RESPONSIBLE CHRISTIANS

At the time of writing his first epistle to Timothy, Paul had asked him to remain at Ephesus, hoping to come himself shortly. His purpose in writing was, that if he was delayed, Timothy might know how to deal with matters of behavior that needed to be adjusted in the assembly there (l Tim. l:3; 3:14,15, R.V.).

The task before Timothy was a weighty one, and the letter rings with the tone of command from the very first verse. It is only in this epistle that Paul speaks of himself as 'an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ'. While elsewhere he delights to speak of the grace of God toward him, and of the privilege it was to be called to preach the unsearchable riches of Christ, here he gives us to understand that he himself was under orders which must be obeyed. In other epistles, he frequently beseeches, exhorts and admonishes the saints, encouraging them to make responses worthy of their high calling. Here his recurring use of the word 'charge' is conspicuous. It lifts his teachings above the realm of optional response, and makes each of his readers responsible to obey them (see also I Cor. 14:37).The commanding tenor of this word can be seen in its use in secular affairs before it was used by the Spirit of God in the Holy Scriptures. It was used to denote the following:

1. A military command from a General, passed down from rank to rank, requiring obedience at all levels.

2. A legal injunction or Court summons with which one was bound to comply.

3. A statement of duty, such as instructions given by a teacher to his disciples.

4. A medical prescription, necessary for the recovery of health.

In ch. l:5 Paul sums up the thrust of the charge, laying down three indispensable inner qualities that each believer is responsible to cultivate and guard, so that one's life will be pleasing to God and the assembly with which one is associated will prosper.

1. Love out of a pure heart. This commandment was first given to us by the Lord Jesus in John 13:34, "A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another", and He repeats it in ch.15:12,17. This love is to be distinguished from the affection that flows out to those to whom one is attracted on a natural level, which can sometimes degenerate to include that which is impure. it is of God (I John 4:7; I Thess.4:9). It is included in the fruit of the Spirit, and it arises in response to the love of God that He sheds abroad in our hearts (Gal.5:22; I John. 5: 19; Rom.5:5). It is that purpose of heart and mind that seeks the welfare of others whether or not they may seem to be deserving. Its true nature of warm and benign self-sacrifice and self-control is described for us in I Cor.13:4-8, and there we learn that without it, all our efforts are worthless. In fact, this same church at Ephesus was warned by the Lord in Rev.2:4,5, that unless they returned to it, He would remove their candlestick.

2. A good conscience. Conscience is that faculty whereby that which is good or evil in the sight of God or man can be recognized and registered within each one of us. However it is only a safe guide insofar as it is instructed in right standards. It can be compared with balances in which objects can only be weighed accurately when standard weights are used. The structure of the word 'con-science' shows us that shared knowledge is the essence of its function. A thought or an action registers - I know of it, God knows of it, I know that He knows, and He knows that I have that knowledge. This shared knowledge either gives a sense of approval or a sense of guilt, according to my understanding of His will. When we first came to the Lord for salvation, our conscience was purged by the blood of Christ (Heb.9:I4), and now, as God's children, we have His promise to forgive and cleanse us from all unrighteousness when we frankly confess our sins to Him (I John 1:9).

The same principle operates in our dealings with our fellow men. Paul said in Acts 24:16, "Herein do I exercise myself, to have always a conscience void of offence toward God and man". Each of us is responsible to do the same, specially those who minister the Word (ch.3:9). Where this exercise is neglected, the conscience will lose its sensitivity and clear vision will be displaced by uncertainty and confusion (see Heb.5: 14).

3. Faith unfeigned. This part of the charge reminds us of the emphatic statement of Heb. 11:6, "But without faith it is impossible to please Him". Faith opens up the channels for the grace of God to flow (Rom.4:16). All that we enjoy in Christ as believers is founded on the promises of God, and it is through faith and patience that these are inherited (Heb.6:12). Faith brings glory to God (Rom.4:20). On the other hand, unbelief limits the display of the power of God (Matt.13:58). Unbelief shuts the people of God out of the enjoyment of His rest and blessing (Heb.3:19). Unbelief dishonors God by calling in question His faithfulness (I John 5:10). Faith is often sorely tried, but this is how it is proved to be real. This real and unfeigned faith is much more precious than gold in the sight of God, and it will be unto praise and honour and glory at the appearing of Jesus Christ (I Peter 1:7).

The teachers In the church at Ephesus must be made to feel the full weight of this charge, for there were those who had swerved (or ceased to aim at these things), and had turned aside to vain and empty talk, unaware of the harmful effects of their teaching (vv.3-7). Timothy must make them feel their responsibility to teach no other doctrine.

The importance of doctrine is stressed throughout the epistle. It is called 'sound doctrine' in 1:10, for it promotes spiritual health in Christians. It is spoken of as 'good doctrine' in 4:6, for it is well suited to achieve the purposes of God in the lives of His people. It is associated with the word of God in 5:17, for that is where we find it, and it is associated with the Name of God in 6:1, for it originates from Him and carries His authority. It is 'the doctrine which is according to godliness' in 6:3, for it produces, and is fully compatible with, a godly life. Timothy was exhorted to take heed to it himself (4:16), and anyone who would not consent to it is said to be proud, ignorant and spiritually sick (6:3).

Timothy himself had the weight of the charge doubled to him. First, in 1:18-20, in view of the dangers of neglect, for there were some, who having put away faith and a good conscience, had made shipwreck and were now under apostolic discipline for their blasphemy. But by holding these things, Timothy would be equipped to war a good warfare amid the dangers that surrounded him.

Second, in 6:13-16, he was made responsible in the sight of God and our Lord Jesus Christ, in view of His appearing, and of that time when He will reveal the majesty of Him Who is the supreme Sovereign Who dwells in light, unapproachable by man, and Who has the supreme authority to give commands that must be eventually obeyed universally.

Each person In the assembly would be made to feel a sense of responsibility as Timothy taught all the things that are dealt with in the epistle with the authority of command (4:11). Finally, those that are rich are given a special charge in 6:17-19 relating to the handling of their personal wealth.

May the Lord stir in each one of us a deepening sense of personal responsibility as we read this epistle and answer the question in His presence, "How should I behave myself in the house of God, which is the church of the living God, the pillar and ground of the truth?"

- R.M. Goatley.

THE RESURRECTION BODY

We are under no necessity of answering the scientific objection that the atoms that we bury in the ground cannot be raised again because they have come to be part of other creations - vegetable, animal and human; for the Bible does not say that the same material atoms shall be raised again. In our bodies at this moment, there is not a single atom that was there seven years ago, if we are to believe what we are told by students of physiology. Every time we lift an arm, speak a word, or think a thought, there is a destruction of some atom of brawn or brain. Food and air tend to replace the atoms that are thus wasted in action, whether of thought or of muscle; so that the waste of the system is constantly replenished. Nevertheless, each of us has essentially the same body, for the change of atoms does not involve a loss of identity of the body. It is somewhat as though you should take out brick by brick, or stone by stone from a building, and put another into its place, and the process should take several years. The building would remain the same, although every stone and brick was thus changed, because you preserve the shape, the style, the type of the building, and these constitute its identity.

The Holy Spirit relieves our mind of all needless scientific difficulty by an illustration drawn from earth's harvest field. When you put a seed in the ground, what is it that comes up from the seed? It is not the seed itself, but a plant to which the seed gave rise and growth. Even if the atoms of the seed are reproduced in the plant, the plant represents a thousand times as many atoms as the seed you planted. What then is it that the seed insures? First, that there shall be a plant growth; second, that is shall be of like sort with the seed planted; and third, that it shall be vitally connected with the very seed planted.

What is it that is to come up out of the grave in the resurrection? Not the material body that was sown, but something grander and more glorious. What, then, is it that the body which you bury assures in the resurrection? First, that another body shall come out of the grave; second, that is shall be the same sort as the body buried, built on the same great type of structure; and third, that it shall be identically connected with the very body that you have buried. That appears to be the doctrine of the resurrection as taught in I Corinthians 15:37-42, "Thou sowest not that body that shall be, but bare grain, it may chance of wheat or some other grain; but God giveth it a body as it hath pleased Him, and to every seed his own body... So also is the resurrection of the dead".

Now, with regard to the description of this resurrection body, wonderful things are said about it. There are seven features that enter into this description. First, corruption is displaced by incorruption; second, dishonour is displaced by glory; third, weakness is displaced by power; fourth, the natural is displaced by the spiritual; fifth the mortal is displaced by the immortal; sixth, the earthly is displaced by the heavenly; seventh, flesh and blood give way to something that is not here described.

-Dr A. T. Pierson.

GRACE AND GLORY

The Lord will give grace and glory". "The glory will be as truly I a gift, as the grace. He does not bestow grace and leave us to earn glory. The Lord Jesus said, "The glory which Thou gavest Me, I have given them". Of that gift He was worthy; the grace that makes us worthy to shine in His glory, is all of Himself.

Likewise in the words of the risen Lord to the churches we have the word 'give' several times. To the overcomer, He will "give to eat of the tree of life;" will "give to eat of the hidden manna;" will "give the crown of life;" will "give a white stone;" will "give power over the nations;" and finally, "to him that overcometh will I give to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne".

It is indeed those who overcame that receive these gifts; but gifts they are those who will never allow the thought that they have merited anything, but will say, "We are unprofitable servants; we have done that which was our duty to do" Luke (17:10). Shall we be able to say as much as this?

Having the last link of a wonderful chain - the glorification of those whom God foreknew and called and justified - the apostle asks, "What shall we say to these things? "(Rom.8:3 I). On which Bengel's comment is, "We cannot go, think, or wish further. It may be justly said, that the gate of heaven here lies open". We shall not now attempt to dwell upon the sublime utterances of verses 31 to 39; but would just add a few remarks. There are some questions in Scripture that have no formal answer, because the reply is contained in the very form of the question. Of this nature is the question, "If God be for us, who can be against us?" What does it matter who is against us, if the Lord taketh our part? "The Lord is on my side; I will not fear; what can man do unto me?" Yea, "though a host should encamp against me, my heart shall not fear; though war should rise against me, in this will I be confidant" (Psa. 118 18:6; 27:3). If the Psalmist could speak thus of enemies of "flesh and blood", surely we may do the same, though the wrestling is not against flesh and blood, but against principalities, against powers, against the rulers of this darkness, against spiritual wickedness in high places".

The fact that God delivered up "His own Son" for our sakes, is the pledge that will freely give us all things" that He can give with Him (v.32). And if at times He withholds what we desire, we may be sure that the bestowal would only hinder our communion with Him.

-W. H. Bennett

One of the most important features of the Lord's Supper is its simplicity. This is apparent from a reading of the various passages in the New Testament relating to the subject. There is no indication of an elaborate ceremony or of an official class appointed to administer the elements. Nor do we read of imposing edifices in which the Supper was celebrated. Three of the four evangelists relate how the Lord Jesus instituted the Supper in the presence of His humble followers in the upper room of a house in Jerusalem. Two simple commodities, bread and wine, were selected and appointed by Him as symbols of His body and His blood. in the most solemn and simple words He indicated to His followers that they were to eat and drink in remembrance of Him. Underneath the simple words employed there are indications of events too deep for human minds to fathom. His body given for them, His blood shed for them -simple words yet unspeakably profound.

Another important feature of the Lord's Supper is that it keeps clearly and prominently before the mind the abiding truth of our redemption from the power and penalty of sin. By this means the Lord has provided for our perpetual remembrance of Himself in those circumstances or events in which we most need to remember Him - His sufferings on the Tree.

A further matter for our consideration is that in the act of remembering the Lord Jesus the believer affirms or declares his allegiance to his absent Lord and Master. It is a declaration of loyalty by which the believer binds himself afresh to Him who has redeemed us from sin's servitude. It was God's desire that Israel should never forget their redemption from Egypt. He wished them ever to remember that momentous night when the Passover Lamb was slain and they became the redeemed people of the Lord. It is the same with us, and He desires that the remembrance of the cost of our redemption shall have the effect of instilling within our souls more deeply a sense of gratitude and loyalty.

The reader of the New Testament will notice that two titles of this ordinance are used; (a) The Breaking of Bread; (b) The Lord's Supper. The former expression indicates that the Supper is an act of fellowship. To break bread with another is to have fellowship with Him. In the Breaking of Bread we have fellowship with God touching the Person and work of His Son, and we also have fellowship one with another concerning the sufferings and glory of Christ. With regard to the second expression the mind is directed to the dignity of Him whose Supper it is. The expression, the "Lord's Supper" points to the sovereignty and authority of the Person who once suffered on the Cross but who is now enthroned at the right hand of God.

Finally, we notice that to remember the Lord Jesus in this way involves the whole matter of Christian behavior. it is not seemly that we should eat of that bread and drink of that cup and live on the same level as those who know not the grace of God in Christ. The abiding exhortation is - "Let a man examine himself, and so let him eat of that bread and drink of that cup". To partake of the Lord's Supper calls for holy living and separation to Him whose Supper it is.

It is proposed to consider the subject further under the following headings: 1. The Institution of the Supper; 2. The Observance of the Supper; 3. The Doctrine of the Supper.

1. The Institution of the Supper.

There are three sources from which instruction may be obtained on this subject - The Gospels, The Acts of the Apostles, and The Epistles. In the Gospels we have the record of the institution, in the Acts the historical witness to the practice of the early disciples, and in the Epistles the inspired teaching of the meaning of the Ordinance.

It is to the first three Evangelists that we are indebted for such information as we have on this matter. The fourth Gospel makes no reference to the Lord's Supper whatever, but characteristically makes mention of the still deeper matter of appropriating Christ by faith in the words - "eating His flesh and drinking His blood" (see John 6:53-58).

In answer to the question "How did the Lord's Supper begin?" Matthew, Mark and Luke take us in to the upper room or guest chamber of a house in Jerusalem where we see the Lord Jesus at the head of the table and the disciples reclining around the table. The last Passover meal had been eaten, and it was then that the Lord spoke to His own for the first time regarding the Supper that He intended to be observed while He would be absent from them in heaven. The Passover was connected with the old covenant, but the Lord's Supper was connected with the new covenant. The Passover was about to receive its fulfilment in the Cross, where the true Paschal Lamb Himself would be offered for us, and it would no longer require observance. But the Lord's Supper instituted that night would continue to hold an important place in the lives of believers until He should return.

The following points should be noted regarding the words of institution found in Matthew 26, Mark 14 and Luke 22.

(1) The Supper was instituted by the Lord Himself. He did not delegate the task to one of the twelve. He reserved to Himself the right to introduce this sacred subject to His own.

(2) He appointed bread and wine as the symbols of His body and blood. The words "this is My body" and "this is My blood of the new covenant',' show the close connection between the symbols and the things symbolized. The emblems chosen were significant and set forth in an effective and moving manner the great facts of"His body given for us" and "His blood shed for us".

(3) The Lord Himself took the emblems, gave thanks for them and handed them to his disciples. This giving of thanks meant more than merely thanking the Father for the loaf and the cup held in His hands at that time. He was giving thanks for what those emblems stood for - the giving of His body and the shedding of His blood at the place called Calvary, thus showing His complete and utter devotion to the will of God and the accomplishment of the Divine redemptive purpose.

(4) Each record mentions the significant expression "the new covenant". This expression is found in a great Messianic passage in Jeremiah 31:31-34. The fulfilment of this prophecy is still future when the restored and repentant remnant of the nation of Israel shall be brought beneath the power and value of the one great sacrifice for sins. The important point to note in the words of institution is that the basis or foundation of the new covenant is the blood of Christ, of which the cup is the symbol. Therefore the chief blessing of the new covenant, that is, the forgiveness of sins is borne witness to by the ordinance of the Lord's Supper.

(5) Each record has distinctive features. In Matthew the Lord speaks with sovereign authority and the words occur "Drink ye all of it". In Mark the record shows that this command was obeyed, so the words "and they all drank of it". Luke introduces the word "remembrance", and shows that the prominent thought in the Supper is the remembrance of the Lord Jesus Himself. Luke also bears witness to the fact that the sacrifice was for individuals, or as he puts it - "for you".

As we look back across the centuries to that upper room in Jerusalem and view the Lord there surrounded by the eleven disciples, and as we think of the storm that was about to break on the Saviour, and later on others, we marvel that what was instituted then and there should have come down to us unimpaired in this twentieth century. It did not seem as if the thing could continue, so great was the opposition and the persecution, and yet it is probably true that there has not been a Lord's Day somewhere from that day till now when some believers have not gathered to give effect to His dying request "This do in remembrance of Me". As someone has said, had the power to make Himself remembered in the hearts of His own".

- G. Maclachian.

HEART DESIRE

My God, in me Thy mighty power exert,
Enlighten, comfort, sanctify my heart;
Sweeten my temper and subdue my will;
Make me like Jesus: with Thy Spirit fill.

I want to live on earth a life of faith;
I want to credit all the Bible saith;
I want to imitate my Saviour's life,
Avoiding lightness, gloom and sinful strife.

I want to bring poor sinners to Thy throne;
I want to love and honour Christ alone;
I want to feel the Spirit's inward power,
And stand prepared for each eventful hour.

I want a meek, a gentle, quiet frame,
A heart that glows with love to Jesus' name;
I want a living sacrifice to be
To Him who died a sacrifice for me.

I want to do whatever God requires;
I want a heart that burns with pure desires;
I want to be what Christ my Lord commands,
And leave myself, my all, in His Blest hands.

O Lord, pour out Thy Spirit on my soul,
My will, my temper, and my tongue control;
Lead me through life to glorify Thy grace,
Till I in glory see Thee face to face.