And Judas Iscariot Part 7

(2) Paul also requests that they may know the riches of the glory of his inheritance in the saints. That is very wonderful. He does not say the riches of the saints in him--that could be easily understood; but what an inspiration it is to know that he has glory in us, and that the mere possession of poor, frail creatures like ourselves is to him a perfect delight! We sometimes say that we could not get along without Christ, but how inspiring it is to know that he could not and he would not get along without us!

(3) The Apostle also prays that the church at Ephesus might know what is the exceeding greatness of Christ's power towards us. It is not simply a great power that is described but an exceedingly great power.

There is absolutely no limit to what he can accomplish in and through us if we but yield ourselves unreservedly to him.

Second: Another question, may naturally come to us. Why have we not this power of his? The answer is simply because the eyes of our understanding have not been enlightened. We have been too much self-centered and too closely wedded to the world. We need a stronger vision. There are stars in the heavens to-day that have never yet been seen, not because they do not exist but because there has been no gla.s.s invented strong enough to take them in. Each new day brings a vision of new heavenly bodies. We also need stronger faith, for if we have become persuaded of the fact that he can do all things the victory is won when we take this position.

V

_Prayer for Perseverance_. Philippians 1:9-11, "And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of G.o.d." Paul has a tender affection for this Philippian Church. Naturally he would wish for them only the best things, and the burden of this prayer of his is,

First: That they might be able to persevere to the end, or rather to the day of Christ. Let it not be forgotten that he who said, "Nothing can separate us from the love of G.o.d," at the same time prays that those who are the object of this love may be faithful in their perseverance until time shall be no more. It is G.o.d's privilege to preserve us, it is our privilege to persevere; and if we study the words "preserve" and "persevere" we shall find that they are composed of almost the same letters with only a slightly different arrangement.

We must be exceedingly careful in our walk and we must rely perfectly upon Christ.

Second: Paul prays for the purity of these Philippians when he asks that they may be sincere and without offence. I have been told that the word "sincere" sometimes means sunlight; which leads me to say that our conduct as Christians should be such as to bear the clearest light of investigation. Possibly the use of this word grew out of the custom of the people who stored away their goods in the darkest corners of the bazaar where their defects could not be seen plainly. When the purchase had been consummated they were brought out into the sunlight.

The word also means "wax." It is said that in the days of imperial Rome when a sculptor came to a flaw in the marble he filled it with wax to hide the defect, but when the hot days came and the wax was melted the defect was seen plainly. Paul is desiring for these Philippians that there may be none of this, but that their lives should commend themselves both to G.o.d and to men.

Third: He desires that they may be filled with the fruits of righteousness, not simply that they may produce fruit of one sort or another. It is not enough simply to bear fruit. "Herein is my Father glorified, that ye bear much fruit." This is the overflow experience of the Christian and must be realized by us all.

VI

_Prayer for Perfectness_. Hebrews 13:20-21, "Now the G.o.d of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." The burden of this prayer of the Apostle is that his people may do the will of G.o.d. This is required in all times and for various reasons.

First: The glory of G.o.d demands it, and unless we are doing his will we are robbing him of his glory. Revelation 4-11, "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created."

Second: Our own happiness depends upon it. Let it not be thought for a moment that we are simply to do G.o.d's will when some sort of trial is upon us, but rather let us remember the scriptural expression, "I delight to do thy will, O G.o.d." What if G.o.d's will should be done for but one year in all things in any of our cities; would the result be anything else than perfect joy?

Third: Our safety depends upon it. We must lean hard upon G.o.d's will.

In Switzerland at one of the most dangerous pa.s.ses, where men used to travel with their faces white with fear, to-day any ordinary traveler can pa.s.s in safety because along the edge of the cliff there is an iron rail against which you may lean and have almost no danger beside you.

This iron rail corresponds to the will of G.o.d for Christians. Paul also asks in this prayer that G.o.d's people may be made perfect to do his will. We need not be afraid of this word perfect, nor of Paul's prayer, for as Dr. Moore has said, it is not a perfection of doing but a perfection to do, not a finality but a fitting. The same Greek word is used elsewhere, as for example,

"Fitted." Romans 9:22, "What if G.o.d, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction."

"Prepared." Hebrews 10:5, "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me."

"Framed." Hebrews 11:3, "Through faith we understand that the worlds were framed by the word of G.o.d, so that things which are seen were not made of things which do appear."

"Restored." Galatians 6:1, "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted."

"Mend." Mark 1:19, "And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets."

The ill.u.s.tration has been used of a man with his leg out of joint. He cannot walk except with great pain, but when he puts himself without reserve into the hands of the doctor and the leg is set he can then rise and walk. He is not a perfect walker, but he is made perfect to walk. And the idea of all the verses above quoted is that we may be set with right relations to Christ that he may have his way with us, that we may stand where he willed we should stand; and as a result we shall be well pleasing in his sight.

VII

_Prayer for Peace_. 2 Thessalonians 3:16, "Now the Lord of peace himself give you peace always by all means. The Lord be with you all."

Peace is most difficult to define. It is the opposite of unrest, confusion and strife; and this peace for which the Apostle prays is, first, not the peace of indifference. Let this never be forgotten.

Second: It is not the peace of prosperous surroundings. Some people frequently fail at this point but it is the very peace of G.o.d himself.

The peace here prayed for looks in three directions.

First: G.o.dward. "Being justified by faith we have peace with G.o.d."

His pardoning voice we hear and he is reconciled.

Second: Inward. "Peace I leave with you, my peace I give unto you; let not your heart be troubled."

Third: Outward. With such a possession we may meet trial and bear burdens and never be moved. How may we secure such a possession?

(1) By having confidence in Christ's work, for when he met his disciples and showed them his hands and his side, he said, "Peace be unto you."

(2) By submission to Christ's rule. "Thou wilt keep him in perfect peace," or, as the literal translation is, "Thou wilt keep him in peace, peace, who trusteth in thee because his mind is set on thee."

This is our possession, and for that Paul prays.

A STARTLING STATEMENT

TEXT: "_The wicked shall not be unpunished._"--Prov. 11:21.

There are very many pa.s.sages of Scripture which ought to be read in connection with this text; as for example, "Fools make a mock at sin"

(Proverbs 14:9), for only a fool would. Better trifle with the pestilence and expose one's self to the plague than to discount the blighting effects of sin. And, again, "The soul that sinneth it shall die" (Ezekiel 18:4). From this clear statement of the word of G.o.d there is no escape. Or, again, "Our secret sins in the light of thy countenance" (Psalm 90:8). There is really nothing hidden from his sight. We may conceal our sinful thoughts from men and sometimes even our evil practices; but not from G.o.d. Or again, "Sin, when it is finished, bringeth forth death" (James 1:15). Here is unexampled progress indicated from which there never has been the slightest deviation. But one of the sharpest texts in all the Word of G.o.d, and one which men somehow in these days seem to ignore, is Paul's expression, "Be not deceived; G.o.d is not mocked: whatsoever a man soweth, that shall he also reap" (Galatians 6:7), and if we compare this reference in the New Testament to the text in the Old Testament the harvest indeed seems to be sure, for "The wicked shall not be unpunished."

There is a note of truth in all of these statements for both saint and sinner. Jeremiah the thirtieth chapter and the eleventh verse, "For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet I will not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished." The old Prophet is speaking to the people of Israel; and while he tells them that they are G.o.d's people, nevertheless they shall not altogether go unpunished, for if they sow to the flesh they must of the flesh reap corruption. In Deuteronomy the fifth chapter and the ninth verse, we read, "Thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy G.o.d am a jealous G.o.d, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." It is a solemn fact that the sins of the fathers descend upon the children unto the third and fourth generation. It is more solemn that so blighting is the effect of sin that the fourth generation is the last. There is no fifth. Even though we be pardoned from sin forever, we shall not altogether go unpunished.

Certainly it is true that if one rejects Jesus Christ, punishment for him is absolutely certain. The other day in the city of Chicago the following appeared in the _Inter-Ocean_ as an editorial under the t.i.tle of "Preaching for Men."

"To those who look upon men as they are it is simply astounding that so many preachers should act as if the hope of reward alone could be efficient to move average mankind to leave sin and follow after righteousness. In every other relation of human life every man is constantly confronted with the alternative: Do right and be rewarded; do wrong and be punished. The pressure of fear as well as the pressure of hope is continually upon him. He knows that he may conceal his wrongdoing from the eye of man, but he is always under the fear of discovery and punishment. But he goes to church, and in nine cases out of ten the preacher, while insisting that he can hide nothing from the eye of G.o.d, yet says nothing to arouse in him that fear of G.o.d which is the beginning of wisdom. If he turn from religion to science he finds science more positive of the certainty of punishment than of the certainty of reward. Science cannot, for example, a.s.sure him of a long life, even though he scrupulously obey hygienic laws. But it can a.s.sure him of a speedy death if he wantonly violates those laws.

Precisely this fact that the consequences of sin in punishment can be foretold more positively than the consequences of righteousness in reward is what makes fear the strongest influence dominating and directing human conduct. Yet many preachers deliberately abandon the appeal to fear and then wonder why their preaching does not move men to active righteousness. When more preachers recover from the delusion into which so many of them have fallen such complaints will diminish.

For all human experience proves that the preaching that appeals to fear of punishment as well as to hope of reward is the preaching that is really effective--is the preaching of all the great preachers of the past and the present--is the preaching that moves."

The statement of the text is exceedingly plain and the teaching is unquestioned. It is a good thing for us to-day to understand what sin is, for if we have a wrong conception of sin it naturally follows that we shall have a wrong conception of the atonement. Without an understanding of sin there is no sense of guilt, and without the sense of guilt there is no cry for pardon. The best definitions that I have ever found for sin are written in the word of G.o.d.

I

1. "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law" (1 John 3:4). The word "transgression" means to go across. Does your life parallel G.o.d's law or cross it? Your answer to this question determines the measure of your sin. You have only to read the ten commandments and try to mold your life by them to find your answer. Better still, you have only to read these commandments in the light of Jesus' interpretation, where the look of l.u.s.t is adultery and anger without cause is murder, to see how far short you have come; and if this is true certainly you are a sinner, and the text is for you. "The wicked shall not be unpunished."

2. "All unrighteousness is sin; and there is a sin not unto death" (1 John 5:17). Righteousness means right relations with G.o.d. You may make ever so strong a claim to right living and speak ever so vehemently concerning the good that you are accomplishing in the world, but the first question for you to settle is this, What is your relation to G.o.d and what have you to say with reference to your acceptance or rejection of Jesus Christ? It is a solemn thought that whatever we do counts for nothing if our relation to G.o.d be wrong, while the little that we may do may count for much if we have taken the right position before him.

3. "Therefore to him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17).

Omission, according to this scripture, is sin; neglected opportunity is sin, shirking responsibility is sin, refusing to obey G.o.d is sin; and so when I ask you about being a Christian, if it is best and right and you acknowledge that it is, then if you are not a Christian, this very fact is in itself sin, for when one knows the right and refuses to do it he is a sinner, and the text is true--"The wicked shall not be unpunished."

4. "And he that doubteth is d.a.m.ned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin" (Romans 14:23). Active doubt is sin. If you have a doubt concerning the sinfulness of certain things, then to do those things is sin. If I have the least doubt concerning the amus.e.m.e.nts which may be questionable, or the position which may be doubtful, so long as a doubt or a question remains these things are sin; and the Bible states the fact that "The wicked shall not be unpunished."

5. "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment" (John 16:8). Unbelief is the chiefest of sins. It is to reject Jesus Christ, it is to close in our own faces the door of hope, it is to trample the blood of the Son of G.o.d under our feet, and it means also to insult the spirit of grace.