I have no pleasure in mere controversy, and as I noticed Mr. G.’s previous article( on the church only at the request of those interested in the subject, I take notice of his reply for the same reason, but only of what refers to the main subject, which is all important.
I have no doubt, though unacquainted with him, that Mr. G. is a good man, and I have no wish to violate in any way the amenities of Christian charity with one who is a brother in Christ, as controversy tends to do. One should ask oneself now “Is this what I should wish it to have been when I come before the Lord?” If I should fail in this I must, anticipating, beg Mr. G. to forgive me. I have no consciousness of an ungracious feeling, but Mr. G. will not deny that “What is the Church?” is an important question for us all.
I will reply, then, to his article in Our Banner of April 16, in what touches that question, and even so, I do it reluctantly. Positive truth is happier service. Mr. G. insists that the Church was Israel. That it was at first composed of Jews no one denies. God, as I said before, waiting on Israel in gracious patience, consequent withal on Christ’s intercession on the cross (Luke 23:3434Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23:34)); the third of Acts, not the second, being the reply of the Holy Ghost by the mouth of Peter thereto.
This was not only addressed to Israel but about Israel, calling them as a nation to repent and Jesus would return, the words of the Holy Ghost answering to Jesus’ prayer. “When the times of refreshing” ver. 19, should be “so that the times of refreshing;” ὄπως ἄν has no other sense in Greek. The Jews’ repentance would be the occasion of God’s intervention in their favor, and then the blessing and peace of the world promised in the prophets would be established, commonly called the millennium. But in this case there was no gathering. The Jewish authorities would not even allow the Apostle to finish his speech. But Mr. G.’s argument as to Acts 2 has no force whatever. The Apostle’s sermon was addressed to the Jews, to Israel, if you will, but what has that to do with the Church being Israel? The effect of the sermon under the power of the spirit was to gather out of Israel, three thousand, to form, so far, the church——to begin it among that people, though the doctrine of it was not taught till Paul’s time. He was a minister of the church to fulfill or complete the word of God (Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26)). But to argue that the church was Israel, because Israel was preached to, and many gathered out of Israel to form it, has no possible force. If a missionary gathers a body of Christians from among the heathen in India, converted to God by grace, are they still heathens, and Christianity a continuation of their religion? No doubt they were by natural birth, as the Jews were Jews, but to say that the church is heathen is absurd. Those called out from Israel who were saved from that untoward generation, were the church, or assembly of God. Israel remained Israel, and was, for the time, hardened in the heart and cut off.
Mr. G. must allow me to complete the quoted prophecy of Joel, “The promise is unto you and to your children.” There Mr. G. stops. The Apostle adds “and to all that are afar off, even to as many as the Lord your God shall call.” Now that God did not reject the Jews till they had refused to receive a glorified Christ, as well as crucified a humbled one (a measure of sin and unbelief completed in the stoning of Stephen, who sums up their conduct from Abraham to that day where also Paul, the minister of the church, first comes upon the scene), is quite true, and hence that God waited and did not reveal all His counsels as to the union of Jew and Gentile. But the language omitted by Mr. G. throws it open in principle, and if it does not, why does he omit it?
The promise was given to Israel especially, but by adding all flesh, the prophecy was in prospect carried out farther. It is the accustomed term for this in the Old Testament. “All flesh shall see the salvation of God.” “By His fire and by His sword shall the Lord plead with all flesh.” The “specially to Israel” does not exclude this. He was to be a light to lighten (to reveal) the Gentiles, and the glory of His people, Israel. Let my reader consult Jer. 25:15-3315For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. 16And they shall drink, and be moved, and be mad, because of the sword that I will send among them. 17Then took I the cup at the Lord's hand, and made all the nations to drink, unto whom the Lord had sent me: 18To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; 19Pharaoh king of Egypt, and his servants, and his princes, and all his people; 20And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, 21Edom, and Moab, and the children of Ammon, 22And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, 23Dedan, and Tema, and Buz, and all that are in the utmost corners, 24And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, 25And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, 26And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. 27Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. 28And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. 29For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. 30Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. 31A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. 32Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. 33And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. (Jeremiah 25:15‑33), where the Lord declares He will plead with all flesh, beginning with Jerusalem (18-29, see Num. 16:2222And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? (Numbers 16:22)). So to Christ, power is given over all flesh. But let the reader only take a concordance, and he will at once see the force of these words, its absolute universality, and where needed, contrast with Israel. He will readily understand why Mr. G. omits it, and what is far better, how God uses it, and how, while preserving the promises to Israel, it extends blessing and judgment to all, and putting the Jew first, goes out to the Greek.
Repentance and remission of sins were to be preached in His name, beginning at Jerusalem. So even Paul, who knew no difference, for that all had sinned, yet went to the Jew first, and also to the Greek, saying that Christ was a minister of the circumcision for the truth of God to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written. Till the Jews rejected a glorified Christ the patience of God dealt with them as a nation for repentance, and gathered the members of His assembly from that people, calling then Cornelius by Peter, that all might be one, but using Paul as the instrument for unfolding the doctrine of the assembly and the ministration of the Gospel to the nations, a mission the others gave up entirely to him (Gal. 2).
Did Mr. G. see the Lord’s coming and the setting up of Christ’s kingdom by power, I might go further into this. Let him here only ponder this, that the little stone, cut out without hands, did not become a mountain to fill the whole earth, till after it had executed judgment. The knowledge of this would help in the understanding of Joel* and interpret many passages now obscure and falsely applied by those who do not see it. But I must now confine myself to my reply.
As regards my alleged mistake of taking organization for privilege (and Christian privileges do occupy the greatest part of my paper), I shall only quote Mr. G.’s words, “To them (the Jews) pertained the adoption, glory, covenant, giving of the law, service, and the promises (Rom. 9:44Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; (Romans 9:4)). Nothing more can be said of the church now.” Anyone can decide whether this applies to organization or privileges, and whether it is not an assertion that they had all that the church has now.
As to the coming of the Holy Ghost, the most essential point of all, I do mean to say that the Comforter, the Holy Ghost, did not come till after Christ was glorified. The word of God is positive and express as to this, and it is what is at the root of the question. What I have said about this, or rather what the blessed Lord, and the word have said of it is quite plain. The Holy Ghost as God, is everywhere. “He inspired,” I said, “the prophets, and wrought all through the divine history.” But and if Christ and the divine word tell us the truth, we must so believe, the Comforter could not come until Christ went away and was glorified. “Christ,” I remarked, “had created the world, but He did not come till the incarnation.” “I came forth from the Father, and am come into the world; again I leave the world and go to the Father.”
I shall repeat what the word of God says on this point as it is the real and vital question. It is a scriptural fact which constitutes Christianity, and the denial of the plain scriptural statements on the subject, or the neglect of them, is what has Judaized Christianity, plunged the assembly of God into the world, and made it as it now stands, the powerless prey to infidelity. The death and resurrection of Christ are the foundations of Christianity, the presence of the Holy Ghost as personally come into the world, that is, to believers in it, is the essential living power and characteristic of Christianity and the Christian.
And I add now, that Christ glorified as man, received Him (the Holy Ghost) afresh when so glorified, to shed Him forth on His disciples. Christ had not received Him to this end till after His ascension, Acts 2:3333Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. (Acts 2:33). “Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He path shed forth this which ye now see and hear.”
I am not going to reason as Mr. G. does, but to quote the word of God. Mr. G. speaks of “pouring out,” as giving in abundance, and that such only is the difference. When was the Spirit of God poured out before Pentecost? But I will quote the texts, and to them I can claim the submission of every child of God. I have done so, but I press this point as a cardinal one, constituting Christianity as revealed in the New Testament.
In John 75For neither did his brethren believe in him. (John 7:5) Christ not then showing Himself to the world according to the yet unfulfilled type of the feast of Tabernacles, says on the special, last (eighth) and great day of the feast, “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water,” and the Evangelist adds: “This spake He of the Spirit, which they that believe on Him should receive, for the Holy Ghost was not yet (given), for Jesus was not yet glorified.” Compare Acts 25And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. (Acts 2:5) already quoted. There is no question of a greater or fuller measure. What is said is the Holy Ghost (πνευμα ἄγιον) was not yet. That is, as come and dwelling in believers. So the baptizing with the Holy Ghost was the second of the two great works of Christ. He was the Lamb of God who takes away the sin of the world, but He on whom, as man, the Holy Ghost descended and abode, He it was who would baptize with the Holy Ghost. This took place, as regards the one hundred and twenty, on the day of Pentecost, according to Christ’s word (Acts 1:55For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5)), and Christ being exalted and glorified according to John 75For neither did his brethren believe in him. (John 7:5) shed forth the Holy Ghost according to the promise in Joel. The difference of the Spirit in the prophets, and the presence of the Holy Ghost as come down from Heaven, is clearly marked in 1 Peter 1:11-1311Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. 13Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; (1 Peter 1:11‑13): “The Spirit of Christ which was in them testified beforehand the sufferings of Christ, and the glory (glories) which should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven.” There was a testimony beforehand, by the Spirit of Christ in the prophets, but with the gospel the things were, not brought, but reported with the Holy Ghost sent down from heaven, and then we are told that the things will be brought to us at the revelation of Jesus Christ, for which we must wait. The distinction, then, is perfectly scriptural, and the distinction made in scripture, that distinction being marked by “sent down from heaven.” But further I add the positive texts (John 14:1616And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; (John 14:16)), “I will pray the Father, and He will give you another Comforter that He may abide with you forever;” (25, 26), “These things have I spoken unto you, being yet present with you. But the Comforter which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things.” (15:26), “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth.” (16:7), “It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; But if I depart, I will send Him unto you, and when He is come.” And the Acts and Epistles confirm these plain testimonies. The former I have quoted I add (19), “We have not so much as heard whether the Holy Ghost is.” The same words as in John 716Jesus answered them, and said, My doctrine is not mine, but his that sent me. (John 7:16). So Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13), “In whom also, after that ye believed ye were sealed by that Holy Spirit of promise”—till Christ was glorified, promised, but not come; but now come, and given to believers as a seal. Their unity was the unity of the Spirit; there was one Spirit and one body. They were not to grieve the Holy Spirit of God by which they were sealed to the day of redemption (Gal. 3:22This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Galatians 3:2)), “They had received the Spirit by the hearing of faith.” (1 Cor. 1211But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 12For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:11‑13)), “All these worketh that one and the self-same Spirit dividing to every man severally as He will.” “By one Spirit they were all baptized into one body.” Christianity is the ministration of the Spirit, in contrast with the law (2 Cor. 311For if that which is done away was glorious, much more that which remaineth is glorious. 12Seeing then that we have such hope, we use great plainness of speech: 13And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: (2 Corinthians 3:11‑13)) And it is a great mistake to suppose that miraculous gifts and prophesy were the special and most important effects. The disciples were not to rejoice that demons were subject unto them, but rather that their names were written in heaven. Men might have supernatural power (1 Cor. 811And through thy knowledge shall the weak brother perish, for whom Christ died? 12But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. (1 Corinthians 8:11‑13)), without being converted, and in the Old Testament we have instances of it, but if sealed with the Holy Ghost, it was as believers, and for the day of redemption. They could then (Gal. 42But is under tutors and governors until the time appointed of the father. (Galatians 4:2)) cry Abba Father, being sons by faith in Christ Jesus, they (John 162They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. (John 16:2)) know they are in Christ and Christ in them (1 John 4:1313Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. (1 John 4:13).) They know, and that by the Spirit given to them, that they dwell in God, and God in them. His love is shed abroad in their hearts by the Holy Ghost given to them (Rom. 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5).) Their bodies are temples. The Spirit Himself bears witness with our spirit, helps our infirmities; we are led by the Spirit, mind the things of the Spirit: He which establishes in Christ, and has anointed us is God, who hath also sealed us, and given the earnest of the Spirit in our hearts (2 Cor. 1:21,2221Now he which stablisheth us with you in Christ, and hath anointed us, is God; 22Who hath also sealed us, and given the earnest of the Spirit in our hearts. (2 Corinthians 1:21‑22)). He who hath wrought us for the self-same thing (the glory), is God, who hath also given us the earnest of the Spirit (2 Cor. 5:55Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. (2 Corinthians 5:5)). All this is more than power and prophecy. It is the Christian state, and is contrasted (Gal. 45To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4:5)) with the Jewish believer, consequent on accomplished and known redemption. The more the reader examines the Word, the more he will find the presence of the Holy Ghost in the believer and in the assembly, essentially and distinctively characteristic of Christianity.
(To be continued.)