Untitled article by Elder M. Larsen

Pacific Press Publishing Company · Oakland, California · Jan 16, 1893

FromSigns of the Times, Vol. 19, No. 11.

STUDY OF THE BIBLE—ITS IMPORTANCE AND BENEFITS. NO. 3.

By Elder M. Larsen

We should study the Scriptures by subject, "comparing spiritual things with spiritual." 1 Cor. 2:13. "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." 2 Tim. 2:15. Then, in order to arrive at a proper understanding of it, a work of "comparing" and of "dividing," or separating out, will be necessary. Here is the material before us. There may be more than a dozen different subjects mentioned in a single passage. In order to understand each subject mentioned, it must be compared with other texts bearing upon the same questions. Suppose I want to understand the subject of baptism, a very important question, yet a question over which the religious world is all divided. How shall I come to a correct understanding of this duty? Must I take the whole Bible right along to get at it? It would not afford me much light on the subject by reading, "In the beginning God created the heaven and the earth" (Gen. 1:1), for that text does not say a word about baptism. Then how shall I do? Confine my study to some individual text, or chapter? The result would be equally unsatisfactory. Let us try it. Says one: "I just like the idea of taking some certain text or verse in the Bible, and then explaining or preaching from that. This hop, skip, and jump method, taking a text here and a text there all through the Bible to prove it by, doesn't suit my fancy at all." Very well, let us just apply this idea to the subject of baptism. We have known some persons who did thus,—took a certain text to preach from, and it has occurred to us at times that they managed to get so far away "from" it as to never get back.

But to proceed. We will go to the gospel commission. Says Christ:—

"All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." Matt. 28:18-20.

Would this verse explain to me the nature and object of baptism, how, and why, I should be baptized, or who should be baptized?—Not at all. If I were brought up to believe that sprinkling or pouring was baptism, this text alone would not be very likely to change me. It would only confirm me in the obligation. I would be very apt to read the idea of my mind right into the text, and be stronger than ever in pouring or sprinkling. If I believed in "trine immersion," dipping a person three times face foremost for baptism, it would probably serve to strengthen me in that idea. So of immersion. How then shall I settle it? Says one, "Take the whole chapter." Very well. But there is not another verse or word in the entire chapter that mentions baptism, or says anything about it. Then let us let the Lord settle it in the very way we need to have it answered:—

"Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line." Isa. 28:9, 10.

Then it will require "precept upon precept," or text upon text, "comparing spiritual things with spiritual." But where may we find all this testimony? in one verse, or one chapter? "But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." Isa. 28:13.

Then we will not find it all in one place? There will be a little here and a little there. The Psalmist maybe has introduced the question. The prophets, Isaiah, Jeremiah, Ezekiel, and others, have added still more testimony; and the evangelists, Matthew, Mark, Luke, or John, may have joined in to confirm it. Now, what must I do?—I must collect from each of these their testimony on that question, put it together, compare it, make it the foundation upon which to reason, and from which to draw my conclusion.

Now, if all would do the same thing, would it leave us very much room to differ?—Not at all. So of baptism I find the obligation stated in the great commission, and before a person is baptized he should be taught (Matt. 28:19); he should believe (Mark 16:15-16). "Faith comes by hearing, and hearing by the word of God." Rom. 10:13-17. He should also repent. Acts 2:37, 38. Then before one should be baptized, he must have come to years of accountability, since the child cannot be taught, cannot believe or repent. Again, they baptized in the river. Mark 1:5. Both go down into the river. Acts 8:38, 39. If sprinkling were baptism, this would not have been necessary. It required much water (John 3:23), but sprinkling does not. Baptism is immersion, and is represented as a burial. Rom. 6:3-5; Col. 2:12. We do not bury persons by putting a little dust on their heads, nor face foremost. There is but one baptism. Eph. 4:5. From this we could now draw a safe conclusion.

I take another illustration,—the idea that God has fixed by an eternal and unchangeable decree that some men shall be saved and that others shall be lost, irrespective of their power to choose or their conduct in the matter—an idea that has prevailed more or less ever since the days of Calvin. There are certain passages of Scripture which, if taken alone, would seem to confirm the idea. Thus: "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth." Rom. 9:18.

"Now," says one, "God has foreordained that he will have mercy on certain ones, irrespective of their choice, and others he will harden. There can be no choice in the matter." And then the text is made to prove it. But hold, does the text say he willed to have mercy on the individual irrespective of that individual's choice or course in the matter, and that on him he will have mercy, etc.?—Not at all. Well, then, how shall we learn who it is upon whom God has willed to have mercy? Let the Scriptures answer: "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." Isa. 55:7. Then on whom has God willed to have mercy?—On all who will turn from their unrighteousness unto God. And on them "he will have mercy."

Whom will he harden? "And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." 2 Thess. 2:10-12. Hardness is the natural consequence of a rejection of light. The same rays of sunshine and showers of rain that clothe nature with its verdure of green, that scatter blessings everywhere, that cause life and health to spring forth, and the earth to blossom as the rose, likewise scatter death and desolation, destruction and devastation, pestilence and famine in their path. Those same rays of sunshine which melt, and soften, and subdue the wax, harden and parch the clay, from the fact that the one admits, receives, and absorbs that light into itself, whereas the other resists, rejects, and shuts it out, and in consequence is hardened. Just so with God's truth. Those same rays of truth shining forth from God's throne, which are intended to, and which do, bring light, peace, joy, and comfort to our hearts and our homes, which scatter the blessings of freedom, of pardon, of life, and hope, which soften and subdue our hearts when we submit, accept, and receive, will, when we resist, reject, and turn away, harden our hearts, and bring coldness, darkness, despair, and death.

In this there is no injustice of God. It is a just consequence of man's choosing. It is in this sense that God is said to have hardened the heart of Pharaoh. Ex. 4:21; 7:13. And yet Pharaoh hardened his own heart. Ex. 8:15-32. God, by sending the light of truth and mercy; Pharaoh, by resisting and rejecting. So we find God's people commanded to cleanse themselves, and yet God cleanses. Man is required to work, and yet it is God who works. Titus 2:14; 3:8, 14; Phil. 2:12, 13; Isa. 26:12. There is a coöperation between God and man. 1 Cor. 3:8, 9; 2 Cor. 6:1. When we will to do on our part, God has promised to second our efforts, and prosperity will attend us.

(To be continued.)