26. Satiated, indolent spirits soon grow tired and dismiss their pastors to go wherever they wish. The latter are forced to seek a living by other work, and thus G.o.d's Word is neglected and becomes rare and thinly sown in the land. Nehemiah (ch. 13, 10) complains that the Levites, because of lack of support, were forced to leave their worship and temple and flee to the fields or start false worship and fables to mislead the people. They then received enough to exist--they became wealthy.

It has come about in the Christian Church that as often as the support of G.o.dly pastors and teachers has grown to be a burden, as Augustine laments has been the case, these have been either forced to neglect the Word to labor for their own support, or forced to invent that wretched, accursed worship now prevalent throughout the world and whereby the preachers have attained lordly position. With the revival of the Gospel the financial difficulty mentioned is recurring, and it will continue to recur. One hundred dollars cannot now be raised for the support of a good schoolmaster or preacher where formerly a thousand dollars--yes, incomputible sums--were contributed toward churches, inst.i.tutions, ma.s.ses, vigils and the like. Once more G.o.d punishes ingrat.i.tude by permitting his preachers to withdraw wholly from the ministry and to engage in their own support, or by sending upon the people even greater delusions than ever, which defraud them of wealth and destroy body and soul. For they refuse to let the Word of G.o.d dwell among them richly. Paul adds the modifying phrase,

"In all wisdom."

27. Were we to have the Word of G.o.d so richly as to ring in every street corner, to be sung everywhere by all children--as they designed who into the pulpits and the lessons introduced canonical prayers and singing and reading--what would all this profit without an understanding mind--without wisdom? For the Word of G.o.d was given to make us wise. It was intended that we should understand it; that it should be preached and sung intelligibly. And they who minister it, who sing and speak it, ought to be wise, understanding everything pertaining to the salvation of the soul and the honor of G.o.d. That is what it means to have the Word of G.o.d dwell among us in all wisdom.

Here Paul briefly overthrows the vociferous practices of the churches and monasteries where so much preaching and reading obtain while at the same time the Gospel is not understood. He seems to have foreseen the coming time when the Word of G.o.d should freely prevail, but with no resulting wisdom; the time when men should daily increase in ignorance and fanaticism until they should become mere dolts, so completely void of wisdom as to call vociferation and boasting divine worship, and to regard that preaching the salvation of souls.

28. What it is to teach and to admonish has been frequently explained.

Here Paul makes the duty of instruction common to all Christians--"teaching and admonishing one another." That is, aside from the regular office of preaching, each is to teach himself and others, thus making everyday use of the Word of G.o.d, publicly and privately, generally and specially.

29. As I see it, the apostle's distinction of the three words--psalms, hymns and spiritual songs--is this: "psalms" properly indicates those productions of David and others const.i.tuting the Book of Psalms; "hymns" refers to the songs of the prophets occasionally mentioned in the Scriptures--songs of Moses, Deborah, Solomon, Isaiah, Daniel, Habakkuk, with the Magnificat, the Benediction, and the like, called "Canticles"; "spiritual songs" are those not written in the Scriptures but of daily origin with men. Paul calls these latter "spiritual" to a greater degree than psalms and hymns, though he recognizes those as themselves spiritual. He forbids worldly, sensual and unbecoming songs, desiring us to sing of spiritual things. It is then that our songs are calculated to benefit and instruct, as he says.

30. But what is the significance of Paul's phrase "with grace"? I offer the explanation that he refers to the grace of G.o.d and means that the singing of spiritual songs is to be voluntary, uncompelled, spontaneous, rendered with cheerfulness and prompted by love; not extorted by authority and law, as is the singing in our churches today. No one sings, preaches or prays from a recognition of mercy and grace received. The motive is a hope for gain, or a fear of punishment, injury and shame; or again, the holiest individuals bind themselves to obedience, or are driven to it, for the sake of winning heaven, and not at all to further the knowledge of the Word of G.o.d--the understanding of it richly and in all wisdom, as Paul desires it to be understood. I imagine Paul has in mind the charm of music and the beauty of poetry incident to song. He says in Ephesians 4, 29: "Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear." Likewise should songs be calculated to bring grace and favor to them who hear. Foul, unchaste and superfluous words have no place therein, nor have any inappropriate elements, elements void of significance and without virtue and life. Hymns are to be rich in meaning, to be pleasing and sweet, and thus productive of enjoyment for all hearers. The singing of such songs is very properly called in Hebrew singing "with grace," as Paul has it. Of this character of songs are the psalms and hymns of the Scriptures; they are good thoughts presented in pleasing words. Some songs, though expressed in charming words, are worldly and carnal; while others presenting good thoughts are at the same time expressed in words inappropriate, unattractive and devoid of grace.

"Singing with grace in your hearts unto G.o.d."

31. Paul does not enjoin silence of the lips. He would have words of the mouth proceed from the heart sincerely and fervently; not hypocritically, as Isaiah mentions (ch. 29, 13), saying: "This people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me." Paul would have the Word of G.o.d to dwell among Christians generally, and richly to be spoken, sung and meditated upon everywhere; and that understandingly and productive of spiritual fruit, the Word being universally prized.

He would that men thus sing unto the Lord heartfelt praise and thanks.

He says let the Word "dwell" among you. Not merely lodge as a guest for a night or two, but abide with you forever. He is constantly apprehensive of human doctrines.

"And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to G.o.d the Father through him."

32. The works of Christians are not circ.u.mscribed by name, time nor place. Whatever Christians do is good; whenever done it is timely; wherever wrought it is appropriately. So Paul names no work. He makes no distinction, but concludes all works good, whether it be eating or drinking, speaking or keeping silence, waking or sleeping, going or staying, being idle or otherwise. All acts are eminently worthy because done in the name of the Lord Jesus. Such is Paul's teaching here. And our works are wrought in the name of the Lord Jesus when we by faith hold fast the fact that Christ is in us and we in him in the sense that we no longer labor but he lives and works in us. Paul says (Gal 2, 20), "It is no longer I that live, but Christ liveth in me."

But when we do a work as of ourselves, then it is wrought in our own name and there is nothing good about it.

33. The expression "in the name of G.o.d," or "Go in the name of Jesus,"

is frequently uttered falsely and in cheer hypocrisy. The saying is, "All misfortunes rise in the name of G.o.d." For teachers of false doctrines habitually offer their commodities in the name of G.o.d. They even come in the name of Christ, as he himself foretells. Mt 24, 24.

To sincerely and earnestly speak and work in Jesus' name, necessarily the heart must accord with the utterances of the mouth. As the lips declare in the name of G.o.d, so must the heart confidently, with firm faith, hold that G.o.d directs and performs the work. Peter teaches the same (1 Pet 4, 11): "If any man ministereth [perform anything], ministering as of the strength which G.o.d supplieth." Then will the venture prosper. No Christian should undertake to do any deed in his own ability and directed by his own judgment. Rather let him be a.s.sured that G.o.d works with and through him. Paul says (1 Cor 9, 26): "I therefore so run, as not uncertainly; so fight I, as not beating the air."

34. Such an att.i.tude will result in praise and thanks to G.o.d as the one to whom are due all honor and praise for every good thing. So Paul teaches and also Peter. Immediately after declaring that we are to work according to the ability which G.o.d gives, Peter adds "that in all things G.o.d may be glorified through Jesus Christ." But he who undertakes anything in his own ability, however he may glorify G.o.d with his lips, lies and deceives, like the hypocrite in the Gospel.

Thankfulness, therefore, is the only duty we can perform unto G.o.d; and this is not to be rendered of ourselves, but through our Mediator, Jesus. Without him none can come to the Father, none can be accepted.

Of this fact we have often spoken.

_Third Sunday Before Lent_

Text: First Corinthians 9, 24-27; 10, 1-5.

24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected. 1 For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all pa.s.sed through the sea; 2 and were all baptized unto Moses in the cloud and in the sea; 3 and did all eat the same spiritual food; 4 and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ. 5 Howbeit with most of them G.o.d was not well pleased: for they were overthrown in the wilderness.

THE CHRISTIAN RACE FOR THE PRIZE.

1. This lesson is a part of the long four-chapter instruction Paul gives the Corinthians. Therein he teaches them how to deal with those weak in the faith, and warns rash, presumptuous Christians to take heed lest they fall, however they may stand at the present. He presents a forcible simile in the running of the race, or the strife for the prize. Many run without obtaining the object of their pursuit.

But we should not vainly run. To faithfully follow Christ does not mean simply to run. That will not suffice. We must run to the purpose.

To believe, to be running in Christ's course, is not sufficient; we must lay hold on eternal life. Christ says (Mt 24, 13), "But he that endureth to the end, the same shall be saved." And Paul (1 Cor 10, 12), "Wherefore let him that thinketh he standeth take heed lest he fall."

2. Now, running is hindered in two ways; for one, by indolence. When faith is not strenuously exercised, when we are indolent in good works, our progress is hindered, so that the prize is not attained.

But to such hindrance I do not think Paul here refers. He is not alluding to those who indolently run, but to them who run in vain because missing their object; individuals, for instance, who pursue their aim at full speed, but, deluded by a phantom, miss their aim and rush to ruin or run up against fearful obstacles. Hence Paul enjoins men to run successfully while in the race, that they may seize the prize and not lose it by default. In consequence the race is hindered when a false goal is set up or the true one removed. The apostle says (Col 2, 18), "Let no man rob you of your prize." It is true, however, that an indolent, negligent life will eventually bring about loss of the prize. While men sleep, the enemy very soon sows tares among the wheat.

3. The goal is removed when the Word of G.o.d is falsified and creations of the human mind are preached under the name of G.o.d's Word. And these things readily come about when we are not careful to keep the unity of the Spirit, when each follows his own ideas and yields to no other, because he prefers his own conceit.

Such must be the course of events where love is lacking. The strong and the learned desire to be looked upon as peculiarly commendable, while the weak in the faith are despised. Thus the devil has abundant opportunity to sow tares. Paul calls love the unity of the Spirit, and admonishes (Eph 4, 3) that we endeavor to keep the unity of the Spirit in the bond of peace. In Second Thessalonians 2, 10 he proclaims the coming of Antichrist "because they received not the love of the truth"; that is, true love.

"And every man that striveth in the games [that striveth for the mastery]."

4. Were he who competes in a race to attempt other things or to make a success of other matters at the same time, he would not gain much; rather he would soon be defeated, lose the race and everything. If he would truly strive, he must attend to no other thing. All else must be neglected and attention centered upon the contest alone. Even then the winner must have fortune's favor; for they who neglect all to run do not all gain the prize.

Likewise in the Christian contest it is necessary, and in an even higher degree, to renounce everything and to devote oneself only to the contest. He who would in addition seek his own glory and profit, who would find in the Word and Spirit of G.o.d occasion for his own praise and advantage after the manner of the dissenters and schismatics--what can such a one expect to win? He is wholly entangled in temporal glory and gain; bound hand and foot, a complete captive.

The race he runs is the mere dream race of one lying upon his couch an indolent captive.

"I therefore so run, as not uncertainly; so fight I, as not beating the air."

5. Paul here points to himself as exemplar and hints at the cause of failure, viz., lapse from love and the use of the divine word in a wilful, ambitious and covetous spirit, whereas the faith which worketh by love is lacking. Under such conditions, false and indolent Christians run indeed a merry race; yet G.o.d's Word and ways in which they are so alert and speedy are merely a show, because they make them subserve their own interests and glory. They fail, however, to see that they race uncertainly and beat the air. They never make a serious attempt, nor do they ever hit the mark. While it is theirs to mortify ambition, to restrain their self-will and to enlist in the service of their neighbors, they do none of these things. On the contrary, they even do many things to strengthen their ambition and self-will, and then they swear by a thousand oaths that they are seeking not their own honor but the honor of G.o.d, their neighbor's welfare and not their own.

Peter says (2 Pet 1, 9-10) this cla.s.s are blind and cannot see afar and have forgotten they were purged from their old sins, because they fail to make their calling sure by good works. Therefore, it comes about that, as Paul says, they run uncertainly, beating the air. Their hearts are unstable and wavering before G.o.d, and they are changeable and fickle in all their ways, James 1, 8. Since they are aimless and inconstant at heart, this will appear likewise as inconstancy in regard to works and doctrines. They undertake now this and now that; they cannot be quiet nor refrain from factional strife. Thus they miss their aim or else remove the goal, and cannot but deviate from the true and common path.

"But I buffet [keep under] my body, and bring it into bondage [subjection]."

6. The apostle's thought is the same as in his statement above, "Every man that striveth in the games exerciseth self-control in all things."

By "keeping under the body" Paul means, not only subduing the carnal l.u.s.ts, but every temporal object as well, in so far as it appeals to bodily desire--love of honor, fame, wealth and the like. He who gives license to these things instead of subduing them will preach to his own condemnation, however correct his preaching be. Such do not permit the truth to be presented; this is true particularly of temporal honor. These words of the apostle, then, are a fine thrust at ambitious and self-centered preachers and Christians. Not only do they run in vain and fight to no purpose; they become actual castaways with only the semblance--the color--of Christianity.

EXAMPLES FROM SCRIPTURE.

"For I would not, brethren, have you ignorant, that our fathers were all under the cloud."

7. Paul cites a terrible example from Scripture to prove that not all obtain the prize who run. There were about six hundred thousand of them, all of whom walked in the way of G.o.d and enjoyed his word and his confidence so completely as to be protected under the cloud and miraculously to pa.s.s through the sea; yet among the vast number who ran at that time only two, Joshua and Caleb, obtained the prize. They alone of all that mult.i.tude reached the promised land.

Later on in the chapter (verses 11-12) Paul explains this fact, saying: "Now these things happened unto them by way of example; and they were written for our admonition ... wherefore let him that thinketh he standeth take heed lest he fall." The design of these dealings of G.o.d with Israel is to terrify the pride, false wisdom and self-will; to deter men from despising their fellows and from seeking to make the Word of G.o.d minister to their own honor or profit in preference to the honor and profit of others. The intent is to have each individual put himself on an equality with others, each to bear with his fellow, the weak enduring the strong, and so on, as enjoined in the four chapters.

8. How many great and n.o.ble men may have been among the six hundred thousand, men to whom we would have been unworthy to hand a cup of water! They included the twelve princes of the twelve tribes, one of whom, Nahshon, Matthew (ch. 1, 4) numbers in the holy lineage of Christ. There were also the seventy elders who shared in the spirit of Moses, Eldad and Medad in particular (Num 11, 27), and all the other great men aside from the faction of Korah. All these, mark you, strove in the race. They did and suffered much. They witnessed many miracles of G.o.d. They aided in erecting a grand tabernacle and in inst.i.tuting divine worship. They were full of good works. Yet they failed, and died in the wilderness. Who is so daring and haughty he will not be restrained and humbled by so remarkable an example of divine judgment?

Well may it be said, "Let him that ... standeth take heed lest he fall."

9. Well, the example of Israel is one readily understood. G.o.d grant we may heed it! Let us examine the apostle's text yet further--his mention of baptism and spiritual food, using Christian terms and placing the fathers upon the same plane with us Christians, as if they also had had Baptism and the Holy Supper.

He would have us know, first, the oft-repeated fact that G.o.d from the beginning led, redeemed and saved his saints by two instrumentalities--by his own word and external signs. Adam was saved by the word of promise (Gen 3, 15): The seed of the woman shall bruise the serpent's head; that is, Christ shall come to conquer sin, death and Satan for us. To this promise G.o.d added the sign of sacrifice, sacrifice kindled with fire from heaven, as in Abel's case (Gen 4, 4), and in other cases mentioned in the Scriptures. The word of promise was Adam's Gospel until the time of Noah and of Abraham. In this promise all the saints down to Abraham believed, and were redeemed; as we are redeemed by the word of the Gospel which we believe. The fire from heaven served them as a sign, as baptism does us, which is added to the word of G.o.d.

10. Such signs were repeated again and again at various times, the last sign being given by Christ in his own person--the Gospel with baptism, granted to all nations. For instance, G.o.d gave Noah the promise that he should survive the flood, and granted him a sign in the ship, or ark, he built. And by faith in the promise and sign Noah was justified and saved, with his family. Afterward G.o.d gave him another promise, and for a sign the rainbow. Again, he gave Abraham a promise, with the sign of circ.u.mcision. Circ.u.mcision was Abraham's baptism, just as the ark and the flood were that of Noah. So also our baptism is to us circ.u.mcision, ark and flood, according to Peter's explanation. 1 Pet 3, 21. Everywhere we meet the Word and the Sign of G.o.d, in which we must believe in order to be saved through faith from sin and death.

11. Thus the children of Israel had G.o.d's word that they should inherit the promised land. In addition to that word they were given many signs, in particular those Paul here names--the sea, the cloud, the bread from heaven, the water from the rock. These he calls their baptism; just as our baptism might be called our sea and cloud. Faith and the Spirit are the same everywhere, though the signs and the words vary. Signs and words indeed change from time to time, but faith in the one and same G.o.d continues. Through various signs and revelations, G.o.d at different times bestows the same faith and the same Spirit, effecting through these in all saints remission of sins, redemption from death, and salvation, whether they lived in the beginning or at the end of time, or while time progressed.

12. Such is Paul's meaning when he says the fathers did eat the same meat, and drink the same drink as we. He, however, qualifies with the word "spiritual." Externally and individually Israel had signs and revelations different from ours; but the Spirit and their faith in Christ was identical with our own. Spiritual eating and drinking is simply believing in G.o.d's Word and sign. Christ says (Jn 6, 56), "He that eateth my flesh and drinketh my blood abideth in me, and I in him." And in the preceding verse, "My flesh is meat indeed, and my blood is drink indeed." That is, He that believeth in me shall live.

"For they drank of a spiritual rock that followed them."