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Signs of the Times, Vol. 1, No. 21.

The Sermon

Signs of the Times

Apr 1, 1875

California Conference of Seventh-day Adventists · Oakland, California · Apr 1, 1875

The Sermon.

By Mrs. E. G. White

THE FAITH OF ABRAHAM.

BY MRS. E. G. WHITE.
ABRAHAM was directed of God to go up to Mount Moriah, and there offer up his son as a burnt offering. There the Lord tested Abraham by a most fearful trial. In taking Hagar for his wife he showed distrust in the promises of God. If he had patiently waited for the promise to be fulfilled in God's own time and manner, and had not sought to make a providence himself, he would not have been subjected to this the closest test that was ever required of man.
This command of God was calculated to stir his soul to its depths. He was one hundred and twenty years old when this terrible and startling command came to him, in a vision of the night. He was to travel three days' journey, and would have ample time for reflection. Fifty years previous, at the divine command, he had left father and mother, relatives and friends, and had become a pilgrim and a stranger in a land not his own. He had obeyed the command of God to send away his son Ishmael to wander in the wilderness. His soul was bowed down with grief at this separation, and his faith was sorely tried, yet he submitted because God required it.
But now a trial was before him which caused all his other afflictions to appear insignificant. The words of the command were sufficient to harrow up his soul and give him the deepest pain. "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." Over and over again did the burdened soul say, Oh! my son, my son, would to God my life would be accepted in the place of thine; then should my light not go out in darkness. Abraham arose before day, and as he looked up to the starry heavens, he called to mind the promise which God made to him fifty years before. "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 now the same voice had commanded him to slay this only son, through whom this promise was to be fulfilled.
Abraham was tempted to believe that after all this might be a delusion. Stricken with grief, he bowed before God, and prayed as never before for a confirmation of this strange command, for greater light if he must perform this terrible duty. He remembered the angels sent to tell him of God's purpose to destroy Sodom, and those who bore to him the promise that he should have this same son Isaac. He walked forth where he had several times met the heavenly messengers, hoping to meet them again and receive some special direction from them; but he gained no light, darkness seemed to close about him, day was approaching, and he must be on his journey before light.
He first passed to the couch upon which Isaac slept in peaceful innocency; he was the joy of his heart, the comfort of his old age. Abraham's lips quivered, he turned quickly away, and looked upon the couch where Sarah was quietly sleeping. He knew that Isaac was her pride, that her heart was intwined with his. Should he awake Sarah, that she might look upon her son for the last time? Should he tell her the requirement of God? He knew that he himself had strength of faith, and confidence in God; he did not know the strength of Sarah's faith; but he did know the strength of her love for Isaac.
He passed from one sleeper to the other, undecided in regard to the wisest course to pursue. He finally awakened Isaac softly, informing him that he was commanded of God to offer sacrifice upon a distant mountain, and that he must accompany him. He called his servants, and made every necessary preparation for his long journey. If he could unburden his mind to Sarah, and they together bear the suffering and responsibility, it might bring him some relief; but he decided that this would not do; for her heart was bound up in her son, and she might hinder him. He went forth on his journey, with Satan by his side to suggest unbelief and impossibility.
While walking by the side of Isaac, he could not engage in conversation as usual, for a deep sorrow was concealed in his own breast. The night approaches, the longest day Abraham ever experienced has come to a close. He saw his loved son Isaac and the servants locked in slumber, but he could not sleep. He spent the night in prayer. He would pray, still hoping that some heavenly messenger would appear to tell him that it is enough, that he may return to Sarah, with Isaac unharmed. The stars seem to shine forth more beautiful than ever before, reminding him of the promise, As the number of the stars, so shall thy seed be.
No new light dawned upon the tortured soul of Abraham. A heavy pressure was upon him, but he staggered not at the promise. He reasoned not that his posterity, which would be as the stars, must now come through Ishmael, for God had plainly stated that through Isaac should the promise be fulfilled. Then again was that voice ringing in his ears, "Take now thy son, thine only son Isaac, whom thou lovest." That terrible command which would leave him childless can scarcely be realized. He rises early to continue his toilsome journey. Satan whispers his doubts, but Abraham resists his suggestions.
All day he had hopes of meeting an angel coming to bless and comfort him, or perhaps to revoke the command of God, but no messenger of mercy appeared. Satan suggested that he must be deceived, for God had said, "Thou shalt not kill," and that it was not like God to require what he had forbidden. The second long day comes to a close, another sleepless night is spent in humiliation and prayer, and the journey of the third day is commenced. Abraham lifts his eyes to the mountains, and upon one he beholds the promised sign. He looks earnestly, and lo, a bright cloud hovered over the top of Mount Moriah. Now he knows it is all a terrible certainty, and no delusion.
He was yet a great distance from the mountain, but he removed the burden from the shoulders of his servants and bade them remain behind; while he placed the wood upon the shoulders of his son, and himself took the knife and fire. Abraham braced himself for his sad work which he must perform. He did not murmur against God, for Isaac had been given to him unexpectedly. He had received him with gratitude and great joy, and though he was the son of his age, the son of his love, he yet believed that the same power that gave him Isaac, could raise him again even from the ashes of the burnt sacrifice. He strengthens his soul by the evidences he has had of the goodness and faithfulness of God. Had not God, who had graciously given Isaac to him perfect right to recall the gift, and demand him back?
Isaac had been a comfort, a sunbeam, a blessing to Abraham in his old age, and although this gift of God seemed so precious, so dear to him, yet he was now commanded to give it back to God. The words of God's command showed that he fully realized the pain which Abraham must feel in obeying his requirement, "Take now thy son, thine only son Isaac, whom thou lovest." Abraham wanted no witnesses. It was enough that God could look on and not only see the full consecration of his darling Isaac, but read the heart and fully understand how severely he felt the test. He wished no one but God to witness this parting scene between father and son.
Abraham knew not how Isaac would receive the command of God. As they drew near the mountain, "Isaac spake to Abraham, his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?" These endearing words, "My Father," pierced his affectionate heart, and again he thought, Oh! that I, in my old age, might die instead of Isaac. Still reluctant to open before his son the true purpose of his errand, Abraham answered, "My son, God will provide himself a lamb for a burnt offering."
Isaac assisted his Father in building the altar. Together they placed on the wood, and the last work preparatory to the sacrifice is done. With quivering lips and trembling voice, Abraham revealed to his son the message that God had sent him. In obedience to God's command, he had taken the journey. Everything was ready. Isaac was the victim, the lamb to be slain. Had Isaac chosen to resist his father's command, he could have done so, for he was grown to manhood; but he had been so thoroughly instructed in the knowledge of God that he had perfect faith in his promises and requirements.
Abraham assured his son that his affection for him was not diminished, and that he would rather give his own life than to deprive him of life. But God had chosen Isaac, and his requirement must be fulfilled to the letter. He told Isaac that God had miraculously given him to his parents, and now he had required him again. He assured his son that God's promise, that "In Isaac shall thy seed be called," would be fulfilled; that doubtless God would raise him to life again from the dead. He told Isaac that he had hoped that the Messiah would spring from him. In this he was disappointed, and then, that his darling son must die by his own hand, increased his grief a hundred-fold.
Isaac at first heard the purpose of God with amazement amounting to terror. He considered the matter fully. He was the child of a miracle. If God had accepted him as a worthy sacrifice, he would cheerfully submit. Life was dear, life was precious, but his Creator had specified him, Isaac, to be offered up as a sacrifice. He comforted his father, by assuring him that God conferred honor upon him, in accepting him as a sacrifice; that in this requirement he saw not the wrath and displeasure of God, but special tokens that God loved him, in that he required him to be consecrated to himself in sacrifice.
He encouraged the almost nerveless hands of his father to bind the cords which confined him to the altar. The last words of endearing love were spoken by father and son, the last affectionate, filial, and parental tears were shed, the last embrace was given, and the father had pressed his beloved son to his aged breast for the last time. His hand is uplifted, grasping firmly the instrument of death, which was to take the life of Isaac, when suddenly his arm is stayed. "And the angel of the Lord called 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 any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the Lord it shall be seen. And the angel of the Lord called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."
God estimated Abraham's obedience and unswerving faith, and gave him the name of "Father of the faithful." The example of Abraham is recorded in sacred history for the benefit of his believing children. This great act of faith teaches the lesson of implicit confidence in God, perfect obedience to his requirements, and a complete surrender to the divine will. In the example of Abraham we are taught that nothing we possess is precious to give to God.
All that we have is the Lord's. Our money, our time, talents and ourselves, all belong to him. He has lent them to us, to test and prove us, and to develop what is in our hearts. If we selfishly claim as our own the favors God has graciously intrusted to us, we shall meet with great loss, for we rob God, and in robbing him, we rob ourselves of heavenly blessings, and the benediction Christ will give the faithful and obedient: "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."
How many now who profess to be Christians would yield up to God their beloved Isaac? Our dearest treasure belongs to God. A solemn duty rests upon Christian parents to so educate and mould the minds of their children that they will ever have a high respect and exalted reverence for God and everything sacred and holy. Such will feel that God's claims must first be regarded, that nothing is too precious to sacrifice for him. Such will, like Abraham, exemplify their faith by their works.
How many now who profess to believe God, and pass for Christians, will not obey his voice when he calls upon them to deny self, and yield to him their darling treasures. They will hesitate, and cling to earthly things. Their affections are upon the world and the things of the world, and some of these very ones will have the most to say about how much they have sacrificed to obey the truth. Isaac felt that it was a privilege to yield his life as a sacrifice to God. If Godcould accept him, he felt that he was honored.
Human judgment may look upon the command given to Abraham as severe, too great for human strength to bear. Abraham's strength was from God. He looked not at the things which are seen with mortal vision, but at the things which are eternal. God required no more of Abraham than he had, in divine compassion and infinite love, given to man. He gave his only begotten Son to die, that guilty man might live. Abraham's offering of Isaac was especially designed of God to prefigure the sacrifice of his Son.
Every step that Abraham advanced toward Mount Moriah, the Lord went with him. All the agony and grief that Abraham endured during the three days of his dark and fearful trial, were imposed upon him to give us a lesson in perfect faith and obedience, and that we might better comprehend how real was the great self-denial and infinite sacrifice of the Father in giving his only Son to die a shameful death for the guilty race. No trial, no suffering or test, could be brought to bear upon Abraham, which would cause such mental anguish, such torture of soul, as that of obeying God in offering up his son.
Our Heavenly Father surrendered his beloved Son to the agonies of the crucifixion. Legions of angels witnessed the humiliation and soul-anguish of the Son of God, but were not permitted to interpose as in the case of Isaac. No voice was heard to stay the sacrifice. God's dear Son, the world's Redeemer, was insulted, mocked at, derided, and tortured, until he bowed his head in death. What greater proof can the Infinite One give us of his divine love and pity. "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?"
The meagre conception that many have of the worth of the soul, and the sacrifice of God's dear Son for sinful man, is shown by their works. Should God speak to them as he did to Abraham, Sacrifice your possessions, your temporal benefits that I have lent you to advance my cause, they would look in astonishment, thinking God did not mean just what he said. Their riches are as dear to them as their children, their worldly treasure is their Isaac. To honor God with their substance, they think, is a requirement altogether too great, and they cannot believe that God means it. What have this class sacrificed for God?
Men will show all the faith they have. If God should speak to them and command them to go and offer one of their beloved children, they would think God a hard master. Yet he has done more than this for them. No such command will come to test and prove them. God knew to whom he spake, when he gave the command to true and faithful Abraham. Abraham knew that it was God who had commanded, and that his promises were infallible. Had God commanded him to offer his gold, his silver, his flocks, or even his own life, he would have done so cheerfully. He would have felt that he was but yielding back to God that which belonged to him.
But there are many who know not what self-denial, or sacrifice, or devotion to God, is. They never can have extended and elevated views of the infinite sacrifice made by the Son of God to save a ruined world, until they surrender all to God. If God should speak to them in a command, as he did to Abraham, they would not be enough acquainted with his voice to understand that he did really require something of them, to show their love, and the genuineness of their faith.
The claims of God upon our love, affection, and possessions, our talents, and ourselves, are correspondingly great as was the infinite sacrifice made in giving his Son to die for sinful man. Those who really appreciate the work of the atonement, those who have a high sense of the sacrifice Christ has made to exalt them to his throne, will count it a special honor to be partakers with Christ in his self-denial, sacrifice, and suffering, that they may be co-workers with him in saving souls.
There are many who profess the truth, who do not love God half so well as they love the world. God is testing and proving them. Their love of the world and of riches darkens their minds, perverts their judgment, and hardens their hearts. God has, to some of them at least, revealed his will, and called for a surrender of their Isaac to him. But they refuse to obey, and let golden opportunities pass. Precious time is bearing into eternity a record of duties unfulfilled and of positive neglect.
Nothing we have is of true value until it is surrendered to God. The talent of means devoted to the cause and work of God, is of tenfold more value, than if selfishly retained for the gratification of our own pleasure. The faith of the devoted martyrs was like that of Abraham, it was genuine. They valued the precious truth, and in their turn, although despised of men, hunted from place to place, persecuted, afflicted, and tormented, were valued of God. There was no place for them upon the earth, but of them, says the apostle, the world was not worthy. Those who clung to precious truth in face of prison, torture, and death, had faith that few now living possess.
Many have chosen a life of ease. They have exalted their earthly interests above the spiritual and eternal. They neglect to learn the hard lesson of self-denial, and of surrendering all to God. They do not count anything interesting, save that which is learned without much effort, and without involving any sacrifice of temporal enjoyment; and it is forgotten as soon as learned, because it cost them nothing.
The deepest poverty, with God's blessing, is better than houses and lands, and any amount of earthly treasure, without it. God's blessing places value on everything we possess; but if we have the whole world without his blessing we are indeed as poor as the beggar, for we can take nothing with us into the next world.
Those who profess to be looking for the soon coming of our Saviour, should have Abrahamic faith, a faith that is valued because it has cost them something, a faith that works by love, and purifies the soul. The example of Abraham is left on record for us upon whom the ends of the world have come. We must believe that God is in earnest with us, and that he is not to be trifled with. He means what he says, and he requires of us implicit faith and willing obedience. Then will he let his light shine around about us, and we shall be all light in the Lord.

Sunlight in the Heart.

By Ellen H. Willis

THERE is sunlight on the hill-top, There is sunlight on the sea; And the golden beams are sleeping On the soft and verdant lea; But a richer light is filling All the chambers of my heart, For thou art there, my Saviour, And 'tis sunlight where thou art.
Thou hast whispered thy forgiveness In the secret of my soul: "Be of good comfort, daughter, For I have made thee whole." The "fowler's snare is broken," And loosed my captive wing, And shall the bird be silent Which thou hast taught to sing?
In the dust I leave my sackcloth, As the garb of other days, For thou "girdest me with gladness, And thou robest me with praise." And to that home of glory Thy love hath won for me, In heart and mind ascending, My spirit follows thee.
Choose thou for me my portion— My bitter and my sweet; The cup thy hand doth mix me, I will drink it at thy feet; While I'm waiting for that moment, The brightest and the best; When thou shalt stoop to lift me From thy footstool to thy breast.
Oh! ye who sit in darkness, Ever mourning for your sin, Open the windows of your soul, Let the warm sunshine in; Ev'ry ray was purchased for you, By the matchless love of One Who has suffer'd in the shadow, That you might see the sun!
Lord Jesus! Thou hast bought me, And my life, my all, is thine; Let the lamp thy love hath lighted, To thy praise and glory shine; A beacon 'mid the darkness, Pointing upward where thou art; The smile of whose forgiveness, Is the sunlight of my heart! —Ellen H. Willis.

The Unity of the Faith.

By J. H. Waggoner

CHRISTIAN union has always been considered desirable; but lately, seeing that confusion and diversity are increasing, and knowing of no means whereby to correct the evil, the churches have resigned themselves to the apparent necessities of the case, and, to solace themselves, have devised what they call “unity in diversity.” But we are sure no such unity as that was ever learned from the word of God.
The gospel inculcates union, and has made provision to effect it. The apostle, concerning the benefits and privileges conferred on the church by Christ, wrote as follows:—
“When he ascended up on high he led captivity captive, and gave gifts unto men. * And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come into 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 fullness of Christ.” Eph. 4:8–13.
Here we have definite information concerning the object for which these gifts were given unto men, and the time of their continuance. The reader will bear in mind that the absence, or the apparent absence, of the gifts of the Spirit at any time or in any age of the church, is no argument against their perpetuity. The apostle says, “Follow after charity, and desire spiritual gifts.” Now if charity should not be found with a certain body of professing Christians, or in a certain age of the professed church, it would not prove that it was not duty to exercise it; but it would prove that there was a serious declension from the divine standard of piety. In like manner, if the gifts of the Spirit were entirely wanting in a given time, yes, if the church had ceased to “desire” them, that fact would by no means prove that God had withdrawn the gifts. But it would prove that the church had forgotten the injunction of the apostle, and had lost sight of the standard of Christianity as it was at first erected. We do not learn what is truth or what is duty by the position or practice of professed Christians at any specified time, but by the teachings of the divine word; and the position and practice of all are to be judged by the word.
Those who plead that God has withdrawn the gifts from the church usually affirm that they were given to the apostles for the especial purpose of completing the canon of revelation, or a system of divinity, and when they had completed their writings the gifts were removed as being no longer necessary. But it is worthy of particular notice that when the apostle specifies the objects or uses for which the gifts were conferred, the above mentioned reason is not given at all. It would be very strange indeed if the apostle, in recounting the uses of the gifts, should mention several but entirely omit the real one, or the chief one!
It is to be noticed also that all the gifts were given with the same end in view, and for the same length of time. If they were withdrawn there are now in the church no evangelists, pastors, nor teachers, for these are among the gifts of the Spirit.
Or, if God saw fit, in his wisdom, to withdraw them from the church, it is daring presumption to try to reinstate them. It is allowable, and may be expedient, to devise methods of operation on points concerning which there has been no revelation, when such methods do not conflict with revelation. But, when God has ordained a plan and adopted a means, and afterward reversed or abolished it, to endeavor to reinstate it is an effort to impeach divine wisdom. Had it been wise and right to retain it, he would have retained it. If it be proved that he has abrogated a certain order, that is sufficient proof that he did not consider it wise or expedient to have it continued. What, then, must we think of that class of professed Christians who teach that God “set in the church” certain gifts, as evangelists, pastors, and teachers; that he afterwards withdrew them and left the church without them; and they themselves proceed to reinstate or supply them to the church, according to their own will and pleasure? Such proceedings toward any earthly government would be considered no less than treason,—an entire subversion of the authority of the government by erecting offices contrary to the known will and action of the governor.
The gifts were at first conferred on the apostles to qualify them to preach the word, and so says Paul in Eph. 4:11, they were given “for the work of the ministry.” Jesus would not suffer the apostles to preach even a single sermon until they were “endued with power from on high,” though they had been under his personal direction and instruction more than three years; and we have no warrant to believe that he intended the work of the ministry to be carried on at any time without the direct aid of the gifts of the Spirit.
And it is expressly declared that they were given for their several offices “till we all come into the unity of the faith,” a position unto which the church has not attained. It will not do to say that the church did arrive at such a state in the days of the apostles, and that it has fallen from it, for the admonitions and reproofs given in their writings disprove that. Or if it were true that the saints at first were so united in faith, but fell from that state in the great apostasy, then is proved the necessity of a revival of the gifts to accomplish their destined work. But it is not necessary to argue that point. The church has not yet been so perfected. Nor is it true that such a state of things is found in any one church of the present age; for in most of them, and in all large bodies of them, there is found almost endless diversity of faith on many Bible doctrines.
There are many who, instead of confessing their shortcomings and trying to remedy their defects, frame excuses and scout every grace they themselves do not possess. Destitute of the gifts of the Spirit, they deny that they were designed to be perpetuated. Having among them such a diversity of faith, they deny the New Testament doctrine of unity, and urge that it is impossible for all to see and believe alike. They think such a state of things as is now found in the different churches is not only allowable but providential, and a right development of the gospel plan. We admit that men of different education, prejudices, and prepossessions, will not see and think alike, unless their prejudices and prepossessions are overcome. But this is the very end contemplated in the gospel. If this is not so—if each one is to gratify his prejudices and act according to his own prepossessions, then the gospel is a nullity; for then cross-bearing and self-denial are not required, and humility is not even a Christian grace.
But what then means the text already quoted, that we are designed to come into the unity of the faith? That it means all that the words can imply is proved by other texts, as the following:—
“Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one in us; as thou, Father, art in me, and I in thee, that they also may be one in us.” John 17:20, 21.
Here surely is described a more perfect unity, a more complete oneness than is found among professed Christians of the present time. But verse 11 is equally explicit:—
“Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.”
If the Christians of this day who plead so much for “union,” even those styled evangelical, think their union truly represents the union or oneness of the Father and Son, then their ideas of a “trinity in unity” are not very exalted. It must be evident to every thoughtful observer that, either there is no very close union between the Father and the Son, or else this prayer is not fulfilled in the churches of the present age. That it was designed to be fulfilled is proved by the apostle’s words in 1 Cor. 1:10, as follows:—
“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; and that ye be perfectly joined together, in the same mind and in the same judgment.”
And again in Philippians 2:2, as follows:—
“Fulfill ye my joy, that ye may be likeminded, having the same love, being of one accord, of one mind.”
And that last excuse for discord and disunion among Christians, namely, that the various churches with their diversity of faiths are recognized as so many “branches” of the body of Christ, is removed by our Saviour’s words to his disciples:—
“I am the vine, ye are the branches.” John 15:5.
This language was not addressed to different churches, but to individuals, before any contention or departure from truth had separated believers into different factions of diverse creeds. Every excuse or reason offered to justify the present state of discord, or any diversity of faith and judgment among Christians, is founded in selfishness, and is an evidence of calamity according to the words of Paul.
Some imagine that a gift of the Spirit cannot be manifested “for the work of the ministry” without interfering with the canon of revelation. But this is a very narrow view of the subject. An evangelist may “make full proof of his ministry,” and yet conform to the word already given. And so of any other gift. Paul was directed by the Spirit to go to Macedonia. Peter, by direct revelation, was sent to Cornelius. Paul and Barnabas were separated to a certain work by order of the Spirit. By the same power Elymas the sorcerer was discovered and rebuked. In these and other instances, nothing was added to the body of the Scriptures. And so, since the days of the apostle’s, in the time of the Reformers, of Wesley, and in later times as will be shown, instruction, reproof, and comfort, have been given by the Spirit. Words of comfort, warnings of danger, personal reproofs, directions to duty, all come under the heads of the perfecting of the saints, the work of the ministry, and the edifying of the body of Christ, while none of them are additions to the Scriptures. The objection arises from prejudice, and must at once be rejected by all who recognize the truth that the ministry is not sufficient, without being “endued with power from on high,” to so instruct and lead the church as to bring them to the unity of the faith and spirit. Human strength and human wisdom cannot accomplish it.
“And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues.” 1 Cor. 12:28.
As God set these in the church we have a right to ask, By what authority and by what power have they been removed from the church? Did God ever make known his intention to deprive the church of their aid? They should remain where God has set them unless he has removed them; but of their removal we have no intimations in his word. The Bible foretells a falling away; the arising of false teachers in the church; the entering in of grievous wolves, not sparing the flock; and the bringing in of damnable heresies. But all these indicate, not the withdrawing of the gifts from the church; but the necessity of their retention; for surely they must be needed most for the perfecting of the saints, for the work of the ministry, and for the edifying of the body of Christ, when such a sad state of things exists. There is no reason to dispute that the instruction of the apostle to “covet earnestly the best gifts,” and to “follow after charity, and desire spiritual gifts,” was given to the church for the entire dispensation.
The intention of the apostle’s argument in 1 Cor. 12 is not generally appreciated because its connection is not regarded. After enumerating the manifestations of the Spirit, saying the gifts are divided to every man as the Lord will, he says “we are all baptized by one Spirit into one body.” This is a most important declaration, as it gives us to understand that if we are not baptized by that Spirit into that body we are not of that body.
When the Saviour left the disciples he said, “Ye shall be baptized with the Holy Ghost not many days hence.” Acts 1:5. That baptism they received on the day of Pentecost, according to “promise of the Father” to the Son. And this promise they held out to all whom they preached, “even as many as the Lord our God shall call.” With this baptism of the Spirit are all the saints baptized into one body, yet “having gifts differing,” as it pleases God to bestow. This can have reference to nothing but the immediate operation of the Spirit. Then follows the argument for their necessity in the church. He says:—
“For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body, is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body, is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body as it hath pleased him.” 1 Cor. 12:14–18.
God hath set the members in the body so that it is perfect and complete in every part. If any part is lacking, there is schism or division. The hand cannot supply the place of the foot, nor can the ear fill the place of the eye. A perfect body, complete in all respects, has every member in its place; each fulfilling its office; each aiding and strengthening the other; as it is written:—
“And the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you.” Verse 21.
Let it be remembered that this argument is concerning the gifts in the church, and here is a rebuke to that spiritual pride which asserts that Christians are now so wise and strong that they have no need of some of the members which God set in the church; which virtually boasts that we have outgrown the bounds of God’s original arrangement. This is actually taking common ground with that class of infidels who kindly admit that the Bible was good enough for the time when it was given, but that we have outgrown its narrow confines and find it unsuited to our present wants. Neither the revelation nor the arrangement for the church was local and temporary, unless the gospel itself is temporary or confined to a part of the age.
The apostle has affirmed that no part of the body, as God originally constituted it, can boast against any other part. And yet this is exactly what the professed “body of Christ” is doing in this age. Some of the most important parts which God set in the church are ignored, despised, and boasted against, as if they were hindrances instead of helps; as if they marred the body instead of their being necessary to its perfection. Of this same subject the apostle further says:—
“The members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.” Verses 25, 26.
The error commonly entertained in regard to this chapter is that: it is supposed that “the members” referred to are individuals in the church without any reference to the gifts. But such, certainly is not the idea conveyed by the language; nor can any gather that idea from the entire chapter in its connection. It relates to the gifts as divided to the several individuals composing the entire church, as God was pleased that they should exist, that no part be lacking, or weak, or defective, but that the whole body may be perfect according to the divine plan. For they were all given
“For the perfecting of the saints, for the work of the ministry, for the edifying [building up] of the body of Christ; till we all come into 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 fullness of Christ.”
Happy state! blessed privilege! May we all have grace to obtain it, and humility to accept the means whereby it is obtained. J. H. WAGGONER.
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