The Gospel Day Part 7

Oh, to be a brilliant jewel, Sparkling, shining for the Lord, Polished by the great Refiner, Washed and winnowed through the blood.

Christian perfection includes soundness and inoffensiveness of speech. "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." Jas. 3:2. We consider this a very strong text, and an abundance of grace is required to enable us to perfectly fulfil it.

G.o.d's Perfection Is The Standard Of Christian Perfection.

"Be ye therefore perfect, even as your Father which is in heaven is perfect." Mat. 5:48. The perfection which G.o.d designs that Christians shall have equal with his own relates to the purity of his nature and affection. In the immediate preceding verses the Savior commands Christians to love their enemies, bless them that curse them, do good to them that hate them, and pray for them which despitefully use them and persecute them. As Christians this is our nature. We will not "render evil for evil." We will befriend our persecutors, feed our enemy when he hungers, and give him drink when he thirsts. In verse forty-five the Savior tells us of the Father's behavior toward his enemies: "He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Here we behold the merciful nature of G.o.d and how he does good for evil. If we love only those who love us and do good only to those who do good to us (ver. 46, 47) we are not in the nature of G.o.d; we are no more than publicans and sinners. But if we love our enemies and do good to those who hate us, we are reflecting the character of G.o.d. In this respect he would have us to be "perfect, even as he is perfect." O beloved, see that you entertain right feelings toward all men. Do good to your enemies; love them, pray for them, and convince them that you are more than the ordinary sinful man, and G.o.d will bless you now and eternally.

In the parable of the sower and its explanation the Savior said the seed which fell among thorns are they which hear the word and go forth and are choked by the cares and riches and pleasures of life, and bring no fruit to perfection. Luke 8:14. Christian fruit is loving our enemies, doing them good, doing good unto all men, speaking evil of none, manifesting love, faith, meekness, gentleness, joy, etc. This is Christian fruit, and may G.o.d help every reader to bring it forth to the highest degree of perfection.

Purity.

"Keep thyself pure." 1 Tim. 5:22. In such commands there is something animating and enn.o.bling. To enable us to have some conception of purity we have only to think of heaven and of the angels. This world has been betimes visited by celestial beings. They are spoken of as being clothed in white and having countenances shining as the light. Mat. 28:3; Mark 16:5; John 20:12; Acts 1:9, 10. White is an emblem of purity. These transient visitors from above robed in white raiment represent the purity of heaven. Purity is not ascribed alone to heavenly beings, but it is a characteristic of the redeemed upon the earth. Purity is effected through the atoning blood. The sweet singer David said: "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow."

The beloved John in a vision saw "a pure river of water of life, clear as crystal, proceeding out of the throne of G.o.d and the Lamb." Rev. 22:1.

This "river of water of life" is the cleansing stream of G.o.d's salvation.

"Whosoever will, let him take the water of life freely." Rev. 22:17. This means salvation. "I will give unto him that is athirst of the fountain of the water of life freely." Rev. 21:6. This is the cleansing fountain of salvation. This stream is pure. It flows from the throne of G.o.d. It is as pure as its source. Whosoever enters this crystal stream will be made as pure as its waters.

Though the soul be stained with scarlet stains, It shall be white as snow; Though the soul be stained with crimson stains, It shall be white as wool.

The prophet Isaiah in speaking of the cleansing fountain of salvation in that day, said: "And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy sin." Isa. 1:25. The cleansing stream will remove all the dross and leave the soul pure. These are garments of salvation. This is not literal, but the cleansing away of sin and the infusion of righteousness is represented by the taking away of filthy rags and being clothed in the garments of salvation. The Lamb's wife, which is his church-which is his people-was "arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints." Rev. 19:8.

We will now give a Bible lesson describing the purity of man through the blood of Jesus.

A pure soul. "Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." 1 Pet. 1:22.

A pure heart. "Blessed are the pure in heart: for they shall see G.o.d."

Mat. 5:8.

A pure mind. "This second epistle, beloved, I now write unto you, in both which I stir up your pure minds by way of remembrance." 2 Pet. 3:1.

A pure conscience. "I thank G.o.d whom I serve from my forefathers with pure conscience." 2 Tim. 1:3.

A pure language. "For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent." Zeph. 3:9.

Pure thoughts. "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things."

Phil. 4:8.

A pure religion. "Pure religion and undefiled before G.o.d and the Father is this. To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Jas. 1:27.

When man is made thus pure in all the faculties of his being he is said to be pure even as Christ is pure (1 John 3:3), and is then a perfect example of purity to the world. 1 Tim. 4:12.

The question is asked, "Who shall ascend into the hill of the Lord? or who shall stand in his holy place?" Psa. 24:3. The answer is, "He that hath clean hands and a pure heart." Purity is a requisite for heaven. "Blessed are the pure in heart, for they shall see G.o.d." In this language there is indubitably implied the impossibility of seeing G.o.d without purity of heart. G.o.d is pure, and heaven is a pure place, and without purity of soul and heart and life you can never enter heaven nor see G.o.d.

Righteousness.

This is one of the terms used in the Scriptures describing the character of G.o.d and his people. "The Lord is righteous," and the source of all righteousness. Man can not possess righteousness independent of G.o.d. It is beautiful to contemplate the righteous character of the Almighty as revealed in the holy Scriptures. It enables us to better understand our own nature when we are "filled with all the fulness of G.o.d." The Savior in his prayer addresses G.o.d as "righteous Father." John 17:25. The Revelator in his vision heard an angel proclaiming, "Thou art righteous, O Lord."

Rev. 16:5. The Psalmist in exalting the righteousness of the Lord said: "Thy righteousness also, O G.o.d, is very high." Psa. 71:19. It is far above the ways and life of natural man: "For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Isa. 55:9. All of G.o.d's ways are in righteousness: "The Lord is righteous in all his ways." Psa. 145:17. G.o.d's acts are done in righteousness: "Now therefore stand still, that I may reason with you before the Lord of all the righteous acts of the Lord which he did to you and your fathers."

Oh, the sublimity of the righteous character of G.o.d! How lofty and high.

How far above the ways and acts of natural man. Man in his natural state does not possess any of the righteous principles of G.o.d: "There is none righteous, no not one." But G.o.d in the incarnation of his Son is both G.o.d and man, and through this means the righteousness of G.o.d is delegated unto man. In Jesus Christ we have the combining of man and G.o.d-the righteousness of G.o.d and humanity of man. Through the death of the man Christ Jesus and his resurrection the way was prepared for mankind to receive the righteousness of G.o.d. "For he hath made him to be sin for us, who knew no sin: that we might be made the righteousness of G.o.d in him." 2 Cor. 5:21. Jesus in his innocency and righteousness bore the sins of the guilty, so that in him we can experience a cleansing "from all unrighteousness" and receive instead "the righteousness of G.o.d."

Jesus likens himself and his people to a vine and its branches. He says, "I am the vine, ye are the branches." It is through the vine that the branches receive substance and strength and life from the soil. It is through Jesus that we receive righteousness, grace, and strength from G.o.d.

It is only in Jesus' name that we receive anything from the Father. The branches bear the fruit. Receiving the righteousness of G.o.d through Jesus we bear the fruit of righteousness. The more of this fruit we bear the more we show forth the praise of G.o.d. When there is a large yield of grain we conclude it was sown in good soil, and thus the soil gets the praise.

We "being filled with the fruits of righteousness which are by Jesus Christ" do show forth "the glory and praise of G.o.d." Phil. 1:11. "Herein is my Father glorified, that ye bear much fruit." John 15:8. Though the grain be planted in good soil, cultivation is necessary to a bountiful harvest. Though we be planted in Christ cultivation is necessary to the production of rich fruit. "And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." John 15:2. Sin-all sin must be purged or cleansed away in order to bear fruits of righteousness.

"A tree is known by its fruits." Should there be a tree bearing promiscuously throughout apples, pears, peaches, plums, grapes, etc., who could tell what kind of a tree it was? Should it bear apples alone we at once know the kind of tree. All sin is therefore purged away from the heart of a Christian that he may be "filled with the fruits of righteousness," and be known as a light in the world. Sin and righteousness do not grow upon the same tree. How clearly and plainly this is taught in the sixth chapter of Romans. Except they be blinded by prejudice and false teaching all the world must understand this. Verse eighteen says, "Being then made free from sin, ye became the servants of righteousness." There are two things plainly taught in this text that we wish to call your attention to. First, to become a servant of righteousness necessitates a freedom from sin. "Ye can not serve two masters." Second, this experience of being made free from sin and becoming servants of righteousness the Roman brethren had received some time in the past. "Ye became the servants of righteousness." Ver. 20. "For when some time in their past life ye were the servants of sin ye were free from righteousness."

In the face of these two texts how can man be so daring and proud and self-conceited as to teach the impossibility of Christians living a pure and sinless life in this world? Surely, there is no fear of G.o.d before their eyes. Verse eighteen declares that to become servants of righteousness necessitates freedom from sin; and verse twenty declares that to be a "servant of sin" necessitates freedom from righteousness.

"What fruit had ye then in those things whereof ye are now ashamed?" Ver.

21. Of the things of sin they once engaged in they are now ashamed. "What fruit had they then?" Ans.-"No fruit of righteousness." "But now being made free from sin, and become servants to G.o.d, ye have your fruit unto holiness." Ver. 22. Praise G.o.d! You must be made free from sin to be capable of bearing fruit unto holiness or righteousness. The fruit of the righteous is to the praise and glory of G.o.d. The Lord makes use of the fruit of the righteous to induce sinners to seek him. In this way the fruit of the righteous is a tree of life. How blessed and n.o.ble to be a tree planted by the river of waters richly laden with righteous fruit.

Amen.

Redemption.

The authors of the dictionaries define the word _redemption_ as "the act of deliverance, release, repurchase," etc. The redemption through Christ is the deliverance or repurchase of man. Man in his original, primeval state enjoyed unity and an affinity with G.o.d. Because of transgression on the part of man this natural agreement between G.o.d and man was destroyed.

All creation-herb, and tree, beast and fowl, and man-was p.r.o.nounced very good by the Creator as he beheld it in review after creation. Gen.

1:29-31.

But because of Eden's sin the very nature of all things became changed.

The ground became cursed, and thorns and thistles sprang up. Gen. 3:17, 18. The nature of the beast creation, no doubt, became affected by man's transgression. Gen. 6:7, 11-13. The transgression in Eden was the entrance of sin into this world. Rom. 5:12. Previous to this, all in the world was sinless harmony, and the earth itself uncursed by thorns and thistles. By the entrance of sin man's nature became changed, and since the nature of man became depraved there has not been a single individual born of the flesh but has possessed a depraved nature, except the child conceived by the Holy Spirit. The Psalmist says: "Behold, I was shapen in iniquity, and in sin did my mother conceive me." Psa. 51:5.

This same is true of every child. The nature of the child in its formation in the womb is depraved. The moral condition of the parents may modify to an extent, but never wholly change that nature. The child does not inherit a depraved nature from its parents. It is not because the parents are depraved that the child is conceived in sin, but because nature is depraved. It required a supernatural conception to beget a pure child, everything in nature being depraved. The child does not inherit either physical or moral image directly from its parents. It is true, the child generally bears a marked resemblance to the parent, both physically and morally, but on the whole it is born in the image of Adam, morally and physically. It is generally the case that if a parent have three arms, or possess but one, his offspring will have two, receiving its physical image from the first created man. Should the parents be holy, the child will possess a carnal nature, because it is the nature of all the race.

How holy parents beget children depraved in nature is a puzzling problem to some minds, especially to those who are busying themselves about the intricate matters of G.o.d. This need be no more puzzling than a deformed parent begetting perfectly formed children. Nature, in embryo, begins its work of forming both the physical and moral image of the child, which is after the similitude of the original parents and not the immediate ones.

While justification, which is the forgiveness of actual transgression, the inevitable result of a depraved nature, is a wonderful and glorious achievement of grace, it is but a very small part of the redemption of Christ. The supernatural overthrow of the depraved nature by the power of the Holy Spirit is the princ.i.p.al and real redemptive work. The pardon of committed sins is the clearing away of the rubbish, or preparation work, for the Third Person in the Holy Trinity to effect a revolution in the nature of man. Halleluiah to G.o.d! This change in nature is more wonderful than the revolting of nature at the command of Joshua. Man now, instead of being depraved in nature, is restored to his original holy nature.

This destruction of the carnal nature and the restoration of the original nature is accomplished by the Holy Spirit at the moment of his reception as an indwelling Comforter. Peter teaches this truth when he says: "G.o.d, which knoweth the hearts [or nature], bare them witness, giving them the Holy Ghost, even as he did unto us [at Pentecost]; and put no difference between us and them [Gentiles], purifying their hearts by faith." Acts 15:8, 9. Purifying the heart is the purification of man's affections, or nature. This is accomplished at the time of the giving of the Holy Ghost as declared in the last text; and this purifying of the hearts of the Gentiles at the giving of the Holy Ghost, is just what was done for the apostles at Pentecost. This is a plain, undeniable fact taught in this text. To turn to philosophizing upon how we can be conceived with a carnal nature, or how we can be converted and yet be depraved in nature is to soon become spoiled through vain deceit after the rudiments of the world and not after Christ. Col. 2:8. In the very nature of things, and according to the Word of G.o.d, pardon of sins necessarily precedes the destruction of the carnal, depraved nature by the Holy Spirit. In the fall of man there was the act of transgression and also a change in man's moral image. In his restoration there must be a pardon of transgression and subsequently a change in nature.

It is a law of G.o.d that the redemption of man be accomplished through faith, by his grace. Our faith can not reach beyond our knowledge. By knowledge we mean a real soul-consciousness or conviction and not an intellectual knowledge. At this point many a dear soul has erred from the truth. They have endeavored to bring their faith up to their intellectual knowledge, which ends in presumption. True Bible faith is grounded in the soul. It results from a soul-knowledge, or conviction. To accept pardon of sins or healing of the body with only an intellectual knowledge of these blessings and not a real heart-conviction is mere presumption, and ends in failure and disgrace. To follow the comprehensions of the intellect, and not the enlightenment of the Holy Spirit upon the soul, concerning the mysteries of G.o.d's salvation is to be led into error, because the intellect can not fathom the things of G.o.d. We do now emphatically say, according to G.o.d's established law, that no unregenerated heart can have a comprehension or conviction of a corrupt moral nature and its purification. Why? Because transgression stands between it and purity. The awakened guilty soul knows nothing but its guilt, and for forgiveness only does it plead. After being pardoned, the soul gains a knowledge of carnality, and it is then convicted for the second cleansing.

Those who believe that purity of heart is attained in pardon take as a basis of such belief the language of Paul in 2 Cor. 5:17; Rom. 8:1-7; and similar texts. Now the apostle often speaks of full salvation, or complete redemption of the soul, in a general way. He says that "salvation is by the grace of G.o.d through faith." By this he does not mean justification only, but sanctification as well. He has not specified the two works, but has spoken of full salvation in a general way of being by grace through faith. Thus Eph. 2:8-10 includes full salvation. In 2 Cor. 5:17 he again speaks of full salvation in a general way. It is true we are in Christ when converted, but we are none the less in him when sanctified. To say that Paul is referring to the justified only in this text is an error. By the two preceding verses we have reason to believe he is referring to those who are wholly sanctified. This then is no proof text that carnality is destroyed in justification, because you can not prove that he is referring to those who are only justified. In conclusion we would say that Christ came to redeem man only. Beast and bird have no part in the redemption. They shall perish. The earth is not redeemable, but being under the curse-spotted by sin-it shall be destroyed.