Earlier text: WAR IN HEAVENBAPTISM FOR THE DEAD.
By W. A. Alway
[Republished by Request, from the SIGNS of July 17, 1901.] Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" says the apostle in 1 Cor. 15:29. Some persons regard this scripture as teaching the necessity of a distinct baptism by believers on behalf of those who have gone down to the grave without repentance and baptism. In some parts of the land expensive temples have been erected, in which the ordinance of baptism is administered for this purpose. The sincerity of many of the adherents of this doctrine I do not doubt; but that the above scripture enjoins this practise, I do not believe, for the following reasons:— 1. It is always unsafe to build a fundamental principle of belief upon an inference from a text of Scripture, especially if such inference is unsupported by any passage of Scripture. But is this interpretation thus left without support?—Yes. There is not a text, inference, or example in all the Sacred Record of the primitive church that in the slightest degree gives strength to this view. We have no hint of any apostle or elder performing this ceremony in behalf of the dead; there is no record of the formula used. This complete silence is all the more significant when it is remembered that this ordinance would necessarily have been a matter of special instruction, since it would have been the introduction of a new ceremony, rather than the continuation of some established custom. The reader is asked to note carefully how explicitly other ordinances were defined and enforced. For example, baptism (Matt. 28:19, 20; Mark 16:16; Rom. 6:3-6), the ordinance of humility (John 13:1-17), the Lord’s Supper (Luke 22:17-20; 1 Cor. 11:23-34). 2. The above construction put upon the scripture in question pre-supposes the preaching of the Gospel by and to dead men. But this again we find to be in direct conflict with the most positive statements of Holy Writ. We read: “The dead praise not the Lord, neither any that go down into silence.” “For the living know that they shall die; but the dead know not anything. . . . Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun.” Ps. 115:17; Eccl. 9:5, 6. “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Ps. 146:3, 4. How inconsistent to suppose that such a praiseless, loveless, thoughtless, lifeless class of beings would make either effective preachers or responsive hearers. 3. This interpretation also provides for a change of destiny beyond the grave, which is also anti-scriptural. There is no promise in5the Word of God that can justify the sinner in looking forward to a future state for salvation. There will be no time when the settled and continuous choice of this present life may be reversed. “Now is the day of salvation.” 2 Cor. 6:2. This truth is also confirmed by the words of Christ in the parable where it is represented that the rich man desires Lazarus to cross the border-line of their respective destinies, and dip his finger in cold water and cool his tongue. This was denied, for the unalterable reason that between them there was an impassable gulf “fixed,” which forbade any possible change of destiny. Luke 16:26. 4. But the primary reason for the rejection of this interpretation is that it robs the text itself of the gem of truth which it holds. We believe this text to mean just what it says, as is the case with all the words of God to men. “Why are they then baptized for the dead?”—Evidently, from the context, because the dead are the only ones to whom baptism can have any application, and this for the simple reason that they are the only ones qualified for burial, or that can require a resurrection. But how many are dead?—All. “Because we thus judge, that if one died for all, then were all dead.” 2 Cor. 5:14. “For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. 15:22. To God, who sees the end from the beginning, he who is in sin is dead. “Sin, when it is finished, bringeth forth death;” actual, physical death; and this “death passed upon all men, for that all have sinned.” James 1:14, 15; Rom. 5:12. If it were not for the dead, baptism would be meaningless. In order that the relation of baptism to the dead may appear more clearly, let us consider it in the light of the life of Christ. When the Saviour came to John at the River Jordan, and requested baptism, John refused on the plea of unworthiness. But Jesus urged His request in these words: “Suffer it to be so now; for thus it becometh us to fulfil all righteousness.” Christ was not only an example to man while on the earth, but also a Substitute. It certainly was not for Himself that Christ was baptized, but for a dying world; for He knew no sin. 1 Peter 2:22. It was not necessary for Him to die to the world, for He never lived to it. But it was for sick, dying, and dead men that Christ was slain from the foundation of the world. For man He chose an earth-life of sorrow and suffering for sins not His own, but man’s. “For He [God] hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him.” And so He fulfilled all righteousness, not for Himself, but for mankind; for His righteousness is unto all that believe, and is declared for the remission of sins that are past. Rom. 3:22-25. No work of my own righteousness, not even the work of baptism, counts in the process of justification; for it is emphatically stated that it is “not by works of righteousness which we have done, but according to His mercy He saved us.” Titus 3:5. It is “not of works, lest any man should boast.” Eph. 2:9. “But to him that worketh not, but believeth”—“his faith is counted for righteousness.” Rom. 4:5. Since it is the righteousness of God in Christ that is set forth, and applied to the sinner (Rom. 3:24), it is clearly evident that when Christ was baptized it was on behalf of mankind, and not Himself, that this act was performed. In our stead He fulfilled all righteousness; in our stead He bore our sins (1 Peter 2:24); yes, in our stead He was made to be our sins, and not ours only, but the sins of the whole world (1 John 2:2). For whose sins, then, was He baptized? There can be but one answer to this question,—For the sins of the world. But in what condition were all in the world?—Dead. 2 Cor. 5:15. Then for whom was Christ baptized?—For the dead, most certainly, and for no one else. And what significance has the baptism of Christ to the dead?—To those who have not rejected “the Light which lighteth every man that cometh into the world,”—whether it has shone on them through the written Word or through the book of nature (Rom. 1:19, 20),—His baptism, with all the perfect righteousness of His spotless character, stands imputed to them, whether they still live or are numbered with those that sleep in the dust. To those who reject the Light of life, the baptism of Christ in His own flesh, and in the person of His followers from that day to the present, stands as a positive testimony to His divinity, and that there will be a resurrection of the dead, both of the just and the unjust. Do I then believe in proxy baptism?—Most certainly, the kind that makes Christ instead of man my Substitute and Saviour. But this great truth must be kept constantly before men. And so we also are “buried with Him by baptism,” not to proclaim the merit of our own work, but to exalt the merits of His perfect life. Baptism is not a step taken toward Him, but “with Him.” Rom. 6:4. I am not baptized to obtain justification, but because I am already justified by His death, and saved by His life through faith. Rom. 5:10. My baptism is a reaffirmation of His perfect baptism. It is Christ again manifesting the great truth proclaimed by His own baptism in the person of His humble follower, who can say, as did Paul, “I have been crucified with Christ;” and now I live, not for myself, but for Him who died for me, (Gal. 2:20); so that in my baptism He shall be all in all; for He hath out of twain made one new man, and that man is Christ, not I. “Why are they then [who?—Christ and His disciples—Christ and His body; for we are the body of Christ] baptized for the dead?”—Because “Christ is risen indeed,” and is able, not only to quicken those who are dead in trespasses and sins, but also to wrench from the tomb every captive. “For as in Adam all die, even so in Christ shall all be made alive. . . . For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.” And until that glorious day shall burst upon this groaning earth, the blessed ordinance of baptism will remain as the perfect pledge of a perfect righteousness, sealed to the millions of the dead who have died in the Lord, and bright with the prophecy of that morn when sin and death shall be no more, and that saying shall come to pass which is written, “O death, where is thy sting? O grave, where is thy victory?” 1 Cor. 15:55. How They Became Convinced
[Believing it would be of interest to our readers, the editor of the SIGNS OF THE TIMES has asked Sabbath-keeping ministers and evangelical workers to tell in a few words the scripture or scriptures, the truths and principles, which constrained them to accept the unpopular truth of the seventh-day Sabbath. These testimonies must not exceed 500 words. Let us hear from all.] I was brought up by my loving parents in the Church of England (my father was a doctor, my grandfather and uncles were Baptists), and from a child I loved to attend the Baptist services. When a young man I joined the Indian Medical Service, and at an early age I was invalided on a small pension owing to ill health. In 1886 I became a member of the Methodist Church, owing to my dear wife, who was a very godly person. In 1896 I was subscriber to the Ram's Horn. From that paper Mr. John H. Quinn, Philadelphia, Pa., obtained the name of my daughter, and sent a copy of SIGNS OF THE TIMES, of the 1st and 8th October, 1896, also a very kind letter, telling my child, “Give these papers to your papa; perhaps he would like to read them.” In careful perusal I found two distinct headings, “The Sabbath-school” and “The Sunday-school.” At first I thought they both meant the same thing, Sunday. But on further reading the SIGNS I found both papers contained subjects on Sunday not being the Sabbath. Then the dates of the Sabbath and Sunday-school lessons caught my eye. Immediately I felt the power of God in my inmost soul, in convincing power, that Sunday was not the Sabbath, and for further proof I applied myself to search the Scriptures with assiduity and prayer, and by the grace of God having become fully convinced, I at once publicly gave out that I was a seventh-day Sabbath-keeper. Ever since I was pensioned I have been preaching the Gospel, and since the 9th of January, 1897, I have added the Sabbath to my medical missionary work. My work progressed favorably—I held Sabbath services in my own house, and others were led to open their doors to me—until recently there came a rich man amongst us, an active Medical Missionary of the Plymouth brethren, and fighting bitterly against the Lord's Day, and being helped by other missionaries, they commenced their attack by disseminating the pernicious writings of D. M. Canright and others. These had the desired effect, and excepting two, they have all gone back to Sunday-keeping; hence I, too, felt discouraged, till I received helpful letters from Brothers M. C. Wilcox and J. L. Shaw, and I now thank God that I and my house will continue in the faith, steadfastly serving the Lord our God through our Lord Jesus Christ, and keeping His Sabbath. HENRY ALFRED DAVIS. WHEN, quite early in life, my attention was called to the question of the change of the Sabbath, it required but a careful reading of the texts in the New Testament, which mention the first day of the week, to convince me of the utter lack of divine authority for such change. For a time I satisfied myself with the thought that it is immaterial which day we keep. But as the question revolved in my mind, and I saw from the teaching of the Word the design of the Sabbath as the sign between God and His people, by which they may know He is the Lord; and as such constitutes the seal of His law, I came to see the importance of the subject as related to the definite day. It began also to dawn upon me that the counterfeit institution must be the mark of the authority making the change, which could be none other than the man of sin. Furthermore, just previous to this experience, I had publicly professed my entire willingness to do anything the Lord required of me, claiming that as the strongest and most satisfactory evidence that I was a Christian. The inconsistency of this profession with the attitude I had assumed toward a plain command of God was pressed upon me with a conviction which I could not stifle, and as a result I was constrained to accept of the Sabbath, and all other phases of the present truth, as far as I understood them, and ever since have endeavored to walk in the light and stand in defense of the truth as it has been revealed to me. S. B. WHITNEY. The Silent Heavens
By Frances Willard
ONE look into the silent heavens, and all our earthly jargons seem unworthy; one deep tone of the forest's mythical eolian, and our deeper hearts respond in tenderness; one solemn strain out of the sea's unutterable anthem, and the soul hears it in that "something greater." that speaks to the heart alone.— Frances Willard. CHRIST’S PROMISE TO THE THIEF.
By G.
PEOPLE who cite the case of the thief who was converted on the cross as a proof of natural immortality, base their theory on a very flimsy foundation. 1. There is no evidence that the thief died on the same day on which Christ died. When Joseph of Arimathea asked Pilate for the body of Jesus on the evening of the day on which He was crucified, “Pilate marveled if He were already dead.” It was a matter of so much surprise to the governor that he called for the centurion to inquire if it were really true. It was not customary for victims of crucifixion to die under two or three days. 2. Jesus had died of a broken heart, as is shown by His piercing cry on realizing that His Father’s face was hidden from Him; and by the testimony of the blood and water which gushed out when His side was pierced by the officer’s spear. 3. The two malefactors were not dead. The Jews had asked that the legs of the crucified men might be broken, and that they be removed. They were hanging in a very public place, and the Jews did not desire the spectacle on that “high” Sabbath day. If it had been desired to have the victims killed outright, a more effectual means would have been taken. Breaking their legs would not cause death that day, and not necessarily at all; but it would prevent the possibility of escape. A recent instance of crucifixion in China is reported in the papers. The victim had committed so many murders that the ordinary method of execution by beheading was deemed too lenient, and it was decided to crucify him. The account says he was nailed through the feet and hands to a wooden cross, and placed on a bridge as a warning to malefactors; and that he lingered for three days before death ended his sufferings. 4. Inasmuch as there is hardly a probability that the two crucified with Christ died on the same day that He died, the argument that the thief’s spirit went to heaven that day with the spirit of Christ has absolutely no support from any interpretation that may be given to the record. Besides, Christ’s own declaration on the morning of the resurrection, that He had not yet ascended to His Father, is positive proof that He had not accompanied the crucified thief to Paradise, which is in heaven. See Rev. 21: 2; 22: 1, 2. Therefore it is clear that when Jesus said to the thief, “I say unto thee to-day thou shalt be with Me in Paradise,” He was announcing on that day what should be hereafter. A similar expression is found in Deut. 30:18: “I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it.” These facts make it evident that the punctuation (which is a modern invention) in most versions of Luke 23:43 gives a wrong impression. The comma should be after “to-day” instead of after “thee,” making the passage read, “Verily I say unto thee to-day, Thou shalt be with Me in Paradise.” This agrees with the converted man’s request, “Lord, remember me when Thou comest in Thy kingdom,” and is a promise to that effect made on that very day. All the faithful will be remembered when Christ comes in His Kingdom. See Matt. 25:31-34; John 14:1-3. This is also in harmony with all the Scripture teaching concerning the state of the dead and the reward of the righteous. See Job 14: 7-15; 19: 23-27; Ps. 146: 3, 4; Eccl. 9: 5, 6; 1 Thess. 4: 13-18. The sentry who sleeps at his post in time of war forfeits his life. He is the watchman for the camp. On his watchfulness and fidelity depends the safety of hundreds or thousands of lives. He holds their lives in his hands, and so upon him is placed the fearful responsibility of their safety. God has made His servants His watchmen, and holds them responsible for the faithful discharge of the duty to which He has called them. This is His charge: “Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word at My mouth, and give them warning from Me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.” Eze. 3:17, 18. The Lord has His messages of warning for His people in different ages. He has His warnings for the people of this age. As He held His servants responsible for the giving of His messages of warning anciently, so He will hold His professed followers responsible now for the giving of His message of warning for the generation in which we live—the generation in which His work for man will culminate. The penalty for unfaithfulness in giving the warning then is the penalty for unfaithfulness in giving the message now. That meant the loss of the soul there, and it means no less here. That message-giving watchman must himself watch for the development of God's work and for the calamities which are coming upon the world. He says: “If the watchman see the sword come, and blow not the trumpet, and the people be not warned, if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand.” Eze. 33:6. It is not enough that the watchman give a message given him; but he must be awake to every interest of the kingdom he serves, watching every move, and always ready to warn of every advance of the enemy and of every impending judgment of God. If we are servants of the King of kings, then are we watchmen for God, and charged with a responsibility which we can not evade and be guiltless. Christ's personal instruction to His servants is: “Take ye heed, watch and pray; for ye know not when the time is.” “Watch ye therefore; for ye know not when the Lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning; lest coming suddenly He find you sleeping. And what I say unto you I say unto all, Watch.” Mark 13:33, 35-37. That is Christ's command; and that makes a watchman of every Christian, for the Christian obeys Christ. This duty of the Christian as a watchman is further emphasized in the last admonition to the church: “Be thou watchful. . . . If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee.” Rev. 3:2, 3. The unfaithful watchman then comes under the condemnation of his Lord and is punished for unfaithfulness. The reward of the righteous is not his. On the other hand, Christ declares through His prophet: “Blessed is he that watcheth.” Rev. 16:15. God's obeyed commands are always laden with blessings. It is the obedient who are to “have right to the tree of life,” and “enter in through the gates into the city.” Rev. 22:14. The command to watch is one of His commandments. The Christian will obey it, and at the same time will be giving to the world God's warnings for this time. In that work there is power and blessing and eternal reward. But the great mad world is not looking for God's warnings; and the preachers and teachers that love to please the world are not giving them. Multitudes are rushing to ruin while blind watchers are on the walls; the lips that should be sounding the warning are dumb; and hearts that should be thrilled with the approaching culmination of the work of God are willing captives in the toils of this world's allurements. Away from these things and out from these conditions God calls His messengers to be minute men in these terribly important times. It means something to be a watchman for God—it means something to be a watchman just now when all the7forces and purposes of the ages are focusing for the climax. Are you His watchman? If you have taken His name, you have accepted that responsibility. It is a sacred trust; it is a blessed service; and God's rich reward will be upon every soul that performs faithfully the duties which it involves. Jesus is coming again. He is coming visibly—“every eye shall see Him.” He is coming personally—“this same Jesus,” “the Lord Himself.” My Saviour, your Saviour, Friend, Helper, is coming again. He comes to reward His servants. That reward will be a substantial one—“knowing in yourselves that ye have in heaven a better and an enduring substance.” Heb. 10:34. He has given us the earnest of that inheritance or reward in sins forgiven, in the quickening by a new life, in power over the flesh, in hatred of sin and love of God, in the bestowal of His Spirit. These are substantial blessings. We may even call the reward which He comes to give a material reward. The only objection is that through the teaching of a false theology men have come to look upon all that is material as gross, sinful, corruptible, perishable. But the diamond and the coal are equally material, but what a difference! Gold and clay are equally material, but there is a vast distance between them, measured in value. All that men can see or weigh or measure here is affected by sin. Its corrosive, disintegrating effects are everywhere. The hard stony plinths and pillars, arches and columns of ancient times are crumbling, and the great mass of earth’s material is much more changeable and subject to decay. Far more substantial than any or all of earth’s most lasting glories is the reward which Christ will give. It will abide forever. Its future existence will be measured by His life. When He walked upon earth, He was a substantial being. He died as such. He arose from the dead and revealed Himself as such. He ascended to heaven, a substantial place, where He pleads in the presence of God for us. He is coming again to receive unto Himself His people; to take them to substantial mansions He has prepared for them. John 14:1–3. The children of faith, “the pilgrims and strangers” of earth, in all the ages of the past, have sought for “a country of their own,” “a better country, that is, an heavenly”; they have found here “no continuing city,” but seek one to come, even the city “whose Builder and Maker is God”; and, therefore, He “is not ashamed to be called their God, for He hath prepared for them a city.” See Heb. 11:8–16. No shadowy, vague, illusive existence awaits the child of God, in which bodiless souls or wandering spirits inhabit a shadowy land. The glorious new heaven and new earth, forever free from sin’s curse, which God will give to His children, will be as real, as substantial as this earth at its very best; for “the throne of God will be in it.” No wonder that an old man, as for the first time he contemplated what Christ had in store for His people, exclaimed: “I want to be somebody and go somewhere; and be somebody when I get somewhere; instead of being nobody and go nowhere, and be nobody when I get nowhere.” O reader, the religion of Jesus Christ takes sinful man and makes somebody of him. It has a place for the somebody to live. The real King in His beauty will there reign over him. And he will find, as may every one of us, that in that land of His presence there is “fulness of joy” and “pleasure forevermore.” And Jesus our Lord is coming with this reward for all His people. “For the Son of Man shall come in the glory of His Father with His angels; and then shall He reward every man according to his works.” Matt. 16:27. “Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.” Can not you respond, “Even so, come, Lord Jesus?” “When Jesus comes to reward His servants,
Whether it be noon or night,
Faithful to Him will He find us watching,
With our lamps all trimmed and bright?” The Golden Rule absolutely forbids enforcing upon others any religious dogma, rite, or institution. It reads:— “Whatsoever ye would that men should do to you, do ye even so to them.” Matt. 7:12. This does not mean,—as is generally practised,—“Whatsoever ye would that men should do to you, do ye not so to them.” It means what it says. It means that if we would not that the idolator should force his religion upon us, we should not force ours upon him. If we would not have the Roman Catholic compel us to adore the “host” and bow to the pope, we should not seek to compel him to do what we believe to be right. If we would not have the Jew compel us to observe the day which he holds to be the Sabbath if he were in the majority, according to the teaching of Christ we should not demand that he should observe the day that we hold sacred. To compel or coerce any one in the matter of religious observances, institutions, or practices, is contrary to the Golden Rule, and is therefore unchristian. In speaking of the unspeakable corruptions in St. Louis and Missouri politics, the San Francisco Call says, and doubtless truly:— Following so closely upon the municipal scandals in St. Louis, the disclosures of corruption in the Missouri legislature tend to impress the public mind with a conviction that Missouri is about the worst State in the Union. The impression, however, is by no means a fair one. The fact is, that in St. Louis and in Missouri there have come into office a set of prosecuting officers, who are resolved to do their duty no matter what happens. Were similar prosecutions undertaken with an equal vigor in other States, it is quite probable the Missouri politicians would have a good deal of congenial company in their tours abroad. The Call then goes on to speak of Delaware, the New England States, New York, and Pennsylvania, and continues:— Missouri, in fact, is engaged in a process of house-cleaning, and is making a public exhibition of the soiled linen of politics that in other States has been left hidden in the back closets of the house, out of sight of the public. . . . Missouri, therefore, is all right. Her politicians are no worse than those of some other States, while her prosecuting attorneys are much better. And what the Call says is coming to be true of politics generally. More and more men are looking to men and to gain, not to principle and the good of others. “Boss” rule in politics has become dominant generally, and men are becoming more and more willing to be “bossed,” if thereby they can obtain more of the political plumes which the “boss” has to distribute. What a commentary all these things are upon the “land of the free and the home of the brave.” So many of the “free” are willing to be led like lambs to the slaughter, or shearing, and the brave are willing to be silent and let the shearing and slaughter go on. When a brave official does his duty, like prosecuting attorney Jos. W. Folk of St. Louis, he becomes the talk of a continent. The reader of McClure’s Magazine for March will find that the corruption in St. Louis is wide-spread, including not only the politician, but great masses of the people, and the consciences of not a few of the so-called substantial citizens seem to be paralyzed by the deadly narcotizing influence of the wide-spread corruption, which seems to have permeated everything. And as the Call says, and who can say it does not speak truly, that St. Louis is no worse than other great cities. What do all these things mean? What do they mean to you, thoughtful reader? Do you hope that out of this quagmire of corruption men will evolve purity and a reign of peace and righteousness? “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life.” The world is sowing unto the flesh. Greed and Mammon and Bacchus and Venus and Baal and Mars are the most frequented shrines, at which souls bow to-day. The end will be destruction to the nations of earth, whatever their profession, and to all who identify themselves with their “overflowing of wickedness.” The prophet speaks truly, “The law is slacked.” The great mass of religious teachers no longer present the claims of God as they are presented in His Word. Repentance and confession of sin and restitution of wrong are not pressed home on the conscience. It is not deemed “expedient” or “prudent” so to do; and so men pass on unheeding, unwarned, and the flood-tide of lawlessness and sin and wickedness rolls on with its human freightage to everlasting night. We know these words will be laughed at; but we know they are at their strongest tame presentations of God's truth. Let any man seek to stem the tide in his own life and character, as, praise God, not a few, we are constrained to believe, are doing; let him live absolutely honest and true to conviction and duty as God's Word teaches, as Christ exemplified, and that man will meet such pressure and temptation as never martyr of the Dark Ages had to meet. What does this over-sweeping, narcotizing flood of corruption mean in the light of the “more sure word of prophecy?”—It means that we are nearing the end. The probation, the trial of every form of human government which man could devise, is about over, “weighed in the balances and found wanting,” and Christ Jesus, earth’s rightful King, is about to take to Himself His great power and begin His eternal reign. Before His presence all thrones will crumble, all sin and all identified with sin, be consumed. Righteousness alone will reign. If you would reign with Him then, He must reign in you now. This is one of the questions ever bobbing up for answer, a needless question if it were not for timid sisters whom Satan or unbalanced men seek to silence by the misuse of this scripture. To say that we do not understand all that is implied in this might be a very proper thing. But this would not affect the main question at all. That the above scriptures forbid women lording it over men in church matters, assuming authority which they do not possess, making themselves unduly prominent, domineering, or arrogant, all sensible people will admit. Such conduct, which has been at times manifest in professed Christian churches, brings good neither to the woman nor the church, and is shocking to good taste and common sense. But does the text forbid women bearing testimony for Christ or speaking at all in public?—Emphatically, no. Let him, or her, who so thinks read of Deborah the prophetess, who helped Barak (Judges 4 and 5); of Huldah, who instructed all Israel (2 Kings 22:12–20); of Anna, who gave public thanks in the temple (Luke 2:36–38); of Priscilla, who instructed more perfectly the mighty and eloquent Apollos (Acts 18:24–26); of Philip’s four daughters who prophesied (Acts 21:9); of Phebe, the deaconess (literally) of the church at Cenchrea, commended by Paul (Rom. 16:1); and of the other women mentioned by the apostle in Romans 16. Read the instruction he gives to women who speak in public. 1 Cor. 11:5, 6. In the light of this let any and every woman, if she has a testimony to bear for God, not seek to usurp authority over a man, but on proper occasions bear her testimony in Christ’s name with all assurance, but with becoming modesty. “With the mouth confession is made unto salvation.” Rom. 10:10. This includes women as well as men. See Rom. 10:12, 13; Gal. 3:28. Jesus Christ came to give peace. He says, “Peace I leave with you, My peace I give unto you. Not as the world giveth, give I unto you.” The peace that Christ gives is the peace of righteousness, of harmony with God. Being justified by faith, we have peace. Rom. 5:1. He gives the righteousness, but only to those who yield all to Christ. That is the peace that He proclaims: “Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.” Isa. 57:19. Why not, then, peace to all?—“Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Rom. 8:7. The sword that Jesus brings is that which is in the hearts of evil men. We read in Matt. 18:16 that two or three witnesses are required to decide in a case; by reading the verse a little closer I find that I am myself a witness, and that only one more is necessary. I see of this that it is not like in the world that two witnesses are required, but only one. D. God’s law of witness is: “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.” Deut. 19:15; Num. 35:30. But these witnesses must agree, and be willing to suffer the punishment of the crime, if their testimony is false. See Deut. 17:6, 7; 19:16–21. Notice again Matt. 18:15–17. The object is not to vindicate self, but to save the wrong-doer. One witness with you is sufficient to prove you have done your part. If you are a wrong-doer and your brother has charges against you, it is better to be on the safe side, and take two witnesses. The object is not merely nor primarily to prove to the church that you have done all that could be required, but to help him to see the wrong of sin and the blessing of right. 1354.—Is There Forgiveness?
If a person do commit a sin or sins that he knows is wrong, will not the Lord forgive him? or is the Holy Spirit taken from him? N. Let us repeat it for the hundredth time, perhaps, “Every sin that is repentable is forgivable.” If God gives repentance He will grant forgiveness. If there is true sorrow of heart because of the sin, there is forgiveness with God. There is absolutely no end to God’s mercy; “His mercy endureth forever.” Peter thought man’s forgiveness should reach its limit at seven times; Jesus told him he should forgive seventy times seven. Luke 17:3, 4; Matt. 18:21, 22. Read the parable that follows. The danger, the great danger, is not in the failure of God to exercise mercy; it is always in man’s love of sin, becoming such a part of it that he no longer truly repents or desires forgiveness. The word psuche means (1) The whole person; “eight souls were saved by water.” 1 Peter 3:20. (2) The life. In all these passages above referred to it could as well be translated life, this life which man possesses in common with all animal creation, received through material generation, and fed by material food. It is a mistake to suppose that the little company of disciples assembled in Jerusalem on the day of Pentecost comprised all the believers in Jesus of Nazareth. After His resurrection and before His ascension He had a meeting with “above five hundred brethren.” 1 Cor. 15:6. The Scriptures do not tell us the exact place of this meeting, but evidently it was somewhere in Galilee. The record says that “the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.” Of course they would tell many others of the believers, and the word was spread abroad among them, thus increasing the attendance. Here was a large company of witnesses to the fact of the resurrection of Christ, and Paul testified nearly thirty years afterward that the greater part of them were still living. The appointment for this great meeting had been announced to the disciples before Jesus was put to death. In proclaiming to them that He would be smitten, and the flock scattered (Matt. 26:31, 32), He said, “But after I am risen again, I will go before you into Galilee.” On the morning of the resurrection, the angel had said to the women at the tomb, “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.” It was evidently Christ’s design to have his first meeting with His disciples in Galilee. This was a test of their faith in His resurrection. But they did not believe the testimony of the women, so the Lord had to first meet them at their place of abode and give them ocular evidence that He was indeed alive. This meeting was necessary in order to reassure those who believed but through a lack of understanding of the Scriptures had been disappointed and disconcerted by the death of Christ. Jesus did not seek to make converts by showing Himself to unbelievers after His resurrection. Conversion was to be through faith, and not by sight. And the basis of faith was to be His Word. No one can ever be a disciple of Christ who believes only what he sees. Had not those disciples who saw Jesus after His resurrection been fortified by an understanding of the Scriptures, they could not have withstood the trials through which they had to pass. The two disciples whom He accompanied to Emmaus were not so deeply and so permanently affected by the visible recognition of the Lord as by His exposition of the Word. “And they said one to another, Did not our heart burn within us, while He talked with us by the way, and while he opened to us the Scriptures.” Luke 24:32. That was a great and important meeting in Galilee. It proved that Jesus of Nazareth was a successful preacher, even from the standpoint of numbers.