Wholesome Words for Spiritual Guidance

CONFESSION - FORGIVENESS – CLEANSING

If we confess our sins, He is faithful and lust to forgive us our sins, and to cleanse us from all unrighteousness.
I John 1:9

In his first epistle, John makes two great statements, showing to us what God is, in His very nature. He is not speaking of attributes or characteristics that may move God from time to time in varying degrees in His dealings with men. He is speaking of two essential and unchanging elements of His Divine and eternal Being that we must count on, in all our dealings with Him.

"God is Light", is the first, and as if to underline it in our thinking, he adds, "and in Him is no darkness at all" (1:4). In the searching power of this reality, the focus of his writing is clear and crisp as he brings into sharp contrast such things as light and darkness, God and the devil, righteousness and sin, telling the truth and lying, truth and error, love and hatred, children of God and children of the devil, believing God and making Him a liar through unbelief. This is the God with Whom we all have to do, from Whom nothing is hid. He knows all about us (Psa.139: Heb.4:13). The nearer we are to Him, the clearer the issues of life and eternity become, while the further we are from Him, the more the Divinely given signposts and landmarks on life's journey are obscured, and the darkening haze of moral and spiritual uncertainty and blindness settles upon us.

"God is Love" is the second, and to write this in our hearts he repeats it twice (4:7,16). It is this great fact that lies behind the universal call of the Gospel in John 3:16, "For God so loved the world that He gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life". No one is outside the scope of His love, and He waits for the individual response of faith.

But what a place of tender paternal relationship and eternal security this Divine love brings the believer into! In chapter 3:1 he says, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the children of God": and in v.2, "Beloved, now are we the children of God". He writes of us as children who have known the Father; children whose sins are forgiven for His Name's sake. He says, "We have known and believed the love that God hath to us", and goes on to say, "There is no fear in love; but perfect love casteth out fear, because fear hath torment. He that feareth is not made perfect in love. We love Him, because He first loved us". Of course, the Divinely intended outflow of this is, that we love one another. He also speaks of fellowship with the Father and with His Son that will fill us with joy as we walk in the light with Him, and this has been made possible for us because "the blood of Jesus Christ His Son cleanseth us from all sin".

This safe and happy family atmosphere is ours to enjoy by faith, under the care of our loving Heavenly Father, Who has set His own elevating standards of holiness, righteousness and love to be observed by all His children. It is our joy to know too, that when we sin and grieve Him, we are not under legal condemnation before the Supreme Judge (John 5:24; Rom.8:1), but under the wise discipline of a Father Who loves us (Heb.12:5-l1) with a love that is perfect, eternal and infinite, from which we can never be separated (Rom.8:35-39; Eph.3:17-19). When we displeased our parents by disobedience in childhood days, conscience raised its barriers and we were uneasy in their presence until the issue was dealt with. So it is with our Heavenly Father. But lest one should sink in guilt and despair He has given us this gracious all-embracing promise. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness".

Our Part is to Confess our sins. To confess is to acknowledge the truth of the matter. General confessions of sinfulness are appropriate in their place, provided they are true denials of self-righteousness and self-confidence, and not tendered as excuses for sin and failure, but the confession here is to be specific. It is similar in principle to the procedure of the Trespass Offering under the Law, where we read, "...he shall confess that he hath sinned in that thing.. .And the priest shall make atonement for him for his sin which he sinned, and it shall be forgiven him" (Lev.5:5,10). This confession is to our Father, not to a priest now. He knows the truth already, but He expects us to acknowledge what He knows to be true. In Psa.51 we have the example of David's confession. Of course, if others have been wronged, confession is due to them as well.

He has Promised to Forgive our sins. The idea of Divine forgiveness includes both the remission of the penalty or debt that is due, and the removal of the offence from the offender. Where this promise is believed, the conscience is cleared and the enjoyment of family relationships is restored.

He has Promised to Cleanse us from all Unrighteousness. So often, as children, when returning home from forbidden territory, our clothes were filthy, and we must wash and change before we could sit down to a meal. All sin is defiling in the sight of God, whether in thought, word or deed, but He Himself does the cleansing. David said to Him, "Wash me, and I shall be whiter than snow" (Psa.51:7), and this is our confidence.

He is Faithful. He will keep His promise. He is true to His word. The peace that comes into the heart upon confession to God will be proportionate to our confidence in His word. Do we regard Him to be trustworthy? See I John 5:20. We will look in vain into our sinful selves for evidence that we are cleansed and forgiven of the sins we have confessed, but we find it written unmistakably here.

He is Just in doing this. The perfect righteousness and justice of the throne of God is not compromised in the least by the mercy that He extends to us in forgiveness, for it is based on the atoning sacrifice of our Lord Jesus Christ. He bore the penalty of our sins. "He was wounded for our transgressions and bruised for our iniquities" (Isa.53:5). "He was delivered for our offences and raised again for our justification" (Rom.4:25).

The casual reader may object that all this would tend to leave one complacent in sinning with such a simple remedy at hand so freely, but John says, "These things I write unto you that ye sin not" (2:1). The confession that we have been reading of is not the performance of a ritual, or the reciting of a formal prayer. It is a simple but real dealing with God, and it is written, "He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him (Heb 11:6). The youngest believer can grow in the knowledge of God through dealing with Him in this way, as can the oldest.

This Divinely provided answer to every question that could ever arise about our sins in the sight of God is vested in our Lord Jesus Christ who died for us and rose again. "He is the propitiation for our sins; and not for our sins only, but also for the sins of the whole world" (ch.2:2). The atoning virtue that resides in Him is infinite because of Who He is. Therefore it is not diminished in the slightest measure when drawn upon by the repentant believer. It stands eternal and all-sufficient.

One has well said that there is no book which has so great a sense of the horror and the awfulness of sin as the New Testament has, but equally there is no book which is so sure that the cure and the remedy have been found.

-R.M.Goatley.

"I will instruct thee and teach thee In the way which thou shalt go: I will guide thee with Mine eye" - Psalm 32:8.

Impressions produced by the Holy Spirit will survive the following tests:

1. The impressions, if from God, will not lead us to act contrary to the teaching of Scripture.

2. Nor are God-given convictions repugnant to enlightened reason.

3. They harmonise always with our moral intuition or sense of right.

4. Impressions of Divine origin come gently, and the more they are prayed about, the stronger they become. Other impressions come with a rush and fade away when we wait before God to know His will.

5. He will open the way to facilitating the performance of duty but our walk is by faith and not by sight, consequently our feet may touch the water before the way is opened, Joshua 3:15.

-W.W. Reprint.

"Be not conformed to this world: but be ye transformed by the renewing of your minds, that ye may prove what is that good, and acceptable, and perfect will of God". Romans 12:2.

THE TESTIMONY OF THE ASSEMBLY

Among the several great purposes underlying the existence of the local assembly, not the least is that which it serves as a witness to the Truth. This is not merely the concern of certain individuals alone, but is the corporate responsibility of the whole assembly.

Hence Paul, in giving to Timothy directions for the maintenance of sound behaviour in the church of God at Ephesus, observes that such a church is "the pillar and ground of the truth" (I Tim.3:15). Such a description is indicative of the mission of local churches in the world. The "pillar" would remind us of the testimony of the assembly, for in Scripture the thought of witness or testimony is inseparable from the use of the word "pillar" (Gen.28:18; 31:45-52; 2 Sam.18:18). In the same way the expression "ground of the Truth" would introduce the thought of support, showing us that local churches are to support the Truth, and of course this includes the special doctrines by which they are constituted. It is evident that the doctrines mentioned in this epistle are largely concerned with the salvation of mankind (l Tim.1:15; 2:5; 3:16), and it would therefore appear that the witness of the assembly to the Truth is predominantly one of Gospel testimony, which view finds support elsewhere in the New Testament.

Accordingly, in writing to the assembly at Thessalonica, Paul says that from them "sounded out the word of the Lord", so that Paul, Silas and Timothy "needed not to speak anything" (l Thess.l:8), a statement plainly suggestive of a united oral witness to the truths of the Gospel. Then again, the believers at Philippi were exhorted to "stand fast in one spirit, with one mind striving together for the faith of the Gospel" (Phil.1:27), and this by way of reproof to those individuals who were preaching the Gospel contentiously (vv.15,16).

Great stress is laid upon the necessity of behaviour consonant with the witness to be borne, indeed, without the support of such conduct, the testimony itself is in danger of being brought into disrepute (Phil.1:27; 1Thess.1:6-10; I Tim.3: 15).

In the second epistle to Timothy, Paul predicts apostasy from the Truth (2 Tim.4:3,4), and we have remarkable evidence of the fulfillment of that prophecy in the widespread departure in these days from the fundamental doctrines of the faith. In such a state of crisis, Timothy's only recourse was to "Preach the Word" (2 Tim.4:2). This is still the only recourse of the churches of God today if they are to maintain an unequivocal witness to the foundation truths of the Gospel. It is the privilege and responsibility of all believers "in fellowship" (Acts 2:42), to cooperate in its propagation in the world.

-A.E. Long

CHRIST-LIKE CHRISTIANS

A cross Christian, or an anxious one, a complaining Christian, a selfish, cruel, hardhearted Christian, a self-indulgent Christian, a Christian with a sharp tongue or a bitter spirit; a Christian, in short, who is not Christ-like, may preach to the winds with as much hope of success as to preach to his own family and friends who see him as he is.

-H.W.S.

THE TOTAL RAPTURE OF THE CHURCH

God has been saving sinners from the earliest times, and He will continue to do so until the Millennial Reign of our Lord Jesus Christ has come to its end. There will be several distinct groups among the redeemed. The Church will be one of them. By comparing Acts 1:4,5 with 2:1-4, we learn that the disciples were baptised in the Holy Spirit on the Day of Pentecost fifty days after the resurrection of our Lord. One result of that baptism was the formation of "one body", that is, the Church. Consequently, the Church commenced at Pentecost, and since our Lord is coming to the air for it (l Thess.4:13-17), it will be completed by then. Therefore we understand that the Church is composed of all true believers on earth between Pentecost and the descent of Christ to the air.

Will the whole Church be caught up at His return? Or will only the watching and faithful ones be taken?

A number of scriptures are quoted in order to answer this question; let us look at some of them and see what they teach regarding it.

1. Matthew 25:1-13. Some believe that the ten virgins symbolise the true Church; the five wise the watching, faithful section, and the five foolish the unfaithful, careless section. Therefore, since the foolish are shut out and the wise go in, they conclude that only the watching portion will be taken. This conclusion would be correct if indeed the ten virgins do symbolise the Church. But do they? The Church is the Bride (2 Cor. l1:2; Eph.5:22-33; Rev.22:17). Christ is the Bridegroom. Since the Church is His Bride, one virgin might be chosen to symbolise it, but five or ten virgins could not. The Bride is not mentioned; the virgins are her attendants. Consequently they represent people entirely distinct from the Church.

In Matthew 24 and 25 our Lord is answering questions that His disciples, who were Jews, put to Him about matters in which they had a deep interest (ch.24:3). They did not ask Him about the Church or its rapture, and as far as we know from Scriptures, the rapture had not yet been revealed to them, hence the Lord's answers do not directly deal with that subject. The word "then" (Matt.25: 1) links this passage to the latter part of ch.24, where the great Tribulation and the Coming of the Son of Man to earth are described. Consequently this passage refers to people who will be on the earth after the Rapture of the Church. All the virgins have lamps, but only the wise have oil. Since oil symbolises the Holy Spirit, the five wives represent the true people of God of that day, and the five foolish represent lifeless professors. "I know you not" of v.12 confirms this (see Nahum 1:7; John 10:27; 2 Tim.2:19).

2. Hebrews 9:28. "Unto them that look for Him shall He appear the second time, apart from sin, unto salvation". Some conclude from this that there will be some believers who will not be looking for Him, and who will be left when the looking ones are caught up. The word translated "look for" does not necessarily express intensity of expectation, for it is used of the waiting of the whole creation in Romans 8:19. Every true Christian waits for our Lord, though he may have anything but clear views of His return. The contrast is not between Christians, but between Christians and worldlings who have no interest in the return of the Saviour.

3. Ephesians 2:21,22. The Church is here spoken of as a building. Christ is the Builder (see Matt.16:18). The stones, that is, true believers are built in by our Lord. At the rapture it will be a complete entity therefore the whole must be caught up.

4. Ephesians 5:27. The Church is the Bride of Christ, and He will "present her to Himself a glorious Church, not having spot or wrinkle or any such thing; but that she should be holy and without blemish". How then could a single member of that Bride be left at the rapture?

5. Ephesians 5:30. The Church is "His Body". The Church is a living spiritual organism; therefore it must be moved as a whole.

6.1 Thessalonians 4:14-16. All the dead saints will be raised and caught up to meet our descending Lord, irrespective of their earthly testimony. The statement of the Apostle with regard to them is absolutely without qualification or condition "Them which sleep through Jesus", and "The dead in Christ" are terms that include every sleeping member of the Church. "We which are alive and remain" at that not far distant time "shall be caught up together with them in the clouds to meet the Lord in the air". Without a doubt no believer will be excluded.

7.1 Corinthians 15:51-57. Speaking of believers Paul says, "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed". Surely all believers are included here.

8. 2Corinthians 5:10. Speaking of believers again, Paul says, "We must all be manifested at the Judgment Seat of Christ". This will take place after the rapture and before the Kingdom is set up, and our positions in the Kingdom will be allotted to us there. Consequently every member of the Church must be caught up in order to be present at His Judgment Seat.

These Scriptures clearly show that every member of the Church, which is His Body, every truly born-again person, will be raptured at our Lord's return.

-Abridged. J.C.M. Dawson.

A COMPARISON OF MOSES AND PAUL

Moses and Paul stand out as being the greatest teachers in Scripture; Moses setting out the terms of the Old Covenant, and Paul expounding the terms of the New Covenant. It is very interesting therefore to notice the great similarity between them, both in their lives and their teachings:

THEIR LIVES

1. Both were well born Hebrews - Ex.2:1; Acts 22:3.

2. Both were very well educated - Ex.2:10; Acts 22:3.

3. Both were murderers - Ex.2:12; Acts 8:1; 26:9-11.

4. Both had a double call from Heaven - Ex.3:4; Acts 9:4.

5. Both learned from God Himself in the desert for years - (Moses: Ex.3:1; Acts 7:29,30. Paul: Gal.1:17,18).

6. Both were "rude of speech" - not eloquent - Ex.4:10; 2 Cor.10:10; 11:6.

7. God revealed Himself to each with unspeakable glory - Ex.19:20. 2 Cor.12:2-4.

THEIR TEACHINGS

1. Both prophesied the same disaster after their death - Deut.31:29. Acts 20:29.

2. Both referred to God's children as a "peculiar people" – Deut.14:2. Titus 2:14.

3. Admonition concerning strangers - Deut. l0:19. Heb.13:2.

4. Admonition concerning the poor - Deut. l5:7-1l. Gal.2: 10.

5. Admonition concerning the offering - Deut.16:10. I Cor.16: 2.

6. Admonition concerning separation from the world - Deut.18:10. Rom.12:2.

7. Admonition concerning trial by more than one witness - Deut.19:15. ITim.5:19.

8. Admonition concerning respect for rulers - Ex.22:28. Acts 23:5.

9. Admonition concerning God's blessing and severity - Deut. 11:26. Rom. 11:22.

It is wonderful to read of the burden each of them felt for souls. When God was very angry with His people Israel because of the golden calf which they had made, Moses pleaded on their behalf in Ex. 32:32. He was willing for God to remove his name from the book of life rather than destroy Israel. Likewise Paul in Romans 9:1-5, declared himself willing to be made accursed from Christ that his brethren might be saved. It is a solemn thought that these men with such glory before them would think of foregoing it all for the sake of others.

But perhaps the greatest similarity lies in the fact that after all their dealing with God by revelation and tribulation, the prayer of each one is to know God better. Moses prays in Ex.33: 13, "Now therefore I pray Thee, if I have found favour in Thy sight, show me now Thy way that I may know Thee". Paul, in Phil.3, near the end of his life, speaks of "the excellency of the knowledge of Christ Jesus my Lord", and expresses his deep desire, "That I may know Him". What an intimate knowledge they both had of God, perhaps surpassing any other Bible characters, yet realising their own insufficiency, and the greatness and majesty of God, they both reach out in spirit for a deeper knowledge of Him, "Whom to know is life eternal". No wonder Peter's final exhortation to us is, "Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To Him be glory both now and for ever. Amen". 2 Peter 3":18.

- Anon.

As Paul increased in the knowledge of Christ, his estimate of self seemed to decrease with the passing years.

"Least of the Apostles". I Cor. 15:9.

"Less than the least of all saints". Eph.3:8.

"The chief of sinners". I Tim.l:15.

- A Reader.

The righteousness of God referred to here, is that state of reconciliation with God in which one is placed by the Divine sentence which declares the believer just. The righteousness of God directs our thoughts away from self to God; from our own efforts, to His free grace; from the idea of attainment, to the idea of a gift; from the strain of working, to faith that received. It is a righteousness that has a Divine origin. It comes direct from God. When a man sees what God's righteousness means he no longer tries to establish his own righteousness. It makes a complete change in him. It turns him right round.

It is by faith of Jesus Christ. Through simple trust in Him this righteousness is ours. It is unto all, extended to all, proclaimed to all. It is upon all then that believe.

We see its universal destination - unto all, and its particular application - upon all then that believe. As one has aptly expressed it, "As to this righteousness, God sends it for you, that you may believe in it; and it will rest on you the moment you believe.

- Selected.

He might have built a palace at a word,
Who sometimes had no where to lay His head:
Time was, and He who nourished crowds with bread,
Would not one meal unto Himself afford.

Twelve legions girded with angelic sword
Where at His back - the scorned and buffeted!
He healed another's scratch, His own side bled,
Side, feet and hands with cruel piercings gored!

Oh, wonderful the wonders left undone!
And scarce less wonderful than those He wrought!
Oh, self-restraint, passing all human thought,
To have all power and be - as having none.

Oh, self-denying Love, which felt alone
For needs of others - never for its own!

- Trench.

Notification: In August last year the booklets "The Church of God" by F Ferguson and "The House of God by O.B. Wyllie, were published in a combined edition in India. We have been asked to announce that this publication is available from the Amainthakarai Gospel Hall, Post Box 2501,15 Govindan Street, Ayavoo Naidu Colony, Amainthakarai, Madras, 600 029 India.

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