The Great Doctrines of the Bible - Rev. William Evans (summer reading list .TXT) 📗

a whole, or to the individual believer. Some day the believer is to be complete in all departments of Christian character—no Christian grace missing. Complete in the “spirit” which links him with heaven; in the “body” which links him with earth; in the “soul” as being that on which heaven and earth play. Maturity in each separate element of Christian character: body, soul, and spirit.

This blessing of entire and complete sanctification is to take place when Christ comes: 1 Thess. 3:13—“To the end that he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” It is when we shall see Him that we shall be like Him (1 John 3:2). How explicitly Paul puts the matter in Phil. 3:12-14, R. V. —“Not that I have already obtained, or am already made perfect: but I press on, if so be that I may lay hold of that for which also I was laid hold on by Christ Jesus. Brethren, I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.”

III. THE MEANS OF SANCTIFICATION.

How are men sanctified? What means are used, and what agencies employed to make men holy and conform them into the likeness of Christ? The agencies and means are both divine and human: both God and man contributing and co-operating towards this desired end.

1. FROM THE DIVINE SIDE: IT IS THE WORK OF THE TRIUNE GOD.

a) God the Father.

1 Thess. 5:23, 24, R. V.—“And the God of peace himself sanctify you wholly… . Faithful is he that calleth you, who will also do it.” God’s work is here contrasted with human efforts to achieve the preceding injunctions. Just as in Hebrews 12:2, and Philippians 1:6, the Beginner of faith is also the Finisher; so is it here; consequently the end and aim of every exhortation is but to strengthen faith in God who is able to accomplish these things for us. Of course there is a sense in which the believer is responsible for his progress in the Christian life (Phil. 3:12, 13), yet it is nevertheless true that, after all, it is the divine grace which works all in him (Phil. 2:12, 13). We cannot purify ourselves, but we can yield to God and then the purity will come. The “God of peace,” He who reconciles us—is the One who sanctifies us. It is as if the apostle said: “God, by His mighty power will do for you what I, by my admonitions, and you by your own efforts, cannot do.” See also John 17:17—“Sanctify them through thy truth.” Christ addresses God as the One who is to sanctify the disciples.

b) Jesus Christ the Son.

Heb. 10:10, R. V.—“By which will we have been sanctified through the offering of the body of Jesus Christ once for all.” The death of Jesus Christ separates the believer from sin and the world, and sets him apart as redeemed and dedicated to the service of God. This same truth, namely, the sanctification of the church as based on the sacrificial death of Christ, is set forth in Eph. 5:25, 27—“Christ loved the church, and gave himself up for it; that he might sanctify it.” Christ is “made unto us … sanctification” (1 Cor. 1:30). See also Heb. 13:12, R. V.

c) The Holy Spirit Sanctifies.

1 Pet. 1:2—“Elect according to the foreknowledge of God the Father, through sanctification of the Spirit.” 2 Thess. 2:13—”… . Because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” The Holy Spirit seals, attests, and confirms the work of grace in the soul by producing the fruits of righteousness therein. It is the Spirit of life in Christ Jesus who gives us freedom from the law of sin and death (Rom. 8:2). He is called the Holy Spirit, not only because He is absolutely holy Himself, but also because he produces that quality of soul-character in the believer. The Spirit is the executive of the Godhead for this very purpose. It is the Spirit’s work to war against the lusts of the flesh and enable us to bring forth fruit unto holiness (Gal. 5:17-22). How wonderfully this truth is set forth in the contrast between the seventh and eighth chapters of Romans. Note the unsuccessful struggle of the former, and the victory of the latter. Note also that there is no mention of the Holy Spirit in the seventh, while He is mentioned about sixteen times in the eighth chapter. Herein lies the secret of failure and victory, sin and holiness.

2. FROM THE HUMAN SIDE.

a) Faith in the Redemptive Work of Jesus Christ.

1 Cor. 1:30, R. V.—“But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption.” Christ is indeed all these things to us, but, in reality, He becomes such only as we appropriate Him for ourselves. Only as the believer, daily, yea, even momentarily, takes by faith the holiness of Jesus, His faith, His patience, His love, His grace, to be his own for the need of that very moment, can Christ, who by His death was made unto him sanctification in the instantaneous sense, become unto him sanctification in the progressive sense—producing in the believer His own life moment by moment. Herein lies the secret of a holy life—the momentarily appropriation of Jesus Christ in all the riches of His grace for every need as it arises. The degree of our sanctification is the proportion of our appropriation of Christ. See also Acts 26:18.

b) The Study of the Scriptures and Obedience Thereto.

John 17:17—“Sanctify them through thy truth: thy word is truth.” Eph. 5:26—“That he might sanctify and cleanse it (i.e., the Church) with the washing of water by the word.” John 15:3—“Now ye are clean through the word which I have spoken unto you.” Our sanctification is limited by our limitation in the knowledge of and our lack of obedience to the Word of God. How does the Word of God sanctify? By revealing sin; by awakening conscience; by revealing the character of Christ; by showing the example of Christ; by offering the influences and powers of the Holy Spirit, and by setting forth spiritual motives and ideals. There is no power like that of the Word of God for detaching a man from the world, the flesh and the devil.

c) Various Other Agencies.

Heb. 12:14, R. V.—“Follow after … the sanctification without which no man shall see the Lord.” To “follow after” means to pursue, to persecute, as Saul of Tarsus pursued and followed the early Christians. One cannot become a saint in his sleep. Holiness must be the object of his pursuit. The lazy man will not be the holy man.

Heb. 12:10, 11: God chastens us “for our profit, that we might be partakers of his holiness.” Chastisement ofttimes is intended to “produce the peaceable fruit of righteousness.”

Rom. 6:19-32; 2 Cor. 6:17, 7:1. Sanctification is brought about in the life of the believer by his separating himself deliberately from all that is unclean and unholy, and by presenting, continually and constantly, the members of his body as holy instruments unto God for the accomplishment of His holy purposes. Thus by these single acts of surrender unto holiness, sanctification soon becomes the habit of the life.

 

G. PRAYER.

I. ITS IMPORTANCE.

II. ITS NATURE.

1. AS SEEN IN ITS HISTORIC DEVELOPMENT. 2. SCRIPTURAL TERMS.

III. ITS POSSIBILITY.

1. THE REVELATION OF GOD. 2. THE WORK OF THE SON. 3. THE ASSISTANCE OF THE SPIRIT. 4. THE PROMISES. 5. CHRISTIAN TESTIMONY.

IV. ITS OBJECTS.

1. GOD THE FATHER. 2. CHRIST THE SON. 3. THE HOLY SPIRIT.

V. ITS METHOD.

1. POSTURE. 2. TIME AND PLACE.

VI. HINDEANCES AND HELPS.

1. HINDRANCES. 2. HELPS—ESSENTIALS.

G. PRAYER.

I. THE IMPORTANCE OF PRAYER.

 

Even a cursory perusal of the Scriptures will reveal the large and important place which the doctrine of Prayer finds therein. The Christian life cannot be sustained without it; it is the Christian’s vital breath. Its importance is seen when we recall:

That the neglect of prayer is grievous to the Lord (Isa. 43:21, 22; 64:6, 7, R. V.). That many evils in life are to be attributed to the lack of prayer (Zeph. 1:4-6; Dan. 9:13, 14, cf. Hosea 7:13,

14; 8:13, 14).

 

That it is a sin to neglect prayer (1 Sam. 12:23).

That to continue in prayer is a positive command (Col. 4:2, R. V.; 1 Thess. 5:17; we are commanded to take leisure or a vacation for prayer: 1 Cor. 7:5).

That it is God’s appointed method of obtaining what He has to bestow (Dan. 9:3; Matt. 7:7-11; 9:24-29; Luke 11:13).

That the lack of the necessary blessings in life comes from failure to pray (James 4:2).

That the apostles regarded prayer as the most important employment that could engage their time or attention (Acts 6:4; Rom. 1:9; Col. 1:9).

II. THE NATURE OF PRAYER.

It is interesting to trace the development of prayer in the Scriptures.

In the life of the patriarch Abraham prayer seems to have taken the form of a dialogue—God and man drawing near and talking to each other (Gen. 18; 19); developing into intercession (Gen. 17:18; 18:23, 32), and then into personal prayer (Gen. 15:2; 24:12); Jacob, (Gen. 28:20; 32:9-12, 24; Hosea 12:4). The patriarchal blessings are called prayers (Gen 49:1; Deut. 33:11).

During the period of the Law. Not very much prominence is given to formal prayer during this period. Deut. 26:1-15 seems to be the only one definitely recorded. Prayer had not yet found a stated place in the ritual of the law. It seems to have been more of a personal than a formal matter, and so while the Law may not afford much material, yet the life of the lawgiver, Moses, abounds with prayer (Exod. 5:22; 32:11; Num. 11:11-15).

Under Joshua (7:6-9; 10:14), and the judges (c. 6) we are told that the children of Israel “cried unto the Lord.”

Under Samuel prayer seems to have assumed the nature of intercession (1 Sam. 7:5, 12; 8:16-18); personal (1 Sam. 15:11, 35; 16:1). In Jeremiah (15:1) Moses and Samuel are represented as offering intercessory prayer for Israel.

David seems to regard himself as a prophet and priest, and prays without an intercessor (2 Sam. 7:18-29).

The prophets seem to have been intercessors, e.g., Elijah (1 Kings 18). Yet personal prayers are found among the prophets (Jer. 20—both personal and intercessory; 33:3; 42:4; Amos 7).

In the Psalms prayer takes the form of a pouring out of the heart (42:4; 62:8; 100:2, title). The psalmist does not seem to go before God with fixed and orderly petitions so much as simply to pour out his feelings and desires, whether sweet or bitter, troubled or peaceful. Consequently the prayers of the psalmist consist of varying moods: complaint, supplication, confession, despondency, praise.

True prayer consists of such elements as adoration, praise, petition, pleading, thanksgiving, intercession, communion, waiting. The closet into which the believer enters to pray is not only an oratory —a place of prayer, it is an observatory—a place of vision. Prayer is not “A venture and a voice of mine; but a vision and a voice divine.” Isa. 63:7; 64:12, illustrates all essential forms of address in prayer.

III. THE POSSIBILITY OF PRAYER.

This possibility consists in five things:

1. THE REVELATION OF GOD WHICH CHRIST HAS BROUGHT TO US.

John 1:18—“No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him.” Matt. 11:27—”… . Neither knoweth