 
unto you." 

As we bring our lives into daily contact with the Word, the 
sins and imperfections of our lives and hearts are disclosed and 
put away, and we are more and more separated from sin unto 
God. (Jno. 13: 10 "Jesus saith to him, He that is washed 
needeth not save to wash his feet, but is clean every whit : and ye 
are clean, but not all. ) 

(6) i Cor. i: 30, R.V. "But of him are ye in Christ Jesus, who 
was made unto us wisdom from God, and righteousness and sancti- 
fication, and redemption." 

SIXTH PROPOSITION: Jesus Christ was made unto us from 
God sanctification. 

Separation from sin and separation to God was provided for 
us in Christ, By the appropriation of Christ we obtain this sanc 
tification thus provided. The more completely we appropriate 
Christ, the more completely are we sanctified. But perfect sane- 



Sanctification 345 

tification is provided in Him, just as perfect wisdom is provided 
in Him. (Col. 2:3.) We appropriate each in ever-increasing 
measure. Through the indwelling Christ, presented to us by the 
Spirit in the Word, we are made Christ-like and bear fruit. 

Jno. 15: 1-7 " I am the true vine, and my Father is the husband 
man. Every branch in me that beareth not fruit he taketh away: and 
every branch that beareth fruit, he purgeth it, that it may bring forth 
more fruit. Now ye are clean through the word which I have spoken 
unto you. Abide in me, and I in you. As the branch cannot bear 
fruit of itself, except it abide in the vine; no more can ye, except ye 
abide in me. I am the vine, ye are the branches. He that abidethin 
me, and I in him, the same bringeth forth much fruit: for without me 
ye can do nothing. If a man abide not in me, he is cast forth as a 
branch, and is withered; and men gather them, and cast them into the 
fire, and they are burned. If ye abide in me, and my words abide in 
you, ye shall ask what ye will, and it shall be done unto you." 

As Christ takes continually more and more complete posses 
sion of every corner of our being we are more and more com 
pletely sanctified. 

(7) Heb. 12: 10, ii (Note v. 14.) " For they verily for a few 
days chastened us after their own pleasure; but he for our profit, that 
we might be partakers of his holiness. Now no chastening for the 
present seemeth to be joyous but grievous: nevertheless, afterward it 
yieldeth the peaceable fruit of righteousness unto them which are ex 
ercised thereby." 

SEVENTH PROPOSITION: We become partakers of God s 
holiness through the administration of chastisement by our 
Heavenly Father. 

NOTE. The word "holiness" in this passage is not precisely the 
same word as the one translated " sanctification " in other passages, but 
it is from precisely the same root, and in v. 14, precisely the same word is 
used, and it is translated " sanctification " in the Revised Version. 

(8) Heb. 12: 14, R.V. " Follow after peace with all men, and the 
sanctification without which no man shall see the Lord." 

EIGHTH PROPOSITION: Sanctification is something that we 
must pursue, or seek earnestly, if we are to obtain it. While it 
is Gods work we have our part in it; viz. : to make it the object 
of our earnest desire and pursuit. 

(9) Rom. 6: 19 (last half), 22, R.V. "For as ye presented your 
members as servants to uncleanness and to iniquity unto iniquity, even 
so now present your members as servants to righteousness unto sanctifi- 



346 What the Bible Teaches 

cation. But now being made free from sin, and become servants U 
God, ye have your fruit unto sanctification, and the end eternal 
life." 

NINTH PROPOSITION; We attain unto sanctification through 
presenting our members as servants (literally "slaves ") to right 
eousness and becoming ourselves bondservants unto God. 

(10) 2 Cor. 6: 17; 7: i "Wherefore come out from among them, 
and be ye separate, saith the Lord, and touch not. the unclean thing; 
and I will receive you. Having therefore these promises, dearly be 
loved, let us cleanse ourselves from all filthiness of the flesh and spirit, 
Perfecting holiness \\\ the fear of God." 

TENTH PROPOSITION: We perfect holiness by cleansing our 
selves from all defilement of jlesh and spirit. To this end we 
are to come out from among unbelievers, refusing all alliances 
with them and touching no unclean thing. 

It is, of course, under the guidance and in the power of the 
Holy Spirit that we do this, but it is we that do it. 

(u) Col. i: 21-23, R.V. "And you, being in time past alienated 
and enemies in your mind in your evil works, yet now hath he recon 
ciled in the body of his flesh through death, to present yoti holy and 
without blemish andunreproveable beimQ him: if so be that ye continue 
in the faith, grounded and steadfast, and not moved away from the hope 
of the gospel which ye heard, which was preached in all creation under 
heaven; whereof I Paul was made a minister." 

ELEVENTH PROPOSITION: The completion by Christ of 
the work of sanctification in us i. e. , our presentation be 
fore God, holy, without blemish and unreproveable is condi 
tioned upon our continuance in the faith, grounded and stead 
fast. 

NOTE. If we have a genuine faith we will so continue. Heb 10: 
3g " But we are not of them who draw back unto perdition; but of them 
that believe to the saving of the soul." 

(12) Acts 26: 1 8 " To open their eyes, and to turn them from dark 
ness to light, and from the power of Satan unto God, that they may 
receive forgiveness of sins, and inheritance among them which are 
sanctified by faith that is in me." 

TWELFTH PROPOSITION: We are sanctified by faith in 
Christ. 



Sanctification 347 

Sanctification, just as Justification, Regeneration and Adop 
tion, is conditioned upon faith. Faith is the hand that appropri 
ates this as all other blessings of God. 

Ill, When does Sanctification take Place 1 

(i) i Cor. i: 2, R.V. "Paul, called to be an apostle of Jesus 
Christ through the will of God, and Sosthenes our brother, unto the 
church of God which is at Corinth, even them that ARE sanctified in 
Christ Jesus, called to be saints, with all that call upon the name of 
our Lord Jesus Christ in every place, their Lord and ours." 

i Cor. 6: n, R.V. "And such were some of you; but ye were 
washed, but_y<? were sanctified, but ye were justified in the name of the 
Lord Jesus Christ, and in the Spirit of our God." 

FIRST PROPOSITION: All members of the ChmrJi of Cud 
already are sanctified in Christ Jesus. 

The moment anyone becomes a member of the Church of 
God by faith in Christ Jesus, that moment he is sancliiied. 

QUESTION: In what sense are we already sanctified? 

ANSWER: 

(a) Heb. 10: 10, 14 "By the which will we are sanctified through 
the offering of the body of Jesus Christ once for all. . . . For by one offer 
ing he hath perfected for ever them that are "anctifieJ. " (Compare v. i.) 

By the offering of the body of Jesus Christ once for 
all we are cleansed forever from all the guilt of sin, we 
are "perfected forever" as far as our standing before God is 
concerned. The sacrifice does not need to be re-pouted as the 
Jewish sacrifices (v. 1). The work is done once for all, sin is put 
away (Heb. 9: 20. Compare Gal. 3: 13) forever, and we are 
set apart forever as God s peculiar and eternal possession. (6) 
There is another sense in which every believer may be already 
sanctified. (Rom. 12: 1 "I beseech you, brethren, by the mer 
cies of God, that ye present your bodies a living sacrifice, 
holy, acceptable unto God, which is your reasonable service.") 
It is the believer s present and blessed privilege, and im 
mediate and solemn duty, to present his body to God a living 
sacrifice not some part or parts of the body, but the whole body 
with its every member and every faculty. Such an offering is 
"well pleasing to God." (R.V. Marg.) As God in the Old 
Testament showed His pleasure in an offering by sending down 
fire to take it to Himself, so when the whole body is thus offered 



348 What the Bible Teaches 

to God He still sends down fire, the fire of the Holy Ghost, and 
takes to Himself what is thus presented. The believer, then, so 
far as the will, the governing purpose of his life, the centre of 
his being, is concerned, is wholly God s or perfectly sanctified. He 
may and will daily discover, as he studies the Word of God and is 
illumined by the Holy Spirit, acts of his, habits of life, forms of 
feeling, speech and action that are not in conformity with this 
central purpose of his life. These must be confessed to God 
as blameworthy, and be put away, and this department of 
his being and life brought by God s Spirit and the indwelling 
Christ into conformity with God s will as revealed in His Word. 

The victory in this newly discovered and unclaimed territory 
can be instantaneous. For example, I discover in myself an 
irritability of temper that is manifestly displeasing to God. I 
can go to God and confess it, renounce it and then instantly, not 
by my own strength, but by looking to Jesus and claiming his 
patience and gentleness, overcome it and never have another 
failure in that direction. And so with everything in my life that 
I am brought to see is displeasing to God. 

(2) i Thess. 3: 12 "And the Lord make you to increase and 
abound in love one toward another, and toward all men, even as we 
do toward you." 

4: i, 10, R.V. "Finally then, brethren, we beseech and exhort 
you in the Lord Jesus, that, as ye received of us how ye ought to walk 
and to please God, even as ye do walk that ye abound more, and more 
. . . for indeed ye do it toward all the brethren which are in Mace 
donia. But we exhort you, brethren, that ye abound more and more." 

2 Pet. 3: 18, R.V. " But grow in the grace and knowledge of our 
Lord and Saviour Jesus Christ. To him be the glory both now and 
forever. Amen." 

2 Cor. 3: 18, R.V " But we all, with unveiled face reflecting as a 
mirror the glory of the Lord, are transformed into the same image 
from glory to glory, even as from the Lord the Spirit." 

Eph. 4: 11-15 " And he gave some, apostles; and some, prophets; 
and some, evangelists; and some, pastors and teachers; For the per 
fecting of the saints, for the work of the ministry, for the edifying of 
the body of Christ: Till we all come in the unity of the faith, and of 
the knowledge of the Son of God, unto a perfect man, unto the meas 
ure of the stature of the fulness of Christ: that we henceforth be no 
more children, tossed to and fro, and carried about with every wind of 
doctrine, by the sleight of men, and cunning craftiness, whereby they 
lie in wait to deceive; but speaking the truth in love, may grow up 
into him in all things, which is the head, even Christ." 



Sanctification 349 

SECOND PROPOSITION: There is a progressive work of sanc 
tification; an increasing in love; an abounding more and more 
in a godly walk and in pleasing God; a growing in the grace 
and the knowledge of our Lord and Saviour Jesus Christ; a be 
ing transformed into the image of our Lord Jesus from glory 
unto glory, each new gaze at Him making us more like Him; 
a growing up into Christ in all things, until we attain unto a 
full-grown man, unto the measure of the stature of the fulness 
of Christ. 

(3) i Thess. 5: 23, R.V. "And the God of peace himself sanctify 
you wholly; and may your spirit and soul and body be preserved en 
tire without blame at the coming of our Lord Jesus Christ." 

i Thess. 3: 12, 13 "And the Lord make you to increase andabound 
in love one toward another, and toward all men, even as we do toward 
you: to the end he may establish your hearts unblamable in holiness be 
fore God, even our Father, at the coming of our Lord Jesus Christ with 
all his saints," 

THIRD PROPOSITION: The complete sanctification of believers 
is something to be sought for in prayer, to be accomplished by 
God in the future. 

It is at the coming of our Lord Jesus with all his saints that 
He is to establish our hearts unblamable in holiness before our 
God and Father, and that our spirit and soul and body are to be 
preserved entire without blame. (Compare 1 Jno. 3:2.) It is 
through our Lord making us to increase and abound in love unto 
one another and unto all men that this is accomplished. It is not 
in the life that now is, nor is it at death, but at the coming of Christ 
that we are entirely sanctified in this sense. 

IY. The Results of Sanctiflcation. 

(i) Heb. 10: 14 "For by one offering he hath perfected forever 
them that are sanctified." 

FIRST PROPOSITION: By the one offering, the sacrifice of 
Himself for sins, Christ hath perfected forever those who are 
sanctified. 

Their standing before God as guiltless is already forever 
secured for the sanctified. The sanctification here spoken of is the 
separation from the guilt of sin and unto God secured by the shed 
blood. 



350 What the Bible Teaches 

(2) Heb. 2: ii " For both he that sanctifieth and they who are 
sanctified are all of one: for which cause he is not ashamed to call 
them brethren." 

SECOND PROPOSITION: Those whom Jesus sanctifies are of 
oneicith Him, and If e is not ashamed to call them brethren. 

(3) 2 Thess. 2: 13 " But we are bound to give thanks always to 
God for you, brethren beloved of the Lord, because God hath from 
the beginning chosen you to salvation throitg/i sanctification of the 
Spirit and belief of the truth." 

THIRD PR OPOSITION: We are saved through sanctification, 

Sanctification results in salvation. The sanctification here 
spoken of is the sanctification which the Holy Spirit works; and 
the salvation here spoken of is not salvation in the mere sense of 
the forgiveness of sins, but salvation in the fullest sense of deliv 
erance from sin s dominion and presence. 

(4) Heb. 12: 14, R.V " Follow .after peace with all men, and the 
sanctification without which no man shall see the Lord." 

FOURTH PROPOSITION: Sanctification results in seeing the 
Lord. 

The sanctification here spoken of is sanctification in the 
sense of separation from sin, the sanctification which is the out 
come of our eager desire for it and God s chastening. (Compare 
vv. 10, 11.) Without this cleansing from sin it will be impossi 
ble to know the blessed vision of the Lord that awaits those who 
are purified. The purity that leads to this blessed vision of God 
is not merely outward purity but heart purity. (Matt. 5: 8 
11 Blessed are the pure in heart: for they shall see God.") Even 
in the life that now is, the more completely we are sanctified the 
clearer is our perception of God. 

(5) Acts 20: 32 "And now, brethren, I commend you to God, 
and to the word of his grace, which is able to build you up, and to give 
you an inheritance among all them which are sanctified" 

Acts 26: 18 " To open their eyes, and to turn them from darkness 
to light, and from the power of Satan unto God, that they may receive 
forgiveness of sins, and inheritance among them which are sanctified 
by faith that is in me." 

FIFTH PROPOSITION: Sanctification secures an inheritance. 



Son. 



Sanctificalion 351 

Sanctification by God s Spirit makes us joint heirs with God s 



Rom. 8: 2, 3, 4, 5, 6, 12, 13, 14, 16-18 "For the law of the Spirit 
of life in Christ Jesus hath made me free from the law of sin and death. 
For what the law could not do, in that it was weak through the flesh, 
God sending his own Son in the likeness of sinful flesh, and for sin, 
condemned sin in the flesh: That tile-righteousness of the law might 
be fulfilled in us, who walk not after the flesh, but after the Spirit. For 
they that are after the flesh do mind the things of the flesh; but they that 
are after the Spirit, the things of the Spirit. For to be carnally minded 
is death; but to be spiritually minded is life and peace. . . . There 
fore, brethren, we are debtors, not to the flesh, to live after the flesh, 
for if ye live after the flesh, ye shall die: but if ye through the Spirit 
do mortify the deeds of the body, ye shall live. For as many as are 
led by the Spirit of God, they are the Sons of God. . . . The 
Spirit itself beareth witness with our spirit, that we are the children of 
God: And if children, then heirs; heirs of God, and joint heirs with 
Christ; if so be that we suffer with him, that we may be also glorified 
together. For I reckon that the sufferings of this present time are not 
worthy to be compared with the glory which shall be revealed in us." 



CHAPTER IX. 

REPENTANCE, 

I. The Importance of the Subject. 

(1) Matt. 3:2 "And saying, REPENT ye: for the kingdom of 
heaven is at hand." 

4: 17 " From that time Jesus began to preach, and to say, REPENT: 
for the kingdom of heaven is at hand." 

Mark 6: 12 " And they went out and preached that men should 
REPENT." 

Acts 2: 38 " Then Peter said unto them, 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 Ghost." 

FIRST PROPOSITION: The keynote of the preaching of John 
the Baptist, Jesus, the Disciples on their first missionary tour 
and Peter at Pentecost, was " Repent." 

(2) Acts 20: 21 "Testifying both to the Jews, and also to the 
Greeks, repentance toward God, and faith toward our Lord Jesus 
Christ." 

26: 20" But shewed first unto them of Damascus, and at Jerusa 
lem, and throughout all the coasts of Judea, and then to the Gentiles, 
that they should repent and turn to God, and do works meet for re 
pentance." 

SECOND PROPOSITION: The sum and substance of Paul s 
testimony to Jew and to Gentile was repentance toward God and 
faith toward our Lord Jesus Christ. 

(3) Luke 24: 47, R.V. " And that repentance and remission of sins 
should be preached in his name unto all the nations, beginning from 
Jerusalem." 

THIRD PROPOSITION: The heart of Christ s parting com 
mission to the twelve was that Repentance and Remission of 
Sins " should be preached unto all the nations. 

(4) 2 Pet. 3: 9, R.V. " The Lord is not slack concerning his prom 
ise, as some count slackness; but is longsuffering to you-ward, not 



Repentance 353 

wishing that any should perish, but that all should come to re 
pentance." 

FOURTH PROPOSITION: The Lords supreme desire concern 
ing all men is that they should come to repentance. 

(5) Acts 17:30 "And the times of this ignorance God winked 
at; but now commandeth all men everywhere to repent." 

FIFTH PROPOSITION: God s one command to all men every 
where is ll Repent." 

(6) Luke 13: 3, 5 "I tell you, Nay: but, except ye repent, ye 
shall all likewise perish. ... I tell you, Nay: but except ye re 
pent, ye shall all likewise perish." 

SIXTH PROPOSITION; The only door of escape from perdi 
tion Jor any man is repentance. 

NOTE. The universal call of Old Testament prophets was repent. 
There surely is not the emphasis laid upon repentance in modern preach 
ing that there is in the Bible. 

II. What Is Repentance ! 

(1) THE ETYMOLOGY OF THE WORDS USED: 

The primary thought of the Hebrew word translated " re 
pent " in the Old Testament is, to pant, to sigh, to groan, and so 
to lament, to grieve, to grieve about one s doing. This Hebrew 
word occurs frequently in the Old Testament in the active form 
in the sense to comfort e. g., Ps. 23: 4 " Yea, though I walk 
through the valley of the shadow of death, I will fear no evil: for 
thou art with me; thy rod and thy staff they comfort me." The 
Greek word in the New Testament translated "repent" means 
" to change one s mind." 

The same Greek word is used in the LXX for the Hebrew 
word mentioned above. So its New Testament meaning is to be 
determined by this Old Testament usage. There is another Greek 
word used in the New Testament five times and translated u re 
pent." This word means u it is a care to one afterwards," i. e., 
it " repents one." This word is also used in the LXX to trans 
late the Hebrew word mentioned above. The thought of both 
sorrow and change of purpose is in the words. 



354 What the Bible Teaches 

(2) USAGE or THE WORDS IN THE BIBLE: 

Jer. 8: 6 " I hearkened and heard, but they spake not aright: no 
man repented him of his wickedness, saying, What have I done ? 
every one turned to his course, as the horse rusheth into the battle." 

Jer. 18: 8 " If that nation, against whom I have pronounced, turn 
from their evil, I will repent of the evil that I thought to do unto 
them." 

Jer. 26: 3 "If so be they will hearken, and turn every man from 
his evil way, that I may repent me of the evil, which I proposed to do 
unto them because of the evil of their doings." 

Jer. 42: 10 "If ye will still abide in this land, then will I build 
you, and not pull you down; and I will plant you, and not pluck you 
up: for I repent me of the evil that I have done unto you." 

Ezek. 24: 14 " I the LORD have spoken it: it shall come to pass, and 
I will do it; I will not go back, neither will I spare, neither will I re 
pent; according to thy ways, and according to thy doings, shall they 
judge thee, saith the LORD God." 

Joel 2: 13, 14 "And rend your heart, and not your garments, and 
turn unto the LORD your God: for he is gracious and merciful, slow to 
anger, and of great kindness, and repenteth him of the evil." 

Am. 7: 1-3, 4-6 "Thus hath the Lord GOD shewed unto me; and 
behold, he formed grasshoppers in the beginning of the shooting up of 
the latter growth after the king s mowings. And it came to pass, that 
when they had made an end of eating the grass of the land, then I 
said, O Lord GOD, forgive I beseech thee: by whom shall Jacob arise? 
for he is small. The LORD repented for this: It shall not fa; saith the 
LORD. Thus hath the Lord GOD shewed unto me: and, behold, the 
LORD God called to contend by fire, and it devoured the great deep, 
and did eat up a part. Then said I, O Lord GOD, cease, I beseech 
thee: by whom shall Jacob arise? for he is small. The LORD repented 
for this: This also shall not be, saith the Lord GOD." 

Jonah 3: 9, 10 "Who can tell if God will turn and repent, and 
turn away from his fierce anger, that we perish not? And God saw 
their works, that they turned from their evil way; and God repented 
of the evil, that he had said that he would do unto them; and he did it 
not." 

Matt. 12: 41 "The men of Nineveh shall rise in judgment with this 
generation, and shall condemn it: because they repented i\t the preach 
ing of Jonas; and, behold, a greater than Jonas is here." (Compare 
Jon. 3: 8-10 " But let man and beast be covered with sackcloth, and 
cry mightily unto God: yea, let them turn every one from his evil way, 
and from the violence that is in their hands. Who can telj if God will 
turn and repent, and turn away from his fierce anger, that we perish 
not? And God saw their works, that they turned from their evil ways; 
and God repented of the evil, that he had said that he would do unto 
them; and he did it not.") 



Repentance 355 

In the usage of the words the thought of regret, and the 
thought of change of purpose and action, are both found; but the 
emphasis is upon the change of purpose and action, especially in 
the first New Testament word mentioned above. In our day 
there is danger of underestimating the importance of sorrow for 
sin. Sorrow for sin is not repentance, but it is an element in re 
pentance. What the repentance or change of mind is about must 
always be determined by the context. Repentance of sin is such 
a sorrow for sin or abhorrence of sin, such a change of mind 
about it, as leads the sinner to turn away from it with all his heart. 

III. How Repentance Is Manifested. 

(1) Luke 10: 13 " Woe unto thee Chorazin ! woe unto thee, Beth- 
saida ! for if the mighty works had been done in Tyre and Sidon, which 
have been done in you, they had a great while ago repented sitting in 
sackcloth and ashes. 11 

Joel 2: 12, 13 "Therefore also now, saith the LORD, turn ye even 
to me with all your heart, and with fasting, and with weeping, and with 
mourning: And rend your heart, and not your garments, and turn unto 
the LORD your God: for he is gracious and merciful, slow to anger, and 
of great kindness, and repenteth him of the evil." 

Job 42: 5, 6" I have heard of thee by the hearing of the ear; but 
now mine eye seeth thee: Wherefore / abhor myself and repent in 
dust and ashes." 

FIRST PR POSITION: Repentance is manifested in deep sorrow 
for sin and in self -humiliation and in self-abhorrence. 

(Compare Luke 18: 13 "And ihe publican, standing afar off, would 
not lift up so much as his eyes unto heaven, but smote upon his breast^ 
saying, God be merciful to me a sinner.") 

There is not enough made of this manifestation of Repent 
ance in these days. 

(2) Hosea 14: i, 2 " O Israel, return unto the LORD thy God; for 
thou hast fallen by thine iniquity. Take with you words, and turn to 
the LORD: say unto him, Take away all iniquity, and receive us gra 
ciously: so will we render the calves of our lips." 

Luke 18: 13, 14 "And the publican, standing afar off, would not 
lift up so much as his eyes unto heaven, but smote upon his breast, 
saying, God be merciful to me a sinner. I tell you this man went down 
to his house justified rather than the other: for every one that exalteth 
himself shall be abased; and he that humbleth himself shall be ex 
alted." 



What the Bible Teaches 

SECOND PROPOSITION: Repentance is manifested in confer 
sion of sin and prayer to God for mercy. 

(3) Matt. 12: 41 "The men of Nineveh shall rise in judgment with 
this generation, and shall condemn it: because they repented at the 
preaching of Jonas; and, behold, a greater than Jonas is here." 

(Compare Jon. 3: 5-8 "So the people of Nineveh believed God, 
and proclaimed a fast, and put on sackcloth, from the greatest of them 
even to the least of them. For the word came unto the king of Nine 
veh, and he arose from his throne, and he laid his robe from him, and 
covered him with sackcloth, and sat in ashes. And he caused it to be 
proclaimed and published through Nineveh by the decree of the king 
and his nobles, saying, Let neither man nor beast, herd nor flock, taste 
any thing: let them not feed nor drink water: but let man and beast be 
covered with sackcloth, and cry mightily unto God: Yea, let them turn 
every one from his evil way and from the violence that is in their hands. 

Ezek. 18: 30 "Therefore I will judge you, O house of Israel, every 
one according to his ways, saith the Lord GOD. Repent andturnyour- 
selves from all your transgressions; so iniquity shall not be your ruin." 

14: 6 " Therefore say unto the house of Israel, thus saith the 
Lord GOD; Repent, and turn yourselves from your idols; and turn away 
your faces from all your abominations." 

Is. 55:7 " Let the wicked forsake his way and the unrighteous man 
his thoughts: and let him return unto the LORD, and he will have mercy 
upon him; and to our God, for he will abundantly pardon." 

THIRD PROPOSITION: Repentance is manifested by the sin 
ner turning away from his evil way -from all his transgressions, 
his idols and his abominations and his thoughts. 

This is the most important and decisive manifestation of re 
pentance, the one upon which the Bible lays the most emphasis. 
Note the frequency and urgency of the use of the word " turn " 
in the Bible. See also Acts 3: 19, R.V " Repent ye therefore, and 
turn again, that your sins may be blotted out, that so there may 
come seasons of refreshing from the presence of the Lord." Con 
version is the outward proof of the inward Repentance. (Com 
pare 1 Thess. 1:9.) 

(4) Acts 26:20, R.V. "But declare both to them of Damascus 
first, and at Jerusalem, and throughout all the country of Judsea, and 
also to the Gentiles, that they should repent and turn to 6W, doing 
works worthy of repentance." 

i Sam. 7: 3 " And Samuel spake unto all the house of Israel, say 
ing, If ye do return unto the LORD with all your hearts, then put away 
the strange gods and Ashtaroth from among you % and prepare yout 



Repentance 357 

hearts unto the Lord, and serve him only: and he will deliver you out 
of the hand of the Philistines." 

Matt. 3:8, R.V. "Bring forth therefore fruit worthy of repent 
ance." 

FO UR TH PR POSITION: Repentance is manifested by : 

(a) Turning to God to trust and serve Him. 

There are two sides to Repentance turning from and turn 
ing to. 1 Thess. 1: 9 "For they themselves shew of us what 
manner of entering in we had unto you, and how ye turned to 
God from idols to serve the living and true God." 

(b) By bringing forth fruit, or doing works, worthy of re 
pentance. 

Not merely abstinence from evil, but performance of good. 
Compare Luke 3: 10-14 "And the people asked him, saying, 
What shall we do then? He arts were th and saith unto them, 
He that hath two coats, let him impart to him that hath none; 
and he that hath meat, let him do likewise. Then came also 
publicans to be baptized, and said unto him, Master, what shall 
we do? And he said unto them, Exact no more than that which 
is appointed you. And the soldiers likewise demanded of him, 
saying, And what shall we do? And he said unto them, Do vio 
lence to no man, neither accuse any falsely; and be content with 
your wages." 

(5) Mark i: 4 "John did baptize in the wilderness, and preach 
the baptism of repentance for the remission of sins." 

Acts 13: 24 "When John had first preached before his coming the 
baptism oj repentance to all the people of Israel." 

Acts 2: 38 "Then Peter said unto them, 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 Ghost." 

FIFTH PROPOSITION: Repentance is manifested by baptism. 
This is God s appointed and deeply significant way of pub 
licly professing our repentance. What right have we to substi 
tute some other ? 

IT. The Results of Repentance. 

(i) Luke 15: 7, 10 " I say unto you, that likewise joy shall be in 
heaven over one sinner that repenteth more than over ninety and nine 
just persons, which need no repentance. . . . Likewise, I say unto 
you, there is joy in the presence of the angels of God over one sinner 
that repenteth." 



What the Bible Teaches 

FIRST PROPOSITION: There is joy in heaven, in the presence 
of the Angels of God, over one sinner that repenteth. 

This is the supreme result of repentance. We should work 
for the repentance of sinners more because of the joy it brings to 
God and Christ than because of the blessings it brings to men. 

(2) Is. 55:7 "Let the wicked forsake his way, and the unright 
eous man his thoughts: and let him return unto the LORD, and he will 
have mercy upon him; and to our God, for he will abundantly par 
don." 

Luke 24: 47 " And that repentance and remission of sins should be 
preached in his name among all nations, beginning at Jerusalem." 

Mark i: 4, R.V. "John came, who baptized in the wilderness and 
preached the baptism of repentance unto remission of sins." 

Acts 2: 38, R.V. "And Peter said unto them, Repent ye, and be 
baptized every cue of you in the name of Jesus Christ unto the remission 
of your sins; and ye shall receive the gift of the Holy Ghost." 

Acts 3: 19 (first clause) " Repent ye therefore, and be converted, 
that your sins may be blotted out." 

SECOND PROPOSITION: Repentance results in pardon, re 
mission of sins, the blotting out of sins. 

This remission is "in the name of Jesus Christ" i. e., on 
the ground of His work. Repentance is the condition upon which 
the remission secured by the death of Jesus Christ is made our 
own. 

(3) Acts 2:38, R.V. " And Peter said unto them, Repent ye, and 
be baptized every one of you in the name of Jesus Christ unto the re 
mission of your sins; and ye shall receive the gift of the Holy Ghost." 

THIRD PROPOSITION: Repentance is one of the primary con 
ditions for receiving the gift of the Holy Ghost. 

The gift of the Holy Ghost is for all those who repent and 
are baptized in the name of Jesus Christ unto the remission of 
sins. It is for them to "take" (the exact force of the word 
rendered receive " ). 

(4) Acts 3: 19, 20, 21, R.V. " Repent ye therefore, and turn again, 
that your sins may be blotted out, that so there may come seasons of re 
freshing from the presence of the Lord; and that he mav send the Christ 

who hath been appointed for you, even Jesus: whom the heaven must 
receive until the times of restoration of all things, whereof God spake 
by the mouth of his holy prophets which have been since the world 
began." 



Repentance 359 

FO LTR TH PR OPOSITION: The Repentance of God s people will 
reault in times of refreshing from the presence of the Lord and 
thj sending of the Messiah. 

These words were spoken to the Israelites and the implica 
tion is that the repentance of Israel will result in the coming of 
the Christ who has been appointed for them, even Jesus. 

V. How Repentance Is Effected. 

(1) Acts n: 18 "When they heard these things, they held their 
peace, and glorified God, saying, Then hath God also to the Gentiles 
granted repentance unto life." 

(The word rendered "granted" in this verse is the word 
ordinarily translated given. ") 

FIRST PROPOSITION: Repentance unto life is Gods gift. 

(2) Acts 5: 30, 31, R.V. " The God of our fathers raised up Jesus, 
whom ye slew, hanging him on a tree. Him did God exalt with his 
right hand to be a Prince and a Saviour, for to give repentance to Israel, 
and remission of sins." See also 3: 26 " Unto you first God, having 
raised up his servant, sent him- to bless you, in turning away every one 
of you from your iniquities." 

SE COND PR POSITION: Jesus, once crucified but now exalted, 
gives repentance. 

(3) Acts 2: 37, 38, 41 " Now when they heard this, they were 
pricked in their heart, and said unto Peter and to the rest of the 
apostles, Men and brethren, what shall we do ? Then Peter said unto 
them, 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 Ghost. . . . Then they that gladly received his word were bap 
tized: and the same day there were added unto them about three 
thousand souls." 

By the verses that precede we see that what they heard was 
the word of God, preached by men "filled with the Holy Ghost." 

THIRD PROPOSITION: Repentance is effected through the 
preaching of the Word by men filled with the Holy Ghost. 

(Compare i Thess. i: 5, 6, 9, 10 "For our gospel came not unto 
you in word only, but also in power, and in the Holy Ghost, and in 
much assurance; as ye know what manner of men we were among you 
for your sake. . . . For they themselves shew of us what manner 
of entering in we had unto you, and how ye turned to God from idols 



360 What the Bible Teaches 

to serve the living and true God; and to wait for his son from heaven, 
whom he raised from the dead, even Jesus, which delivered us from the 
wrath to come." 

The Word of God is the means used for the bestowal of the 
gift of repentance. 

(4) Jonah 3: 5-10 "So the people of Nineveh believed 6W, and 
proclaimed a fast, and put on sackcloth, from the greatest of them 
even to the least of them. For word came unto the king of Nineveh, 
and he arose from his throne, and he laid his robe from him, and cov 
ered him with sackcloth, and sat in ashes. And he caused it to be pro 
claimed and published through Nineveh by the decree of the king and 
his nobles, saying, Let neither man nor beast, herd nor flock, taste 
any thing: let them not feed, nor drink water: But let man and beast 
be covered with sackcloth, and cry mightily unto God: yea, let them 
turn every one from his evil way, and from the violence that is in their 
hands. Who can tell if God will turn and repent, and turn away from 
his fierce anger, that we perish not ? And God saw their works, that 
they turned from their evil way: and God repented of the evil, that he 
had said that he would do unto them; and he did it not." 

FO UR TH PR OPOSITION: Repentance results when men believe 
God s Word. 

(5) Rom. 2: 4 "Or despisest thou the riches of his goodness and 
forbearance and longsuffering; not knowing that the goodness of God 
leadeth thee to repentance ? " 

FIFTH PROPOSITION: The goodness of God leadeth men to 
Repentance. 

The word here rendered < "goodness" is an adjective mean 
ing ordinarily in the New Testament usage "kind" (Luke 6: 35; 
Eph. 4: 32), or "gracious" (1 Pet. 2: 3). It is the kindness and 
patience and forbearance of God that leads men to repentance. 

(Compare 2 Pet. 3: 9 "The Lord is not slack concerning his 
promises, as some men count slackness; but is longsuffering to us- 
ward, not willing that any should perish, but that all should come to 
repentance.") 

(6) Rev. 3: 19 "As many as I love, / rebuke and chasten: be zeal 
ous therefore, and repent." 

Heb. 12: 6, 10, n " For whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth. , . . For they verily for 
a few days chastened us after their own pleasure; but he for our profit, 
that we might be partakers of his holiness. Now no chastening for 
the present seemeth to be joyous, but grievous: nevertheless, after 
ward it yieldeth the peaceable fruit of righteousness unto them which 
are exercised thereby." 



Repentance 361 

SIXTH PROPOSITION: Repentance is effected through God s 
loving reproof and chastisement. 

(Compare Ps. 1 19: 67 "Before I was afflicted I went astray: but 
now have I kept thy word.") 

(7) 2 Tim. 2:24,25, R.V. "And the Lord s servant must not 
strive, but be gentle towards all, apt to teach, forbearing, in meekness 
correcting them that oppose themselves; if peradventure God may give 
them repentance unto the knowledge of the truth." 

SEVENTH PROPOSITION: Repentance is effected through the 
meek and gentle correction administered by the servant of the 
Lord. 

(8) 2 Cor. 7: 8-1 1, R.V. "For though I made you sorry with my 
epistle, I do not regret it, though I did regret; for I see that that epis 
tle made you sorry, though but for a season. Now I rejoice, not that 
ye were made sorry, but that ye were made sorry unto repentance: 
for ye were made sorry after a godly sort, that ye might suffer loss by 
us in nothing. For godly sorrow ivorketh repentance unto salvation, a 
repentance which bringeth no regret: but the sorrow of the world 
worketh death. For behold, this selfsame thing, that ye were made 
sorry after a godly sort, what earnest care it wrought in you, yea, 
what cleansing of yourselves, yea, what indignation, yea, what fear, 
yea, what longing, yea, what zeal, yea, what avenging! In every 
thing ye approved yourselves to be pure in the matter." 

EIGHTH PROPOSITION: Godly sorrow worketh repentance. 

The godly sorrow in this case was itself wrought by the cor 
rection administered by the Lord s servant. 

(9) Job 42: 5, 6 " I have heard of thee by the hearing of the ear; 
but now mine eye seeth thee: Wherefore I abhor myself and repent in 
dust and ashes." 

$INTH PROPOSITION: The sight of God causes repentance, 

Nothing is so calculated to impress sinful man with a hatred 
of sin, and abhorrence of self as a sinner, as a real view of God. 
If then we wish to bring men to repentance, let us bring them 
face to face with God. This can be effected by showing them 
God as revealed in His Word. But it must be done in the power 
of the Holy Spirit. 



CHAPTER X, 
FAITH, 

I, What is Faith 3 

(1) MEANING OF FAITH IN GENERAL. 

Heb. n: i, R.V. " Now faith is the assurance of things hoped for, 
the proving of things not seen." And Am. Ap., "Now faith is as 
surance of things hoped for, a conviction of things not seen." 

(Compare vv. 7, n, 17-19, 22, 30 " By faith Noah, being warned 0} 
God concerning things not seen as yet, moved with godly fear, pre 
pared an ark to the saving of his house; through which he condemned 
the world, and became heir of the righteousness which is according to 
faith. . . . By faith even Sarah herself received power to conceive 
seed when she was past age, since she counted him faithful who had 
premised: ... By faith Abraham, being tried, offered up Isaac: 
yea, he that had gladly received the promises was offering up his only 
begotten son; even he to whom it was said, In Isaac shall thy seed be 
called: accounting that God is able to raise up, even from the dead; 
from whence he did also in a parable receive him back. . . . By 
faith Joseph, when his end was nigh, made mention of the departure 
of the children of Israel: arid gave commandment concerning his 
bones.") 

Faith is the assurance of things hoped for, a conviction (or 
proving, putting to the test) of things not seen. The foundation 
upon which this assurance of things hoped for, this conviction of 
things not seen, rests, is God 1 s Word. 

(2) MEANING OF " FAITH" WHEN USED IN CONNECTION WITH 

PRAYER. 

Jas. i: 5-7, R.V. " But if any of you lacketh wisdom, let him ask 
of God, who giveth to all liberally and upbraideth not; and it shall be 
given him. But let him ask in faith, nothing- doubting: for he that 
doubteth is like the surge of the sea driven by the wind and tossed. 
For let not that man think that he shall receive anything of the Lord." 

Mark u: 24, R.V. " Therefore I say unto you, All things whatso 
ever ye pray and ask for, belizve that ye have received them, and ye 
shall have them." 

Faitfi, in prayer, is the firm expectation or assurance, free 
from all doubts, of getting the thing asked. 



Faith 363 

The prayer of faith reckons the thing asked as already really 
its own, because God has heard the request and granted the thing 
asked, and what God has granted is as really ours as if we had it 
already in our possession experimentally. 

Compare i Jno. 5: 14, 15 "And this is the confidence that we have 
in him, that, if we ask anything according to his will, he heareth us: 
and if we know that he hear us, whatsoever we ask, we know that we 
have the petitions tJiat we desire of him," and i Cor. 3: 21 " There 
fore let no man glory in men: for all things are yours." 

(3) MEANING OF " FAITH " WHEN USED IN CONNECTION WITH 
GOD. 

(a) i Jno. 5: 10, R. V. " He that believeth on the Son of God hath 
the witness in him: he that believeth not God hath made him a 
liar; because he hath not believed in the witness that God hath borne 
concerning His Son." 

Jno. 5: 24, R.V. "Verily, verily, I say unto you, He that heareth 
my word, and believeth him that sent me, hath eternal life, and com- 
eth not into judgment, but hath passed oat of death into life." 

Acts 27: 22-25 "And now I exhort you to be of good cheer: for 
there shall be no loss of any man s life among you, but of the ship. 
For there stood by me this night the angel of God, whose I am, and 
whom I serve, saying, Fear not, Paul; thou must be brought before 
Caesar: and, lo, God hath given thee all them that sail with thee. 
Wherefore, sirs, be of good cheer: for I believe God, that it shall be 
even as it was told me." 

Rom. 4: 3 " For thus saith the Scriptures ? Abraham believed God 
and it was counted unto him for righteousness." (Compare Gen. 15: 
4-6 "And, behold, the word of the LORD came unto him, saying, 
This shall not be thine heir; but he that shall come forth out of thine own 
bowels shall be thine heir. And he brought him forth abroad, and said, 
Look now toward heaven, and tell the stars, if thou be able to number 
them: and he said unto him, So shall thy seed be. And he believed in 
the LORD; and he counted it to him for righteousness.") 

Rom. 4: 19-21, R.V. "And without being weakened in faith he 
considered his own body now as good as dead (he being about a hun 
dred years old ), and the deadness of Sarah s womb: yea, looking unto 
the promise of God, he wavered not through unbelief, but waxed strong 
through faith, giving glory to God, and being fully assured that, what 
he had promised, he was able also to perform." 

To believe God is to rely upon or have unhesitating assur 
ance of the truth of God s testimony, even though it is unsup 
ported by any other evidence, and to rely upon or fiace unfaltering 
assurance of the fulfilment of hispro?mses, even though everything 
teen seems against fulfillment. 



364 What the Bible Teaches 

It is " taking G-od at his word." Faith is not belief without 
evidence. It is belief on the very best of evidence, the word of 
Him who cannot lie. (Tit. 1:2.) Faith is so rational that it 
asks no other evidence than this all-sufficient evidence. To ask 
other evidence than the word of Him who cannot lie " is not 
" rationalism," but consummate irrationalism. 

(b) 2 Chron. 20:20 "And they rose early in the morning, and 
went forth into the wilderness of Tekoa: and as they went forth, Je- 
hoshaphat stood and said, Hear me, O Judah, and ye inhabitants of 
Jerusalem; Believe in the LORD your God, so shall ye be established; 
believe his prophets, so shall ye prosper." 

Jno. 14, i: R.V., Am. Ap. "Let not your heart be troubled; ye 
believe in God, believe also in me." 

To believe in God is to rely upon, or put confidence in God 
Himself. When we believe God we trust His word; when we be 
lieve in God we trust Himself. When we believe God we fix our 
eyes on what He has said (Rom. 4:20); when we believe in God 
we fix our eyes upon what He is, upon His person, upon Himself. 

NOTE. There are two Hebrew words for "trust" and "faith." 
The first, translated "believe" and "trust," means primarily, in the 
transitive, "to prop," " to stay," "to support "; in the intransitive, "to 
stay oneself." The second word, translated " trust," seems to mean "to 
cast oneself upon." When we believe God we stay ourselves upon His 
word: When we believe in God we stay ourselves upon Himself. 

(4) MEANING OF "FAITH" WHEN USED IN CONNECTION WITH 
JESUS CHRIST. 

Jno. 14: i " Let not your heart be troubled: ye believe in God, be 
lieve also in me." 

Matt. 9:21, 22 " For she said within herself , If I may but touch 
his garment, I shall be whole. But Jesus turned him about, and when 
he saw her, he said, Daughter, be of good comfort; thy faith hath 
made thee whole. And the woman was made whole from that hour." 

Matt. 9:29 "Then touched he their eyes, saying, According to 
thy faith be it unto you." 

Matt. 15:25, 28 "Then came she and worshipped him, saying, 
Lord help me. . . . Then Jesus answered and said unto her, O 
woman, great is thy faith; be it unto thee even as thou wilt. And her 
daughter was made whole from that very hour." 

Matt. 8: 8-10 "The centurion answered and said, Lord, I am not 
worthy that thou shouldest come under my roof: but speak the word 
only, and my servant shall be healed. For I am a man under author 
ity, having soldiers under me: and I say to this man, Go, and he go- 
eth; and to another, Come, and he cometh; and to my servant, do 



Faith 365 

this, and he doeth it. When Jesus heard it, he marvelled, and said 
to them that followed, Verily, I say unto you, I have not found so 
great faith) no, not in Israel." 

Luke 7: 48-50 " And he said unto her, Thy sins are forgiven. And 
they that sat at meat with him began to say within themselves, Who 
is this that forgiveth sins also ? And he said to the woman, Thy 
faith hath saved thee; go in peace." 

Jno. 14: 12 "Verily, verily, I say unto you, He that believeth on 
me, the works that I do shall he do also; and greater works than these 
shall he do; because I go unto my Father." 

Faith in Jesus Christ is relying upon, or putting confidence 
in Jesus Christ. It is the assurance that he will do the things 
sought of him or take care of the matters intrusted to Mm. (2 
Tim. 1:12.) It is simply relying upon him for these things. 
What Jesus Christ is relied upon for varies indifferent cases. (In 
the several cases cited above it was for care, healing, sight, help, 
the healing of another, pardon, power.) What he is relied upon 
for, that will he do. 

Matt. 9:29 " Then touched he their eyes, saying, According to 
your faith be it unto you." 

Relying upon Christ for healing brings healing, relying 
upon Christ for help brings help, relying upon Christ for 
pardon brings pardon, relying upon Christ for power brings 
power, relying upon Christ for victory brings victory. What we 
have a right to rely upon him for is determined by his character 
and his definite promises. 

II. Saving Faith. 

(1) THE CHARACTER OF SAVING FAITH, OR HOW WE MUST 

BELIEVE IN ORDER TO BE SAVED. 

(i) Rom. 10:9, 10 " 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. For with the heart man be 
lieveth unto righteousness; and with the mouth confession is made 
unto salvation." 

FIRST PROPOSITION: Saving Faith is believing with the 
heart. 

In order to be saved we must believe with the heart. In the 
Bible the heart stands for the thought, feelings and will. A 
heart-faith, then, is a faith that rules the thought, the feelings and 



366 What the Bible Teaches 

the will. The manifestation of heart-faith is action in the direo. 
tion of that which is believed. 

Compare Heb. n: 7, 8, 17, ig, 20, 22, 24-26, 28 "By faith Noah, 
being warned of God of things not seen as yet, moved with fear, pre 
pared an ark to the saving of his house; by the which he condemned 
the world, and became heir of the righteousness which is by faith. 
By faith Abraham, when he was called to go out into a place which he 
should after receive for an inheritance, obeyed; and he went out, not 
knowing whither he went. . . . By faith Abraham, when he was 
tried, offered ^lp Isaac: and he that had received the promises offered 
up his only begotten son. . . . Accounting that God was able to 
raise him up, even from the dead; from whence also he received him 
in a figure. By faith Isaac blessed Jacob and Esau concerning things 
to come. . . . By faith Joseph, when he died, made mention of the 
departing of the children of Israel; and gave commandment concerning 
his bones. ... By faith Moses, when he was come to years, re 
fused to be called the son of PharaoJi s daugJitcr; Choosing rather to 
suffer affliction with the people of God, than to enjoy the pleasures of 
sin for a season; Esteeming the reproach of Christ greater riches than 
the treasures in Egypt: for he had respect unto the recompense of the 
reward. . . . Through faith he kept the passovcr, and the sprink 
ling of blood, lest he that destroyed the firstborn should touch them," 
and Rom. 4: 18-21, R.V, "Who in hope believed against hope, to the 
end that he might become a father of many nations, according to that 
which had been spoken, So shall thy seed be. And without being 
weakened in faith he considered his own body now as good as dead 
(he being about a hundred years old) and the deadness of Sarah s 
womb: yea, looking unto the premise of God, he wavered not through 
unbelief, but waxed strong through faith, giving glory to God, and 
being fully assured that, what he had promised, he was able also to 
perform." 

(2) Jas. 2: 14, 21, 22, 25, R.V. "What doth it profit, my brethren, 
if a man say he hath faith, but have not works ? . . . Was not 
Abraham our father justified by works, in that he offered up Isaac his 
son upon the altar ? Thou seest that faith wrought with his works, 
and by works was faith made perfect; . . . And in like manner 
was not also Rahab the harlot justified by works, in that she received 
the messengers, and sent them out another way ? " 

SECOND PROPOSITION: Saving Faith is a faith that works 
by doing that which the one who is believed in bids us do. 

(3) Gal. 5: 6 " For in Jesus Christ neither circumcision availeth 
anything, nor uncircumcision; but faith which ivorkcth by love." 

THIRD PROPOSITION: Saving Faith is the faith which works 
by love. 



Faith 367 

(4) Jno. i: 12 " But as many as received him, to them gave he 
power to become the sons of God, even to them that believe on his 
name." 

FOURTH PROPOSITION: Saving Faith is the faith which re, 
ceiues Jesus Christ as He comes to us, and for all that He offers 
Himself to be. 

He offers Himself as our sin-bearer. Saving Faith accepts 
Him as such and rests all its hope for pardon on His atoning 
blood. He offers Himself as our deliverer from sin s power 
(Jno. 8:34, 3G). Saving Faith accepts Him as such and relies 
utterly upon Him and expects Him to give such deliverance. He 
offers Himself as our Teacher and Lord (Jno. 13: 13). Saving 
Faith accepts Him as such and surrenders the mind unreserv 
edly to His teaching and the life to His absolute control. 

(5) 2 Tim. i: 12 " For the which cause I also suffer these things: 
nevertheless I am not ashamed; for I know whom I have believed, and 
am persuaded that he is able to keep that which I have committed 
unto him against that day." 

FIFTH PROPOSITION: Saving Faith in Jesus Christ is the 
faith that commits to Jesus Christ. 

(6) Rom. 10: 13, 14 " For whosoever shall call upon the name of 
the Lord shall be saved. How then shall they call on him in whom 
they have not believed ? " etc. 

SIXTH PROPOSITION: Saving Faith is a faith that calls 
upon the name of the Lord. 

NOTE. The context plainly shows that the Lord here is the Lord 
Jesus Christ (v. 9, R.V.). To call upon His name implies: First, a deep 
recognition of our need of salvation. Second, an earnest desire to be 
saved. Third, an utter casting away of hope in any other way of salva 
tion. Fourth, a hope that He will save. The faith that recognizes our 
own lost condition, that earnestly desires salvation, that casts away all 
hope in any one or any thing but the Lord Jesus, and that hopes (or has 
the assurance) that He will save, and puts Him to the test by crying to 
Him, is the faith that saves. 

(7) Rom. 10: 9, R.V. "Because if thou shalt confess with thy 
mouth Jesus as Lord, and shalt believe in thy heart that God raised him 
from the dead, thou shalt be saved." 

SEVENTH PROPOSITION: Saving Faith is the faith that 
confesses Jesus as Lord. 



$68 What the Bible Teaches 

(8) Heb. 10:38, 39, R.V. " But my righteous one shall live by 
faith: And if he shrink back, my soul hath no pleasure in him. But 
\*eare not of them that shrink back unto perdition; but of them that 
have faith unto the saving of the soul." (See context vv. 32-37.) 

EIGHTH PROPOSITION: Saving Faith is the faith that does 
not shrink back from the confession and service of Christ Jesus 
in danger and trial. 

(2) THE CONTENTS OF SAVING FAITH, OK WHAT WE MUST BE 
LIEVE IN OEDEE TO BE SAVED. 

(1) Jno. 20: 31 " 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." 

FIRST PROPOSITION: In order that we may have life wt 
must believe that Jesus is the Christ, the Son of God. (Com 
pare 1 Jno. 5:1.) 

Of course this must be a heart-faith, a faith that leads to 
action along the line of that which is believed, as seen above. 
Not merely a theological opinion that Jesus is the Christ, the 
Son of God, but such an assurance or conviction that He is as 
leads us to put our trust in him, and to submit our thoughts and 
feelings and purposes and lives to His control. 

(2) Rom. i: 16 "For I am not ashamed of the gospel of Christ: 
for it is the power of God unto salvation to every one that believeth; 
to the Jew first, and also to the Greek." 

SECOND PROPOSITION: In order to be saved we must believe 
the gospel. 

QUESTION: What is the gospel ? 
ANSWEE: 

i Cor. 15: 1-4 " Moreover, brethren, I declare unto you the gospel 
which I preached unto you, which also ye have received, and wherein 
ye stand; By which also ye are saved, if ye keep in memory what I 
preached unto you, unless ye have believed in vain. For I delivered 
unto you first of all that which I also received, how that Christ died 
for our sins according to the Scriptures; and that he ivas buried, and 
that he rose again the third day according to the Scriptures." (See 
also Rom. i: 17-25.) 

The gospel is, that "Christ died for our sins according 
to the Scriptures . . . was buried . . . and rose again." 
This we must believe in order to be saved. This involves faith 



Faith 369 

in Him as the Christ the Son of God. (Rom. 1 : 4 " And declared 
to be the Son of God with power, according to the Spirit of 
holiness, by the resurrection from the dead."} 

Faith that He died for our sins brings pardon ; faith that he 
rose again brings deliverance from sin s power. Of course, this 
also must be a heart-faith. 

(3) Rom. 10:9 "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." 

THIRD PROPOSITION: In order to be saved we must believe 
that God hath raised the Lord Jesus from the dead. 

This involves faith in His Divinity (Rom. 1 : 4), in His propitia 
tory death and God s acceptance of it (Rom. 4: 25), and in His in 
tercession for us (Heb. 7: 25), and His power to deliver us from 
sin. 

(4) Luke 7: 48-50 "And he said unto her, Thy sins are forgiven. 
And they that sat at meat with him began to say within themselves, 
Who is this that forgiveth sins also? And he said to the woman, Thy 
faith hath saved thee; go in peace." 

FOURTH PROPOSITION: In order to be saved we must believe 
that Jesus can and will forgive our sin. 

This faith involves faith in the Divinity of Jesus, for God 
alone can forgive sin. 

in. How Faith is Manifested. 

(1) Mark 2: 3-5 "And they came unto him, bringing one sick of 
the palsy, which was borne of four. And when they could not come 
nigh unto him for the press, they uncovered the roof where he was: 
and when they had broken it up, they let down the bed wherein the 
sick of the palsy lay. When Jesus saw their faith, he said unto the 
sick of the palsy, Son, thy sins be forgiven thee." 

FIRST PROPOSITION: Faith in Jesus is manifested by our 
bringing to Him our need and surmounting all the obstacles that 
lie between us and him. 

(2) Matt. 15: 22-28 "And, behold, a woman of Canaan came out 
of the same coasts, and cried unto him, saying, have mercy on me, 
O Lord, thou Son of David; my daughter is grievously vexed with a 
devil. But he answered her not a word. And his disciples came and 
besought him s saying, Send her away; for she crieth after us. But he 



370 What the Bible Teaches 

answered and said, I am not sent but unto the lost sheep of the 
house of Israel. Then came she and worshipped him, saying, Lord, 
help me. But he answered and said, It is not meet to take the chil 
dren s bread, and cast it to dogs. And she said, Truth, Lord: yet 
the dogs eat of the crumbs which fall from their master s table. Then 
Jesus answered and said unto her, O woman, great is thy faith: be it 
unto thee even as thou wilt. And her daughter was made whole from 
that very hour." 

SECOND PROPOSITION: Faith in Jesus is manifested by our 
holding on to Jesus for the desired blessing in the face of dis 
couragement, even in the face of His apparent refusal to be 
stow it. 

(3) Acts n: 19, 21, R.V. "They therefore that were scattered 
abroad upon the tribulation that arose about Stephen travelled as far 
as Phoenicia, and Cyprus, and Antioch, speaking the word to none save 
only Jews. . . . And the hand of the Lord was with them: and a 
great number that believed turned unto the Lord. " 

THIRD PROPOSITION: Faith in Gods Word is manifested by 
men turning to the Lord. 

(4) Heb. ii : 8, 17 " By faith Abraham, when he was called to go 
out into a place which he should after receive for an inheritance, 
obeyed; and he went out, not knowing whither he went. . . . By 
faith Abraham, when he was tried, offered up Isaac: and he that had 
received the promises offered up his only begotten son." 

FOURTH PROPOSITION; Faith is manifested by prompt 
and exact obedience to the commandments of Him who is be 
lieved in, simply because He commands, though we know not the 
purpose of His command, nor the outcome of our obedience 

(5) Heb. .11:17-19 "By faith Abraham, when he was tried, 
offered up Isaac: and he that had received the promise offered up his 
only begotten son of whom it was said, That in Isaac shall thy 
seed be called: Accounting that God was able to raise him up, even 
from the dead; from whence also he received him in a figure." 

Rom. 4: 18-21, R.V." Who in hope believed against hope, to the 
end that he might become a father of many nations, according to that 
which had been spoken, So shall thy seed be. And without being 
weakened in faith he considered his own body now as good as dead (he 
being about a hundred years old), and the deadness of Sarah s womb: 
yea, looking unto the promise of God, he wavered not through un 
belief, but waxed strong through faith, giving glory to God, and being 
fully assured that, what he had promised, he was able also to perform. " 



Faith 371 

FIFTH PR POSITION : Faith is manifested by a disregard for 
the difficulties that lie in the way of the fulfillment of God s 
promises. (Compare Num. 13:31-33; 14: 6-9.) 

Difficulties are nothing to one who believes in God and His 
Word: God is mightier than all obstacles, and His Word sure in 
face of all apparent impossibility of fulfillment. 

(6) Heb. 11:27 " By faith he forsook Egypt, not fearing the wrath 
of the king: for he endured, as seeing him who is invisible." 

SIXTH PROPOSITION: Faith is manifested by steadfastness 
(see Greek) in the path God points out in face of obstacles, peril 
and apparent loss. 

(7) Heb. ii : 24-26 " By faith Moses, when he was come to years, 
refused to be called the son of Pharaoh s daughter; choosing rather to 
suffer affliction with the people of God, than to enjoy the pleasures of 
sin for a season; Esteeming the reproach of Christ greater riches than 
the treasures in Egypt: for he had respect unto the recompense of the 
reward. 

SE VENTH PR POSITION: Faith is manifested by the sacrifice 
of the present seen, but transient advantage, for the sake of the 
future unseen, but permanent advantage. 

(8) Heb. ii : 20, 21 "By faith Isaac blessed Jacob and Esau con 
cerning things to come. By faith Jacob, when he was a dying, blessed 
both the sous of Joseph; and worshipped, leaning upon the top of his 
starf." 

(Comp. Gen. 27: 27-29 "And he came near, and kissed him: and 
he smelled the smell of his raiment, and blessed him, and said, See, 
the smell of my son is as the smell of afield which the LORD hath 
blessed: Therefore God give thee of the dew of heaven, and the fatness 
of the earth, and plenty of corn and wine: let people serve thee, and 
nations bow down to thee: be lord over thy brother, and let thy 
mother s sons bow down to thee: cursed be every one that curseth thee, 
and blessed be he that blesseth thee. . . . And Esau said unto 
his father, Hast thou but one blessing, my father ? bless me, even me 
also, O my father. And Esau lifted up his voice, and wept. And 
Isaac his father answered and said unto him, Behold, thy dwelling 
shall be the fatness of the earth, and of the dew of heaven from above; 
and by thy sword shalt thou live, and shalt serve thy brother; and it 
shall come to pass when thou shalt have the dominion, that thou shalt 
break his yoke from off thy neck," and Gen. 48: 5-20 "And now thy 
two sons, Ephraim and Manasseh, which were born unto thee in the 
land of Egypt, before I came unto thee into Egypt, are mine: as Reu- 



372 What the Bible Teaches 

ben and Simeon, they shall be mine. And thy issue, which thou beget 
test after them, shall be thine, and shall be called after the name oi 
their brethren in their inheritance: and as for me, when I came from 
Padan, Rachel died by me in the land of Canaan in the way when yet 
there was but a little way to come unto Ephrath: and I buried her there 
in the way of Ephrath; the same is Beth-lehem. And Israel beheld 
Joseph s sons, and said, Who are these ? And Joseph said unto his 
father, They are my sons, whom God hath given me in this place. 
And he said, Bring them, I pray thee, unto me, and I will bless them. 
Now the eyes of Israel were dim for age, so that he could not see. 
And he brought them near unto him; and he kissed them, and embraced 
them. And Israel said unto Joseph, I had not thought to see thy face: 
and, lo, God hath shewed me also thy seed. And Joseph brought 
them out from between his knees, and he bowed himself with his face 
to the earth. And Joseph took them both, Ephraim in his right hand 
toward Israel s left hand, and Manasseh in his left hand toward Israel s 
right hand, and brought them near unto him. And Israel stretched 
out his right hand, and laid it upon Ephraim s head, who was the 
younger, and his left hand upon Manasseh s head, guiding his hands 
wittingly; for Manasseh was the first born. And he blessed Joseph, 
and said, God, before whom my fathers Abraham and Isaac did walk, 
the God which fed me all my life long unto this day, the Angel which 
redeemed me from all evil, bless the lads; and let my name be named 
on them, and the name of my fathers Abraham and Isaac; and let 
them grow into a multitude in the midst of the earth. And when Joseph 
saw that his father laid his right hand upon the head of Ephraim, it 
displeased him: and he held up his father s hand, to remove it from 
Ephraim s head unto Manasseh s head. And Joseph said unto his 
father, Not so, my father: for this is the firstborn; put thy right hand 
upon his head. And his father refused, and said, I know it, my son, 
I know it: he also shall become a people, and he also shall be great , 
but truly his younger brother shall be greater than he, and his seed 
shall become a multitude of nations. And he blessed them that day, 
saying, In thee shall Israel bless, saying, God make thee as Ephraim 
and as Manasseh: and he set Ephraim before Manasseh." 

EIGHTH PROPOSITION; Faith is manifested by large ex 
pectations based upon God s large promises, even though as yet 
nothing may be seen. 

IV, The Results of Faith. 

(i) Eph. 2: 8 "For by grace are ye saved through faith; and 
that not of yourselves: it is the gift of God." 

FIRST PROPOSITION: We are saved through faith. 



Faith 373 

Salvation is God s free gift; faith appropriates to itself this 
gift freely offered to all. Rom. 1: 16 " For I am not ashamed 
of the gospel of Christ: for it is the power of God unto salvation 
to every one that believeth; to the Jew first, and also to the 
Greek." The gospel has power to save, but that power is dis* 
played only in those who believe. See, also, 1 Tim. 4: 10 "For 
therefore we both labour and suffer reproach, because we trust 
in the living God, who is the Saviour of all men, specially of those 
that believe." 

Salvation is a manifold process, but every factor in it is de 
pendent upon faith. 

(a) Acts 10:43 "To him give all the prophets witness, that 
through his name whosoever believeth in him shall receive remission 
of sins." 

We receive remission of sins through faith. God offers for 
giveness to all men on the ground of the shed blood of Christ. 
The one who believes appropriates to himself individually this 
universal offer of salvation. 

(b) Rom. 5: i " Therefore being justified by faith, we have peace 
with God through our Lord Jesus Christ." 

We are justified by faith. 

Gal. 3: 13 " Christ hath redeemed us from the curse of the law, 
being made a curse for us: for it is written, Cursed is every one that 
hangeth on a tree." 

On the ground of Christ s having been made a curse for us 
God offers justification to us. This offer is appropriated by 
faith. 

(c) Jno. 20: 31 " 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." 

We receive eternal life through believing. Belief in Him 
who is the life (Jno. 14: 6) makes that life ours. Life is in Him 
(1 Jno. 5: 11); by our believing in Him this life enters into us. 

(d) Jno. 1:12, R.V. "But as many as received him, to them 
gave he the right to become children of God, even to them that be 
lieve on his name." 

Gal. 3: 26 " For ye are all the children of God by faith in Christ 
Jesus." 

We receive the right to become sons of God by faith. In His 
only begotten Son God makes to man the offer of adoption into 



374 What the Bible Teaches 

His family. We appropriate this offer to ourselves by believing 
in His name. 

(e) 2 Pet. i: 4 (see context vs. 5) "Whereby are given unto us 
exceeding great and precious promises; that by these ye might be par 
takers of the divine nature, having escaped the corruption that is in 
the world through lust." 

We become partakers of the Divine Nature through faith in 
the exceeding great and precious promises of God. 

(/) Acts 26: 18 "To open their eyes, and to turn them from 
darkness to light, and from the power of Satan unto God, that they 
may receive forgiveness of sins, and inheritance among them which are 
sanctified by faith that is in rne." 

We are sanctified by faith. God offers to us in His word 
sanctifying grace. By faith we appropriate this sanctifying grace 
to ourselves. 

(g) Acts 15:9 "And put no difference between us and them 
purifying their hearts by faith." 

Our hearts are cleansed by faith. There is heart-cleansing 
power in the Word of God. Upon faith in that Word it exercises 
its heart-cleansing power in us. 

(Compare Ps. 119: 9, n "Wherewithal shall a young man cleanse 
his way ? by taking heed thereto according to thy word. . . . Thy 
word have I hid in mine heart, that I might not sin against thee.") 

(h] Eph. 3: 17, R.V. "That Christ may dwell in your hearts 
through faith, etc." 

Christ dwells in our hearts through faith. God presents 
Christ to us by His Spirit through the Word. Faith lays hold 
upon Christ thus presented and he comes to dwell in the heart 
and work all His glorious work within. 

(t) i Pet. i: 5 "Who are kept by the power of God through faith 
unto salvation ready to be revealed in the last time." 

We are kept through faith by the power of God unto a sal 
vation ready to be revealed in the last time. God provides keep 
ing, His own almighty power to keep. Faith simply lays hold of 
the almighty power divinely provided. 

(/) 2 Cor. i: 24 " Not for that we have dominion over your faith, 
but are helpers of your joy: for by faith ye stand." 

We stand by faith. By faith we enter into or appropriate to 
ourselves the grace of God wherein we stand. 



Faith 375 

Rom. 5: 2 " By whom also we have access by faith into this grace 
wherein we stand, and rejoice in hope of the glory of God." 

(/) i Jno. 5: 4, 5 " For whatsoever is born of God overcometh the 
world: and this is the victory that overcometh the world, even our 
faith. Who is he that overcometh the world, but he that believeth 
that Jesus is the Son of God ?" 

Eph. 6: 16, R.V. "Withal taking up the shield of faith, wherewith 
ye shall be able to quench all the fiery darts of the evil one." 

By faith we get the victory over the world and over the evil 
one. God freely provides for us and offers to us overcoming grace 
in Jesus Christ. By faith we appropriate this overcoming grace 
to ourselves. 

(/) Heb. 4: 1-3 " Let us therefore fear, lest, a promise being left 
us of entering into his rest, any of you should seern to come short of it. 
For unto you was the gospel preached, as well as unto them: but the 
word preached did not profit them, not being mixed with faith in them 
that heard it. For we which have believed do enter into rest, as he 
said, As I have sworn in my wrath, if they shall enter into my rest: 
although the works were finished from the foundation of the world." 

We enter into rest by faith. From beginning to end, at 
every step, salvation is by faith. God freely offers to us in Jesus 
Christ a manifold salvation; forgiveness, justification, eternal 
life, the right to be His sons, participation in His own nature, 
sanctification, heart-cleansing, an indwelling Christ, keeping unto 
a salvation ready to be revealed in the last time, power to stand, 
victory over the world and the evil one, rest. We appropriate to 
ourselves every item in this salvation by faith. By grace are we 
saved through faith from first to last. 

(2) Matt. 9: 22, 29 " But Jesus turned him about, and when he 
saw her, he said, Daughter, be of good comfort; thy faith hath made 
thee whole. And the woman was made whole from that hour. . . . 
Then touched he their eyes, saying, According to your faith be it unto 
you." 

Jas. 5: 14, 15 " Is any sick among you ? let him call for the elders 
of the church; and let them pray over him, anointing him with oil in 
the name of the Lord. And the prayer of faith shall save the sick, 
and the Lord shall raise him up; and if he have committed sins, they 
shall be forgiven him." 

SECOND PROPOSITION: We receive physical healing through 
faith. 

God has provided for us and offers to us physical healing 
and strength in Jesus Christ. Matt. 8: 16, 17 "When the even 



376 What the Bible Teaches 

was come, they brought unto him many that were possessed with 
devils: and he cast out the spirits with his word, and healed all 
that were sick: that it might be fulfilled which was spoken by 
Esaias the prophet, saying, Himself took our infirmities, and bare 
our sicknesses." We appropriate it to ourselves by faith. We 
miss it by our unbelief. Mark 6: 5, 6 "And he could there do 
no mighty work, save that he laid his hand on a few sick folk, and 
healed them. And he marvelled because of their unbelief. And 
he went round about the villages, teaching." 

(3) Jno. 12: 46" I am come a light into the world, that whosoever 
believeth on me should not abide in darkness." 

THIRD PROPOSITION; We pass out of spiritual darkness into 
light by faith in Christ. 

By nature we are all in darkness and children of darkness. 
God sends Jesus into the world to be "the light of the world. " 
( Jiio. 8: 12.) The light there is in Him, the light He Himself is, 
streams into our hearts when we believe in Him. (Jno. 12: 36.) 
Faith opens the window and lets the light in. 

(4) Jno. 14: i, R.V., Am. App. " Let not your heart be troubled: 
believe in God, believe also in me." 

FOURTH PROPOSITION: We are delivered from all anxiety of 
heart by faith, faith in God and Jesus Christ. ( Compare Is. 
26:3.) 

(5) Jno. 6: 35 " And Jesus said unto them, I am the bread of life: 
he that cometh to me shall never hunger; and he that believeth on 
me shall never thirst." 

FIFTH PROPOSITION: We are fully and forever satisfied 
through faith in Jesus. 

God has provided for us and offers to us full satisfaction for 
every desire of our spirits in Jesus ; by faith we appropriate this 
satisfaction to ourselves. 

(6) i Pet. i: 8, R.V. " Whom not having seen ye love; on whom, 
though now ye see him not, yet believing, ye rejoice greatly with joy 
unspeakable and full of glory." 

SIXTH PROPOSITION: Through believing on Jesus Christ we 
rejoice greatly with joy unspeakabte and full of glory. 



Faith 377 

In no other way can we get such joy. 

(7) Jno. 7:38, 39 "He that believeth on me, as the Scripture 
hath said, out of his belly shall flow rivers of living water. ( But this 
spake he of the Spirit, which they that believe on him should receive: 
for the Holy Ghost was not yet given; because that Jesus was not yet 
glorified.)" 

SEVENTH PROPOSITION: Through believing on Jesus Christ 
we become fountains from which rivers of living water flow out. 

This is through the TTolv Spirit who is given to those who 
believe on Jesus Christ. God has given to the crucified, riaei* 
and glorified Jesus His Spirit for His body, the Church. (Jno. 
7:39; 14: 12; Acts. 2:33.) We appropriate this promise of God 
by faith. The Spirit comes upon us and makes us fountains of 
living water. 

(8) Matt. 21:22 "And all things, whatsoever ye shall ask in 
prayer, believing, ye shall receive." 

Jas. i : 5-7 " If any of you lack wisdom, let him ask of God, that giv- 
eth to all men liberally, and upbraideth not; and it shall be given him. 
But let him ask in faith, nothing wavering: for he that wavereth is 
like a wave of the sea driven with the wind and tossed. For let not 
that man think that he shall receive anything of the Lord." 

Mark 11:24, R.V. " Therefore I say unto you, All things whatso 
ever ye pray and ask for, believe that ye have received them, and 
ye shall have them." 

EIGHTH PROPOSITION: We receive the answer to our prayer* 
when we believe we have received. 

God is willing to answer prayer; yes, is anxious to answer 
prayer. But He demands, as a condition of answering, that we 
shall believe His naked promise and believe the prayer is heard, 
and that the thing asked, is ours. 

(9) Matt. 21:21 "Jesus answered and said unto them, Verily 
I say unto you, if ye have faith, and doubt not, ye shall not only do 
this which is done to the fig tree, but also if ye shall say unto this 
mountain, Be thou removed, and be thou cast into the sea; it shall be 
done." 

Jno. 14:12 "Verily, verily, I say unto you, He that believeth on 
me, the works that I do shall he do also; and greater works than these 
shall he do; because I go unto my Father." 

Heb. ii : 32-34 " And what shall I more say ? For the time would 
fail me to tell of Gideon, and of Barak, and of Samson, and of Jeph- 
thah; of David also, and of Samuel, and of the prophets: who through 



What the Bible Teaches 

faith subdued kingdoms, wrought righteousness, obtained promises, 
stopped the mouths of lions, quenched the violence of fire, escaped 
the edge of the sword, out of weakness were made strong, waxed valiant 
in fight, turned to flight the armies of the aliens." 

NINTH PROPOSITION: We receive power to work wonders 
through faith m God and Jesus Christ. 

"Power belongeth unto G-od." (Ps. 62: 11.) But the 
power that belongeth unto God is at the disposal of His children. 
We lay hold of it by faith. God s power is the reservoir, our 
faith is the supply pipe; therefore, according to our faith is our 
experimental possession of God s power. (Matt. 9: 29.) Unbelief 
limits our power, or rather the inflow of God s power into us. 

Matt, 17: 19, 20 "Then carne the disciples to Jesus apart, and 
said, Why could not we cast him out? And Jesus said unto them, Be 
cause of your unbelief: for verily I say unto you, If ye have faith as a 
grain of mustard seed, ye shall say unto this mountain, Remove hence 
to yonder place; and it shall remove: and nothing shall be impossible 
unto you." Jno. u: 40 "Jesus saith unto her, Said I not unto thee, 
that, if thou wouldest believe, thou shouldest see the glory of God?" 
If we believe, we shall see the glory of God. It is our 

wretched unbelief that is shutting many of us out of seeing it in 

our own lives. 

(10) Heb. 6: 12 "That ye be not slothful, but followers of them 
who through faith and patience inherit the promises." 

Luke i: 45, R.V. "And blessed is she that believed; for there shall 
be a fulfillment of the things which have been spoken to her from the 
Lord." 

TENTH PROPOSITION: Through faith we receive the fulfill 
ment of God s promises. 

The actual enjoyment of God s promises is conditioned upon 
our belief of them. No matter how explicit a promise may be, 
the thing promised becomes ours only upon condition of our be- 
Jieving the promise. 

Jas. i: 5-7 " If any of you lack wisdom, let him ask of God, that 
giveth to all men liberally, and upbraideth not; and it shall be given 
him. But let him ask in faith, nothing wavering: for he that wavereth 
is like a wave of the sea driven with the wind and tossed. For let not 
that man think that he shall receive any thing of the Lord." 

The promises are for us; they are all yea and amen in 
Christ (2 Cor. 1 : 20), but they become actually and experiment- 



Faith 379 

ally ours only as we reach cut the hand of faith and appropriate 
them to ourselves. As far as we believe we receive. (Mark 
11: 24, R.V.) We get what we believe for. Heb. 4:1, 2 "Let 
us therefore fear, lest, a promise being left us of entering into 
his rest, any of you should seem to come short of it. For unto 
us was the gospel preached, as well as unto them: but the word 
preached did not profit them, not being mixed with faitk in them 
that heard it." (See R.V., Am. Ap.) The fulness of God s 
blessing is for those who claim it and in so far as they claim it. 
Josh. 1:3 "Every place that the sole of your foot shall tread 
upon, THAT have I given unto you, as I said unto Moses." 

(u) Mark 9: 23 "Jesus said unto him, If thou canst believe, all 
things are possible to him that believeth." 

ELEVENTH PROPOSITION: All things are possible to him 
that believeth. 

By faith we lay hold of God and His almightiness. Faith 
can do anything God can do. 

V. How to get Faith, 

(1) Rom. 12: 3 "For I say, through the grace given unto me, to 
every man that is among you, not to think of himself more highly than 
he ought to think; but to think soberly, according as God hath dealt 
to every man the measure of faith. " 

i Cor. 12: 4, 8, 9 " Now there are diversities of gifts, but the same 
Spirit. . . . For to one is given by the Spirit the word of wisdom; 
to another the word of knowledge by the same Spirit; To another faith 
by the same Spirit; to another the gifts of healing by the same Spirit." 

i Cor. 2: 4, 5 "And my speech and my preaching was not with 
enticing words of man s wisdom, but in demonstration of the Spirit 
and of power: That your faith should not stand in the wisdom of 
men, but in the power of God." 

FIRST PROPOSITION: Faith is Gods gift. 

Like all of God s gifts it is at the disposal of all who wish it, 
for there is no respect of persons with Him. We shall see di 
rectly that it is given through a certain instrument that is within 
reach of all, and upon certain conditions that any of us can fulfill. 

(2) Rom. 10: 17 " So then faith cometh by hearing, and hearing 
by the word of God." 

Acts 4: 4 " Howbeit many of them which heard the word belie vedj 
and the number of the men was about five thousand." 



380 What the Bible Teaches 

SECOND PROPOSITION: The Word of God is the instrument 
God has appointed for , and that he uses in, imparting faith. 

This is true of Saving Faith. When Paul and Silas told the 
Philippian jailer to believe on the Lord Jesus Christ and he would 
be saved, they immediately proceeded to speak the word of the 
Lord unto him. (Acts 16: 31, 32.) 

It is true of the faith that prevails in prayer. If we wish 
^to believe that our prayer is heard we should search the promises 
of God and just rest our faith upon them. Feeding upon the 
Word makes a mighty man of prayer. 

It is true of faith in all its aspects. Faith comes through 
the Word and grows by feeding upon the Word. If we wish oth 
ers to have faith we should give them the Word of God. If we 
wish faith ourselves we should feed on the Word of God. (2 Tim. 3: 
15; Jas. 1: 21: Jno. 20: 31.) No amount of praying for faith will 
bring it if we neglect faith s proper nourishment, the Word of 
God, any more than praying for physical health and strength will 
bring it if we neglect wholesome food and live on mince pie and 
candy. 

(3) Gal. 5: 22" But the fruit of the Spirit is love, joy, peace, long 
suffering, gentleness, goodness, faith." 

THIRD PROPOSITION: Faith is the work of the Holy Spirit. 

It is part of the fruit of the Spirit. The Word is the instru 
ment by which it is produced, but it is the Word carried home, 
and made a living thing in the heart by the Holy Spirit s power. 

(4) Heb. 12: 2 "Looking unto Jesus, the author and finisher of 
our faith; who for the joy that was set before him endured the cross, 
despised the shame, and is set down at the right hand of the throne of 
God." 

FOURTH PROPOSITION: Jesus is the author and finisher of 
our faith. 

OUR PART. 

(5) Rom. 4: 19, 20, R.V. "And without being weakened in faith 
he considered his own body now as good as dead (he being about a 
hundred years old), and the deadness of Sarah s womb: yea, looking 
unto the promises of God, he wavered not through unbelief, but waxed 
Jitrong through faith, giving glory to God." 



Faith 381 

FIFTH PROPOSITION: If we would have faith we must fix 
our eyes upon the promise of God. 

(If we wish another to have faith we must hold up the prom 
ise of God before him, and hold his attention to it.) 

(6) Luke ii : 9, n, 13 "And I say unto you, Ask, and it shall be 
given you; seek, and ye shall find; knock, and it shall be opened unto 
you. ... If a son shall ask bread of any of you that is a father, 
will he give him a stone? or if he ask a fish, will he for a fish give him 
a serpent? . . . If ye then, being evil, know how to give good gifts 
unto your children; how much more shall your heavenly Father give 
the Holy Spirit to them that ask him ? " 

Mark 9: 24 "And straightway the father of the child cried out, and 
said with tears, Lord, I believe; help thou mine unbelief." (The con 
text shows that Christ at once answered that prayer.) 

Luke 22, 32 "But I have prayed for thee; that thy faith fail not: and 
when thou art converted, strengthen thy brethren." 

SIXTH PROPOSITION: We should pray for Faith. 

As already seen, faith is God s gift. He bestows His gifts 
in answer to prayer. It is the Holy Spirit s work, and the Holy 
Sririt is given in answer to prayer. Prayer is an expression of 
our helplessness and dependence upon God. 

(7) Matt. 25: 29 (Note preceding context vv. 14-28) "For unto 
everyone that hath shall be given, and he shall have abundance: but 
from him that hath not shall be taken away even that which he hath." 

SEVENTH PROPOSITION: If we wish more faith we should 
use the faith we have. 

(8) Jno. 5: 44, R.V. " How can ye believe, which receive glory 
one of another, and the glory that cometh from the only God ye seek 
not?" 

EIGHTH PROPOSITION: A great hindrance to faith is seek 
ing glory from menandnot the glory that cometh from God only. 
This and all hindrances must be put away if we would have 
faith. 

(9) Heb. 12:2 "Looking unto Jesus the author and finisher of 
our faith; who for the joy that was set before him endured the cross, 
despising the shame, and is set down at the right hand of the throne of 
God." 

NINTH PROPOSITION: If we would have faith we must look 
unto Jesus. 



382 What the Bible Teaches 

Peter s faith failed when he took his eyes off from Jesus and 
began to look at the wind and waves. 

Matt. 14:30, 31 " But when he saw the wind boisterous, he was 
afraid; and beginning to sink, he cried, saying, Lord, save me. And 
immediately Jesus stretched forth his hand, and caught him, and said 
unto him, O thou of little faith, wherefore didst thou doubt ?" 

(10) Jno. 8: 12 "Then spake Jesus again unto them, saying, I am 
the light of the world; he that followeth me shall not walk in darkness, 
but shall have the light of life." 

TENTH PROPOSITION: If we are to have faith we must fol 
low Jesus. 

The more closely we follow Him the more our faith will 
grow. Those who follow most closely in the footsteps of Christ 
have the most faith. When Peter began to follow Christ " afar 
off" his faith failed rapidly. The more of Christlike denial 
of self and of true cross-bearing and humility there is in our 
lives the more our faith will grow. Faith cannot flourish in an 
atmosphere of self-indulgence, self-will and pride. Selfishness 
and faith cannot walk together. They are not agreed. 

VI. The Relation of Faith and Repentance to each other. 

(1) Acts ii : 19, 21 "Now they which were scattered abroad upon 
the persecution that arose about Stephen, traveled as far as Phenice, 
and Cyprus, and Antioch, preaching the word to none but unto the 
Jews only. And the hand of the Lord was with them: and a great 
number believed^ and turned unto the Lord." 

Matt. 3: 2, 6 "And saying, Repent ye: for the kingdom of heaven 
is at hand. . . . And were baptized of him in Jordan confessing 
their sins." 

Acts 2:37, 41 "Now when they heard this^ they were pricked in 
their heart, and said unto Peter and the rest of the apostles, Men and 
brethren, what shall we do ? . . . Then they that gladly received his 
word were baptized: and the same day there were added unto them 
about three thousand souls." 

FIRST PROPOSITION: Believing the Word of God leads to 

repentance. 

(2) Acts 2: 36, 37, 38 " Therefore let all the house of Israel know 
assuredly, that God hath made that same Jesus, whom ye have cruci 
fied, both Lord and Christ. Now when they heard this, they were 
pricked in their heart, and said unto Peter and to the rest of the 
apostles, Men and brethren, what shall we do ? Then Peter said unto 



Faith 383 

them, 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 Ghost." 

SECOND PROPOSITION: The principal element in evangelical 
repentance is a change of mind about Christ; a change from an 
unbelieving and rejecting attitude to a believing and accepting 
attitude. 

(3) Jno. 5:44, R.V. "How can ye believe, which receive glory 
one of another, and the glory that cometh from the only God ye seek 
not?" 

THIRD PROPOSITION: There must be a repentance from the 
attitude of mind that seeks the glory that comes from man, to the 
attitude that seeks the glory that comes from God, in order to be 
lieve in Christ. 

(4) Acts 19: 18, 19 "And many that believed came, and confessed, 
and showed their deeds. Many of them also which used curious arts 
brought their books together, and burned them before all men: and 
they counted the price of them, and found it fifty thousand pieces of 
silver." 

FOURTH PROPOSITION: True Faith in Christ involves the 
confession and forsaking of sin. 

GENERAL PR POSITION: True Repentance and Faith are in 
separable. They are mutually dependent upon each other. 



CHAPTER XL 

LOVE TO GOD. 
f. Its Importance. 

Matt. 22: 37, 38 "Jesus said unto him, thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and with all thy 
mind. This is the first and great commandment." 

Mark 12: 29-34 "And Jesus answered him, The first of all the com 
mandments is, Hear, O Israel; the Lord thy God is one Lord: and 
thou shalt love the Lord thy God with all thy heart, and with all 
thy soul, and with all thy mind, and with all thy strength: this is the 
first commandment. And the second is like, namely this: Thou shalt 
love thy neighbour as thyself. There is none other commandment 
greater than these. And the scribe said unto him, Well, Master, 
thou hast said the truth: for there is one God; and there is none other 
but he: And to love him with all the heart, and with all the under 
standing, and with all the soul, and with all the strength, and to love 
his neighbor as himself, is more than all whole burnt offerings and 
sacrifices. And when Jesus saw that he answered discreetly, he said 
unto him, Thou art not far from the kingdom of God. And no man 
after that durst ask him any question." 

Deut. 10: 12 "And now, Israel, what doth the LORD thy God re 
quire of thee, but to fear the LORD thy God, to walk in all his ways, 
and to love him, and to serve the LORD thy God with all thy heart, and 
with all thy soul." 

PROPOSITION: To love God with all the heart and with all 
the soul, and all the mind is the first and great commandment. 

(It includes all else.) 

II. How Love to God Is Manifested. 

(i) Ex. 20: 6" And shewing mercy unto thousands of them that 
love me, and keep my commandments." 

2 Jno. 6 "And this is love, that ive walk after his command 
ments. This is the commandment, That, as ye have heard from the 
beginning, ye should walk in it. 

i Jno. 5: 3 " For this is the love of God, that we keep his com* 
mandments: and his commandments are not Sevens. " 



Love to God 385 

FIRST PROPOSITION: The supreme manifestation of love to 
God is keeping His commandments. 

This is love to God. Keeping God s commandments is more 
than merely obeying God s commandments. The word translated 
* keep," expresses watchful care. It means to "attend to care 
fully," < < take care of , " " guard. " So also the Old Testament word. 

(2) Deut. 10: 12 "And now, Israel, what doth the LORD thy God 
require of thee, but to fear the LORD thy God, to walk in all his 
ways, and to love him, and to serve the LORD thy God with all thy 
heart and with all thy soul." 

SECOND PROPOSITION: Love to God is manifested by 
serving Him with all the heart and all the soul. 

Paul in writing to the Thessalonians speaks of their < < labor 
of love." The word for "labor" denotes "intense" labor, 
"toil." The one who loves God will labor intensely for Him. An 
easy-going Christian life proves an absence of love for God. 

(3) Ps. 97: 10 " Ye that love the LORD hate evil." 

THIRD PROPOSITION: Love to God manifests itself in a 
hatred of evil. 

The man who loves God cannot regard sin with favor or in 
difference. He hates it. All sin. There is no small sin to him. 

(4) i Jno. 2: 15 "Love not the world, neither the things that are 
in the world. If any man love the world, the love of the Father is not 
in him." 

FOURTH PROPOSITION: Love to God manifests itself in not 
loving the world. 

The man who loves God cannot set his affections upon the 
world with its gain and its honor, and its pleasure, and its grat 
ifications. All that is in the world is not of the Father, it draws 
away from Him, and a lover of God cannot love it. 

(5) i Jno. 4:20, 21 " If a man say, I love God, and hateth his 
brother, he is a liar: for he that loveth not his brother whom he hath 
seen, how can he love God whom he hath not seen? And this com 
mandment have we from him, that he who loveth God love his brother 
also." 

FIFTH PROPOSITION: Love to God is manifested by a love 
to Gods children, our brethren. 



386 What the Bible Teaches 

III, Results of Lore to God, 

(1) UNDER THE OLD COVENANT. 

Deut. 5: 10 "And shewing mercy unto thousands of them thatlovl 
me and keep my commandments." 

7: g "Know therefore that the LORD thy God, he is God, the 
faithful God, which keepeth covenant and mercy with them that love 
him and keep his commandments, to a thousand generations." 

Ex. 20: 6 "And shewing mercy unto thousands of them that love 
me, and keep my commandments. 

Ps. 69: 36 "The seed also of his servants shall inherit it: and they 
that love his name shall dwell therein." 

Ps. 91: 14 " Because he hath set his love upon me, therefore will 
I deliver him: I will set him on high, because he hath known my 
name." 

145: 20 "The LORD preserveth all them that love him: but all the 
wicked will he destroy." 

Is. 56: 6, 7 " Also the sons of the stranger, that join themselves to 
the LORD, to serve him, and to love the name of the LORD, to be his 
servants, every one that keepeth the Sabbath from polluting it, and 
taketh hold of my covenant; Even them will I bring to my holy moun 
tain, and make them joyful in my house of prayer: their burnt offer 
ings and their sacrifices shall be accepted upon mine altar; for mine 
house shall be called a house of prayer for all people. 

PROPOSITION: The blessings and promises under the Old 
Covenant were for those who loved God. 

(2) UNDER THE NEW COVENANT. 

(1) i Cor. 8: 3 " But if any man love God, the same is known of 
him." 

FIRST PROPOSITION: He that loveth God is known by God. 

(2) Jas. i: 12 "Blessed is the man that endureth temptation; for 
when he is tried, he shall receive the crown of life, which the Lord 
hath promised to them that love him." 

SECOND PROPOSITION: The Crown of Life is for those who 
love God. 

(3) Jas. 2:5 "Hearken, my beloved brethren, Hath not God chosen 
the poor of this world rich in faith, and heirs of the kingdom, which 
he hath promised to them that love him ? " 

THIRD PROPOSITION: The Kingdom is promised to those who 
love God. 



Love to God 387 

(4) i Cor. 2: 9 " But it is written, 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." 

FOURTH PROPOSITION: God hath prepared for those who 
love Him things beyond those which eye hath seen or ear heard, 
and those which have entered into the heart of man; deep things 
which the Spirit alone searches and reveals. (See context. ) 

(5) Rom 8: 28 "And we know that all things work together for 
good to them that love God, to them who are called according to his 
purpose." 

FIFTH PROPOSITION: All things work together for good for 
those who love God. 

(6) Rom. 8:28, 29, 30, R.V. "And we know that to them that 
love God all things work together for good, even to them that are 
called according to his purpose. For whom he foreknew, he also fore 
ordained to be conformed to the image of his Son, that he might be 
the firstborn among many brethren: and whom he foreordained, them 
he also called: and whom he called them he also justified: and whom 
he justified, them he also glorified." 

SIXTH PROPOSITION: Those who love God are "the called 
according to his purpose" "foreknown" "foreordained to be 
conformed to the image of His Son, justified, " " glorified. 

IV. How to Get Love to God. 

(1) i Jno. 4: 7 " Beloved, let us love one another: for love is of 
God; and every one that loveth is born of God, and knoweth God. * 

FIRST PROPOSITION: We get love to God by being born of 
God. 

We are not saved by loving God, we are saved to loving God. 

(2) i Jno. 4: 19 "We love him, because he first loved us." 

SECOND PROPOSITION: We get love to God by believing in 
and meditating upon His love to us. 

(3) 2 Thess. 3: 5 " And the Lord direct your hearts into the love 
of God, and into the patient waiting for Christ." 

THIRD PROPOSITION: God, in answer to prayer, directs our 
hearts into the Love of God. 



CHAPTER XII. 

LOVE TO CHRIST 

I, Its Importance, 

(1) Matt. 10:35-38 "For I am come to set a man at variance 
against his father, and the daughter against her mother, and the 
daughter-in-law against her mother-in-law. And a man s foes shall be 
they of his own household. He that loveth father or mother more 
than me is not worthy of me: and he that loveth son or daughter more 
than me is not worthy of me. And he that taketh not his cross, and 
followeth after me, is not worthy of me." 

Luke 14: 26 "If any man come to me, and hate not his father, and 
mother, and wife, and children, and brethren, and sisters, yea, and 
his own life also, he cannot be my disciple." 

FIRST PROPOSITION: Supreme love to Christ is the condition 
of Christian discipleship. 

Christ in the New Testament claims the same supreme love 
for Himself that Jehovah in the Old Testament claims for Himself. 
Here is undoubted proof of the Divinity of Christ. Unless Christ 
has a place in our hearts above father, mother, wife, children, 
brothers, sisters, yea, and his own life, we cannot be his disciples. 

(2) i Pet. i: 8 "Whom having not seen, ye love." 

(Compare v. 2, as to whom the "ye " of v. 8 are " Elect according 
to the foreknowledge of God the Father, through sanctification of the 
Spirit, unto obedience and sprinkling of the blood of Jesus Christ: 
Grace unto you, and peace, be multiplied.") 

SECOND PROPOSITION: Love to Christ (though we see Him 
not} is an unfailing mark of the elect. 

(3) Jno. 8: 42 "Jesus said unto them, If God were your Father, 
ye would love me: for I proceeded forth and came from God; neither 
came I of myself, but he sent me." 

THIRD PROPOSITION: Jf we are children of God we will 
love Christ. 



Love to Christ 389 

Absence of love to Christ is decisive" proof that one is not a 
child of God. 

(4) i Cor. 16: 22 "If any man love not the Lord Jesus Christ, let 
him be Anathema Maran-atha." 

FOURTH PROPOSITION: Any one who does not love Christ 
will be Anathema (i. e. , * Devoted without hope of being re 
deemed," "doomed to destruction") at the coming of Christ. 

II, How Love to Christ Is Manifested. 

(1) Jno. 14: 15, 21, 23, R.V. " If ye love me, ye will keep my com 
mandments. . . . He that hath my commandments, and keepeth 
them, he it is that loveth me: and he that loveth me shall be loved of 
my Father, and I will love him, and will manifest myself unto him. 
. . . Jesus answered and said unto him, If a man love me, he will 
keep my word: and my Father will love him, and we wiH come unto 
him, and make our abode with him." 

FIRST PROPOSITION; Love to Christ is manifested by keep 
ing His words and commandments. (The same thing that is 
said elsewhere of love to God. ) 

(2) 2 Cor. 5: 14, 15, R.V. " For the love of Christ constraineth us; 
because we thus judge, that one died for all, therefore all died; and he 
died for all, that they which live should no longer live unto them 
selves, but unto him who for their sakes died and rose again." 

SECOND PROPOSITION: Love to Christ is manifested by our 
not living unto ourselves, but unto Him who for our sakes died 
and rose again. 

(3) Jno. 21:15-17, R.V. "So when they had broken their fast, 
Jesus saith to Simon Peter, Simon, son of John, lovest thou me more 
than these ? He saith unto him, Yea, Lord; thou knowest that I 
love thee. He saith unto him, Feed my lambs. He saith to him 
again a second time, Simon, son of John, lovest thou me ? He saith 
unto him, Yea, Lord; thou knowest that I love thee. He saith unto 
him, Tend my sheep. He saith unto him the third time, Simon, son of 
John, lovest thou me ? Peter was grieved because he said unto him 
the third time, Lovest thou me ? And he said unto him, Lord, thou 
knowest all things; thou knowest that I love thee. Jesus saith unto 
him, Feed my sheep." 

THIRD PROPOSITION: Love to Christ is manifested by feed 
ing His lambs and shepherding His sheep. 



390 What the Bible Teaches 

(4) Luke 7 : 44-47 " And he turned to the woman, and said unto 
Simon, Seest thou this woman ? I entered into thine house, thou 
gavest me no water for my feet: but she hath washed my feet 
with tears, and wiped them with the hairs of her head. Thou gavest 
me no kiss: but this woman, since the time I came in, hath not ceased 
to kiss my feet. My head with oil thou didst not anoint: but this 
woman hath anointed my feet with ointment. Wherefore I say unto 
thee, Her sins, which are many, are forgiven; for she loved much: 
but to whom little is forgiven, the same loveth little." 

FOURTH PROPOSITION: Love to Christ is manifested by min 
istering to Him. 

How can we? Matt. 25: 40 " And the king shall answer 
and say unto them, Verily I say unto you, Inasmuch as ye have 
done it unto one of the least of these my brethren, ye have done 
it unto me." 

(5) Phil. 3: 7, 8" But what things were gain tome, those I counted 
loss tor Christ. Yea doubtless, and I count all things but loss for the 
excellency of the knowledge of Christ Jesus my Lord: for whom I have 
suffered the loss of all things, and do count them but dung, that I may 
win Christ." 

FIFTH PROPOSITION: Love to Christ is manifested by count 
ing all things but loss and gladly sacrificing them for His sake. 

(6) Acts 21 : 13 "Then Paul answered, what mean ye to weep and 
to break mine heart ? for I am ready not to be bound only, but also to 
die at Jerusalem for the name of the Lord Jesus." 

SIXTH PROPOSITION: Love to Christ is manifested by a will 
ingness to suffer and to die for His name. 

(7) 2 Cor. 5: 8 "We are confident, I say, and willing rather to be 
absent from the body, and to be present with the Lord." 

Phil, i: 23, R.V. " But I am in a strait betwixt the two, having the 
desire to depart and be with Christ; for it is very far better." 

SEVENTH PROPOSITION: Love to Christ manifests itself in 
a desire to be with Christ. 

(8) 2 Tim. 4: 8 " Henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, shall give me at 
that day: and not to me only, but unto all of them also that love his ap 
pearing." 

Rev. 22: 20 " He which testifieth these things saith, Surely I come 
quickly: Amen. Even so, come, Lord Jesus." 



Love to Christ 391 

EIGHTH PROPOSITION: Love to Christ manifests itself in a 
longing for His appearing. 

HI. Results of Love to Christ. 

(1) Eph. 6: 24 "Grace be with all them that love our Lord Jesus 
Christ in sincerity. Amen. " 

FIRST PROPOSITION; There is grace for all who love Jesus 
Christ in sincerity. 

(2) Jno. 14: 21-23 " He that hath my commandments, and keepeth 
them, he it is that loveth me: and he that loveth me shall be loved of 
my Father, and I will love him, and will manifest myself to him. Ju 
das saith unto him, not Iscariot, Lord, how is it that thou wilt mani 
fest thyself unto us, and not unto the world? Jesus answered and said 
unto him, if a man love me, he will keep my words: and my Father will 
love him, and we will come unto him, and make our abode with him." 

SECOND PROPOSITION: (a) Those who love Christ are loved 
of the Father. 

God loves all men, but he has a peculiar love for those who 
love His Son. (Compare Ch. 17:23, E.V. "I in them, and 
thou in me, that they may be perfected into one ; that the world 
may know that thou didst send me, and lovedst them, even as thou 
lovedst me.") 

SECOND PROPOSITION: (b) Those who love Christ are loved 
of Christ. 

SECOND PROPOSITION: (c) Christ manifests Himself unto 
those who love Him. 

How ? (vv. 15, 16, 23, and Ch. 16: 14.) 

SECOND PROPOSITION: (d) The Father and Christ make 
their abode with the one who loves Christ. 

(3) Jno. 14: 15-171 R.V. " If ye love me ye will keep my com 
mandments. And I will pray the Father, and he shall give you another 
comforter, that he may be with you for ever, even the Spirit of truth: 
whom the world cannot receive; for it beholdeth him not, neither 
knoweth him: ye know him; for he abideth with you, and shall be in 
you." 

THIRD PROPOSITION: The Father s gift of the Holy Spirit, 
as the Paraclete to abide with and be in us, is for those who love 
Christ. 



392 What the Bible Teaches 

(4) 2 Tim. 4: 8 " Henceforth there is laid up for me a crown ol 
righteousness, which the Lord, the righteous judge, shall give me at 
that day: and not to me only, but unto all them also that love his ap 
pearing." 

FOURTH PROPOSITION: At IBs coming the Lord will give a 
crown of righteousness to all who love His appearing. 

IV. How Can We Attain unto Love to Christ? 

(i) Luke 7: 47-50 "Wherefore I say unto thee, Her sins, which 
are many, are forgiven; for she loved much: but to whom little is for 
given, the same loveth little. . . . And he said to the woman, Thy 
faith hath saved thee; go in peace." 

FIRST PROPOSITION: Love to Christ arises from a realiza 
tion of our sin and from faith in the wondrous pardoning love 
of Christ. 

This is finely illustrated in Paul: 1 Tim. 1: 12-15 "And 
I thank Christ Jesus our Lord, who hath enabled me, for that he 
counted me faithful, putting me into the ministry; who was be 
fore a blasphemer, and a persecutor, and injurious: but I obtained 
mercy, because I did it ignorantly in unbelief. And the grace of 
our Lord was exceeding abundant with faith and love which is in 
Christ Jesus. This is a faithful saying, and worthy of all ac 
ceptation, that Christ Jesus came into the world to save sinners; 
of whom I am chief." Gal. 2: 20 "I am crucified with Christ: 
nevertheless I live; yet not I, but Christ liveth in me: and the 
life which I now live in the flesh I live by the faith of the Son of 
God, who loved me, and gave himself for me." And in John: 1 
Jno. 4: 10 "Herein is love, not that we loved God, but that he 
*oved us, and sent his Son to be the propitiation for our sins." 



CHAPTER XIIL 

LOVE TO MAN, 

I. What is Love ? 

(i) Matt. 5:43-47 "Ye have heard that it hath been said, them 
shalt love thy neighbor, and hate thine enemy. But I say unto you, 
Love your enemies, bless them that curse you, do good to them that 
hate you, and pray for them which despitefully use you, and persecute 
you: That ye may be the children of your Father which is in 
heaven: for he maketh his sun to rise on the evil and on the good, and 
sendeth rain on the just and on the unjust. For if ye love them which 
love you, what reward have ye ? do not even the publicans the same ? 
And if ye salute your brethren only, what do ye more than others ? do 
not even the publicans so ? " 

i Jno. 3:14, 16, 17 "We know that we have passed from death 
unto life, because we love the brethren. He that loveth not his 
brother abideth in death. . . . Hereby perceive we the love of 
God, because he laid down his life for us: and we ought to lay down our 
lives for the brethren. But whoso hath this world s good, and seeth 
his brother have need, and shutteth up his bowels of compassion from 
him, how dwelleth the love of God in him ? " 

Love for another is a desire for and delight in their good. 
Love is not mere fondness for another nor pleasure in their so 
ciety. The character of another may be hateful to me, and his 
society disagreeable, but still a real desire for his welfare is love. 

H. The Objects of Christian Lore. 

(i) i Pet. 2:17 "Honor all men. Love the brotherhood. Fear 
God. Honor the king." 

Eph. i: 15 "Wherefore I also, after I heard of your faith in the 
Lord Jesus, and love unto all the saints" 

FIRST PROPOSITION: We should love the brethren, those born 
of God, all saints. 

While, as we shall see, a Christian should love all men, he 
should and will have a peculiar love for God s children. (Com 
pare Gal. 6:10 " As we have therefore opportunity, let us 



394 What the Bible Teaches 

do good unto all men, especially unto them who are of the 
household of faith.") 

(2) Matt. 19: 19 " Honor thy father and thy mother: and, Thou 
shalt love thy neighbor as thyself." Matt. 22: 39 "And the second 
is like unto it, Thou shalt love thy neighbor as thyself." 

SECOND PROPOSITION: We should love our neighbor. 

Who is that ? Luke 10: 29-37 But he, willing to justify 
himself, said unto Jesus, And who is my neighbor ? And Jesus 
answering said, A certain man went down from Jerusalem to 
Jericho, and fell among thieves, which "stripped him of fris rai- 
met, and wounded him, and departed, leaving him half dead. 
And by chance there came down a certain priest that way; and 
when he saw him, he passed by on the other side, and likewise a 
Levite, when he was at the place, came and looked on him, and 
passed by on the other side. But a certain Samaritan, as he 
journeyed, came where he was; and when he saw him, he had 
compassion on him, and went to him, and bound up his wounds, 
pouring in oil and wine, and set him on his own beast, and 
brought him to an inn, and took care of him. And on the mor 
row when he departed, he took out two pence, and gave them to 
the host: and said unto him, Take care of him: and whatso 
ever thou spendest more, when I come again, I will repay thee. 
Which now of these three, thinkest thou, was neighbour unto 
him that fell among the thieves ? And he said, He that shewed 
mercy on him. Then said Jesus unto him, Go, and do thou like 
wise." 

(3) i Thess. 3: 12 ** And the Lord make you to increase and 
abound in love one toward another; and toward all men, even as we 
do toward you." 

THIRD PROPOSITION: We should love all men. 

(4) Matt. 5:44 "But I say unto you, Love your enemies, bless 
them that curse you, do good to them that hate you, and pray for 
them that despitefully use you, and persecute you." 

FO UR TH PR OPOSITION: We should love our enemies. 

Enemies are specialized because they are the ones whom we 
would be least likely to love. 



Love to Man 395 

How shall we show our love to our enemies ? The remainder 
of the verse shows. See, also, Eom. 12. 20 "Be not overcome 
of evil, but overcome evil with good." 

(5) Eph. 5: 25 " Husbands, love your wives, even as Christ also 
loved the church and gave himself for it." 

FIFTH PROPOSITION: Husbands should love their icives. 

The husband has an especial duty of love toward his wife. 
The doctrine that a husband should have no more interest in the 
welfare of his wife than in that of any other woman is totally 
unscriptural. While Christ has a love for all men, He has an 
altogether especial and peculiar love for the Church, and so the 
Christian husband should love all, but have an altogether special 
and peculiar love for his wife. 

(6) Tit. 2: 4 That they may teach the young women to be sober, 
to love their husbands, to love their children." 

SIXTH PROPOSITION; Wives should love their husbands. 

Ill, HowLoye! 

(1) i Cor. 16:24 "My love be with you all in Christ Jesus. 
Amen." 

FIRST PROPOSITION: We should love in Christ Jesus. 

Christ Jesus is the author of our love. It is for His sake we 
love. Our special love to the brethren is because of their special 
relation to Him. 

(2) Rom. 12: 9 (first part), R.V. " Let love be without hypocrisy." 

SECOND PROPOSITION: We should love without hypocrisy. 
Our love should be genuine, unfeigned. 

Much professed love is a mere pretense. Much calling of 
one another " brother " is the hollowest formalism and sham. 

(3) i Jno. 3: 18 " My little children, let us not love in word, neither 
in tongue; but in deed and in truth." 

THIRD PROPOSITION: We should not love merely in word, 
neither in tongue, but in deed and in truth; not in saying, but 
in doing; notinprofession, but in practice. 



396 What the Bible Teaches 

(4) i Pet. 4: 8 " And above all things have fervent charity among 
yourselves; for charity shall cover the multitude of sins." 

i Pet. i: 22, R.V. "Seeing ye have purified your souls in your 
obedience to the truth unto unfeigned love of the brethren, love one 
another from the heart fervently." 

FOURTH PROPOSITION: We should love from the heart, 

fervently rather, u intensely. 1 

(5) Phil, i: 9 "And this I pray, that your love may abound yet 
more and more in knowledge and in all judgment," 

i Thess.3:i2 "And the Lord make you to increase and abound in love 
one toward another, and toward all men, even as we do toward you: " 

FIFTH PROPOSITION: We should love aboundingly. 

No mean, niggardly outgoings of love. 

(6) Matt. 19:19 " Honor thy father and thy mother: and thou 
shalt love thy neighbour as thyself." 

Rom. 13:8, 9 " Owe no man anything, but to love one another: for 
he that loveth another hath fulfilled the law. For this, thou shalt not 
commit adultery, thou shalt not kill, thou shalt not steal, thou shalt 
not bear false witness, thou shalt not covet; and if there be any other 
commandment, it is briefly comprehended in this saying, namely, Thou 
shalt love thy neighbour as thyself." 

Gal. 5: 14 " For all the law is fulfilled in one word, even in this; 
Thou shalt love thy neighbor as thyself." 

SIXTH PROPOSITION: We should love our neighbor as our- 
self. 

(7) Jno. 13:34, R.V. "A new commandment I give unto you, 
that ye love one another; even as I have loved you, that ye also love 
one another." 

Jno. 15: 12, R.V. " This is my commandment, that ye love one an 
other, even as I have loved you." 

SEVENTH PROPOSITION: We should love the brethren even 
as Christ loved us. 

How much was that? Jno. 15:13 "Greater love hath no 
man than this, that a man lay down his life for his friends." 
1 Jno. 3: 16 "Hereby perceive we the love of God, because he 
laid down his life for us: and we ought to lay down our lives fof 
the brethren." 



Love to Man 397 

IV. How Loye Is Manifested. 

(1) Rom. 13:10 " Love worketh no ill to his neighbor: therefore 
love is the fulfilling of the law." 

FIRST PR POSITION: Love is manifested by abstaining from 
everything that would injure another. 

" Love worketh no ill." There is much here for reflection. 
The applications are countless. 

(2) Gal. 6: 10 " As we have therefore opportunity, let us do good 
unto all men, especially unto them -who are of the household of 
faith." 

SE COND PR POSITION: Love is manifested by doing good as 

we have opportunity. 

It is not merely negative abstaining from doing injury, it 
is positive, doing positive good. 

(3) Gal. 5: 13, R.V. " For ye, brethren, were called for freedom; 
only use not your freedom for an occasion to the flesh, but through 
love be servants one to another." 

THIRD PROPOSITION: Love is manifested by becoming a 
servant to others. 

This is illustrated in Jesus Christ. Jno. 13: 1, 2, 3, 4, 5 
"Now before the feast of the passover, when Jesus knew that the 
ho ,a was come that he should depart out of this world unto the 
Father, having loved his own which were in the world, he loved 

O 

them unto the end. And supper being ended, the devil having 
now put into the heart of Judas Iscariot, Simon s son, to betray 
him; Jesus knowing that the Father had given all things into his 
hands, and that he was come from God, and went to God; he 
riseth from supper, and laid aside his garments ; and took a towel, 
and girded himself. After that he poureth water into a basin, 
and began to wash the disciples feet, and to wipe them with the 
towel wherewith he was girded." Phil. 2:4-7 "Look not 
every man on his own things, but every man also on the things 
of others. Let this mind be in you, which was also in Christ 
Jesus : Who being in the form of God, thought it not robbery to 
be equal with God: But made himself of no reputation, and took 
upon him the form of a servant, and was made in the likeness of 



What the Bible Teaches 

men." The man who wishes to be served but will not serve does 
not love. Love seeks lowly places of service. 

(4) i Cor. 10 : 24, R.V. " Let no man seek his own, but each his 
neighbour s good." 

FOURTH PROPOSITION: Love is manifested by our not seek 
ing our own, but our neighbor s good. 

(5) Phil. 2: 4, R.V. " Not looking each of you to his own things, 
but each of you also to the things of others." 

FIFTH PROPOSITION: Love is manifested by our not looking 
to (or caring for, having a regard to) our own things, but to 
the things of others, (e. g., We are not to be concerned 
about our glory and honor, but the honor of others. See con 
text in vv. 5-8.) 

(6) Gal. 6: 2 "Bear ye one another s burdens, and so fulfill the 
law of Christ." 

SIXTH PROPOSITION: Love is manifested by our bearing one 
another s burdens. 

(7) Rom. 15: 1-3, R.V. "Now we that are strong ought to bear 
the infirmities of the weak, and not to please ourselves. Let each one 
of us please his neighbor for -that which is good, unto edifying. For 
Christ also pleased not himself; but, as it is written, The reproaches 
of them that reproached thee fell upon me." 

SEVENTH PROPOSITION: Love is manifested (a) by our 
bearing the infirmities of the weak (see context) ; (b) not pleas 
ing ourselves; (c) pleasing others for that which is good unto 



Christ the great example here also. 

(8) 2 Cor. 2: 7, 8 "So that contrariwise ye ought rather to forgive 
him, and comfort him, lest perhaps such a one should be swallowed 
up with overmuch sorrow." 

EIGHTH PROPOSITION: Love is manifested by forgiving 
and comforting the wayward. 

In this particular instance the man had gone deeply into 
sin, the vilest sin. 

(9) Gal. 6: i, R.V. " Brethren, even if a man be overtaken in any 
trespass, ye which are spiritual, restore such a one in a spirit of meek- 
ness; looking to thyself, lest thou also be tempted." 



Love to Man 399 

NINTH PROPOSITION: Love is manifested by restoring in a 
spirit of meekness the one overtaken in any trespass. 

(10) i Thess. 5: 14, R.V. "And we exhort you, brethren, admon 
ish the disorderly, encourage the fainthearted, support the weak, bo 
longsuffering toward all." (Note context.) 

TENTH PROPOSITION: Love is manifested by (a) admonish 
ing the disorderly ; (b) encouraging the faint-hearted; (c) sup 
porting the weak; (d) being long-suffering toward all. 

(n) Rom. 14: 15, 21, R.V. "For if because of meat thy brother 
is grieved, thou walkest no longer in love. Destroy not with thy meat 
him for whom Christ died. . . . It is good not to eat flesh, nor to 
drink wine, nor do anything whereby thy brother stumbleth." 

ELEVENTH PROPOSITION: Love is manifested by avoiding 
that by which a brother stumbleth. 

(12) Rom. 14: 19 "Let us therefore follow after the things which 
make for peace, and things wherewith one may edify another." 

TWELFTH PROPOSITION: Love is manifested by following 
after the things which make for peace and things whereby one 
may edify another. 

(13) Rom. 12: 15 "Rejoice with them that do rejoice, and weep 
with them that weep." 

THIRTEENTH PROPOSITION: Love is manifested by re 
joicing with them that do rejoice and weeping with them that 
weep. 

(14) Luke 6: 35, and R.V. "But love ye your enemies, and do 
good, and lend, hoping for nothing again; and your reward shall 
be great, and ye shall be the children of the highest: for he is kind 
unto the unthankful and to the evil." R.V. " But love your enemies, 
and do them good, and lend, never despairing; and your reward shall 
be great, and ye shall be sons of the Most High: for he is kind toward 
the unthankful and evil." 

FOURTEENTH PROPOSITION: Love is manifested by lend* 
ing, never despairing (or despairing of no man). 

Lend and keep on lending, hoping against hope. 

(15) Eph. 4: 2 "With all lowliness and meekness, with long- 
suffering, forbearing one another in love." 



400 What the Bible Teaches 

FIFTEENTH PROPOSITION: Love is manifested by forbear* 
ing one another i. e., suffering wrong and ill without venge* 
fulness and retaliation; overcoming evil with good. 

(16) Eph. 4, 32, R.V. "And be ye kind one to another, tender 
hearted, forgiving each other, even as God also in Christ forgave you." 

SIXTEENTH PROPOSITION; Love is manifested (a) by be 
ing kind; (b) by being tender-hearted; (c) by forgivng one an 
other even as also God in Christ forgave us. 

(17) 2 Cor. 8: 24 " Wherefore shew ye to them, and before the 
churches, the proof of your love, and of our boasting on your behalf." 
(See context.) 

i Jno. 3: 17 "But whoso hath this world s goods, and seeth his 
brother have need, and shutteth up his bowels of compassion from 
him, how dwelleth the love of God in him ? " 

SEVENTEENTH PROPOSITION: Love is manifested by giv 
ing of our means to meet another s need. 

(18) Rom. 12: 10 "Be kindly affectionate one to another with 
brotherly love; in honor preferring one another." 

EIGHTEENTH PROPOSITION: Love is manifested^} by be 
ing kindly affectionate one toward another ; (b) by in honor pre 
ferring one another i. e. , by seeking the higher place for some 
one else^ the lower place for oneself. 

It is easy to do this in little conventionalities, as e. </. , in 
the matter of passing through a door first; but do we do it in the 
really important affairs of life ? 

(19) i Cor. 13: 4-7, R.V, " Love suffereth long, and is kind; love 
envieth not; love vaunteth not itself, is not puffed up, doth not behave 
itself unseemly, seeketh not its own, is not provoked, taketh not ac 
count of evil; rejoiceth not in unrighteousness, but rejoiceth with the 
truth; beareth all things, believeth all things, hopeth all things, en- 
dureth all things." 

NINETEENTH PROPOSITION: Love is manifested (a) by 
suffering long; (b) by being kind [Had this already in 16]; 
(c) by envying not; (d) by vaunting not oneself; (e) by not be 
ing puffed up; [Conceit is a mark of selfishness. If we love 
others as we do ourselves we will not think ourselves better 
than they.] (f) by not behaving unseemly; [Rude, ungentle- 



Love to Man 401 

manly, unladylike, inconsiderate conduct, bad manners, reveal 
a disregard for the sensibilities of others it is a form of self 
ishness] ; (g) by not seeking our own; (h) by not being pro- 
voked (Compare A. V. ) ; (i) by not taking account of evil (See 
A, V.); (j) by not rejoicing in unrighteousness; (k) by rejoic 
ing with the truth; (1) by bearing all things; (m) by believing 
all things; (n) by hoping all things; (o) by enduring all things. 

(20) Lev. 19: 17 "Thou shalt not hate thy brother in thine heart: 
thou shalt in any wise rebuke thy neighbor, and not suffer sin upon 
him." 

Prov. 27: 5 " Open rebuke is better than secret love." 
Eph. 5: ii "And have no fellowship with the unfruitful works 
of darkness, but rather reprove them." 

TWENTIETH PROPOSITION: Love to those who do wrong is 
manifested by rebuking them. 

How? (a) Matt. 18: 15-17 "Moreover if thy brother 
shall trespass against thee, go and tell him his fault between thee 
and him alone: if he shall hear thee, thou hast gained thy brother. 
But if he will not hear thee, then take with thee one or two more, 
that in the mouth of two or three witnesses every word may be 
established. And if he shall neglect to hear them, tell it unto 
the church: but if he neglect to hear the church, let him be unto 
thee as a heathen man and a publican." Personal wrong, first 
privately, then before one or two witnesses, then before the 
church, (b) 1 Tim. 5:20, R.V. "Them that sin reprove in the 
sight of all, that the rest also may be in fear." Public offenses, 
in the sight of all. (N. B. This public reproof is by an elder.) 
(c) Tit. 1: 12, 13, RV. "One of themselves, a prophet of their 
own, said, Cretans are always liars, evil beasts, idle gluttons. 
This testimony is true. For which cause reprove them sharply, 
that they may be sound in the faith." Sharply, when necessary. 

(21) Matt. 5: 44, R.V. " But I say unto you, Love your enemies, 
and pray for them that persecute you." 

TWENTY-FIRST PROPOSITION: Love for others is mani 
fested by praying for them. There is no way in which we can do 
more for them. 

(22) i Jno. 5: 2, R.V. " Hereby we know that we love the children 
of God, when we love God, and do his commandments. 



402 What the Bible Teaches 

TWENTY-SECOND PROPOSITION: Love to the children oj 
God is manifested by loving God Himself and doing His com 
mandments. 

(23) Jno. 15: 13 " Greater love hath no man than this, that a man 
lay down his life for his friends." 

i Jno. 3: 16, R.V. " Hereby know we love, because he laid down 
his life for us: and we ought to lay down our lives for the brethren." 

TWENTY.TH1RD PROPOSITION: Love to the brethren is 
manifested by our laying down our lives for them. 

The manifestations of love specifically and definitely men 
tioned in the Bible are very numerous. As one goes over them 
he begins to see how love covers every duty to every class of men, 
and how true it is, as Paul says, that "Love is the fulfillment 
of the law." (Rom. 13: 10, R.V.) 

V The Importance of Love to Man. 

(1) i Cor. 13: 1-3, R.V." If I speak with the tongues of men and 
of angels, but have riot love, I am become sounding brass, or a clang 
ing cymbal. And if I have the gift of prophecy, and know all mys 
teries and all knowledge; and if I have all faith, so as to remove 
mountains, but have not love, I am nothing. And if I bestow all my 
goods to feed the poor, and if I give my body to be burned, but have 
not love, it profiteth me nothing." 

FIRST PROPOSITION: Love is absolutely indispensable. 

Eloquence and the gift of prophecy and knowledge and 
faith and sacrifice of possessions and martyrdom are of no value 
if love be wanting. 

(2) i Cor. 13: 13, R.V. "But now abideth faith, hope, love, 
these three; and the greatest of these is love." 

SECOND PROPOSITION: Love is greater than faith and 

hope. 

(3) i Cor. 13:8, R.V, "Love never faileth: but whether there 
be prophecies, they shall be done away; whether there be tongues, 
they shall cease; whether there be knowledge, it shall be done away." 

THIRD PROPOSITION: Love never faileth. 

(4) Rom. 13: 8, 10, R.V. "Owe no man anything, save to love 
one another: for he that loveth his neighbour hath fulfilled the law. 
. . . Love worketh no ill to his neighbour: love therefore is the 
lulfillment of the law." 



Love to Man 403 

FOURTH PROPOSITION: Love is the fulfillment of the law. 
All individual precepts are but applications of this law. 

(Compare i Tim. 1:5 "Now the end of the commandment is 
charity out of a pure heart, and of a good conscience, and of faith un 
feigned:" Jno. 15: 17 "These things I command you, that ye love 
one another.") 

(5) i Jno. 3:23,11 "And this is his commandment, That we 
should believe on the name of his Son Jesus Christ, and love one an 
other, as he gave us commandment. . . . For this is the mes 
sage that ye heard from the beginning, that we should love one an 
other." 

Jno. 13: 34 "A new commandment I give unto you, That ye love 
one another; as I have loved you, that ye also love one another." 

FIFTH PROPOSITION: Love to one another is the sum oj 
God s commandment, the original and fundamental message of 
Christianity, Christ s new and all-inclusive commandment. 

(6) Jas. 2: 8 " If ye fulfil the royal law according to the Scripture, 
Thou shalt love thy neighbour as thyself, ye do well. 

SIXTH PROPOSITION: Love is the royal law. 

(7) Col. 3: 14, R.V. "And above all these things put on love, 
which is the bond of perfectness." 

SEVENTH PROPOSITION: Love is the bond that unites all the 
virtues together into a perfect whole. 

(Note the figure used in context, vv. 12:13: u Put on 
therefore, as God s elect, holy and beloved, a heart of compas 
sion, kindness, humility, meekness, longsuffering; forbearing 
one another, and forgiving each other, if any man have a complaint 
against any; even as the Lord forgave you, so also do ye." 

(8) Jno. 13: 35 " By this shall all men know that ye are my dis 
ciples, if ye have love one to another." 

EIGHTH PROPOSITION: Love is the supreme and decisive 
test of disciplesldp. 

(9) i Jno. 4: 8" He that loveth not, knoweth not God; for God 
is love." 

NINTH PROPOSITION: (a) Love is the supreme and decisive 
test of our knowing God; (b) Love is the one Divine thing. 



404 What the Bible Teaches 

(10) i Jno. 4: 7 " Beloved, let us love one another: for love is ol 
God; and every one that loveth is born of God, and knoweth God." 

3: io" In this the children of God are manifest, and the children 
of the devil: whosoever doeth not righteousness is not of God, neither 
he that loveth not his brother." 

TENTH PROPOSITION: Love is the supreme test of our being 
born of God, and being children of God. 

(Compare Eph. 5: i, 2 " Be ye therefore fo Mowers of God, as dear 
children; and walk in love, as Christ also hath loved us, and hath 
given himself for us an offering and a sacrifice to God for a sweet 
smelling savour.") 

(n) i Jno. 3: 14, R.V. "We know that we have passed out of 
death into life, because ive love the brethren. He that loveth not 
abideth in death." 

ELEVENTH PROPOSITION: Love is the supreme test of our 
having passed out of death into life. 

(12) i Jno. 4: 12, 16 " No man hath beheld God at any time; if 
we love one another, God abideth in us, and his love is perfected in 
us: . . . And we know and have believed the love which God hath 
in us. God is love; and he that abideth in love abideth in God, and 
God abideth in him." 

TWELFTH PROPOSITION; Love is the supreme test of our 
abiding in God and God abiding in us. 

(13) i Jno. 4: 20 "If a man say, I love God, and hateth his 
brother, he is a liar: for he that loveth not his brother whom he hath 
seen, can not love God whom he hath not seen." 

THIRTEENTH PROPOSITION: Love to brethren is the su 
preme test of love to God. 

(14) i Pet. 4: 8, R.V. " Above all things being fervent in your 
love among yourselves; for love covereth a multitude of sins." 

FOURTEENTH PROPOSITION: Love is the one thing above 
all things which we are to seek to have. 

Paul, John, James, Peter and Jesus, with one voice proclaim 
the supremacy of love. 

YI. The Blessings that Result from Love to Men. 

(i) i Pet. 4:8 "Above all things being fervent in your love 
among yourselves; for love covereth a multitude of sins." 



Love to Man 405 

FIRST PROPOSITION: Love covereth a multitude of sins. 

(2) i Cor. 8: i, R.V. " Now concerning things sacrificed to idols: 
We know that we all have knowledge. Knowledge puffeth up, but 
love edifieth." 

SECOND PROPOSITION: Love buildeth up. 

(3) Col. 2: 2 " That their hearts might be comforted, being knit 
together in love^ and unto all riches of the full assurance of under 
standing, to the acknowledgment of the mystery of God, and of the 
Father, and of Christ." 

THIRD PR POSIT ION: Love knits together. 

(4) i Jno. 2: 10 " He that loveth his brother abideth in the light, 
and there is none occasion of stumbling in him." 

FOURTH PROPOSITION: He that loveth his brother abideth in 
the light and there is none occasion of stumbling in him. 

(5) i Jno. 3: 22, 23 "And whatsoever we ask, we receive of him, 
because we keep his commandments, and do those things that are 
pleasing in his sight. And this is his commandment, That we should 
believe on the name of His Son Jesus Christ, and love one another, as 
He gave us commandment. 

FIFTH PR OPOSITION: Love to brethren gives prevailing power 
to prayer. 

VII. How Love to Men Is Obtained. 

(1) i Jno. 4: 7 "Beloved, let us love one another: for love is of 
God; and every one that loveth is born of God, and knoweth God." 

FIRST PROPOSITION: Love is of God, and to love we must be 
born of God. 

(2) i Jno. 4: 19, R.V. U We love because he first loved us." 

SECOND PROPOSITION: We love because God first loved us. 
His love to us awakens love in us: first to Him and then to 
man. If we would learn to love we must believe in and meditate 
upon His love to us. 

(3) Gal. 5: 6 " For in Jesus Christ neither circumcision availeth 
any thing, nor uncircumcision; but faith which worketh by love." 

THIRD PROPOSITION: Faith works by love. Love is the out 
come of faith. (Compare 1 Jno. 3: 23.) 



406 What the Bible Teaches 

Love is greater than faith, but faith is the root of love. 
Faith is the root of which love is the fruit. To say " it is better 
to have love even without faith than it is to have faith without 
love," is much like saying it is better to have a crop of apples 
without having roots to your apple trees, than it is to have roots 
without apples. Bootless trees do not bear fruit and faithless 
lives do not bring forth love. 

(4) Gal. 5: 22 " But the fruit of the Spirit is love, joy, peace, long- 
suffering, gentleness, goodness, faith." 

Rom. 5: 5 " And hope maketh not ashamed; because the love of 
God is shed abroad in our hearts by the Holy Ghost which is given 
unto us." 

FO UR TH PR POSITION: Love is the fruit of the Spirit. 

If you wish love let the Spirit work in your heart and bear 
His fruit in your life. You will never attain unto love by any 
mere effort of your own. Love is not a fruit that is native to the 
soil of the human heart. 

(5) i Cor. 14: i, a, R.V. "Follow after love; yet desire earnestly 
spiritual gifts, but rather that ye may prophesy." 

1 Tim. 6: n "But thou, O man of God, flee these things; and fol 
low after righteousness, godliness, faith, love, patience, meekness." 

2 Tim. 2:22, R.V. "But flee youthful lusts, and follow after 
righteousness, faith, love, peace, with them that call on the Lord out 
of a pure heart." 

FIFTH PROPOSITION: We should follow after Love. 

While love is the Holy Spirit s work it should be the object 
of our desire and pursuit. 

(6) Heb. 10: 24 " And let us consider one another to provoke unto 
love and to good works." 

SIXTH PROPOSITION: We should provoke (spur on) one 
another to love. 

(7) i Thess. 4:9 "But as touching brotherly love ye need not 
that I write unto you: for ye yourselves are taught of God to love one 
another." 

SEVENTH PROPOSITION: God teaches us to love one another. 

(8) Phil, i: 9 "And this I pray, that your love may abound yet 
more and more in knowledge and in all judgment." 



Love to Man 407 

EIGHTH PROPOSITION: God imparts increasing love in 
answer to prayer. 

(9) Gal. 2:20 "I am crucified with Christ: nevertheless I live; 
yet not I, but Christ liveth in me: and the life which I now live in the 
flesh I live by the faith of the Son of God, who loved me, and gave 
himself forme." 

NINTH PROPOSITION: If you icould learn to love let Christ 
in to live His life in your heart. Renounce self, renounce the 
flesh, crucify it, put it in the place of the curse and let Christ live 
his life in you. 



CHAPTER XIV, 

PRAYER, 

I. Who Can Pray so that God Will Hear? 

(1) Ps. 66: 18 " If I regard iniquity in my heart, the LORD will 
not hear me." 

FIRST PROPOSITION: The one who regards iniquity in his 
heart cannot pray so that God will hear. 

The word translated "regard" means primarily to "see "or 
to "look." Then it comes to mean to "look at with favor," to 
"respect," "approve," "regard." God will not hear the man 
who in his heart looks upon sin with any favor or allowance, God 
looks at sin with abhorrence. He is of " purer eyes than to be 
hold evil." (Hab. 1: 13 "Thou art of purer eyes than to behold 
evil, and canst not look on iniquity," etc.) The Hebrew verb 
here is the same as that translated " regard " above. We must 
have the same attitude toward sin that He has to be heard of 
Him. If we regard sin, He will not regard us when we pray. 
Herein lies the very simple explanation why many of us pray and 
are not heard. 

(2) Prov. 28: 9 " He that turneth away his ear from hearing the 
law, even his prayer shall be abomination." 

SECOND PROPOSITION: He that turneth away his ear from 
hearing the law, his prayer is an abomination. He cannot pray 
so that God will hear. 

If we turn our ears away from what God says to us in His 
law, He will turn His ears away from what we say to Him in our 
prayers. We have an illustration of this in Zech. 7: 11-13: 

" But they refused to hearken, and pulled away the shoulder, and 
stopped their ears, that they should not hear. Yea, they made their 
hearts as an adamant stone, lest they should hear the law, and the 
words which the LORD of hosts hath sent in his Spirit by the former 
prophets: therefore came a great wrath from the LORD of hosts. 
Therefore it came to pass, that as he cried, and they would not hear; 
so they cried, and I would not hear, saith the LORD of hosts." 



Prayer 409 

Many are saying, "The promises of God are not true. God 
does not hear my prayers." Has God ever promised to hear your 
prayers ? God very plainly describes the class whose prayers He 
hears. Do you belong to that class ? Are you listening to His 
words ? If not, He has distinctly said He will not listen to your 
prayers, and in not listening to you, He is simply keeping His 
word. 

(Compare Prov. i: 24, 25, 28, R.V. " Because I have called, and 
you refused; I have stretched out my hand, and no man regarded; 
But ye have set at nought all my counsel, and would none of my re 
proof. . . . Then shall they call upon me, but I will not answer; 
They shall seek me diligently, but they shall not find me." 

(3) Prov. 21 : 13 " Whoso stoppeth his ears at the cry of the poor, 
he also shall cry, but shall not be heard." 

THIRD PROPOSITION; Whoever stoppeth his ears at the cry 
of the poor cannot pray so that God will hear. 

If we will not listen to the poor when they cry unto us in 
their need, God will not listen unto us when we cry unto Him in 
our need. The world s maxim is, "The Lord helps those who 
help themselves." The truth is, The Lord helps those who help 
others. 

(4) Luke 18: 13, 14 "And the publican, standing afar off, 
would not lift up so much as his eyes unto heaven, but smote upon his 
breast, saying, God be merciful to me a sinner. I tell you, this man 
went down to his house justified rather than the other: for every one 
that exalteth himself shall be abased; and he that humbleth himself 
shall be exalted." 

FOURTH PROPOSITION: The great sinner, who is sorry for 
and humbled by his sin, and who desires pardon, can pray so 
that God will hear. 

The question is often asked, "Shall we get unconverted 
people to pray? " What do you mean by unconverted people? If 
a man is sorry for his sin, and wishes to forsake it and find 
mercy, and is willing to humble himself before God and ask for 
pardon, he is taking the very steps by which a man turns uround, 
or is "converted." To tell a man he must not pray under such 
circumstances, is to tell him that he must not be converted until 
he is converted; that he must not turn until he is turned round. 
To get him to pray is just the thing to do, < For whosoever 



410 What the Bible Teaches 

shall call upon the name of the Lord shall be saved." (Rom. 10: 
13.) 

But how, some one may ask, can he pray until he has 
faith? The answer is very simple. This prayer itself is the 
first act of faith. The first and most natural and most proper 
thing for one who honestly wishes to turn from sin and to believe 
on Christ and to be saved to do, is to pray. The Lord Jesus 
looked on with delight when he could say to Ananias of the stub 
born rebel, Saul of Tarsus, "Behold, he prayeth." (Acts 9: 11 
"And the Lord said unto him, Arise, and go into the street 
which is called Straight, and inquire in the house of Judas for 
one called Saul of Tarsus: for, behold, he prayeth.") We should 
be sure, however, that the sinner really is sorry for sin and really 
wishes to forsake it before we tell him to pray for pardon. You 
can get him on his knees even before this, and so get him to 
realize that he is in God s presence, so that his rebellious heart may 
be humbled, but do not have him pray until he really does wish 
to turn from sin. 

(5) i Jno. 5: 13-15, R.V. "These things have I written unto you, 
that ye may know that ye have eternal life, even unto you that believe 
on the name of the Son of God. And this is the boldness which we 
have toward him, that, if ive ask anything according to his will, he 
heareth us: and if we know that he heareth us whatsoever we ask, we 
know that we have the petitions which we have asked of him." 

FIFTH PROPOSITION: Those that believe on the name of the 
Son of God can pray so that God will hear. 

The promises of the New Testament cannot be applied in 
discriminately to all men. A great mistake is often made by 
taking promises made to the believer and applying them as if they 
referred to all classes of men; or, by taking promises made to 
those that have surrendered absolutely to the will of God, and ap 
plying them as if they referred to all professed believers. When 
we find promises with "we" and "ye" in them, we should study 
the context and find out who the " we s " and "ye s" are, and 
whether we belong to that class. 

(6) Ps. 34: 15, 17 "The eyes of the LORD are upon the righteous, 
and his ears are open to their cry . . . The righteous cry, and the 
LORD heareth, and delivereth them out of all their troubles." 

Prov. 15: 29 " The LORD is far from the wicked; but he heareth the 
prayer of the righteous. " 



Prayer 411 

Prov. 15: 8 " The sacrifice of the wicked is an abomination to the 
LORD: but the prayer of the upright is his delight." 

SIXTH PROPOSITION: The righteous and the upright can 
pray so that God will hear. 

NOTE. The words translated righteous and upright have practi 
cally the same significance. They both mean primarily "right" or 
* straight." (The latter may mean also "level " or " even.") 

(7) Ps. 32: 6 "For this shall every one that is godly pray unto 
thee in a time when though mayest be found; surely in the floods of 
great waters they shall not come nigh unto him." 

SEVENTH PROPOSITION: The godly (or merciful) can pray 
so that God will hear. 

The word translated " godly" in this passage is so trans 
lated three times in the Authorized Version (four times in R.V.) 
But its primary significance is " kind," or " merciful." It could 
be so translated in at least almost every passage where used. It 
is frequently translated "saints." 

(8) Ps. 145: 19 " He will fulfil the desire of them that fear him: 
he also will hear their cry, and will save them." 

EIGHTH PROPOSITION: Those that fear God can pray so 
that God will hear. 

To fear God means to have that reverent regard for God 
that is due him and that manifests itself in glad obedience to His 
will. (Heb. 12: 28, 29; 1 Pet. 2: 17; Rev. 14: 7; 2 Cor. 7: 1; 2 
Sam. 23: 3; Prov. 8: 13; 16: 6; Is. 11: 2, 3; Ps. 2: 11; 25: 14; 
33: 18; 34: 7, 9; Rev. 19: 5;Ps. 115: 11; 118: 4.) 

(9) i Jno. 3: 22 " And whatsoever we ask, we receive of him be 
cause we keep his commandments, and do those things that are pleas 
ing to his sight." 

NINTH PROPOSITION: Those that keep Gods commandments 
and do those things which are pleasing in His sight can pray so 
that God will hear. 

Here we find one of the greatest secrets of prevailing prayer, 
If we listen to God s commandments God will listen to our 
prayers. If we do as He bids us in His word, He will do as we 
ask him in our prayers. If we do what pleases Him, He will do 
what pleases us. This is the converse of (2) above. The one 



412 What the Bible Teaches 

who turns away his ear from hearing God s law cannot pray so 
that God will hear; the one who turns his ear to listen attentively 
to God s Word can pray so that God will hear. This explains why 
some men s prayers are heard and some men s are not. To keep 
His commandments means more than merely yield obedience to 
them; it means to guard them as a precious possession, to treas 
ure them. It is the opposite of the spirit of those " critics " who 
are trying to pare down the Word of God to the smallest possible 
dimensions. The more they can give away of God s Word the 
more they seem delighted. They cannot pray so God will hear. 
If they have so little regard for God s Word, God wilt have very 
little regard for theirs. 

(10) Jno. 15: 7, R.V. " If ye abide in me, and my words abide in 
you, ask whatsoever ye will, and it shall be done unto you." 

TENTH PR OPOSITION. Those who abide in Christ, and Christ s 
words abide in them, can pray so that God will hear. They can 
ask whatsoever they will and it will be done unto them. 

This is the other great secret of prevailing prayer. It is 
closely related to the preceding. What is it to abide in Christ ? 
It is to continue in living union with Him. To bear the same re- 
cation to Him that the living healthy branch, the continuously 
fruit-bearing branch, does to the vine. This branch has no inde 
pendent life of its own. Its sap and vigor all come from the vine. 
Its leaves, buds, blossoms, fruit are all the product of the life of 
the vine in it. So we abide in Christ in so far as we have no in 
dependent life of our own. In so far as we do not seek to have 
any thoughts, plans, feelings, purposes, works, fruit of our own, but 
let Christ think his thoughts, feel His feelings, purpose His pur 
poses, work His works,] bear His fruit, in us. When we do this, 
and in so far as we do this, we may ask whatsoever we will and it 
shall be done. 

It may be asked: " But what if we ask something contrary 
to God s will ? " We cannot in so far as we abide in Christ; our 
prayers themselves will be the outcome of the Christ-life in us. 
The Father heareth Hini always and will hear Him when He prays 
through us. Note that He says also, "And my words abide in 
you." It is through His words, and only through His words, 
that Christ imparts His life to us and lives His life in us. The 



Prayer 413 

words of Christ are the vehicle of the life of Christ. It is vain, 
then, to talk or think of abiding in Christ if we neglect His 
words. We must let His words sink deep into our souls and 
form us, mould our thoughts, our feelings, our purposes, our 
plans, our actions. u If ye abide in me, and my words abide in 
you, ask whatsoever ye will, and it shall be done unto you " is 
the way the promise reads. 

(n) Ps. 91: i, 14, 15 " He that dwelleth in the secret place of the 
most high shall abide under the shadow of the Almighty. . . . Be 
cause he hath set his love upon me, therefore will I deliver him: Iwill 
set him on high, because he hath known my name. He shall call upon 
me, and I will answer him: I will be with him in trouble; I will deliver 
him, and honor him." 

ELEVENTH PROPOSITION: The one who dwells in the seeret 
place of the Most High, who sets his love upon God and knows 
His name, can pray so that God will hear. 

What is it to dwell in the secret place of the Most High ? 
The word translated * secret place," means primarily "a cover 
ing," then " hiding-place," " protection." It is translated 
" protection " once, and " hiding-place " a number of times. To 
dwell in the secret place of the Most High, means, then, to put 
oneself and keep oneself under the protection of the Most High, 
to be covered and hid from all harm by Him. It means to leave 
all our welfare absolutely to Him, and to look to Him and to 
trust Him to take care of it. 

To know His name, means to know Him as he has revealed 
Himself to us. That is only possible through the study of the 
Word. 

(12) Ps. 37: 4 " Delight thyself also in the LORD; and he shall give 
thee the desires of thine heart." 

TWELFTH PROPOSITION: He that delighteth himself in 
the Lord can pray so that the Lord will hear. 

If our delight is in Him, our great prayer will be for Him 
self, and He is always willing to give Himself. With Himself He 
will grant every other desire of our hearts. If our delight is in 
Him, it will be His delight to give us what we ask. Do you de 
light in the Lord ? Remember that "delight " is a very strong 
word. 



414 What the Bible Teaches 

(13) Ps. 37: 5** Commit thy way unto the LORD; trust also in him; 
and he shall bring it to pass." 

THIRTEENTH PROPOSITION: He that committeth his way 
unto the Lord and trusteth in Him can pray so that God will 
hear. 

The word here translated " commit " means literally " roll." 
(See Marg. A.V. and R. V.) To commit our way unto the Lord 
is to roll it upon Him, leave its direction and protection entirely 
to Him. Have you done this ? Put the entire guidance and out 
come of your life in His hands, and your way will always be so 
near His that He can hear your faintest whisper when you call 
unto Him. 

(14) Ps. 9: 12 " When he maketh inquisition for blood he remem- 
bereth them: he forgetteth not the cry of the humble." 

Ps. 10: 17 " LORD thou hast heard the desire of the humble: thou 
wilt prepare their heart, thou wilt cause thine ear to hear." 

FOURTEENTH PROPOSITION: The humble can pray so that 
God will hear. 

The Revised Version translates the words differently in 
these two passages. In Ps. 9:12, it translates it "poor." In 
10: 17, it translates it "meek." The two words so translated 
are closely related, almost identical, and are from the same root. 
(According to one reading they are precisely the same.) 
The thought of the words is " the afflicted " who bear their afflic 
tion with meekness and humility. This latter thought is espe 
cially true of the word used in Ps. 10: 17. (See also Zeph. 2:3 
"Seek ye the LORD, all ye meek of the earth, which have wrought 
his judgment; seek righteousness, seek meekness: it may be ye 
shall be hid in the day of the LORD S anger." ) 

(15) Ps. 69: 33, R.V. " For the LORD heareth the needy; and de- 
spiseth not his prisoners." 

Ps. 102: 17 " He will regard the prayer of the destitute, and not 
despise their prayer." 

FIFTEENTH PROPOSITION: The needy and the destitute 
can pray so that God will hear. 

The word translated " destitute " is a very strong word, 
meaning primarily "naked." Those to whom man does not listen 



Prayer 415 

are just the ones to whom God does listen. " The hungry he 
hath filled with good things; and the rich he hath sent empty 
away." (Luke 1: 53, R.V.) The poor cannot get a hearing 
down here, but they can up there. The more a man has, the 
more attentively the world listens to him; the more a man needs, 
the more attentively God listens to him. 

(16) Jas. 5: 13, R.V. (first half) " Is any among you suffering ? let 
him pray." 

SIXTEENTH PROPOSITION: The suffering ones among 
God s people can pray so that God icill hear. 

Men ofttimes hesitate to pray to God because their afflic 
tions are so many. These afflictions are a warrant for praying, 
and a guarantee that God will hear you. (Compare Matt. 11: 28.) 
Many are saying, u My troubles and sorrows are so many, what 
shall I do?" Pray. "Is any among you suffering let him 
pray." 

(17) Is. 19: 20 "And it shall be for a sign and for a witness unto 
the LORD of hosts in the land of Egypt: for they shall cry unto the 
LORD because of the oppressors, and he shall send them a saviour, 
and a great one, and he shall deliver them." 

Jas. 5: 4 " Behold, the hire of the laborers who have reaped down 
your fields, which is of you kept back by fraud, crieth: and the cries 
of them which have reaped are entered into the ears of the Lord of 
Sabaoth." 

SE VENTEENTH PR OPOSITION: The oppressed can pray so 
that God will hear. 

The oppressed cry for justice down here, but only get greater 
oppression; but God will hear if they cry to Him, and will deliver 
and avenge them. Israel cried to Pharaoh and were only sent to 
more bitter bondage, to make bricks without straw. Israel cried 
to Jehovah, and He brought them forth with a mighty hand and 
an outstretched arm. So will He do again when the oppressed cry 
to Him and not to human governments. 

(18) Ex. 22: 22, 23 "Ye shall not afflict any widow, or fatherless 
child. If thou afflict them in any wise, and they cry at all unto me, I 
will surely hear their cry." 

EIGHTEENTH PROPOSITION: Widows and fatherless chiL 
dren can pray unto God in their oppression so that God will hear. 



4l6 What the Bible Teaches 

(19) Jas. i: 5 "If any of you lack wisdom, let him ask of God, 
that giveth to all men liberally, and upbraideth not; and it shall ba 
given him." 

NINETEENTH PROPOSITION: The child of God who lacks 
wisdom can pray so that God icill hear. 

If we lack human wisdom we can have God s wisdom. If we 
are full of our own wisdom we can not have His. 

(20) Acts. 10: 24, 31, 32 " And the morrow after they entered into 
Cesarea. And Cornelius waited for them, and had called together his 
kinsman and near friends. . . . And said, Cornelius, thy prayer is 
heard, and thine alms are had in remembrance in the sight of God. 
Send therefore to Joppa, and call hither Simon, whose surname is Pe 
ter; he is lodged in the house of one Simon a tanner by the sea side: 
who, when he cometh, shall speak unto thee." 

(Compare Acts n: 14 " Who shall tell thee words, whereby thou 
and all thy house shall be saved"} 

TWENTIETH PROPOSITION: The man who is sincerely seek 
ing the truth, and obeying the truth as fast as he finds it, even 
though he does not yet know the truth as it is in Jesus, and so is 
not as yet saved, can pray so that God will hear. 

II. To Whom to Pray. 

(i) Acts 12: 5 " Peter therefore was kept in prison: but prayer was 
made without ceasing of the church unto GWfor him." 

FIRST PROPOSITION: We should pray to God, 

Much so-called prayer is not to God. There is very little 
thought of God in it. We think of the audience, we think, it 
may be, of our need ; but there is not a clear, deep sense that we 
have come into the presence of the all holy, almighty, all-loving 
One, and are laying hold upon Him for His help. This is one of 
the most frequent causes of failure in prayer. We do not really 
pray to God. The first thing to do when we pray is to actually 
come into God s presence, to dismiss from our minds, so far as 
possible, all thought of our surroundings and look to the Spirit 
to present God to our minds and make Him real to us. It is pos 
sible by the Holy Spirit s aid to have God so really present that 
it almost seems as if we could see and touch Him. Indeed, we do 
see Him with the spirit s eyes, and touch Him with the hand of 
faith. 



Prayer 417 

(2) Matt. 6: 9 " After this manner therefore pray ye: Our Faihet 
which art in heaven, Hallowed be thy name." 

Luke n: 13 "If ye then, being evil, know how to give good gifts 
unto your children; how much more shall your heavenly Father give 
the Holy Spirit to them that ask him ?" 

Jno. 16:23 " And in that day ye shall ask me nothing. Verily, 
verily, I say unto you, Whatsoever ye shall ask the Father in my name, 
he will give it you." 

SECOND PROPOSITION: We should pray to the Father. 

Various modes of address to him are found in the prayers 
recorded in the Bible. Father. (Jno. 17: 1.) Holy Father. 
(Jno. 17: 11.) Righteous Father. (Jno. 17: 25.) Our Father 
which art in Heaven. (Matt. 6: 9.) "Lord, thou art God, 
which has made heaven, and earth, and sea, and all that in them 
is." (Acts 4: 24.) "God of our Lord Jesus Christ, the Father 
of Glory." (Eph. 1: 17.) "Father of our Lord Jesus Christ." 
(Eph. 3: 14.) " Our God and Father." (1 Thess. 3: 11, R. V.) 

(3) Acts 7: 59, R.V. "And they stoned Stephen, calling upon the 
Lord, and saying, Lord Jesus, receive my spirit." 

2 Cor. 12: 8, 9 "For this thing I besought the Lord thrice, that it 
might depart from me. And he said unto me, My grace is sufficient 
for thee: for my strength is made perfect in weakness. Most gladly 
therefore will I rather glory in my infirmities, that the power of Christ 
may rest upon me." 

Acts. 9: 9, 10, 13, 14, 17, 20, 21 "And he was three days without 
sight, and neither did eat nor drink. And there was a certain disciple 
at Damascus, named Ananias; and to him said the Lord in a vision, 
Ananias. And he said, Behold, I am here, Lord. . . . Then 
Ananias answered, Lord, I have heard by many of this man, how much 
evil he hath done to thy saints at Jerusalem: And here he hath 
authority from the chief priests to bind all that call on thy name. 
. . . And Ananias went his way, and entered into the house; and 
putting his hands on him said, Brother Saul, the Lord, even Jesus, that 
appeared unto thee in the way as thou earnest, hath sent me, that thou 
mightest receive thy sight, and be filled with the Holy Ghost. . . . 
And straightway he preached Christ in the synagogues, that he is the 
Son of God. But all that heard him were amazed, and said; Is not 
this he that destroyed them which called on this name in Jerusalem, 
and came hither for that intent, that he might bring them bound unto 
the chief priests ? " 

2 Tim. 2:22 "Flee also youthful lusts: but follow righteousness, 
faith, charity, peace, with them that call on the Lord out of a pure 
heart." (Compare 4:8 " Henceforth there is laid up for me a crown of 



41 8 What the Bible Teaches 

righteousness, which the Lord, the righteous judge, shall give me at 
that day: and not to me only, but unto all them also that love his 
appearing.") 

i Cor. i: 2 " Unto the church of God which is at Corinth, to them 
which are sanctified in Christ Jesus, called to be saints, with all that 
in every place call ^tpon the name of Jesus Christ our Lord, both theirs 
and ours: " 

Rom. 10: 12, 13 " For there is no difference between the Jew and 
the Greek: for the same Lord over all is rich unto all that call upon 
him. For whosoever shall call upon the name of the Lord shall be 
saved." (Compare v. 9 "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.") 

THIRD PROPOSITION: We should pray to the Lord Jesus 
Christ. 

One of the most distinctive characteristics of Christians is 
that they pray to Jesus Christ. They were spoken of in apostolic 
days as those who called on the name of Jesus. (Acts 9: 14, 21.) 
Paul described them as those that call upon the name of our 
Lord Jesus Christ." (1 Cor. 1:2, R.V.) 

QUESTION: Ought we to pray to the Holy Spirit? 

ANSWER: There is no recorded prayer in the Bible to the 
Holy Spirit, but the communion of the Holy Spirit is spoken of. 
This may imply prayer, but it may mean the partaking of the 
Holy Spirit. (Compare 1 Cor. 10: 16.) We are dependent upon 
the Holy Spirit for everything, and so must look to Him, which 
implies prayer. Yet it is the Father and the Son who give the 
Holy Spirit. (Jno. 14:16, 17; 15:26; Acts 2:33.) It would 
seem then that if we wished Him, instead of praying directly to 
Him, we should pray to the Father or Son for Him. 

HI. For Whom to Pray. 

(i) i Chron. 4: 10 * And Jabez called on the God of Israel, saying, 
Oh that thou wouldst bless me indeed, and enlarge my coast, and that 
thine hand might be with me, and that thou wouldst keep me from 
evil, that it may not grieve me ! And God granted him that which he 
requested." 

Ps. 106: 4, 5 "Remember me, O LORD, with the favor that thou 
bearest unto thy people: O visit me with thy salvation; That I may 
see the good of thy chosen, that I may rejoice in the gladness of thy 
nation, that I may glory with thine inheritance." 



Prayer 419 

2 Cor. 12:7, 8 "And lest I should be exalted above measure 
through the abundance of the revelations, there was given to me a 
thorn in the flesh, the messenger of Satan to buffet me, lest I should 
be exalted above measure. For this thing I besought the LORD thrice, 
that it might depart from me" 

Heb. 5: 7 " Who in the days of his flesh, when he had offered up 
prayers and supplications with strong crying and tears unto him that 
was able to save him from death, and was heard in that he feared." 

Jno. 17: i "These words spake Jesus, and lifted up his eyes to 
heaven, and said, Father, the hour is come; glorify thy Son, that thy 
Son also may glorify the." 

FIRST PROPOSITION: We should pray for ourselves. 

A prayer for self is not by any means necessarily a selfish 
prayer. We may pray for something for ourselves in order that 
God may be glorified by our receiving it. (Jno. 17: 1 ; Ps. 50: 15.) 
If we would pray more for ourselves, God would be more glorified 
in us, and we would be a greater blessing to others. It was well 
for the world that Jesus spent so much time in prayer for Himself. 
If we would be fit to pray for others we must spend much time in 
prayer for ourselves. It is a bad sign when one is always pray 
ing for others and never for himself. He is not like his Master. 

(2) Jas. 5: 16 " Confess your faults one to another, and pray one 
for another, that ye may be healed. The effectual fervent prayer of 

a righteous man availeth much." 

Rom. i: 9 " For God is my witness, whom I serve in my spirit in 
the gospel of his Son, that without ceasing I make mention of you al 
ways in my prayers." 

SECOND PROPOSITION: We should pray for one another 
i. e., believers should pray for fellow-believers. 

(3) Eph. 6: 19, 20 "And for me, that utterance may be given 
unto me, that I may open my mouth boldly, to make known the mys 
tery of the gospel. For which I am an ambassador in bonds; that 
therein I may speak boldly, as I ought to speak." 

Col. 4: 3 "Withal praying also for us, that God would open unto 
us a door of utterance, to speak the mystery of Christ, for which I am 
also in bonds." 

2 Thess. 3: i, 2 "Finally, brethren, pray for us, that the word of 
the Lord may have free course, and be glorified, even as it is with 
you: And that we may be delivered from unreasonable and wicked 
men: for all men have not faith." 

Acts 13: 2, 3 "As they ministered to the Lord, and fasted, the 
Holy Ghost said, Separate me Barnabas and Saul for the work 



420 What the Bible Teaches 

whereunto I have called them. And when they had fasted and 
prayed, and laid their hands on them, they sent them away." 

Matt, g: 38" Pray ye therefore the Lord of the harvest, that he 
will send forth labourers into his harvest." 

THIRD PROPOSITION : We should pray for Ministers of the 
Word. 

Those whom God has called to devote their lives to the min 
istry of the Word should be the especial objects of the prayers of 
God s people. The neglect of prayer on the part of God s people 
accounts very largely for the absence of power on the part of 
God s ministers. 

(4) i Thess. 3: 9-13 "For what thanks can we render to God again 
for you, for all the joy wherewith we joy for your sakes before our 
God; Night and day praying exceedingly that we might see your face, 
and might perfect that which is lacking in your faith ? Now God 
himself and -our Father, and our Lord Jesus Christ, direct our way 
unto you. And the Lord make you to increase and abound in love one 
toward another, and toward all men, even as we do toward you: To 
the end he may stablish your hearts unblameable in holiness before 
God, even our Father, at the coming of our Lord Jesus Christ with all 
his saints." 

FOURTH PROPOSITION: We should pray for those who have 
been converted through our ministry. 

It is remarkable how often Paul writes to his converts about 
his praying for them. We find Jesus also praying for His con 
verts in Jno. 17: 9-26: 

1 I pray for them: I pray not for the world, but for them which thou 
hast given me; for they are thine. And all mine are thine, and thine 
are mine; and I am glorified in them. And now I am no more in the 
world, but these are in the world, and I come to thee. Holy Father, 
keep through thine own name those whom thou hast given me, that 
they may be one, as we are. While I was with them in the world, 
I kept them in thy name: those that thou gavest me, I have kept, and 
none of them is lost, but the son of perdition; that the Scriptures might 
be fulfilled. And now come I to thee; and these things I speak in 
the world, that they might have my joy fulfilled in themselves. I have 
given them thy word; and the world hath hated them, because they 
are not of the world, even as I am not of the world. I pray not that thou 
shouldest take them out of the world, but that thou shouldest keep them 
from the evil. They are not of the world, even as I am not of the world. 
Sanctify them through thy truth, thy word is truth. As thou hast sent 



Prayer 421 

me into the world, even so have I also sent them into the world. And 
for their sakes I sanctify myself, that they also might be sanctified 
through the truth. Neither pray I for these alone, but for them also 
which shall believe on me through their word; that they may be one; as 
thou, Father, art in me, and I in thee, that they also may be one in us : that 
the world may believe that thou hast sent me. And the glory which 
thou gavest me I have given them; that they may be one, even as we 
are one: I in them, and thou in me, that they may be made perfect in 
one; and that the world may know that thou hast sent me, and hast 
loved them, as thou hast loved me. Father, I will that they also, 
whom thou hast given me, be with me where I am; that they may be 
hold my glory, which thou hast given me: for thou lovcdst me before 
the foundation of the world. O righteous Father, the world hath not 
known thee: but I have known thee, and these have known that thou 
hast sent me. And I have declared unto them thy name, and will de 
clare it; that the love wherewith thou hast loved me may be in them, 
and I in them." 

It is to be feared that few modern ministers pray for their 
converts with the frequency and intensity that Paul did for his. 
u Night and day praying exceedingly " he writes in one place. 

(5) J as - 5 : T 4 l6 " I s anv sick among you? let him call for the el 
ders of the church; and let them pray over him, anointing him with 
oil in the name of the Lord: . . . Confess your faults one to an 
other, and pray one for another, that ye may be healed. The effec 
tual fervent prayer of a righteous man availeth much." 

FIFTH PROPOSITION: We should pray for sick brethren. 

(6) i Jno. 5, 16 " If any man see his brother sin a sin which is not 
unto death, he shall ask, and he shall give him life for them that sin 
not unto death. There is a sin unto death; I do not say that he shall 
pray for it." 

SIXTH PROPOSITION: We should pray for any brother we 
see sinning a sin not unto death. 

(7) Eph. 6: 18, R.V " With all prayer and supplication praying at 
all seasons in the Spirit, and watching thereunto in all perseverance and 
supplication for all the saints." 

SEVENTH PROPOSITION: We should pray for all the saints. 

Christ s prayer took in all believers in all ages. (Jno. 
17: 9, 20.) Our sympathies, and consequently our prayers, should 
take in the whole Church of Christ. It is astounding how 
narrow is the circle taken in by the prayers of the average 



422 What the Bible Teaches 

Christian. Every child of God is my brother, and should be re 
membered in my prayers. Let us give our prayers a wide! 
sweep. (Compare Ps. 36:10 "O continue thy loving kindness 
unto them that know theej and thy righteousness to the upright 
in heart.") 

(8) i Chron. 29: 19 "And give unto Solomon my son a perfect 
heart, to keep thy commandments, thy testimonies and thy statutes, 
and to do all these things, and to build the palace, for the which I 
have made provision." 

EIGHTH PROPOSITION: We should pray for our children. 

(9) i Tim. 2: 2, 3 " For kings, and for all that are in authority; 
that we may lead a quiet and peaceable life in all godliness and hon 
esty. For this is good and acceptable in the sight of God our Sa 
viour." 

NITNH PROPOSITION: We should pray for our riders. 

It is to be feared that most Christians to-day are grievously 
disobedient to God at this point. The present fashion is to rail at 
our rulers. This is in direct disobedience to God s Word. (Jude 
8:9, R.V.; 2 Pet. 2:10, 11; 1 Pet. 2:17.) Christians can ac 
complish far more for "good government" by praying for than 
by railing at the powers that be. 

(10) Jer. 29: 7 "And seek the peace of the city whither I have 
caused you to be carried away captives, and pray unto the LORD for 
it: for in the peace thereof shall ye have peace." 

TENTH PROPOSITION: We should pray for the city where we 
live. 

A Christian should be interested in all lands and in all 
places. But we have an especial responsibility and duty in 
prayer, as well as service, toward the place where God puts us. 

(u) Rom. 10: i "Brethren, my heart s desire and prayer to God 
for Israel is, that they might be saved." 

Joel 2: 17 " Let the priests, the ministers of the LORD, weep be 
tween the porch and the altar, and let them say, Spare thy people, O 
LORD, and give not thine heritage to reproach, that the heathen should 
rule over them: wherefore should they say among the people, where is 
their God ? " 

Is. 62: 6, 7 " I have set watchmen upon thy walls, O Jerusalem, 
which shall never hold their peace day nor night: ye that make mention 
of the LORD, keep not silence, and give him no rest, till he establish, 
and till he make Jerusalem a praise in the earth." 



Prayer 423 

ELE VENTH PROPOSITION: We should pray for Israel. 

It is a sin not to. 1 Sam. 12:23 t l Moreover as for me, 
God forbid that I should sin against the LORD in ceasing to pray 
for you: but I will teach you the good and the right way." 

An especial blessing is pronounced upon those who pray for 
Jerusalem. Ps. 122:6, 7 "Pray for the peace of Jerusalem: 
they shall prosper that love thee. Peace be within thy walls, 
and prosperity within thy palaces." Jerusalem is very dear to 
God. 1 Kg. 11 : 13 " Howbeit I will not rend away all the king 
dom; but will give one tribe to thy son for David my servant s 
sake, and for Jerusalem s sake which I have chosen." Zech. 
2:7, 8, 10-12 "Deliver thyself, O Zion, that dwcllcst with the 
daughter of Babylon. For thus saith the LORD of hosts: After 
the glory hath he sent me unto the nations which spoiled you: 
for he that toucheth you, toucheth the apple of his eye. 
Sing and rejoice, O daughter of Zion: for, lo, I come, and I will 
dwell in the midst of thee, saith the LORD. And many nations 
shall be joined to the LORD in that clay, and shall be my people: 
and I will dwell in the midst of thee, and thou shalt know that 
the LORD of hosts hath sent me unto thee. And the LORD shall 
inherit Judah, his portion in the holy land, and shall choose Jeru 
salem again. Be silent, O all flesh, before the LORD: for he is 
raised up out of his holy habitation." 

(12) Luke 6: 28" Bless them that curse you, and pray for them 
which despitefully use you." 

Matt. 5: 44, R.V. "But I say unto you, Love your enemies, and 
pray for them that persecute you." 

TWELFTH PROPOSITION: We should pray for them that 
despitefully use us and persecute us. 

(Compare Luke 23: 34; Acts 7: 60.) We have an especial 
obligation of prayer toward those who do us wrong. 

(13) i Tim. 2: i " I exhort therefore, that, first of all, supplications, 
prayers, intercessions, and giving of thanks, be made for all men." 

We should pray for all men. The love of God takes in the 
world. (Jno. 3: 16.) So should our prayers: but there are cer 
tain classes, as seen above, toward whom we have an especial 
obligation of prayer. 



424 What the Bible Teaches 

IT. When to Pray. 

(1) Dan. 6: 10 "Now when Daniel knew that the writing was 
signed, he went into his house; and, his windows being open in his 
chamber toward Jerusalem, he kneeled upon his knees three times a day^ 
and prayed, and gave thanks before his God, as he did aforetime." 

Ps. 55: 16, 17 "As for me, I will call upon God; and the LORD shall 
save me. Evening and morning, and at noon, will I pray, and cry 
aloud: and he shall hear my voice." 

Acts 10: 9, 30 "On the morrow, as they went on their journey, 
and drew nigh unto the city, Peter went up upon the housetop to pray 
about the sixth hour: . . . And Cornelius said, Four days ago I 
was fasting until this hour; and at the ninth hour I prayed in my 
house, and, behold, a man stood before me in bright clothing." (See 
also Acts 2: i, 15" The third hour.") 

FIRST PROPOSITION: The holy men of the Bible prayed 
three times a day, evening, morning and at noon. 

(2) Ps. 119: 146, 147 " I cried unto thee; save me, and I shall keep 
thy testimonies. I prevented the dawning of the morning, and cried: 
I hoped in thy word." 

Mark i : 35 " And in the morning^ rising up a great while before day^ 
he went out, and departed into a solitary place, and there prayed." 

SECOND PROPOSITION: We should pray very early in the 
morning, before dawn, 

(3) Luke 6: 12 "And it came to pass in those days, that he went 
out into a mountain to pray, and continued all night in prayer to God." 

THIRD PROPOSITION: Our Master and Example " continued 
all night in prayer to God." 

This was on the eve of a decisive step in His life, the choice 
of the twelve. A similar thing occurred at a great crisis in His 
life, when the multitude wished to take Him and make Him king. 
(Jno. 6: 15. Compare Mark 6: 46-48.) It is a good example to 
follow. There are some who strangely object to whole nights 
spent in prayer. They say that faith takes at once what it asks. 
Had not the Saviour faith? (Compare also Is. 40: 31.) Nights 
of prayer to God are followed by days of power with men. It is 
recorded of John Livingston that he spent a night in prayer and 
religious intercourse with a company like minded, and that the 
next day he preached with such power in the kirk of Shotts that 
500 people dated their conversion or some definite advance in 



Prayer 425 

their spiritual life from that sermon. Of course, one can keep a 
night of prayer in a false and legal way. 

(4) Ps. 88: i "O LORD God of my salvation, I have cried day 
and night before thee." 

FO UR TH PR POSITION: We should pray day and night. 

At all times our heart should be looking up to God, and this 
upward look of the heart will be frequently uttering itself in a 
cry to Him. 

(5) Matt. 14: 19 * And he commanded the multitude to sit down 
on the grass, and took the five loaves, and the two fishes, and looking 
up to heaven, he blessed and brake, and gave the loaves to his dis 
ciples, and the disciples to the multitude." 

Acts 27: 35 "And when he had thus spoken, he took bread, and 
gave thanks to God in presence of them all; and when he had broken 
it, he began to eat." 

i Tim. 4: 4, 5 " For every creature of God is good, and nothing to 
be refused, if it be received with thanksgiving: For it is sanctified by 
the word of God and prayer ;" 

FIFTH PROPOSITION: We should pray at every meal. 

(6) Ps. 50: 15 " And call upon me in the day of trouble: I will de 
liver thee, and thou shalt glorify me." 

Ps. 81:7 "Thou calledst in trouble, and I delivered thee; I an 
swered thee in the secret place of thunder: I proved thee at the waters 
of Meribah." 

Ps. 77: i, 2 " I cried unto God with my voice, even unto God with 
my voice; and he gave ear unto me. In the day of my troiible I sought 
the LORD: my sore ran in the night, and ceased not: my soul refused 
to be comforted." 

Ps. 86: 7 " In the day of my trouble I will call upon thee: for thou 
wilt answer me." 

SIXTH PROPOSITION: We should pray to God in the day of 
trouble. 

(Compare Ps. 18: 6; 120: 1; 118: 5 Here two different 
Hebrew words are used, but both are from the same root as the 
words used in passages given above.) 

(7) Ps. 3: i, 2 " Lofd, how are they increased that trouble me ! 
many are they that rise up against me. Many there be which say of 
my soul, There is no help for him in God. Selah." 



426 What the Bible Teaches 

SEVENTH PROPOSITION: We should pray to God when 
those increase who trouble us and many rise up against us. 

When enemies increase we should not despair but cry to 
God. Then we can lie down without fear to sleep. "We need 
not fear though ten thousands of people set themselves against 
us round about. (Compare vv. 5, 6.) 

(8) i Chron. 5: 20 " And they were helped against them, and the 
Hagarite s were delivered into their hand, and all that were with them: 
for they cried to God in the battle, and he was entreated of them; be 
cause they put their trust in him." 

EIGHTH PROPOSITION: We should pray to God in the day 
of battle. 

Victory is of the Lord (Prov. 21:31, R.V.), therefore, in 
every battle we should cry to Him. 

(9) 2 Chron. 14: 8, 9, n * And Asa had an army of men that bare 
targets and spears, out of Judah three hundred thousand; and out of 
Benjamin, that bare shields and drew bows, two hundred and four 
score thousand: all these were mighty men of valor. And there came 
out against them Zerah the Ethiopian with a host of a thousand thou 
sand, and three hundred chariots; and came unto Mareshah. . . . 
And Asa cried unto the LORD his God, and said, LORD, it is nothing 
with thee to help, whether with many, or with them that have no 
power: help us, O LORD our God; for we rest on thee, and in thy name 
we go against this multitude. O LORD, thou art our God; let no man 
prevail against thee." 

20: 1-4, 12 " It came to pass after this also, that the children of 
Moab, and the children of Ammon, and with them others besides the 
Ammonites, came against Jehoshaphat to battle. Then there came 
some that told Jehoshaphat, saying, There cometh a great multitude 
against thee from beyond the sea on this side Syria; and, behold, they 
be in Hazazon-tamar, which is En-gedi. And Jehoshaphat feared, 
and set himself to seek the LORD, and proclaimed a fast throughout all 
Judah. And Judah gathered themselves together, to ask help of the 
LORD: even out of all the cities of Judah they came to seek the LORD. 
. . . O our God, wilt thou not judge them ? for we have no might 
against this great company that cometh against us; neither know we 
what to do: but our eyes are upon thee." 

\ 

NINTH PROPOSITION: We should pray to God when out 
numbered by enemies and when we have no might against 
and know not what to do. 



Prayer 427 

When there is nothing else left to do, there is one thing that 
always remains pray to God. 

(10) 2 Chron. 13:13-16 "But Jeroboam caused an ambushment 
to come about behind them: so they were before Judah, and the 
ambushment was behind them. And when Judah looked back, behold, 
a battle was before and behind: and they cried unto the LORD, and the 
priests sounded with the trumpets. Then the men of Judah gave a 
shout and as the men of Judah shouted, it came to pass, that God 
smote Jeroboam and all Israel before Abijah and Judah. And the 
children of Israel fled before Judah: and God delivered them into their 
hands." 

TENTH PROPOSITION: We shouldpray to Godwhen in great 
extremities. 

(11) Ps. 60: ii "Give us help from trouble: for vain is the help 
of man." 

ELE VENTH PROPOSITION: We shouldpray to God when all 
human help fails. 

(12) Jonah 2: 7 "When my soul fainted within me I remembered 
the LORD: and my prayer came in unto thee, into thine holy temple." 

TWELFTH PROPOSITION: We should pray to God when our 
soul faints within us. 

(13) Ps. 61: 2 "From the end of the earth will I cry unto thee, 
when my heart is overwhelmed: lead me to the rock that is higher 
than I." 

THIRTEENTH PROPOSITION: We should pray to Godwhen 
our heart is overwhelmed. 

(14) Ps. 130: i "Out of the depths have I cried unto thee, O 
LORD." 

FOURTEENTH PROPOSITION: We should pray unto God 
when in the depths. 

(15) Deut. 4: 25-29 "When thou shalt beget children, and chil 
dren s Children, and ye shall have remained long in the land, and shall 
corrupt yourselves, and make a graven image, or the likeness of any 
thing, and shall do evil in the sight of the LORD thy God, to provoke 
him to anger; I shall call heaven and earth to witness against you this 
day, that ye shall soon utterly perish from off the land whereunto ye 
go over Jordan to possess it: ye shall not prolong your days upon it, 
but shall utterly be destroyed. And the LORD shall scatter you among 



428 What the Bible Teaches 

the nations, and ye shall be left few in number among the heathen, 
whither the LORD shall lead you. And there ye shall serve gods, tha 
work of men s hands, wood and stone, which neither see, nor hear, nor 
eat, nor smell. But if from thence thou shalt seek the LORD thy God, 
thou shalt find him, if thou seek him with all thy heart and with all 
thy soul." 

FIFTEENTH PROPOSITION: We should pray to God in the 
day when we are being chastened for sin, when we are in a far 
country and desiring to come back to God. 

The chastisements of God are a call to prayer. 

(16) Is. 55: 6" Seek ye the LORD while he may be found, call ye 
upon him while he is near." 

SIXTEENTH PROPOSITION: We should call upon God while 
He is near and may be found 

(17) Ps. 116: i, 2 "I love the LORD, because he hath heard my 
voice and my supplications. Because he hath inclined his ear unto 
me, therefore will I call upon him as long as I live." 

SEVENTEENTH PROPOSITION: We should pray to God as 
long as we live. 

The last utterances of Christ were prayers, The last words 
of the Bible are prayers. 

(18) Luke 18: i "And he spake a parable unto them to this end, 
that men ought always to pray, and not to faint." 

Eph. 6: 18, R.V. "With all prayer and supplication praying at aft 
seasons in the Spirit, and watching thereunto in all perseverance and 
supplication for all the saints." 

i Thess, 5: 17 " Pray without ceasing." 

EIGHTEENTH PROPOSITION: We should pray always and 
not faint, at all seasons, without ceasing. 

A Christian should breathe an atmosphere of prayer. Faith 
in God has always an upward look. True trust in God is con 
stantly crystallizing into definite prayer to God. 

V. Where to Pray. 

(i) Matt. 6:6, R.V. "But thou, when thou prayest, enter into 
thine inner chamber, and having shut thy door, pray to thy Father 
which is in secret, and thy Father which seeth in secret shall recom 
pense thee." 



Prayer 429 

FIRST PROPOSITION: We should pray in secret, in our inner 
chamber. 

Shut in alone with God, the world shut out. There is a 
temptation when prayer is offered in presence of others to think 
of what observers are thinking of us. True prayer is taken up 
with God, not with men. The especial form of this danger which 
Christ is guarding against in this passage is that of ostentatious 
piety, hypocrisy, praying to be seen of men. The Heavenly 
Father is "thy Father which is in secret " " Thy Father which 
seeth in secret." Every one should have a secret place to meet 
God, a place in which he is absolutely alone with God. 

(2) Matt. 14: 23 "And when he had sent the multitudes away, he 
went up into a mountain apart to pray: and when the evening was 
come, he was there alone." (Luke 6: 12; 9: 28.) 

SECOND PROPOSITION: Jesus was wont to go apart into the 
mountains to pray. 

The primary purpose of His seeking this place to pray seems 
to have been that He might be alone with God. The mountains 
were His " secret " place. Further than this the mountains, in 
their majesty, seem to bring God wonderfully near to us and us 
wonderfully near to God 

(3) Mark 1:35 "And in the morning, rising up a great while 
before day, he went out, and departed into a solitary place, and there 
prayed." 

THIRD PROPOSITION: Jesut went into a solitary place to 
pray. 

The purpose of this is essentially the same as in (1) and (2.) 

(4) Acts 16:25 "And at midnight Paul and Silas prayed, and 
sang praises unto God: and the prisoners heard them." 

FOURTH PROPOSITION: The prisoner should pray in prison. 

Doubtless some of the most acceptable and effective prayers 
that God has ever heard have ascended to Him from prison-cells. 
Prayer transforms a prison-cell into a portal of heaven. 

(5) Jonah 2: 2, R.V. Marg. " I called by reason of mine affliction 
unto the LORD; And he answered me; Out of the belly of Sheol cried 
I, and thou heardest my voice. * 



430 What the Bible Teaches 

FIFTH PROPOSITION: We may pray to God in the very jaw* 
of death. 

(6) Jno. 17: i "These words spake Jesus, and lifted up his eyes 
to heaven, and said, Father, the hour is come; glorify thy Son, that 
thy Son also may glorify thee." (See context.) 

SIXTH PROPOSITION: We should pray to God in the assembly 
of believers. 

(7) Acts 27: 35 "And when he had thus spoken, he took bread, 
and gave thanks to God in presence of them all; and when he had 
broken it, he began to eat." (See context.) 

SEVENTH PROPOSITION: We should pray to God in the 
presence of the unsaved. 

In doing so we must ever be on guard against praying to 
be seen and heard of men. By far the greater part of our pray 
ing should be in secret. But there should be public acknowledg 
ment of our sense of dependence upon God. 

(8) i Tim. 2: 8, R.V. " I desire therefore that the men pray in 
every place, lifting up holy hands, without wrath and disputing." 

EIGHTH PROPOSITION: We should pray in everyplace. 

VI. For What to Pray. 

A. PRAYERS RELATING TO GOD. 

(1) Matt. 6: 9 " After this manner therefore pray ye: Our Father 
which art in heaven, Hallowed be thy name." 

FIRST PROPOSITION: We should pray for the hallowing of 
Gods name. 

The supreme desire of every believer s heart should be that 
God be duly honored and reverenced. This should be the highest 
motive in all our prayers. The chief purpose of all our prayers 
should be that God may be glorified in granting our petitions. 
(Compare Jno. 17: 1; 12: 27, 28.) How deep and intense is your 
desire that God s name may be hallowed, and how often do you 
really pray for this? To what extent is this the ruling motive 
of your prayers? 

(2) Matt. 6: 10 (a) "Thy kingdom come. 



Prayer 431 

SECOND PROPOSITION: We should pray for the coming of 
God s kingdom. 

God s kingdom will surely come anyway, but our prayers 
will hasten the coming of that kingdom. Little do most of us 
realize how far our prayers go in hastening the coming of God s 
kingdom, and how far our neglect of prayer goes in retarding 
the coming of that kingdom. The coming of God s kingdom is 
one of the in tensest desires of the true believer s heart. Yet this 
prayer is often uttered thoughtlessly and mechanically. 

(3) Rev. 22: 20 " He that testifieth these things saith, Surely I 
come quickly: Amen. Even so, come, Lord Jesus. 

THIRD PROPOSITION: We should pray for the coming of 
Gods king, Jesus. 

The kingdom will never come until the King comes. Yet 
there are many who have prayed often that the kingdom of God 
would come, who have never prayed once that the King would 
come. This prayer stands as the climax of Christian aspiration. 
It is the final prayer of the Bible. The whole revelation of the 
Book leads up to this. How often have you prayed for this? 

(4) Matt. 6: 10 (b), R. V. " Thy will be done as in heaven, so 

on earth." 

FOURTH PROPOSITION: We should pray that Gods will be 
done on earth as in heaven. 

God s will is the most desirable thing in the universe to the 
true child of God. (Compare Jno. 4: 34.) He wishes it done in 
himself, but not only in himself, but everywhere and in every 
person and thing. No other prayer rings out quite so heartily 
from an understanding soul as this, u Thy will be done." 

(5) Hab. 3: 2 " O LORD, I have heard thy speech, and was afraid: 
O LORD, revive thy work in the midst of the years, in the midst of 
the years make known; in wrath remember mercy." 

Ps. 85:6. 

FIFTH PROPOSITION: We should pray for the reviving of 
God s work and Gods people. 

There is much prayer for revival in these days, but how much 
of that prayer is governed by the thought that it is God s work 
and Gods people that must be revived ? How much of our con- 



432 What the Bible Teaches 

cern is, because it is God s work that is languishing and Gods 
people that are fainting ? Far too often, it is only the inter 
ests of men that are to be subserved by a revival, that we 
have in view in our prayers and efforts for revival. Prayer 
for the reviving of God s work and God s people is a prayer that 
God is especially pleased to answer. All through the centuries 
of Israel s history, and of the Church s history, G-od has granted 
His reviving grace in answer to prayer. Prayer has been the most 
prominent human element in great revivals. It has been back of 
everything else. There have been extraordinary revivals with 
out extraordinary preaching; there have never been extraordi 
nary revivals without extraordinary praying. 

B. PRAYERS RELATING TO MINISTERS OF THE WORD. 

(6) Matt. 9: 38" Pray ye therefore the Lord of the harvest, that 
He will send forth laborers into His harvest." 

SIXTH PROPOSITION: We should pray the Lord of the har 
vest that He send forth laborers into His harvest. 

How often and how earnestly have you prayed this prayer ? 
Christ has given us a very urgent command to do so. Have 
you obeyed it? There was never a time when there was a 
greater need for laborers than to-day. The fields are white and 
open to the harvesters as perhaps never before in the history of 
the Church and the world. The way to get the right sort of la 
borers is to pray for them. There are a great many professed 
laborers in the Lord s harvest in these days whom He surely 
never sent. The way to get the right laborers for any particu 
lar field is to pray for them. ( Compare Acts 1: 24.) If Paul and 
Barnabas had taken to God in prayer the matter of whether Mark 
was God s man to take with them on their second missionary 
journey, instead of trying to settle it themselves, it is quite cer 
tain there would have never been occasion to write one of the sad 
dest verses in the Bible. (Acts. 15: 39.) Many another bitter 
separation among brethren over ministers could have been avoided 
in the same way. 

(7) Col. 4: 3 " Withal praying also for us, that God would opem 
unto us a door of utterance, to speak the mystery of Christ, for whicn 1 
am also in bonds." 



Prayer 433 

SEVENTH PROPOSITION: We should pray for a door of ut 
terance to be opened for those who preach the Word. 

That is the way to get open doors, ask for them. There 
are few more pitiable sights than men who believe God 
has called them to preach who can find no open door. True 
prayer to God to open a door, and a willingness to enter the door 
God opens, would solve the difficulty. If there is any place where 
the Gospel ought to be preached, but where there is no open door, 
pray for it. Paul was in a most unlikely place to find an open 
door when he made this request. He was in prison, but God 
heard the prayer and Paul entered a door to an audience to whom 
he is still preaching Many a door in heathen lands seemingly 
closed and barred against the Gospel, has been opened in the 
same way. Prayer to God will open more doors than appeals to 
human governments. 

(8) Eph. 6: 19, 20, R.V. "That utterance may be given unto me 
in opening my mouth, to make known with boldness the mystery of the 
Gospel, for which I am ambassador in chains; that in it I may speak 
boldly as I ought to speak." 

EIGHTH PROPOSITION: We should pray for utterance to be 
given to ministers of the Word in opening their mouths, to make 
known with boldness the mystery of the Gospel, that in it they may 
speak boldly, as they ought to speak. 

Not only open doors are needed, but open mouths to enter 
the opened doors. Ministers of the Word greatly need boldness 
in this time-serving and compromising age, and in all ages, and 
God s children should be in constant prayer that ministers of the 
Word may have this needed boldness. If even fearless Paul felt the 
need of prayer along this line, how much more do ordinary men 
need it. There are plenty to-day to criticise the timidity of 
preachers of the Word; how many are there who are in constant 
and earnest prayer that they may be given utterance, to make 
known with boldness the mystery of the gospel ? Praying will 
accomplish far more along this line than grumbling and criticis 
ing. (See Acts 4: 29, 31.) 

(9) 2 Thess. 3: i, R.V. " Finally, brethren, pray for us, that the 
word of the Lord may run and be glorified, even as also it is with you." 



434 What the Bible Teaches 

NINTH PROPOSITION: We should pray for ministers of the 
Word, that the Word of the Lord may run and be glorified. 

We complain of the slow progress of the Word. Are we 
praying that it may run ? 

(10) Ps. 132: 9 (a) " Let thy priests be clothed with righteousness." 

TENTH PROPOSITION: We should pray that God s ministers 
may be clothed with righteousness. 

The text applies primarily to priests, and the preacher of 
the Word is, strictly speaking, no more a priest than any other 
believer; but he does in a peculiar way represent God, and God s 
honor is involved in his walk. We may then quite legitimately 
apply to him this petition for the Old Testament representative 
of God. We should desire and pray for the righteous walk of 
those who represent God. This is sadly needed in this day when 
so many of them are falling into sin, and when the enemies of the 
Lord are so glorying in their downfall. We live in a perilous 
time, and we do well to pray for all saints, but especially for 
those in whose steadfast righteousness God is peculiarly honored, 
and in whose fall God is peculiarly dishonored. Let us often and 
earnestly pray that God s ministers be clothed with righteousness. 

C. PRAYERS FOR SPIRITUAL BLESSINGS. 

(n) Matt. 6: 12 "And forgive us our debts, as we forgive our 
debtors." 

Ps. 25: ii " For thy name s sake, O LORD, pardon mine iniquity; 
for it is great." 

Ps. 51: i " Have mercy upon me, O God, according to thy loving- 
kindness: according unto the multitude of thy tender mercies blot out 
my transgressions." 

Luke 18: 13 " And the publican, standing afar off, would not lift 
up so much as his eyes unto heaven, but smote upon his breast, say 
ing, God be merciful to me a sinner." 

Hos. 14: 2 "Take with you words, and turn to the LORD: say 
unto him, Take away all iniquity, and receive us graciously: so will we 
render the calves of our lips." 

Ex. 34: 9 " And he said, if now I have found grace in thy si^ht, O 
Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked 
people; and pardon our iniquity and our sin, and take us for thine >% 
heritance." 

Ex. 32: 31, 32 "And Moses returned unto the Lord, and said, Ob, 
this people have sinned a great sin, and have made them gods of gold 



Prayer 435 

Yet now, if thou wilt forgive their sin and if not, blot me I pray 
thee, out of thy book which thou hast written." 

i Kg. 8: 47-50 "Yet if they shall bethink themselves in the land 
whither they were carried captives, and repent, and make supplication 
unto thee in the land of them that carried them captive saying, We 
have sinned, and have done perversely, we have committed wicked 
ness; And so return unto thee with all their heart, and with all their 
soul, in the land of their enemies, which led them away captive, and 
pray unto thee toward their land, which thou gavest unto their fathers, 
the city which thou hast chosen, and the house which I have built for 
thy name: Then hear thou their prayer and their supplication in 
heaven thy dwelling place, and maintain their cause, and forgive thy 
people that have sinned against thee, and all their transgressions 
wherein they have transgressed against thee, and give them compas 
sion before them who carried them captive, that they may have com* 
passion on them." 

Acts. 8: 22 "Repent therefore of this thy wickedness, and pray 
God, if perhaps the thought of thine heart may be forgiven thee." 

ELEVENTH PROPOSITION: We should pray for forgive 
ness of our sins. 

It is sometimes said that believers ought not to pray for 
forgiveness of sin, but simply to confess their sins. That comes 
from forcing 1 Jno. 1:9 ("If we confess our sins, he is faithful 
and just to forgive us our sins, and to cleanse us from all unright 
eousness") beyond what it says, and contradicts the plain teach 
ings of the Word elsewhere. It is true that God has provided 
pardon for all the believer s sins on the ground of the all-sufficing 
atoning blood of Christ, but what God has thus provided we ap 
propriate to ourselves by confession of sin and prayer for pardon. 
Prayer for pardon is a proper acknowledgment to God of our 
guiltiness. Prayers for pardon are more frequent in the Bible 
than prayers for almost anything else. Of course, we ought not 
to pray again and again for the forgiveness of some sin that we 
have already laid before God, and that has thus been put away 
forever. 

(12) Ps. 139: 23, 24 " Search me, O God, and know my heart: try 
me, and know my thoughts: And see if there be any wicked way in me, 
and lead me in the way everlasting." 

TWELFTH PROPOSITION: We should pray the Lord to 
search us and try us. 



436 What the Bible Teaches 

The true child of G-od will desire that every evil way in him 
be searched out and brought to light. This work can never be 
thoroughly and satisfactorily done by any process of personal self 
examination. God must do it, and He does it in answer to 
prayer. It needs to be done frequently. Sin and selfishness 
and carnality and worldliness surround us as the very atmosphere 
we breathe, and are constantly creeping into our hearts and lives 
unawares. Each day should close by our going into God s pres 
ence and laying our inmost lives and outward walk before him, 
and asking Him to search them through and through, and to lay 
bare to us whatever in them is hateful to Him. This will be to 
us a painful, but a salutary process. 

(13) Ps. 51: 7" Purge me with hyssop, and I shall be clean: wash 
me, and I shall be whiter than snow." 

Ps. 19: 12 "Who can understand his error ? cleanse thou me from 
secret faults." 

THIR TEE NTH PR POSITION: We should pray for cleansing 
from sin. 

The Hebrew verb translated "cleanse" in both of these 
passages means to < < clear " or < < acquit. " (See R. V. of Ps. 19 : 12. ) 
This prayer is a prayer for pardon cleansing from guilt rather 
than for cleansing from the presence of sin. 

(14) Ps. 51: 10 " Create in me a clean heart, O God; and renew a 
right spirit within me." 

FOURTEENTH PROPOSITION: We should pray God to cre 
ate in us a clean heart. 

It is vain for us to try to cleanse our own heart. A clean 
heart requires a creative act that God alone can perform. He 
will do it in answer to prayer. He will create in us a heart that 
loves righteousness and hates sin. 

(15) Ps. 119: 117 "Hold thou me up, and I shall be safe: and I 
will have respect unto thy statutes continually." 

FIFTEENTH PROPOSITION: We should pray God to hold 
us up. 

If God holds us up we " shall be safe." We are never safe 
unless God does holds us up. It is a hopeless task to try to stand 
alone. The way is too slippery, and not one of us is sure footed. 



Prayer 437 

He "that thinketh he standeth " needs to "take heed lest he 
fall." (1 Cor. 10: 12.) The only sure way of taking heed is by 
humble, honest and earnest prayer. God is abundantly able and 
willing to hold us up. (1 Cor. 10: 13.) 

(16) Ps. 19: 13 " Keep back thy servant, also from presumptuous 
sins; let them not have dominion over me: then shall I be upright, and 
I shall be innocent from the great transgression." 

SIXTEENTH PROPOSITION: We should pray to be kept back 
from, and delivered from the dominion of t presumptuous sins. 

The word here translated presumptuous, means primarily 
boiling, then swelling, insolent, arrogant, proud. Pride and ar 
rogance are common to us all. God alone can keep us back from 
them. 

(17) Ps. 119: 10 " With my whole heart have I sought thee: O let 
me not wander from thy commandments." 

SEVENTEENTH PROPOSITION: We should pray that God 
will not let us wander from His commandments. 

"Prone to wander " is what every child of Adam is. Unless 
we are constantly looking to God to keep us from wandering we 
are sure to go astray from the straight path of His Word. But 
He is very ready to keep us from wandering if we look to Him 
to do it. 

(18) Matt. 6: 13, R.V. (a)" And bring us not into temptation." 
Mark 14: 38, R.V." Watch and pray, that ye enter not into temp- 

tation: the spirit indeed is willing, but the flesh is weak." 

EIGHTEENTH PROPOSITION: We should pray that we be 
not brought, nor enter ^ into temptation. 

This is the prayer that springs from a true knowledge of 
self. If we have true humility we will recognize our own weak 
ness and this petition will be often upon our lips. No man who 
has any true knowledge of himself will court temptation. He 
will flee from it and pray God not to bring him into it. Many a 
man who has made seemingly great attainments in the spiritual 
life, has fallen because he has lost the spirit of this prayer. It is 
one of the most suggestive petitions of the wonderful prayer 
which Jesus taught His disciples. 

(19) Matt. 6: 13 (b), R.V." But deliver us from the evil one.* 



438 What the Bible Teaches 

NINETEENTH PROPOSITION: We should pray to be d& 
liver ed from the Evil One. 

Anyone who carefully and candidly studies the New Testa 
ment and human history must be convinced of the existence and 
awful power, cunning and malignity of the Evil One. We must 
realize that our only security against his wiles and his power is 
in constant prayer to God. 

(20) Ps. 141: 3" Set a watch, O LORD, before my mouth; keep the 
door of my lips." 

TWENTIETH PROPOSITION: We should pray that the dooi 
of our lips be kept. 

This is the only way in which our speech can be governed. 
"The tongue can no man tame: it is a restless evil" (Jas. 3: 8, 
R.V.), but God can govern it and will in answer to prayer. 

Under the immediately preceding heads (17, 18, 19, 20), we 
have a fourfold keeping: our lips kept from uttering what they 
ought not, our feet kept from wandering where they ought not, 
and we ourselves kept from doing what we ought not and from 
all the power of the enemy. 

(21) Ps. 86: ii (a) "Teach me thy way, O LORD; I will walk in 
thy truth: unite my heart to fear thy name." 

Ps. 119: 33 (a) "Teach me, O LORD, the way of thy statutes; and 

I will keep it unto the end." 

25: 4 "Shew me thy ways, O LORD; teach me thy paths. 5f 

143: 10 (a) "Teach me to do thy will; for thou art my God: thy 

Spirit is good; lead me into the land of uprightness." 

TWENTY-FIRST PROPOSITION: We should pray Jehovah 
to teach us His way, the way of His statutes, His path, to do His 
will. 

We will never know His way nor how to do His will until He 

Himself teaches us, and He will not teach us unless we ask Him 

to. We can, however, ask Him with absolute confidence that He 

will teach us. 

(22) Ps. 90: 12, R.V. " So teach us to number our days, that we 
may get us an heart of wisdom." 

TWENTY-SECOND PROPOSITION: We should pray the Lord 
to so teach us to number our days that we may get us a heart of 
wisdom. 



Prayer 439 

(23) Luke ii : i "And it came to pass, as he was praying in a cer 
tain place, when he ceased, one of his disciples said unto him, Lord, 
teach us to pray, as John also taught his disciples." 

TWENTY- THIRD PR POSITION: We should pray to be taught 
to pray. 

" We know not how to pray as we ought," but the Lord is 
just as ready to teach us to-day by His Spirit (Rom. 8: 26, R.V.), 
and by His Word, as He was to teach His disciples when here, by 
word of mouth. 

(24) Ps. 119: 18 "Open thou mine eyes, that I may behold won 
drous things out of thy law." 

TWEN TY-FO UR Til PR POSITION: We should pray the Lord 
to open our eyes to behold wondrous things out of His ovm Word. 

We shall never see nor appreciate the wondrous things of 
God s Word until God Himself opens our eyes to behold them. 
This He does in answer to prayer. Prayer gives a keenness of 
perception to spiritual beauty of which the prayerless man never 
dreams. No amount of study of Hebrew or Greek, or mere intel 
lectual study of any sort, will open spiritual eyes blinded by sin. 
The prayerless eye can no more see the spiritual beauty of God s 
truth revealed in the pages of the Bible, through the spectacles of 
linguistic knowledge, than the blind natural eye can see the 
beauties of the natural world through any spectacles no matter 
how scientifically constructed. There must be natural sight to 
discern natural beauty. There must be spiritual sight to discern 
spiritual beauty. A man who has sight can see more beauty 
without spectacles, than a sightless man can with the best glasses 
ever constructed. So the man who has spiritual sight can see 
more beauty in the Word of God without the aid of scholarship, 
than the spiritually sightless man can with all the aids of the most 
recent and most approved scholarship. There is many a modern 
Bartimeus occupying a theological professorship who needs to cry: 
" Lord, that I might receive my sight. " (MarklO:51.) But they 
go on, the blind leading the blind, and both are falling into the 
ditch of destructive criticism. Only prayer will open our eyes to 
a real appreciation of the Bible. One can see more of its beauty 
and learn more of its truth in an hour at the feet of Jesus, than 
in four years at the feet of men, who, professing themselves to be 



440 What the Bible Teaches 

wise, are become fools. (Rom. 1: 22.) Every minister and every 
believer needs to take a course in that Seminary in which one 
matriculates by prayer. The most ignorant and most learned 
child of God will find that the Bible opens up wonderfully by 
prayer. One ought never to open his Bible, even for a few 
moments study, without at least breathing to God the substance 
of the Psalmist s prayer. 

(25) Ps. 31: 3 " For thou art my rock and my fortress: therefore 
for thy name s sake lead me, and guide me." 

Ps. 27: ii " Teach me thy way, O LORD, and lead me in a plain 
path, because of mine enemies." 

Ps. 139: 24 "And see if there be any wicked way in me, and lead 
me in the way everlasting." 

TWENTY-FIFTH PROPOSITION: We should pray to be led 
and guided. 

Who knows the way he ought to take ? Perils are on every 
hand, but there is ever an unerring hand within reach to lead us 
safely on. We grasp that hand by prayer. We need God s guid 
ance at every step of the way. We cannot altogether trust the 
wisest human guides. We do not need to. It is our privilege 
not only to ask God to lead us, but to lead us "in a plain path." 
(Ps. 27: 11.) He is ready to lead us in the way everlasting. 

(26) Eph. i: 16-19, R.V. " Cease not to give thanks for you, mak 
ing mention of you in my prayers; that the God of our Lord Jesus 
Christ, the Father of glory, may give unto you a spirit of wisdom and 
revelation in the knowledge of him; having the e) es of your heart en 
lightened that ye may know what in the hope of his calling, what the 
riches of the glory of his inheritance in the saints, and what the exceed 
ing greatness of -his power to us-ward who believe, -according to that 
working of the strength of his might which he wrought in Christ." 

TWENTY-SIXTH PR OPOSITION : We should pray for a spirit 
of ivisdom and revelation in the knowledge of our Lord Jesus 
Christ. 

The only way to really know Christ is through that spirit of 
wisdom which God gives in anwer to prayer. No amount of un 
aided searching will ever find Him out. 

The result of receiving this u spirit of wisdom and revelation 
in the knowledge of Him " will be, that we shall have the eyes of 
our hearts enlightened so that we shall know what is the hope 02 



Prayer 44 i 

His calling, what are 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. 

(27) Col. i: g, 10, R.V. "For this cause we also, since the day we 
heard it, do not cease to pray and make request for you, that ye may 
be filled with the knowledge of his will in all spiritual wisdom and un 
derstanding, to walk worthily of the Lord unto all pleasing, bearing 
fruit in every good work, and increasing in the knowledge of God." 

TWENTY-SEVENTH PROPOSITION: We should pray to be 
filled with the knowledge of His will in all spiritual wisdom and 
understanding, to walk worthily of the Lord unto all pleasing, 
bearing fruit in every good work, and increasing in the knowl 
edge of the Lord. 

This prayer is worthy of deep and careful meditation. 

(28) Eph. 3: 14, 16, R.V. " For this cause I bow my knees unto 
the Father . . . that he would grant you, according to the riches 
of His glory, that ye may be strengthened with power through his 
Spirit in the inward man." 

TWENTY-EIGHTH PROPOSITION: We should pray God 
the Father that He would grant us according to the riches of His 
glory, that we may be strengthened with power through the Spirit 
in the inner man. 

The result of the inward strengthening thus granted will be: 
First, that Christ will dwell in our hearts through faith; second, 
that we, being rooted and grounded in love, shall be made strong 
to apprehend together with all the saints what is the breadth and 
length and height and depth, and to know the love of Christ 
which passeth knowledge; third, that we shall be filled unto all 
the fulness of God. (vv. 17-19.) 

Surely that is a glorious and inexhaustible prayer. 

(29) i Thess. 3: 12 "And the Lord make you to increase and 
abound in love one toward another, and toward all men, even as we do 
toward you." 

TWENTY-NINTH PROPOSITION: We should pray the Lord 
to make us to increase and abound in love one toward another, 
and toward all men. 

Many of us bewail our lack of love. This verse indicates 



442 What the Bible Teaches 

the way to get it. Ask for it. In this way He will establish our 
hearts unblamable in holiness before our God and Father, at the 
coming of our Lord Jesus Christ. (V. 13.) 

(30) i Thess. 5: 23, R.V. "And the God of peace himself sanctify 
you wholly; and may your spirit and soul and body be preserved en 
tire, without blame at the coming of our Lord Jesus Christ." 

THIRTIETH PROPOSITION: We should pray the God of 
peace to sanctify us wholly, and that our spirit and soul and 
body be preserved entire, without blame at the coming of our 
Lord Jesus Christ. 

The word for " wholly " in this passage is an extremely strong 
word; it is a double word, and means " perfect in every respect," 
absolutely perfect. Nothing short of absolute perfection will 
satisfy the true child of God. We may have already attained a 
relative perfection, a condition of maturity (Phil. 3: 15; 1 Cor. 
2: 6; 2 Cor. 13: 11), but we pray for absolute perfection, and in 
answer to our prayers it shall be ours at the coming of our Lord 
Jesus Christ. 

(31) Ps. 27: 4, R.V." One thing have I asked of the LORD, that 
will I seek after; that I may dwell in the house of the LORD all the 
days of my life to behold the beauty of the LORD and to inquire in his 
temple." 

THIRTY-FIRST PROPOSITION: We should pray for per- 
sonal nearness to and communion with God and the glad con- 
templation of His beauty. 

This was the Psalmist s supreme request. He longed not 
so much for Jehovah s gifts as for Jehovah Himself. 

(32) Luke ii : 13 "If ye then, being evil, know how to give good 
gifts unto your children; how much more shall your heavenly Father 
give the Holy Spirit to them that ask him." 

Acts 8: 15 "Who, when they were come down, prayed for them 
that they might receive the Holy Ghost." 
(Compare Jno. 4: 10. Compare 7: 37-39.) 

THIRTY-SECOND PROPOSITION: We should pray for the 
gift of the Holy Spirit. 

(33) Ps. 51: 12 (a) " Restore unto me the joy of thy salva 
tion." 



Prayef 443 

THIRTY-THIRD PROPOSITION : When the jot/ of the salva 
tion of the Lord has been lost, we should pray for its restora 
tion. 

T>. PRAYERS FOR TEMPORAL BLESSINGS. 

(34) Jas. i: 5 "If any of you lack wisdom, let him ask of God, 
that giveth to all men liberally, and upbraideth not; and it shall be 
given him." 

THIRTY-FOURTH PROPOSITION: We should pray for 
wisdom. 

This is not altogether a temporal blessing, but this promise 
covers wisdom in temporal matters as well as in spiritual. We 
have a right to ask God for wisdom in all the affairs of life 
(Compare Prov. 3: 6.) 

(35) Matt. 6: n " Give us this day our daily bread." 

THIRTY-FIFTH PROPOSITION: We should pray for our 
daily bread. 

The exact meaning of the word translated " daily is hard 
to determine, as it is used nowhere else, except in the parallel 
passage Luke 11: 3. Various translations have been suggested, 
such as "sufficient bread," "bread proper for our sustenance," 
" needful bread," "bread for the coming day." They amount to 
about the same thing. In any case the thought is that we are to de 
pend upon God from day to day to supply our physical need as it 
arises. The petition does not give us any warrant to ask God 
for stores for future need, but it does invite us to ask God for 
sufficient supplies for each day s need as it arises. In the Old 
Testament (Gen. 27: 28; 1 Chron. 4: 10) we find prayers for 
large earthly prosperity which were answered. (Compare also 
Gen. 28: 3.) 

(36) Jas. 5: 14-16 "Is any sick among you? let him call for the 
elders of the church; and let them pray over him, anointing him with 
oil in the name of the Lord: And the prayer of faith shall save the 
sick, and the Lord shall raise him up; and if he hath committed sins, 
they shall be forgiven him. Confess your faults one to another, and 
pray one -for another, that ye may be healed. The effectual fervent 
prayer of a righteous man availeth much." 

THIRTY-SIXTH PROPOSITION: We should pray to the Lord 
for healing in physical weakness. (Compare Ps. 103: 3J 



444 What the Bible Teaches 

In Judges 16: 28, we find Samson praying for extraordinary 
physical strength for an extraordinary emergency. The strength 
was granted, and God to-day gives men extraordinary strength for 
extraordinary emergencies. This fact gives us no warrant for 
tempting God by overwork. 

(37) Ps. 17: 8, 9, R.V. " Keep me as the apple of the eye; Hide 
me under the shadow of thy wings, from the wicked that spoil me, my 
deadly enemies, that compass me about." 

I 

THIRTY-SEVENTH PROPOSITION: We may pray to God 
for keeping from the wicked who spoil us and the deadly enemies 
who compass us about. 

This will afford us surer protection in a lawless city or in the 
perils of the foreign field than carrying firearms for self-defense. 
(Compare also Is. 19: 20, R.V.; Ps. 59: 1; 2 Thess. 3: 2.) 

(38) Ps. 122: 6 "Pray for the peace of Jerusalem; they shall pros 
per that love thee." 

THIRTY-EIGHTH PROPOSITION; We should pray for the 
peace of Jerusalem. (Compare Is. 62: 6; Ps. 51: 18.) 

(39) Jer. 29: 7 * And seek the peace of the city whither I have 
caused you to be carried away captives, and pray unto the LORD for 
it; for in the peace thereof shall ye have peace." 

THIRTY-NINTH PROPOSITION: We should pray for the 
peace of the city in which God has placed us. 

It is doubtful if we can accomplish much in some cities by 
our votes, but there is no city in which we cannot accomplish 
much by our prayers. There is a place where the influence of a 
child of God counts more than at the polling-booth or the caucus 
that is at the throne of grace. There are many to-day urging 
Christians to vote as they pray. The average nineteenth century 
Christian needs more to be urged to pray as he votes. If he were 
to vote as he prayed he would not vote at all. Prayer needs to be 
made a power which it is not in municipal affairs. 

(40) i Jno. 5: 14 " And this is the confidence that we have in him, 
that, if we ask any thing according to his will, he heareth us." 

FORTIETH PROPOSITION: We should pray for anything 
which is according to the will of God. 



Prayer 445 

The question arises, How are we to know what is according 
to the will of God ? The answer is simple: By the promises of His 
Word, and by the leadings of His Holy Spirit. Whenever I find 
God promising anything in His Word I know it is His will to give 
it. Whenever the Holy Spirit leads my heart to pray for any 
thing, I know that this also is according to the will of God. (Rom. 
8: 26, 27.) 

(41) Phil. 4: 6, 19, R.V. " In nothing be anxious; but in every 
thing by prayer and supplication with thanksgiving let your requests 
be made known unto God. . . . And my God shall fulfill every need 
of yours according to his riches in glory in Christ Jesus." 

FORTY-FIRST PROPOSITION: We should pray for every- 
thing we need. 

It is our privilege to live a life absolutely free from anxious 
thought. This is only possible by taking every need, great and 
small, to the Father in trustful prayer. Then the peace of God 
which passeth all understanding shall guard our hearts and 
thoughts in Christ Jesus." (V. 7.) 

VII. How to Pray. 

(i) Jno. 14: 13, 14 "And whatsoever ye shall ask in my name, that 
will I do, that the Father may be glorified in the Son. If ye shall ask 
anything in my name, I will do it." 

Jno. 15: 16 "Ye have not chosen me, but I have chosen you, and 
ordained you, that ye should go and bring forth fruit, and that your 
fruit should remain; that whatsoever ye shall ask of the Father in my 
name, he may give it you." 

FIRST PROPOSITION: We should pray in the name of Jesus 
Christ. 

QUESTION: What does it mean to pray in the name of Christ ? 

ANSWER: 

See Luke 24: 47 "And that repentance and remission of sins 
should be preached in his name among all nations, beginning at Jeru 
salem." (Compare Acts 10: 43.) 

Matt. 7: 22 " Many will say to me in that day, Lord, Lord, have 
we not prophesied in thy name ? and in thy name have cast out devils? 
and in thy name done many wonderful works? 

Mark 9: 38, 39 "And John answered him, saying, Master, we saw- 
one casting out devils in thy name, and he followed not us: and we 
forbade him, because he followed not us. But Jesus said, Forbid him 
not; for there is no man which shall do a miracle in my name, that can 
lightly speak evil of me." 



446 What the Bible Teaches 

Acts 3: 6 "Then Peter said, Silver and gold have I none; but 
such as I have give I thee: In the name of Jesus Christ of Nazareth 
rise up and walk." 

i Cor. 6: n "And such were some of you: but ye are washed, but 
ye are sanctified, but ye are justified in the name of the Lord Jesus , 
and by the Spirit of our God." 

Eph. 5: 20 " Giving thanks always for all things unto God and the 
Father in the name of our Lord Jesus Christ" 

Col. 3: 17 " And whatsoever ye do in word or deed, do all in the 
name of the Lord Jesus, giving thanks to God and the Father by him." 

Jas. 5: 14 " Is any sick among you? let him call for the elders of 
the church; and let them pray over him, anointing him with oil in the 
name of the Lord." 

Jno. 16: 23, R.V. "And in that day ye shall ask me nothing. 
Verily, verily, I say unto you, If ye shall ask anything of the Father, 
he will give it you in my name, 

To pray in the name of Christ is to pray relying upon 
what Christ is and has done, to pray on the ground of Jesus 
Christ s acceptability with the Father. When I go to a bank 
with my own name on the check I ask money in my own name, 
and if I have that much money there I get what I ask. When I 
go to a bank with another man s name on the check, I ask in his 
name, and it matters nothing whether I have money in the bank 
or not. If he has I get it. Jesus Christ has given to believers in 
Him the right to put His name upon their checks. We have noth 
ing in the bank of Heaven, no claim upon it. He has unlimited 
credit there. If we ask God in our own name, on the ground of 
any claim we have upon Him, we will get nothing. But if we 
come renouncing any claim of our own and simply trusting in 
the claims of Christ, we will get "whatsoever we ask." 

The distinctive characteristic of Christian prayer is, that it 
is prayer in the name of Christ. It is that which radically distin 
guishes Christian prayer from pagan prayer. 

(2) Ps. 145: 18 "The LORD is nigh unto all them that call upon 
him, to all that call upon him in truth." 

SECOND PROPOSITION: We should call upon the Lord "in 
truth." 

QUESTION: What is it to call "in truth? " 
ANSWER: The primary meaning of the word translated 
< truth " is " firmness, then < < faithfulness, " then < truth as op- 



Prayer 447 

posed to falsehood, 1 " good faith," " sincerity as opposed to hy 
pocrisy." This latter is evidently the meaning here. (Compare 
Josh. 24: 14; 1 Sam. 12: 24; 1 Kg. 2: 4; Is. 10:20.) To call upon 
the Lord in truth is to ask Him for that which we really desire 
and to really depend upon Him to give it. There is much prayer 
that is not in truth. People constantly ask God for things which 
they do not really desire. They also constantly ask Him for 
things which they do not expect Him to give, and for which they 
are not depending upon Him at all. Before asking God for any 
thing we should ask ourselves, Do I really desire this? and then, 
Do T really expect God to give it? and Am I depending upon Him 
for it? . . . There is very much that is called prayer that is 
really profanity, taking the sacred and awful name of God in vain. 

(3) Jer. 29: 12, 13 "Then shall ye call upon me, and ye shall go 
and pray unto me, and I will hearken unto you. And ye shall seek 
me, and find me, when ye shall search for me with all your heart." 

Deut. 4: 29 " But if from thence thou shalt seek the LORD thy 
God, thou shalt find him, if thou seek him with all thy heart and with 
all thy soul." 

THIRD PROPOSITION: We should pray unto the Lord with 
all our heart and all our soul. 

Many prayers are sincere so far as they go, but the whole 
heart is not in them. We must not expect such prayers to have 
much power with God. When our whole heart is in the asking, 
His whole heart will be in the giving. 

(4) Acts 12: 5, R.V. " Peter therefore was kept in the prison: but 
prayer was made earnestly of the church unto God for him." 

FO UR TH PR OPOSIT1 ON: We should pray earnestly intensely. 

The word translated "earnestly" in this passage is a very 
strong word. It means, literally, "stretched-out-ly." It is a 
pictorial word. It pictures the mind stretched out in intensity 
of desire. The same word is used of our Lord s praying in 
Luke 22 : 44, where, in the intensity of His agony, His sweat be 
came as it were great drops of blood falling down upon the ground. " 
It is the prayer into which the whole soul goes in an intensity of de 
sire that lays hold upon God. These indifferent, heartless, bloodless 
prayers, that we offer, and soon forget what we ask for, count lit 
tle with Him. Paul called upon the believers in Rome to "strive 



448 What the Bible Teaches 

together" with him in their prayers to God. (Rom. 15: 30.) 
The word for " strive " means, literally, "to enter a contest," 
"to struggle," "to con tend," " to endeavor with strenuous zeal." 
It is the word from which our word "agonize " is derived. There 
seems to be little praying of this sort in our day. Some fancy it 
is a mark of faith to take things easy in prayer as well as else 
where. They call it "the rest of faith." This is evidently a 
form of faith the Lord Jesus had not learned. Heb. 5: 7 "Who 
in the days of his flesh, when he had offered up prayers and sup 
plications with strong crying and tears unto Him that was able to 
save Him from death, and was heard in that He feared." If this 
kind of praying is rare, it has power to-day when it is found, even 
as it had in the olden time. (Compare Gen. 32: 26.) 

(5) Rom. 12: 12, R.V. " Rejoicing in hope; patient in tribulation; 
continuing steadfastly in prayer." 

Col. 4:2, R.V. " Continue steadfastly in prayer, watching therein 
with thanksgiving." 

Luke 18: 1-8 "And he spake a parable unto them to this end, that 
men ought always to pray, and not to faint; saying, There was in a 
city a judge, which feared not God, neither regarded man: And there 
was a widow in that city; and she came unto him, saying, Avenge me 
of mine adversary. And he would not for a while: but afterward he 
said within himself, Though I fear not God, nor regard man: yet be 
cause this woman troubleth me, I will avenge her, lest by her contin 
ual coming she weary me. And the Lord said, Hear what the unjust 
judge saith. And shall not God avenge his own elect, which cry day 
and night unto him, though he bear long with them? I tell you that he 
will avenge them speedily. Nevertheless, when the Son of man 
cometh, shall he find faith on the earth? " 

FIFTH PROPOSITION: We should pray with steadfast contin 
uance perseverance. 

The true and earnest prayer will not give up because his 
petition is not heard the first time. It is a form of spiritual lazi 
ness that tries to palm itself off as submission to the will of 
God, that concludes because we do not get a thing the first time 
we ask for it that it is not the will of God to give it. God often 
tests our faith and our earnestness. (Compare Matt. 20:31; 
15-23-28.) Of course there are times when we can count the 
thing we have asked for as already ours (Jno. 11:4; 1 Jno. 
5:14, 15; Mark 11:24; R.V.), sc need not continue praying. 



Prayer 449 

Some say it indicates a lack of faith to ask anything a second 
time, and not take it by simple faith upon the first asking. But 
Jesus prayed three times for the same thing. (Matt. 26: 44.) 

(6) Matt. 6:7 "But when ye pray use not vain repetitions, as 
the heathen do: for they think that they shall be heard for their much 
speaking." 

SIXTH PROPOSITION: We should not use vain repetitions 
when we pray. 

The word here translated " use vain repetitions" means, 
literally, "to stammer or stutter," and thus to repeat the same 
thing over and over. The thought is, as the rest of the verse 
clearly shows, that we are not to keep repeating the same re 
quest over and over in the same prayer, as if God saw some 
merit in each time it was offered, and thus multiplied merit in the 
frequency with which it was repeated. It applies directly to the 
Roman Catholic practice of rattling off so many " Pater Nosters " 
or other prayers. There is repetition that comes from intense 
earnestness. (Contrast the 26th and 37th verses of 1 Kg. 18.) 

7) Dan. 9: 3 " And I set my face unto the LORD God, to seek by 
prayer and supplications, with fasting, and sackcloth, and ashes." 

Acts 14: 23 " And when they had ordained them elders in every 
church, and had prayed with fasting, they commended them to the 
Lord, on whom they believed." 

Acts 13:2, 3 " As they ministered to the Lord, and fasted, the 
Holy Ghost said, Separate me Barnabas and Saul for the work where- 
unto I have called them. And when they fiad fasted and prayed, and 
laid their hands on them, they sent them away." 

SEVENTH PROPOSITION: We should pray with fasting. 

This, of course, does not mean that we should fast every 
time we pray. But there are times of emergency or of special 
crisis in work, or in our individual lives, when men of downright 
earnestness will withdraw themselves from even the gratifica 
tion of natural appetites, that would be perfectly proper under 
other circumstances, that they may give themselves up wholly to 
prayer. There is peculiar power in such prayer. Every great 
crisis in life and work should be met in that way. On the appro 
priateness of fasting in the present dispensation see also Matt. 
9: 15 "And Jesus said unto them, can the children of the bride- 
chamber mourn, as long as the bridegroom is with them ? But 



450 What the Bible Teaches 

the days will come, when the bridegroom shall be taken from 
them, and then shall they fast." 

(8) 2 Chron. 7: 14 " If rny people, which are called by my name, 
shall humble themselves, and pray, and seek my face, and turn from 
their wicked ways; then will I hear from heaven, and will forgive their 
sin, and will heal their land." 

EIGHTH PROPOSITION: In times when ice have wandered 
from God we should pray with humiliation of self and renun 
ciation of sin. 

(9) Phil. 4:6 "Be careful for nothing; but in every thing by 
prayer and supplication with thanksgiving let your requests be made 
known unto God." 

Col. 4: 2" Continue in prayer, and watch in the same with thanks 
giving." 

NINTH PROPOSITION: We should pray with thanksgiving. 

In approaching G-od to ask for new blessings we should not 
neglect to return thanks for blessings already granted. Doubt 
less one reason why so many of our prayers lack power is because 
we have neglected to return thanks for blessings already re 
ceived. God is deeply grieved by this thoughtlessness and in 
gratitude of which so many of us are guilty. (See Luke 17: 17, 
18, E.V.) 

(10) Matt. 18: 19, 20 " Again I say unto you, That if two of you 
shall agree on earth as touching anything that they shall ask, it shall 
be done for them of my Father which is in heaven. For where two or 
three are gathered together in my name, there am I in the midst of 
them." 

TENTH PROPOSITION: We should pray in union with others. 

God everywhere emphasizes and blesses the unity of believers 
and there is especial power in united prayer. Note that the two 
must not merely agree together to ask, they must agree concern 
ing the thing that they ask i. e., there must be real unity of de 
sire concerning this specific thing. It is very easy to get some 
one to unite with me in asking some thing I desire, but still 
there may be no unity of desire. The other asks it simply be 
cause I wish it. But when the Holy Spirit leads two believing 
hearts to beat as one concerning some coveted blessing, then 
there is power, when, for example, two persons in a community 



Prayer 451 

have a common desire for the outpouring of the Spirit in that 
community. Whenever you can find another whose heart the Holy 
Spirit is drawing out in the same direction He does yours, you 
can approach God with great confidence of obtaining this thing. 

(n) Matt. 21:22 "And all things, whatsoever ye shall ask in 
prayer, believing, ye shall receive." 

ELE VENTH PR POSIT ION: We should pray believing. 

Believing in this place does not mean a general trust in God, 
but the unwavering expectation of getting the thing we ask. (See 
Jas. 1:5, 6.) Indeed, faith goes beyond expecting and reckons 
the thing asked as already ours. What we thus reckon ours be 
comes ours in actual experimental possession. (Mark 11:24, 
R.V.) God delights to honor the faith that counts on Him. 

QUESTION: How can we have such faith ? 

ANSWER: (a) By the Word of God. (Rom. 10:17; com 
pare Rom. 4:20, 21, R.V.) (b) By the Holy Spirit s teaching. 
Rom. 8:26, 27, R.V. < l And in like manner the Spirit also help- 
eth our infirmity: for we know not how to pray as we ought; but 
the Spirit himself maketh intercession for us with groanings 
which cannot be uttered ; and he that searcheth the hearts know. 
eth what is in the mind of the Spirit, because he maketh inter 
cession for the saints according to the will of God." 

(12) Eph. 6: 18, R.V. "With all prayer and supplication praying 
at all seasons in the Spirit, and watching thereunto in all perseverance 
and supplication for all the saints, and on my behalf." 

Jude 20, R.V. " But ye, beloved, building up yourselves on your 
most holy faith, praying in the Holy Spirit." 

TWELFTH PROPOSITION: We should pray in the Holy 
Spirit. 

All approach to God should be in the Holy Spirit s power. 
The true believer has no confidence in the flesh. (Phil. 3: 3, R.V.) 
The flesh may prompt me to pray for many things. That is no 
reason for asking them. I should no more follow the promptings 
of the flesh in praying than in sinning. I should submit every 
desire to the Holy Spirit, and seek His guidance in prayer. Very 
much prayer of many excellent people is in the flesh, and is, of 
course, not answered. Many a minister s longing for a revival, 
many a wife s longing for the conversion of her husband, is thor- 



452 What the Bible Teaches 

oughly carnal. We should pray in the Holy Spirit, under His 
prompting and guidance. As the disciples said to Jesus during 
His earthly life, " teach us to pray," so we should look constantly 
to the "other Paraclete" (Jno. 14:16; 16:7) to teach us to 
pray, and He will. This thought disposes of all the objections 
against prayer from the standpoint of its " subjecting the infinite 
wisdom of God to the foolish whims of finite creatures." Those 
who thus talk are ignorant of the Bible doctrine of prayer. It 
disposes also of most of the other objections that the spiritually 
superficial and ignorant urge against prevailing prayer. 

VIII. Hindrances to Prayer; or, Why Many Prayers Are not Answered, 

(1) Jas. 4:3, R.V. "Ye ask, and receive not, because ye ask 
amiss, that ye may spend it in your pleasures. 

FIRST PROPOSITION; Prayer is often unanswered because it 
is offered from a selfish purpose. 

The chief purpose in prayer should be that God may be glori 
fied in the answer. If we ask merely that we may receive for 
use in our pleasures, or for our own gratification in one way or 
another, we "ask amiss," and need not expect to receive what 
we ask. This explains why many prayers remain unanswered. 

(2) Is. 59: i, 2 " Behold the LORD S hand is not shortened, that it 
cannot save; neither his ear heavy, that it cannot hear: But your 
iniquities have separated between you and your God, and your sins 
have hid his face from you, that he will not hear." 

SECOND PROPOSITION: Prayer is unanswered because sin 
separates between the one who prays and the God to whom he 
prays. (Compare Deut. 1: 43-45.) 

If we ask God for anything and do not get it, we should not 
conclude necessarily that it is not God s will to give the thing we 
have asked. We should rather ask if there is any sin in our 
outward or inward lives that is separating us from God and clos 
ing His ear to our cry. So long as we hold on to sin or have any 
controversy with God, we cannot expect Him to heed our 
prayers. 

(3) Ezek. 14: 3, R.V. " Saying, Son of man, these men have taken 
their idols into their heart, and put the stumbling block of their in 
iquity before their face: should I be inquired of at all by them ?" 



Prayer 453 

THIRD PROPOSITION : Prayer is unanswered when the one 
who prays takes idols into his heart. 

Many professedly Christian men and women have idols in 
their hearts as truly as the ancient Israelites. They do not rec 
ognize these things as idols, but they are. Anything upon which 
we have set our heart, and would not give up for Christ s sake, 
is an idol and hinders prayer. God often calls our attention to 
the fact that we have an idol by not answering our prayer, and 
thus leading us to ask why our prayer is not answered. Thus we 
discover the idol, put it away and God hears our prayer. 

(4) Mark u: 25, 26 " And when ye stand praying, forgive, if ye 
have aught against any; that your Father also which is in heaven may 
forgive you your trespasses. But if ye do not forgive neither will 
your Father which is in heaven forgive your trespasses." 

FOURTH PROPOSITION: Prayer is unanswered because we do 
not forgive those against whom we have something. 

This is one of the commonest hindrances to prayer. Far 
more common than we think. Prayer is answered on the basis 
that our sins are forgiven, but God cannot deal with us on the 
basis of forgiveness while we are harboring ill-will against those 
who have wronged us. Anyone who is harboring a grudge 
against another has fast closed the ear of God against his own 
cry. 

(5) Jas. i: 5-7, R.V. " But if any of you lacketh wisdom, let him 
ask of God, who giveth to all liberally and upbraidcth not; and it shall 
be given him. But let him ask in faith, nothing doubting: for he that 
doubteth is like the surge of the sea driven by the wind and tossed. 
For let not that man think that he shall receive anything of the Lord." 

FIFTH PROPOSITION: Prayers are unanswered because of our 
unbelief i. e. , because we question whether we shall receive that 
which God has promised. 

God demands that we shall believe His "Word absolutely To 
question it is to make Him a liar. Many do this when they plead 
his promises, and it is no wonder that their prayers are not 
answered. 

(6) i Pet. 3: 6, 7 " Even as Sarah obeyed Abraham, calling him 
Lord; whose daughters ye are, as long as ye do well, and are not 
afraid with any amazement, likewise, ye husbands, dwell with them ac- 



454 What the Bible Teaches 

cording to knowledge, giving honor unto the wife, as unto the weakel 
vessel, and as being heirs together of the grace of life; that your pray 
ers be not hindered. 

SIXTH PROPOSITION: The prayers of husbands are hindered, 
because they do not render to their wives that considerate regard 
which is their due. 

It is doubtless also true that the prayers of wives are hin 
dered because of their failure in duty toward their husbands. If 
husbands and wives should seek diligently for the cause of their 
unanswered prayers, they would often find it in their relations 
to one another and actions toward one another as husband and 
wife. 

IX. The Results of Prayer. 

(1) Jas. 5:16, R.V. "Confess therefore your sins one to an 
other, and pray one for another, that ye may be healed. The suppli 
cation of a righteous man availeth much in its working." 

FIRST PROPOSITION: Prayer availeth much in its working, 

How much? 

Vv. 17: 18 "Elijah was a man of like passions with us, and he 
prayed fervently that it might not rain; and it rained not on the 
earth for three years and six .months. And he prayed again; and 
the heaven gave rain, and the earth brought forth her fruit." 

i Kg. 18: 37, 38 "Hear me, O LORD, hear me, that this people 
may know that thou, LORD, art God, and that thou hast turned their 
heart back again. Then the fire of the LORD fell, and consumed the 
burnt offering, and the wood, and the stones, and the dust, and licked 
up the water that was in the trench." (See also passages under Sec 
tion VI.) 

The great secret of the poverty and powerlessness of the 
average believer and average church is found in Jas. 4: 2 u Ye 
have not because ye ask not." 

(2) Jno. 14: 13, 14 " And whatsoever ye shall ask in my name, 
that will I do, that the Father may be glorified in the Son. If ye ask 
anything in my name, I will do it." 

SECOND PROPOSITION: Prayer secures the very thing asked. 

(3) i Jno. 3: 22 "And whatsoever we ask, we receive of him, be 
cause we keep his commandments, and do those things that are pleas 
ing in his sight. 



Prayer 455 

THIRD PROPOSITION: Whatsoever we ask from God we re. 
ceive when we keep His commandments and do the things that 
are pleasing in his sight. 

(4) i Jno. 5: 14, 15 "And this is the confidence that we have in 
him, that, if we ask anything according to his will, he heareth us: 
And if we know that he hear us, whatsoever we ask, we know that we 
have the petitions that we desired of him." 

FO UR TH PR POSITION; If we ask anything according to His 
will He hears us, and when our prayer is heard the thing asked 
is ours. 



CHAPTER XV, 

THANKSGIVING, 

The importance of this subject will be manifest to anyone 
who will note the space occupied in the Bible by thanksgiving and 
praise. 

I. The Duty. 

(1) Ps. 92: i, 2, 4 "It is a good thing to give thanks unto the 
LORD, and to sing praises unto thy name, O Most High: To shew 
forth thy loving kindness in the morning, and thy faithfulness every 
night, . . . For thou, LORD, hast made me glad through thy 
work: I will triumph in the works of thy hands." 

FIRST PROPOSITION: It is a good thing to give thanks unto 
the Lord. 

The Lord s dealings with us make thanksgiving and praise 
on our part the only fitting thing. In the 107th Psalm the Psalm 
ist burst out four times into the cry: " Oh that men would 
praise the LORD for his goodness, and for his wonderful works to 
the children of men." As we reflect to-day upon the wondrous 
goodness of God to men on the one hand, and, on the other hand, 
upon the little thought and strength and time not only men, but 
even the average Christian, gives to thanksgiving, we may well 
utter the same cry. 

(2) Ps, 100:4 " Enter into his gates with thanksgiving, and into 
his courts with praise: be thankful unto him and bless his name." 

Eph. 5: 4 "Neither filthiness, nor foolish talking, nor jesting, 
which are not convenient: but rather giving of thanks." 

Col. 3: 15, 17 "And let the peace of God rule in your hearts, to the 
which also ye are called in one body; and be ye thankful." 

i Thess. 5: 18 " In everything give thanks: for this is the will of 
God in Christ Jesus concerning you." 

SE COND PR OPOSITION: We are commanded again and again 
to give thanks. 



Thanksgiving 457 

The failure to return thanks unto God " who daily loadeth us 
with benefits " is just as distinct and definite disobedience to 
God s commands as to steal or to murder. 

(3) Ps. 69: 30, 31 " I will praise the name of God with a song, and 
will magnify him with thanksgiving. This also shall please the LORD 
better than an ox or bullock that hath horns and hoofs." 

THIRD PROPOSITION: The rendering of thanks unto God 
is more acceptable to Him than costly sacrifices. 

We cannot all bring expensive offerings to God, but we can 
all bring the more pleasing offering of true and hearty thanks 
giving. 

(4) Luke 24: 52, 53 "And they worshipped him, and returned to 
Jerusalem with great joy: and were continually in the temple, praising 
and blessing God. Amen." 

Acts 2: 46, 47 " And they, continuing daily with one accord in the 
temple, and breaking bread from house to house, did eat their meat 
with gladness and singleness of heart, praising God, and having favor 
with all the people. And the LORD added to the church daily such as 
should be saved." 

FOURTH PROPOSITION: The early Christians gave them- 
selves continually to praise and thanksgiving. 

Thanksgiving and praise were among the most noticeable and 
notable characteristics of their lives. The same thing is true of the 
holy men and women of the Old Testament. I can not think of a good 
person, mentioned at all prominently in the Bible, of whom it is not 
definitely recorded that he thanked God for some act of his good 
ness. The Bible is very largely taken up with praise and thanks 
giving. ( Look up the words u thank, " "praise" and "bless" 
and synonymous words. Note the Epistles of Paul.) 

(5) Jno. u : 41 "Then they took away the stone from the place 
where the dead was laid. And Jesus lifted up his eyes, and said, 
Father I thank Thee that Thou hast heard me." 

Matt, n: 25 " At that time Jesus answered and said, I thank thee, 
O Father, Lord of heaven and earth, because thou hast hid these things 
from the wise and prudent, and hast revealed them unto babes." 

FIFTH PR OPOS1 TION: The Lord Jesus Christ returned thanks. 

These are only specimen passages, but again and again do 
we get glimpses into the life of Christ that show us that it was a 



458 What the Bible Teaches 

life of abounding thankfulness to God. Christ s manner of return 
ing thanks at the simplest meal was so noticeable that two of His 
disciples recognized Him by this after His resurrection. (Luke 
24: 30, 31, 35.) 

(6) Col. i: 9, 12 " For this cause we also, since the day we heard 
it, do not cease to pray for you, and to desire that ye might be filled 
with the knowledge of his will in all wisdom and spiritual understand 
ing. . . . Giving thanks unto the Father, which hath made us meet 
to be partakers of the inheritance of the saints in light." 

SIXTH PROPOSITION: Giving thanks unto the Father is one 
of the inevitable results of being filled with the knowledge of 
His will in all wisdom and spiritual understanding. 

(7) Eph. 5: 18-20 "And be not drunk with wine, wherein is ex 
cess; but be filled with the Spirit; Speaking to yourselves in psalms 
and hymns and spiritual songs, singing and making melody in your 
heart to the Lord; giving thanks always for all things unto God and 
the Father in the name of our Lord Jesus Christ." 

BE VENT II PROPOSITION: Giving thanks is one of the in 
evitable results of being filled with the Spirit. 

(8) 2 Cor. 9: 12 " For the administration of this service not only 
supplieth the want of the saints, but is abundant also by many thanks 
givings unto God." 

2 Cor. 4: 15, R.V. "For all things are for your sakes, that the 
grace, being multiplied through the many, may cause the thanksgiving 
to abound unto the glory of God." 

EIGHTH PROPOSITION: The rendering of thanks brings glory 
to God. 

(9) Jno. ii : 41, 42 "Then they took away the stone from the place 
where the dead was laid. And Jesus lifted up his eyes, and said, 
Father, I thank thee that thou hast heard me. And I knew that thou 
hearest me always: but because of the people which stand by I said it, 
that they may believe that thou hast sent me." 

NINTH PROPOSITION: The rendering of thanks leads other 
men to believe. 

(10) Luke 17: 15-18 " And one of them, when he saw that he was 
healed, turned back, and with a loud voice glorified God. And fell 
down on his face at his feet, giving him thanks; and he was a Samari 
tan. And. I esus answering said, Were there not ten cleansed? But 



Thanksgiving 459 

where are the nine? There are not found that returned to give glory 
to God save this stranger. And he said unto him, Arise, go thy way: 
thy faith hath made thee whole." 

TENTH PROPOSITION: The failure to return thanks for 
definite blessings received is a manifestation of ingratitude that 
surprises and grieves Jesus Christ. 

(n) Rom. i: 18, 21, R.V. (Note also following vv. 24, 26) "For 
the wrath of God is revealed from heaven against all ungodliness and 
unrighteousness of men, who hold down the truth in unrighteousness. 
. . . Because that, knowing God, they glorified him not as God, 
neither gave thanks; but became vain in their reasonings, and their 
senseless heart was darkened." 

ELEVENTH PROPOSITION: The failure to return thanks is 
one of the principal reasons for the revelation of the wrath of 
God from heaven, and for giving men up to a reprobate mind. 

(12) Phil. 4: 6 "Be careful for nothing; but in everything by 
prayer and supplication with thanksgiving let your requests be made 
known to God." 

TWELFTH PROPOSITION: Thanksgiving is a necessary ac 
companiment of prevailing prayer. 

II. To Whom to Gire Thanks. 

(1) Ps. 75: i "Unto thee, O God, do we give thanks, untotheedo 
we give thanks: for that thy name is near thy wonderous works 
declare." 

i Cor. 15: 57" But thanks be to God, which giveth us the victory 
through our Lord Jesus Christ." 

FIRST PROPOSITION: Thanks should be given to God. 

(2) Col. i: 12 " Giving thanks unto the Father, which hath made 
us meet to be partakers of the inheritance of the saints in light." 

Eph. 5: 20, R.V. " Giving thanks always for all things in the name 
of our Lord Jesus Christ to God, even the Father." 

SECOND PROPOSITION: Thanks should be given to God, 
even the Father. 

(3) Eph. i: 3 " Blessed be the God and Father of our Lord Jesus 
Christ, who hath blessed us with all spiritual blessings in heavenly 
places in Christ" 



460 What the Bible Teaches 

THIRD PROPOSITION: Thanks should be given to the God 
and Father of our Lord Jesus Christ. 

(4) i Tim. i: 12, R.V. " I thank him that enabled me, even Christ 
Jesus our Lord, for that he counted me faithful, appointing me to his 
service." 

FOURTH PROPOSITION: Thanks should be rendered to Christ 
Jesus our Lord. 

In the overwhelming majority of instances, however, in the 
New Testament, to say nothing of the Old, the offering of thanks 
is to God the Father. It is through Jesus Christ. The reason 
for this seems to be that God the Father is the original source of 
all our blessings. Even Jesus is His gift. (Jno. 3: 16; Rom. 5, 
8. ) While all the Father s love is manifested to us in Christ, still it 
is the Father s love. We need to recognize the Father back of 
Christ as the source of all. The conception of God as only 
brought to love us because of what Christ did, is utterly foreign 
to the thought and life of the New Testament. It is true that 
God, being holy, can deal with sinners in mercy only on the ground 
of the propitiatory work of Christ, but it is God Himself who fur 
nishes the propitiation: 1 Jno. 4: 10 Herein is love, not that 
we loved God, but that he loved us, and sent his son to be the 
propitiation for our sins." The Son came, as He so often said, 
to do the Father s will. 

III. Who Can Render Acceptable Thanks. 

(1) Ps. 107: i, 2 " O give thanks unto the LORD, for he is good: for 
his mercy endureth for ever. Let the redeemed of the LORD say so, 
whom he hath redeemed from the hand of the enemy." 

FIRST PROPOSITION: The redeemed of the Lord can render 
acceptable thanks. 

(2) i Tim. 4: 3 "Forbidding to marry, and commanding to 
abstain from meats, which God hath created to be received with 
thanksgiving of them which believe and know the truth." 

SECOND PROPOSITION: Those who believe and know the 
truth can render acceptable thanks 

The body of believers u a spiritual house, an holy priest 
hood" exists for this purpose, " to offer up spiritual sacrifices 



Thanksgiving 461 

acceptable to God through Jesus Christ." (1 Pet. 2: 5, RV. 
Compare Heb. 13: 15, RV.) 

(3) Prov. 15: 8 " The sacrifice of the wicked is an abomination to 
the LORD: but the prayer of the upright is his delight." 

(Compare Heb. 13: 15" By him therefore let us offer the sacrifice 
of praise to God continually, that is, the fruit of our lips, giving thanks 
to his name.") 

THIRD PROPOSITION: The wicked cannot render to God 
acceptable thanksgiving. Their sacrifice is an abomination to the 
Lord. 

IV. For What to Render Thanks. 

(1) Luke 2: 27, 28 "And he came by the Spirit into the temple: 
and when the parents brought in the child Jesus, to do for him after 
the custom of the law, then took he him up in his arms, and blessed 
God, and said." 

Luke 2:36-38 "And there was one Anna, a prophetess, the 
daughter of Phanuel, of the tribe of Aser: she was of a great age, and 
had lived with a husband seven years from her virginity; and she was 
a widow of about fourscore and four years, which departed not from 
the temple, but served God with fastings and prayers night and day. 
And she coming in that instant gave thanks likewise unto the Lord, 
and spake of him to all them that looked for redemption in Jerusalem." 

FIRS T PR POSITION: We should render thanks for Jesus Christ. 
As all our blessings center in Him and come through Him, 
our thanks to God will be for Him. 

(2) Ps. 103: 1,3 "Bless the LORD, O my soul: and all that is 
within me, bless his holy name. . . . Who forgiveth all thine 
iniquities." 

SECOND PROPOSITION: We should render thanks for for 
giveness of iniquities. 

(3) Rom. 7: 24, 25 " O wretched man that I am! who shall deliver 
me from the body of this death? I thank God through Jesus Christ 
our Lord." (See context.) 

THIRD PROPOSITION: We should render thanks for deliver, 
ance from the power of the law of sin and death. 

(4) Ps. 103: 3 "Who healeth all thy diseases." 

FO UR TH PR OPOSITION; We should render thanks for the heal- 
ing of our diseases. (Compare the lepers Luke 17: 15-18.) 



462 What the Bible Teaches 

(5) i Cor. 15:57 (see context) But thanks be to God, which 
giveth us the victory through our Lord Jesus Christ." 

FIFTH PROPOSITION: We should render thanks for victory 
through our Lord Jesus Christ over sin and death and the grave. 

(6) i Pet. i: 3, R.V. " Blessed be the God and Father of our Lord 
Jesus Christ, who according to his great mercy begat us again unto a 
lively hope by the resurrection of Jesus Christ from the dead." 

SIXTH PROPOSITION: We should render thanks for a new 
birth unto a living hope by the resurrection of Christ. 

(7) Col. i: 12 "Giving thanks unto the Father, which hath made 
us meet to be partakers of the inheritance of the saints in light." 

SE VENTH PR OPOSITION: We should render thanks for being 
made meet to be partakers of the inheritance of the saints in light. 

(8) 2 Cor. 1:3, 4 " Blessed be God, even the Father of our Lord 
Jesus Christ, the Father of mercies, and the God of all comfort; who 
comforteth us in all our tribulation, that we may be able to comfort 
them which are in trouble, by the comfort wherewith we ourselves are 
comforted of God." 

EIGHTH PROPOSITION: We should render thanks for com- 
fort in all our tribulations, 

(9) Jno. 11:41 "Then they took away the stone from the place 
where the dead was laid. And Jesus lifted up his eyes and said, 
Father, I thank thee that thou hast heard me. 

NINTH PROPOSITION: We should render thanks for an 
swered prayer. 

Every answered prayer should be met by definite thanks 
giving to God. We never forget to thank anyone but God for 
granted requests. 

(10) Dan. 2: 23 "I thank thee, and praise thee, O thou God of 
my fathers, who hast given me wisdom and might, and hast made 
known unto me now what we desired of thee: for thou hast now made 
known unto us the king s matter." 

TENTH PROPOSITION: We should render thanks for wisdom 
and might. 

(u) i Tim. i: 12 "And I thank Christ Jesus our Lord, who hath 
enabled me, for that he counted me faithful, putting me into the min 
istry." 



Thanksgiving 463 

ELE VENTH PR OPOSITION: We should render thanks for en 
abling or empowering for service. 

(12) i Tim. 4:3 "Forbidding to marry, and commanding to ab 
stain from meats, which God hath created to be received with thanks 
giving of them which believe and know the truth." 

TWELFTH PR OPOSITION: We should render thanks for food. 

It is remarkable how frequent are the references in the New 
Testament to thanksgiving for food. Over and over again atten 
tion is called, in the brief record of the life of Christ, to His re 
turning thanks for food even when it consisted of five cheap 
barley loaves and two small fishes for a great company. (Jno. 
6:23.) 

(13) i Cor. 14: 18 " I thank my God, I speak with tongues more 
than ye all." 

THIRTEENTH PROPOSITION: We should render thanks for 
spiritual gifts. 

(14) Acts 28: 15 "And from thence, when the brethren heard of 
us, they came to meet us as far as Appii Forum, and the three Tav 
erns; whom when Paul saw, he thanked God and took courage." 

FOURTEENTH PROPOSITION: We should render thanks for 
Christian companions and fellowship. 

(15) Rom. 6: 17" But God be thanked, that ye were the servants 
of sin, but ye have obeyed from the heart that form of doctrine which 
was delivered you." 

FIFTEENTH PROPOSITION: We should render thanks for 
the conversion of others. 

(16) 2 Thess. 2: 13 " But we are bound to give thanks always to 
God for you, brethren beloved of the Lord, because God hath from 
the beginning chosen you to salvation through sanctification of the 
Spirit and belief of the truth." 

SIXTEENTH PROPOSITION: We should render thanks for 
the elect and their salvation. 

(17) i Cor. i: 4 (see context) "I thank my God always on your 
behalf, for the grace of God which is given you by Jesus Christ." 

SEVENTEENTH PROPOSITION: We should render thanks 
for the grace bestowed upon others. 



464 What the Bible Teaches 

(18) Rom. i: 8" First I thank my God through Jesus Christ for 
you all, that your faith is spoken of throughout the whole world." 

Eph. i: 15, 16 "Wherefore I also, after I heard of your faith in 
the Lord Jesus, and love unto all the saints, cease not to give thanks 
for you, making mention of you in my prayers." 

Col. i: 3, 4 " We give thanks to God and the Father of our Lord 
Jesus Christ, praying always for you, since we heard of your faith in 
Christ Jesus and the love which ye have to all the saints." 

1 Thess. i: 2, 3 " We give thanks to God for you all, making men 
tion of you in our prayers; remembering without ceasing your work of 
faith and labor of love, and patience of hope in our Lord Jesus Christ 
in the sight of God and our Father." 

2 Thess. i: 3, R.V. " We are bound to give thanks to God always 
for you, brethren, even as it is meet, for that your faith groweth ex 
ceedingly, and the love of each one of you all toward one another 
aboundeth." 

Philemon 4: 5 " I thank my God, making mention of thee always 
in my prayers, hearing of thy love and faith, which thou hast toward 
the Lord Jesus, and toward all saints." 

EIGHTEENTH PROPOSITION: We should render thanks for 
the faith and love (and patience of hope} of others. 

This seems to have been one of the most frequent occasions 
of thanksgiving with Paul. Whenever he heard of the faith and 
love of an individual or church, his heart seems to have gone out 
at once in thanksgiving to God 

(19) i Thess. 3: 8, 9 " For now we live, if ye stand fast in the 
Lord. For what thanks can we render to God again for you, for all 
the joy wherewith we joy for your sakes before our God." 

NINETEENTH PROPOSITION: We should render thanks for 
the steadfastness of the love of others. 

(20) i Thess. 2: 13 "For this cause also thank we God without 
ceasing, because, when ye received the word of God which ye heard of 
us, ye received it not as the word of men, but, as it is in truth, the word 
of God, which effectually worketh also in you that believe." 

TWENTIETH PROPOSITION: We should render thanks for 
the reception on the part of believers of God s Word as the word 
of God. 

(21) i Tim. 2: i "I exhort therefore, that, first of all, supplica 
tions, prayers, intercessions, and giving of thanks, be made for all 
men." 



Thanksgiving 465 

TWENTY-FIRST PROPOSITION: We should render thanks 
for all men. 

(22) Phil. 4:6 "Be careful for nothing: but in everything by 
prayer and supplication with thanksgiving let your requests be made 
known unto God." 

i Thess. 5: 18 "/;/ everything give thanks: for this is the will of 
God in Christ Jesus concerning you." 

Eph. 5: 20 " Giving thanks always_/0r all things unto God and the 
Father in the name of our Lord Jesus Christ." 

TWENTY-SE COND PR POSIT ION: We should render thanks 
in everything and for all things. 

How can we ? 

Rom. 8: 28 "And we know that all things work together for good 
to them that love God, to them that are called according to his purpose. " 

There is no greater, nor more simple secret of a life of unin 
terrupted and ever-increasing joyfulness, than rendering thanks 
for all things. Our disappointments become His appointments, " 
our sorrows become joys, and our tears become rainbows. 

V. When to Give Thanks. 

(1) Ps. 92: i, 2 " It is a good thing to give thanks unto the LORD, 
and to sing praises unto thy name, O Most High: to show forth thy 
loving-kindness in the morning, and thy faithfulness every night." 

FIRST PROPOSITION: We should give thanks in the morning 
and every night. 

Each day should be begun and closed with thanksgiving to 
God. The thought of God s goodness to us should rule our lives. 
With this thought we should arise every morning to work and lie 
dfown every night to sleep. 

(2) Ps. 1 19: 62 "At midnight I will rise to give thanks unto thee 
because of thy righteous judgments." 

SECOND PROPOSITION: We should give thanks at midnight. 

The judgments here spoken of are the judgments of God s 
word. (Compare vv. 7, 13, 30, 39, 43, 53, 75, 102, 106, 108, 120, 
137, 149, 156, 160, 164, 175, eighteen times, and all in this 
Psalm.) We should be so taken up with the excellence of God s 
Word that we awake in the night to thank Him for it. 



What the Bible Teaches 

(3) i Tim. 4: 4, 5" For every creature of God is good, and noth 
ing to be refused, if it be received with thanksgiving: For it is sancti 
fied by the word of God and prayer." 

Rom. 14: 6 "He that eateth, eateth to the Lord, for he giveth 
God thanks; and he that eateth not, to the Lord he eateth not, and 
giveth God thanks." (Compare Acts 27: 35.) 

THIRD PROPOSITION: We should give thanks every time we 
eat. 

(4) Phil. 4: 6 "Be careful for nothing; but in every thing by 
prayer and supplication with thanksgiving let your requests be made 
known unto God." 

Col. 4: 2 "Continue in prayer, and watch in the same with 
thanksgiving." 

FOURTH PROPOSITION: We should give thanks every time 
we pray. 

Thanksgiving for prayers answered and blessings granted 
in the past, can alone prepare for new answers and new blessings. 
Furthermore, definite thanks for blessings already received will 
strengthen our faith to appropriate larger blessings. 

(5) Col. 3: 17 "And whatsoever ye do in word or deed, do all in 
the name of the Lord Jesus, giving thanks to God and the Father by 
him." 

FIFTH PROPOSITION: We should give thanks in all our do 
ing in word or in deed. 

As all the doing of a Christian is in Christ s name and in 
Christ s strength, it should all be done with thanksgiving to Him 
who gives us the name and strength in which to do it. This ap 
plies to all our activities, and not to those alone which we ordi 
narily call Christian work. All work of one abiding in Christ is 
Christian work, the work of the man digging a ditch or of the 
woman at the washtub, and it should all be done in Christ s name 
and with thanksgiving to God. There is no drudgery in a life 
thus lived. The whole of life becomes a song, a psalm of praise. 

(6) i Thess. 5: 18 "In every thing give thanks: for this is the will 
of God in Christ Jesus concerning you." 

SIXTH PR OPOSITION: We should return thanks in everything. 

(7) Eph. 5: 20 "Giving thanks always for all things unto God 
and the Father in the name of our Lord Jesus Christ." 



Thanksgiving 467 

SEVENTH PROPOSITION: We should give thanks always. 

As we are to pray without ceasing, so are we to return 
thanks always. There cannot, of course, always be the word of 
thanks on our lips, but there can always be the heart going up 
toward God in gratitude and praise. Thanksgiving and prayer 
should be the atmosphere in which we live, the air we breathe, 
and just as a man keeps right on breathing while doing a thousand 
other things without ever stopping to think how he does it, so we 
can keep on praising and thanking, and praying while doing a 
thousand other things without ever stopping to think how we do 
it. For example, a man can be preaching in the power of the 
Holy Spirit, and throwing all the energy of his soul and body into 
his preaching, and all the time be thanking God for the power in 
which he is preaching. This does not hinder but increases the 
inflow of the power. There must, of course, be times in which we 
give ourselves up exclusively to prayer and thanksgiving, by 
which this perpetual atmosphere of prayer and thanksgiving are 
maintained. There should be ejaculatory thanks as well as ejac- 
ulatory prayer. But we should bless God at all times : His praise 
should be continually in our mouths. (Ps. 32: 1.) 

(8) Ps. 89: i "I will sing of the mercies of the LORD forever: 
with my mouth will I make known thy faithfulness to all generations." 

EIGHTH PROPOSITION; We should give thanks forever. 

Thanksiving and praise will be a large part of the occupa 
tion of Heaven. Rev. 5: 8-14: 

"And when he -had taken the book, the four beasts and four and 
twenty elders fell down before the Lamb, having every one of them 
harps, and golden vials full of odours, which are the prayers of saints. 
And they sung a new song saying, Thou art worthy to take the book, 
and to open the seals thereof: for thou wast slain, and hast redeemed 
us to God by thy blood out of every kindred, and tongue, and people, 
and nation: And hast made us unto our God kings and priests, and we 
shall reign on the earth. And I beheld, and I heard the voice of many 
angels round about the throne, and the beasts, and the eiders: and the 
number of them was ten thousand times ten thousand, and thousands 
of thousands; saying with a loud voice, Worthy is the Lamb that was 
slain to receive power, and riches, and wisdom, and strength, and 
honor, and glory, and blessing. And every creature which is in heaven, 
and on the earth, and under the earth, and such as are in the sea, and 
all that are in them, heard I saying, Blessing, and honor, and glory, 



468 What the Bible Teaches 

and power, be unto him that sitteth upon the throne, and unto the 
Lamb for ever and ever. And the four beasts said, Amen. And the 
four and twenty elders fell down and worshipped him that liveth for 
ever and ever." 

Rev. 7: 11-17 "And all the angels stood round about the throne, 
and about the elders and the four beasts, and fell before the throne on 
their faces, and worshipped God, Saying, Amen: Blessing, and glory, 
and wisdom, and thanksgiving, and honor, and power, and might, be 
unto our God for ever and ever. Amen. And one of the elders 
answered, saying unto me, What are these which are arrayed in white 
robes ? and whence came they ? And I said unto him, Sir, thou 
knowest. And he said to me, These are they which came out of great 
tribulation, and have washed their robes, and made them white in the 
blood of the Lamb. Therefore are they before the throne of God, and 
serve him day and night in his temple: and he that sitteth on the 
throne shall dwell among them. They shall hunger no more, neither 
thirst any more; neither shall the sun light on them, nor any heat. 
For the Lamb which is in the midst of the throne shall feed them, and 
shall lead them unto living fountains of water: and God shall wipe 
away all tears from their eyes." 

Heavenly life will be a perpetual jubilee. We can have an 
unceasing year of jubilee down here in which to prepare for the 
year of jubilee that never ends. 

VI. How to Return Thanks. 

(i) Eph. 5: 20 "Giving thanks always for all things unto God 
and the Father in the name of our Lord Jesus Christ " 

Rom. i: 8 "First, I thank my God through Jesus Christ for vou 
all, that your faith is spoken of throughout the whole world." 

Col. 3: 17; R.V. " And whatsoever ye do, in word or in deed, do 
all in the name of the Lord Jc-sus, giving thanks to God the Father 
through him. 

FIRST PROPOSITION: We should render our thanks to God 
in the name of Christ, or through Christ. 

Christ is man s only way of approach to God. (Jno. 14: 6.) 
As there was no way of approach to God in the Old Testament 
except on the ground of the shed blood, so there is no way of 
approach to the real holy of holies except by the way of the rent 
vail of Christ s flesh and his outpoured blood. (Heb. 10: 19, 20.) 
Christ has access to God, and we only in His name and through 
Him. God receives no offering of thanks from men except that 
offered in Christ s name. The man who has been the vilest sinner 
can offer up thanks to God in Jesus name that are the sweetest 



Thanksgiving 469 

incense to Him ; the man whose life has been most exemplary can 
offer no acceptable thanks except in the same name and way. 
This shows the utter impossibility of a union thanksgiving 
service between an intelligent believer in Christ and a Jew or a 
Unitarian. There is no common way of approach to God. 

(2) Eph. 5: 18-20 "And be not drunk with wine, wherein is 
excess; but be filled with the Sp irit; speaking to yourselves in psalms 
and hymns and spiritual songs, singing and making melody in your 
heart to the Lord; giving thanks always for all things unto God and 
the Father in the name of our Lord Jesus Christ." 

SECOND PROPOSITION: We should render our thanks to 
God in the Spirit 1 s power. 

The Holy Spirit alone can lead to acceptable thanks. It is 
the thanks that God the Spirit inspires, that are offered through 
God the Son; that God the Father accepts. No strange fire must 
be brought before God. We should cast ourselves upon the Holy 
Spirit to teach us to return thanks aright. 

(3) i Kg. 8: 15, 20, 22-24 "And he said, Blessed be the LORD God 
of Israel, which spake with his mouth unto David my father, and hath 
with his hand fulfilled it, saying. . . . And the LORD hath per 
formed his word that he spake, and I am risen up in the room of David 
my father, and sit on the throne of Israel, as the LORD promised, and 
have built an house for the name of the LORD God of Israel. . . . 
And Solomon stood before the altar of the LORD in the presence of all 
the congregation of Israel, and spread forth his hands toward heaven: 
And he said, LORD God of Israel, there is no God like thee, in heaven 
above, or on earth beneath, who keepest covenant and mercy with thy 
servants that walk before thee with all their heart: who has kept with 
thy servant David my father that thou promisedst him: thou spakest 
also with thy mouth, and hast fulfilled it with thine hand, as it is this 
day." 

Jno. n: 41 " Then they took away the stone from the place where 
the dead was laid. And Jesus lifted up his eyes, and said, Father, I 
thank thee that thou hast hoard me." 

THIRD PROPOSITION: We should give thanks definitely. 

Definite acknowledgment of definite blessings received. 
(The above are only illustrative instances. Such instances abound 
in the Bible.) 

(4) Col. 2: 6, 7 "As ye have therefore received Christ Jesus the 
Lord, so walk ye in him: Rooted and built up in him, and stablished 



470 What the Bible Teaches 

in the faith, as ye have been taught, abounding therein with thanks 
giving." 

FOURTH PROPOSITION: We should render thanks abound- 
ingly. No mean, niggardly, grudging rendering of thanks. 

(5) i Thess. 2: 13 "For this cause also thank we God without 
ceasing, because when ye received the word of God which ye heard of 
us, yo received it not as the word of men, but, as it is in truth, the 
word of God, which effectually worketh also in you that believe." 

FIFTH PROPOSITION: We should render thanks without ceas- 
ing. 



CHAPTER XVI, 

WORSHIP, 

L What Is Worship! 

Ex. 4: 31 "And the people believed: and when they heard that th 
LORD had visited the children of Israel, and that he had looked upon 
their afflictions, then they bowed their heads and worshipped." 

Ex. 24: i "And the LORD said unto Moses, Come up unto the 
LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders 
of Israel; and worship ye afar off." 

Ex. 33: 10 "And all the people saw the cloudy pillar stand at the 
tabernacle door; and all the people rose up and worshipped, every 
man in his tent door." 

Ex. 34:5-8 "And the LORD descended in the cloud, and stood 
with him there, and proclaimed the name of the LORD. And the 
LORD passed by before him, and proclaimed, The LORD, The LORD 
God, merciful and gracious, longsuffering and abundant in goodness 
and truth, keeping mercy for thousands, forgiving iniquity and trans 
gression and sin, and that will by no means clear the guilty; visiting 
the iniquity of the fathers upon the children, and upon the children s 
children, unto the third and to the fourth generation. And Moses 
made haste, and bowed his head toward the earth and worshipped." 

Josh. 5: 13, 14 " And it came to pass, when Joshua was by Jericho, 
that he lifted up his eyes and looked, and, behold, there stood a man 
over against him with his sword drawn in his hand: and Joshua went 
unto him, and said unto him, Art thou for us, or for our adversaries? 
And he said, Nay; but as captain of the host of the LORD am I now 
come. And Joshua fell on his face to the earth , and did worship, and 
said unto him, What saithmy LORD unto his servant ? " 

2 Chron. 7: 3 "And when all the children of Israel saw how the 
fire came down, and the glory of the LORD upon the house, they bowed 
themselves with their faces to the ground upon the pavement, and "wor 
shipped, and praised the LORD, saying, For he is good; for his mercy 
endureth for ever." 

2 Chron. 20: 18 "And Jehoshaphat bowed his head with his face 
to the ground: and all Judah and the inhabitants of Jerusalem fell be 
fore the LORD, worshipping the LORD." 

2 Chron. 29: 29 "And when they had made an end of offering, the 
king and all that were present with him bowed themselves and wor* 
shipped." 



472 What the Bible Teaches 

Neh. 8:6 "And Ezra blessed the LORD, the great God. And all 
the people answered, Amen, Amen, with lifting up their hands: and 
they bowed their heads and worshipped the LORD with their faces to the 
ground." 

PROPOSITION: Worship is the soul bowing itself in adoring 
contemplation before the object worshiped. To loorship God is 
to bow before God in adoring contemplation of Himself. 

The word worship is commonly used in a very loose and un- 
scriptural manner e. g., we speak of the whole service of Lord s 
Day morning and evening as "public worship," but there is 3 
great deal in it that is not worship. Reading the Bible and 
meditating upon it is not worship. It may lead to worship but 
it is not worship. Listening to a sermon is not worship. Pray 
ing is not worship. It may be, and should be, accompanied by 
worship; but it is not worship. Singing is not necessarily nor 
generally worship. There are hymns which, if sung intelligently 
and in the proper spirit, would be worship, but they are compara 
tively few in the hymnology of the day. Worship is a definite act 
of a character very clearly defined in the Bible. It is, as said, 
the soul bowing before God in adoring contemplation of Himself. 
The root of the Hebrew word translated " worship " in the Old 
Testament means "to bow down." It has been well said "in 
prayer we are occupied with our needs, in thanksgiving we are 
occupied with our blessings, in worship we are occupied with 
Himself." 

II. Whom to Worship. 

(i) Matt. 4: 10 "Then saith Jesus unto him, Get thee hence, 
Satan: for it is written, Thou shall worship the Lord thy God, and him 
only shalt thou serve." 

FIRST PROPOSITION: We should worship the Lord our God 
and Him alone. 

We may admire men, we must worship God alone. No holy 
man, saint, nor angel should be worshiped. 

Acts 10: 25, 26, R.V. " And when it came to pass that Peter en 
tered, Cornelius met him, and fell down at his feet, and worshipped 
him. But Peter raised bin? up, saying, Stand up; I myself also am a 
man." 



Worship 473 

Rev. 22: 8, 9, R.V. " And I John am he that heard and saw these 
things. And when I heard and saw, I fell down to worship before the 
feet of the angel which shewed me these things. And he saith unto 
me, See thou do it not: I am a fellow servant with thee and with thy 
brethren the prophets, and with them which keep the words of this 
book: worship God." 

(2) Jno. 4: 23 " But the hour cometh, and now is, when the true 
worshippers shall worship the Father in spirit and in truth: for the 
Father sceketh such to worship him." 

SECOND PROPOSITION: We should worship the Father. 

(3) Heb. i: 6 " And again, when he bringeth in the firstbegotten 
into the world, he saith, And let all the angels of God worship him." 

Phil. 2: 10, ii "That at (R.V. and Greek, "in") the name of 
Jesus every knee should bow, of things in heaven, and things in 
earth, and things under the earth; and that every tongue should con 
fess that Jc:-u- Christ is Lord, to the glory of God the Father." 

Rev. -3:8-13 " And when he had taken the book, the four beasts 
and four and twenty elders fell down before the Lamb, having every 
one of them harps, and golden vials full of odours, which are the 
prayers of saints. And they sung anew song, saying, Thou art worthy 
to take the book, and to open the seals thereof: for thou wast slain, and 
hast redeemed us to God by thy blood out of every kindred and tongue, 
and people, and nation; and hast made us unto our God kings and 
priests: and we shall reign on the earth. And I beheld, and I heard 
the voice of many angels round about the throne, and the beasts, and 
the elders; and the number of them was ten thousand times ten thou 
sand and thousands of thousands; saying with aloud voice, Worthy is 
the Lamb that was slain to receive power, and riches, and wisdom, 
and strength, and honour, and glory, and blessing. And every crea 
ture which is in heaven, and on the earth, and under the earth, and 
such as are in the sea, and all that are in them, heard I saying, Bless 
ing, and honour, and glory, and power, be unto him that sitteth upon 
the throne, and unto the Lamb for ever and ever." 

THIRD PROPOSITION: We should worship Jesus Christ. 

QUESTION: How reconcile this with proposition 1 ? 

ANSWER: Jno. 20: 28 "And Thomas answered and said 
unto Him, My Lord and my God." Jesus Christ is the Lord our 
God. 

in. The Duty of Worship. 

(i) Matt. 4: 10 "Then saith Jesus unlo him, Get thee hence, 
Satan: for it is written, Thou shalt worship the Lord thy God, and 
him only shalt tJaou serve." 



474 What the Bible Teaches 

Heb. i: 6 "And again when he bringeth in the firstbegotten 
into the world, he saith, And let all the angels of God worship him." 

FIRST PROPOSITION; Worship of God and of Christ is 
commanded. 

We owe worship to God. It is His due. We owe love to 
man, obedience to parents, worship to God. It is our first duty 
toward Him. He is the All holy, All wise, Almighty, The Infinite, 
All Perfect One, and our rightful attitude toward Him is that of 
bowing before Him, or prostrating ourselves before Him, in adoring 
contemplation of His infinite loveliness and glory, of His attributes, 
of Himself. If we do not worship God we are robbing Him of 
what is His due. It is not enough that we obey Him, that we 
pray to Him. that we return thanks to Him, that we seek to 
serve Him and do His will. We must worship. Have you ever 
worshiped God ? How much time do you spend daily in wor 
shiping Him in pure and simple worship, in bowing before 
Him in silent and adoring contemplation of Himself? 

(2) Jno. 4: 23, R.V. " But the hourcometh, and now is, when the 
true worshippers shall worship the Father in spirit and truth: for such 
doth the Father seek to be his worshippers." 

SECOND PROPOSITION: God is seeking true worshipers. 

The one thing above all else that God desires of men is wor 
ship. God desires obedience of men, He desires service 1 , He de 
sires prayer, He desires praise and thanksgiving, but His supreme 
desire from men is worship. He is seeking u worshipers." 

It has been said that "we are saved that we may serve." 
This is true, but still more profoundly true is it that we are saved 
that we may worship. The whole work of redemption finds its 
culmination and completion in a body of men and women being 
found and fitted to worship God. 

Rev. 7: 9-15 "After this I beheld, and lo, a great multitude, which 
no man could number, of all nations, and kindreds, and people, and 
tongues, stood before the throne, and before the Lamb, clothed with 
white robes, and palms in their hands; and cried with a loud voice, 
saying, Salvation to our God which sitteth upon the throne and unto 
the Lamb. And all the angels stood round about the throne, and 
about the elders and the four beasts, and fell before the throne on their 
faces, and worshipped God, saying, Amen: Blessing, and glory, and 
wisdom, and thanksgiving, and honour, and power, and might, b unto 



Worship 475 

God for ever and ever. Amen. And one of the elders answered, say 
ing unto me, What are these which are arrayed in white robes ? and 
whence come they ? And I said unto him, Sir, thou knowest. And he 
said to me, These are they which came out of great tribulation, and 
have washed their robes, and made them white in the blood of the 
Lamb. Therefore are they before the throne of God, and serve him 
day and night in his temple: and he that sitteth on -the throne shall 
dwell among them." 

(The word translated " serve" here, is the same word trans 
lated " worship " in Phil. 3:3.) 

IV. Where to Worship. 

Jno. 4: 19-23 "The woman saith unto him, Sir, I perceive 
that thou art a prophet. Our fathers worshipped in this mountain; 
and ye say, that in Jerusalem is the place where men ought to worship. 
Jesus saith unto her, Woman, believe me, the hour cometh, when ye 
shall neither in this mountain, nor yet at Jerusalem, worship the 
Father. Ye worship ye know not what: we know what we worship; for 
salvation is of the Jews. But the hour cometh, and now is, when the 
true worshippers shall worship the Father in spirit and in truth: for the 
Father seeketh such to worship him." 

PROPOSITION: The place is not important. 

V. How to Worship. 

(1) Heb. 9: 7, 14 " But into the second went the high priest alone 
once every year, not without blood, which he offered for himself, and for 
the errors of the people: . . . How much more shall the blood of 
Christ, who through the eternal spirit offered himself without spot to 
God, purge your conscience from dead works to serve the living 
God ? " 

Heb. 10: 19 "Having therefore, brethren, boldness to enter into 
the holiest by the blood of Jesus." 

FIRST PROPOSITION: We should worship on the ground of 
he shed blood of Jesus. 

There is no approach to God except on the ground of shed 
blood. 

(2) Phil. 3: 3, R.V. "For we are the circumcision, who worship 
by the Spirit of God, and glory in Christ Jesus, and have no confidence 
in the flesh." (Compare Jno. 4: 24 " God is a Spirit: and they that 
worship him must worship him in spirit and in truth.") 

SECOND PROPOSITION: We should worship by the Spirit of 
God. 



476 What the Bible Teaches 

The only true worship, worship which is acceptable to God, 
is the worship which the Spirit inspires. Not all worship of God 
is "in the Spirit." Very much is of man himself, in the power 
of his own will. It is of the flesh. The flesh seeks to intrude 
into every sphere of life, even the highest and most sacred. The 
flesh has its worship. Men seek to do the things that please 
God, and win credit for themselves, of their own motion and in 
their own strength. But this worship is not acceptable. Men 
may be very earnest in this worship, very sincere in it, but it is 
not acceptable. It is not what God is seeking. God is seeking 
worshipers who worship in the Spirit, and who have no confi 
dence in the flesh." To worship aright we must recognize the 
utter inability of the flesh i. e., ourselves untaught, unprompted 
and ungoverned by God s Spirit to worship acceptably. We 
must realize the danger there is that the flesh intrude itself 
into our worship. In utter self-abnegation we must cast our. 
selves upon the Holy Spirit to lead us in our worship. The first 
thing we should do when we would worship, is, with a realization 
of our own utter helplessness, to look up to the Holy Spirit to 
teach us and enable us to worship aright. He must present God 
to our mind for our contemplation. He must subdue and awe our 
hearts before Him in true adoration. The only living that is ac 
ceptable to God is living in the Spirit, the only walk that is ac 
ceptable to God is walk in the Spirit, the only service that is 
acceptable to God is service in the Spirit, the only prayer that is 
acceptable to God is prayer in the Spirit, the only thanks that are 
acceptable to God, are thanks in the Spirit, and the only worship 
that is acceptable to God is worship in the Spirit. Would we 
worship aright our hearts must look up and cry, " Teach me, Holy 
Spirit, to worship"; and He will do it. 

(3) Jno. 4.- 24 "God is a Spirit: and they that worship him must 
worship him in spirit and in truth." 

THIRD PROPOSITION: We should worship "in truth." 

QUESTION: What does it mean to "worship in truth"? 

ANSWER: 1 Jno. 3: 18 " My little children, let us not love 
in word, neither in tongue; but in deed and in truth." Phil. 
1:18 "What then? notwithstanding, every way, whether in 
pretense, or in truth, Christ is preached; and I therein do rejoice, 



Worship 477 

yea, and will rejoice." Not in mere form or profession or pre 
tense, but in reality. There is much worship that is not real. The 
head bows, the body is prostrated, but the soul does not bow in true 
adoration before God. The Spirit alone leads to worship in 
truth. 

TL The Results of True Worship. 

(1) Jno. 4: 23 " But the hour cometh, and now is, when the true 
worshippers shall worship the Father in spirit and in truth: for the 
Father seeketh such to worship him." 

FIRST PROPOSITION : When there is true worship the Father 
is satisfied. He has found what he seeks. 

(2) Ps. 27: 4 " One thing have I desired of the LORD, that will I 
seek after: that I may dwell in the house of the LORD all the days of 
my life, to behold the beauty of the LORD, and to inquire in his temple." 

SECOND PROPOSITION: The worshiper is satisfied. His 
highest joy is found. 

There is no higher, no deeper, no purer joy than that which 
springs from the adoring contemplation of God. I have walked 
miles, and climbed through underbrush and briers and over crags 
and precipice, just to get some beautiful view, and as I have 
looked out upon it, and feasted upon the never-to-be-forgotten 
vision of mountain and valley, forest and river, village and ham 
let, cloud and sunshine, I have felt well repaid for the trial and 
suffering and weariness. I have sat by the hour before a great 
painting in joyous beholding of its beauty. Earth has few purer 
joys than these, but they are nothing to the profound and holy 
joy that fills the soul as we bow before God in worship, asking 
nothing, seeking nothing from Him, occupied with and satisfied 
with Himself. Was the Psalmist thinking only of the future, or 
of what he had enjoyed in the present, when he wrote: " In thy 
presence is fulness of joy"? (Ps. 16: 11.) One of the highest 
privileges of heaven will be that we shall see His face. 

(3) 2 Cor. 3: 18, and R.V. " But 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 by the Spirit of the Lord." 

R.V. " But we all, with unveiled face reflecting as a mirror the 
glory of the Lord, are transformed into the same image from glory to 
glory, even as from the Lord the Spirit." 



478 What the Bible Teaches 

THIRD PROPOSITION: The worshiper is transformed into 
God s likeness from glory to glory. 

Beholding God and worshiping God we become like God. 
(Moses, Ex. 34:29.) Our complete transformation into His like 
ness will come through the complete and undimmed vision of 
Himself. 

i Jno. 3: 2 " Beloved, now are we the sons of God, and it doth not 
yet appear what we shall be: but we know that, when he shall ap 
pear, we shall be like him; for we shall see him as he is." 

(4) Is. 6: 5 "Then said I, Woe is me! for I am undone; because 
I am a man of unclean lips, and I dwell in the midst of a people of un 
clean lips: for mine eyes have seen the king, the LORD of hosts." 

Job 42: 5, 6 " I have heard of thee by the hearing of the ear; but 
now mine eye seeth thee: wherefore I abhor myself, and repent in 
dust and ashes." 

FOURTH PROPOSITION: Worship empties us of pride, and 
reveals our weakness and vileness. 

Is. 40: 31 "But they that wait upon the LORD shall renew 
their strength ; they shall mount up with wings as eagles ; they shall 
run, and not be weary; and they shall walk, and not faint." It is 
true that power comes in answer to definite prayer, but not only in 
answer to prayer. Power belongeth unto God, and the coming 
into contact and remaining in contact with God in worship fills 
our souls with power. Spiritual power has many points of simi 
larity to electric force, and just as a receptive body can be 
charged with electricity by being insulated and brought into con 
tact with some source of electric energy, so we can be charged 
with the energy of God by the insulation from the world and con 
tact with Himself that is found in worship. As we worship God 
His power flows into us. Nights spent in contact with God, on 
our faces before Him in worship, are followed by days of power 
in contact with men. One great secret of the lack of power in 
service to-day is the absence of worship in our relations to God 
Himself. 



CHAPTER XVII, 

THE BELIEVER S ASSURANCE OF SALVATION AND 
ETERNAL LIFE 

I. The Believer s Privilege of Having Assurance, or Knowing that He 
Has Eternal Life. 

(1) 1)110.5: 13, R.V. "These things have I written unto you, 
that ye may know that ye have eternal life, even unto you that believe 
on the name of the Son of God." 

FIRST PROPOSITION : John wrote his first Epistle to those 
who believe on the name of the Son of God, for the express pur 
pose that they may know that they have eternal life. Anyone 
who believes on the name of the Son of God may know that he 
has eternal life. 

To deny the possibility of the believer s knowing that he 
has eternal life, is to say that the First Epistle of John was writ 
ten in vain, and is to insult the Holy Spirit, who is its real 
author. 

(2) Acts 13: 39 "And by him all that believe are justified from 
all things, from which ye could not be justified by the law of Moses." 

SECOND PROPOSITION: The believer may know that he is 
justified from all things; for the Word of God says so. 

(3) Jno. i: 12, R.V. " But as many as received him to them gave 
he the right to become children of God, even to them that believe on 
his name." 

THIRD PROPOSITION: The believer may know that he it a 
child of God; for the Word of God asserts that he is. 

n. How We may Know that We have Eternal Life. 

(i) i Jno. 5: 13, R.V. "These things have I written unto you, that 
ye may know that ye have eternal life, even unto you that believe on 
the name of the Son of God." 



480 What the Bible Teaches 

FIRST PROPOSITION: We may know that we have eternal 
life through what is written through the testimony of God Him 
self in the Bible, especially in the First Epistle of John. 

The testimony of Scripture is the testimony of God. This 
is widely questioned to-day, even by professing Christians. It is 
none the less true. Many of us know it to be true; all may know 
it to be true. What do the Scriptures say about the believer s 
having salvation and eternal life ? 

Jno 3: 36 " He that believeth on the Son hath eternal life; but he 
that believeth not the Son, shall not see life, but the wrath of God 
abideth on him." 

5: 24 "Verily, verily, I say unto you, He that heareth my word, 
and believeth on him that sent me HATH everlasting life, and shall not 
come into condemnation; but is passed from death unto life." 

6:47 "Verily, verily, I say unto you, He that believeth on me 
HATH everlasting life." 

Acts 10: 43 "To him give all the prophets witness, that through 
his name whosoever believeth in him shall receive remission of sins." 
Acts 13: 38, 39 "Be it known unto you, therefore, men and 
brethren, that through this man is preached unto you the forgiveness 
of sins: And by him all that believe ARE justified from all things, from 
which ye could not be justified by the law of Moses." 

Jno. i: 12 " But as many as received him, to them gave he power 
to become the sons of God, even to them that believe on his name." 

Now we know whether we believe or not, whether we have 
that real faith in Christ that leads us to receive Him. If we have 
this faith in Christ we have God s own written testimony that we 
have eternal life, that our sins are forgiven, that we are children 
of God. The word "know " (a translation of two different Greek 
words) is found twenty-seven times in the First Epistle of John. 

NOTE. i Jno. 5: 10-12, R.V. " He that believeth on the Son of God 
hath the witness in him: he that believeth not God hath made him a liar; 
because he hath not believed in the witness that God hath borne concern 
ing his Son. And the witness is this, that God gave unto us eternal life, 
and this life is in his Son. Fie that hath the Son hath the life; he that 
hath not the Son of God hath not the life." Anyone who believes not 
God s testimony that He has given to us eternal life, and that this life is 
in His Son, and that he that hath the Son hath the life, makes God a liar. It 
is sometimes said, " It is presumption for anyone to say he knows he is saved, 
or to say he knows he has eternal life." Is it presumption to believe God? 
Is it not rather presumption not to believe God, to "make God a liar ? " 
When Jesus said to the one who was a sinner "Thy sins are forgiven" 
(Luke 7: 48), was it presumption for her to go out and say " I know my 



The Believer s Assurance of Salvation 481 

sins are all forgiven ? " Is it any more presumption for a believer to-day 
to say " My sins are all forgiven, I have eternal life," when God says in 
His permanent, written testimony to "every one that believeth," "you are 
justified from all things" (Acts 13: 39, R.V.), "you have eternal life?" 
(Jno. 3: 36; i Jno. 5: 13.) It is the blood of Christ that makes us safe, it 
is the word of God that makes us sure. (Ex. 12: 13.) 

(2) i Jno. 3: 14, R.V. "We know that we have passed oat of death 
into life, because we love the brethren. He that loveth not abideth in 
death." 

SECOND PROPOSITION: We know that we have passed out of 
death into life from the testimony of the life itself. 

A man who is physically alive knows it from the conscious 
ness of the life itself that is coursing through his veins. Men may 
try to convince him that he is dead but he knows he is alive. Just 
so spiritually. The life of love is the life of God, is eternal life. 
(1 Jno. 4: 7, 16.) Selfishness is death. He therefore that really 
loves his brethren, knows that he has passed "out of death into 
life." He knows it by the testimony of the life itself. 

NOTE. It is important to notice, however, what God s tests of love 
are. They are given in the immediately following verses (16-18): 
"Hereby know we love, because he laid down his life for us: and we ought 
to lay down our lives for the brethren. But whoso hath the world s goods, 
and beholdeth his brother in need, and shutteth up his compassion from 
him, how doth the love of God abide in him ? My little children, let us 
not love in word, neither with the tongue; but in deed and truth." The 
laying down our life for those we love is the supreme test. This may be 
done by actually dying in their stead when there is call for that, as there 
often is. It may also be done by putting our life at their disposal and 
using it for them. There is always call for this. The every-day test of 
love is, giving what you have of this world s good to meet the known need 
of others. The one who knows a brother who hath need while he himself 
has that which will meet this need, and does not give it; such a one can 
not say he has love for the brethren, and cannot know that he has passed 
out of death into life by the evidence of the life itself. How much more 
practical and searching are the Bible tests of love of the brethren than 
those we hear so much in modern prayer meetings e. g. , "I love the 
brethren, I love to meet with them and hear their testimony. No place is 
so precious to me as the gathering together of God s people." Are you 
laying down your life for the brethren ? Are you giving what you have to 
meet the need of others ? 

(3) Rom. 8: 16, R.V. "The Spirit himself beareth witness with 
our spirit, that we are children of God." 



482 What the Bible Teaches 

THIRD PROPOSITION: We know that we are the children of 
God because the Spirit Himself beareth witness together with our 
spirit that we are. 

QUESTION: What is the testimony of the Spirit ? 

ANSWER: Gal. 4: 6 "And because ye are sons, God hath 
sent forth the Spirit of his Son into your hearts, crying, Abba, 
Father." When we have accepted Christ and come out from 
under the bondage of the law into sonship, and thus become 
sons, God sends the Spirit of His Son into our hearts as a per 
sonal presence, and this Spirit of the Son in our hearts cries, 
Abba, Father. He thus bears witness along with our spirit to 
our sonship. This comes after faith, resting upon the bare word 
of God. Many are looking for the testimony of the Spirit before 
they will accept the testimony of God s written word. This is 
the inversion of God s order. (See also Eph. 1: 13, 14.) 

We have, then, a threefold ground of assurance: the testi 
mony of God in the written Word, the testimony of the life itself, 
the testimony of the Spirit. The testimony of the Word alone is 
sufficient, and we must accept the testimony of the bare Word to 
start with. Then we get also the testimony of the life and, to 
crown all, the testimony of the Spirit. With this threefold 
ground of assurance, is it presumption to say I know I am a 
child of God, I know I have eternal life? " 

III. How to Obtain Assurance. 

(i) i Jno. 5: 13, R.V. " These things have I written unto you; that 
ye may know that ye have eternal life, even unto you that believe on 
the name of the Son of God" 

FIRST PROPOSITION: (a) In order to have well-grounded 
assurance of eternal life we must l believe on the name of the 
Son of God." 

There are doubtless many who say they know they have 
eternal life who do not really believe on the name of the Son of 
God. This is not true assurance. It has no sure foundation in 
the word of Him who cannot lie. If we wish to get assurance of 
salvation we must first get saved. The reason why many have 
not assurance that they are saved is because they are not saved. 
They ought not to have assurance. What they need first is sal- 



The Believer s Assurance of Salvation 483 

vation. Many workers in dealing with others make the great 
mistake of trying to press them to the point of saying they know 
they are saved before it is clear that they are saved. 

(b) We obtain assurance of eternal life through what is 
."written," therefore in order to obtain assurance we should 
study the Word. The assurance that rests upon our states of 
feeling will come and go as those states vary. But the assurance 
that rests upon the unchanging Word of God will be intelligent 
and steadfast. Ignorance of the Word of God is one of the great 
est sources of the lack of assurance. 

(2) i Jno. 5: 10-12--" He that believeth on the Son of God hath 
the witness in himself: he that believeth not God hath made him a 
liar; because he believeth not the record that God gave of his Son. 
And this is the record, that God hath given to us eternal life, and this 
life is in his Son. He that hath the Son hath life; and ^e that hath 
not the Son of God hath not life." 

SECOND PROPOSITION: We obtain assurance by believir^ 
God s testimony. 

Merely studying the word will not bring assurance. We 
must believe it as well as study it. 

(3) i Jno. 3:14-19 "We know that we have passed from death 
unto life, because we love the brethren. He that loveth not his 
brother abideth in death. Whosoever hateth his brother is a mur 
derer: and ye know that no murderer hath eternal life abiding in him. 
Hereby perceive we the love of God, because he laid down his life for 
us: and we ought to lay down our lives for the brethren. But whoso 
hath this world s good, and seeth his brother have need, and shutteth 
up his bowels of compassion from him, how dwelleth the love of God 
in him ? My little children, let us not love in word, neither in tongue: 
but in deed and in truth. And hereby ive know that we are of the truth , 
and shall assure our hearts before him." 

THIRD PROPOSITION: In order to have assurance roe should 
live out a life of love; love not merely in word and in tongue, but 
in deed and in truth. (Compare Jno. 8: 12.) 

(4) Rom. 8: 14-16, R.V. " For as many as are led by the Spirit of 
God, these are the sons of God. For ye received not the spirit of bond 
age again unto fear; but ye received the spirit of adoption, whereby we 
cry, Abba, Father. The Spirit himself beareth witness with our 
spirit, that we are children of God; " 



484 What the Bible Teaches 

FOURTH PROPOSITION: In order to obtain the witness oj 
the Spirit together with that of our spirit we should give our 
selves up to be led by the Spirit. 

Verse 16 in Romans viii is clearly dependent upon verse 14, 
and it is only those who know verse 14 as a persona] experience 
who can expect to know verse 16 as a personal experience. It is 
also clearly implied by the connection with verse 17, that it is in 
Buffering together with Christ that we especially enjoy the assur 
ance of sonship by the Spirit s testimony and the assurance that 
we shall be glorified together with Him. 



CHAPTER XVIII, 

THE FUTURE DESTINY OF BELIEVERS, 

I. i Jno. 2: 17 " And the world passeth away and the lust thereof? 
but he that doeth the will of God abideth forever." 

FIRST PROPOSITION: He that doeth the will of God abideth 
forever. The world and all it contains passeth, he continues. 

II. Jno. ii : 25, 26 "Jesus said unto her, I am the resurrection, 
and the life: he that believeth in me, though he were dead, yet shall he 
live: And whosoever liveth and believeth in me shall never die. Be- 
lievest thou this ? " 

Jno. 8: 51, R.V. " Verily, verily, I say unto you, if a man keep my 
word, he shall never see death." 

SECOND PROPOSITION: He that believeth on Jesus Christ 
shall never die. He that keepeth the word of Jesus Christ shall 
never see death. 

Believers in Christ fall asleep, they never die. (Compare 
Acts 7: 60.) 

III. i Thess. 4: 13, 14,15 ** But J would not have you to