A great principle of God appears in the words that follow, to which we do well to take heed. For the proof is abundant and plain, and a serious warning at this very time, and at all times, of the peril to God's glory, so far as His saints are concerned, from neglecting it.
“Wherefore I shall be ready always to put you in mind of those things, though knowing [these] and established in the present truth” (ver. 12).
Can anything give clearer evidence of the all importance of the written word, not only to communicate the truth on divine authority, but to keep it intact in the living remembrance of the saints, than the earnestness with which this inspired bondsman and apostle of our Lord impresses its need in his last message?
We learn, from Gal. 1:6-106I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. 10For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. (Galatians 1:6‑10), how prone those mercurial Gentile brethren were, under evil influence, to forget even the fundamental principle of the gospel they had heard from the greatest preacher that ever lived. “I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel, which is not another [one]; only there are some that trouble you, and would pervert the gospel of Christ. But if even we, or an angel from heaven, proclaim a gospel to you besides [or, other than] that which we preached to you, let him be accursed. As we said before, now also I say again, If anyone preach a gospel besides that which ye received, let him be accursed. For am I now persuading men or God? or am I seeking to please men? If I were still pleasing men, I should not be Christ's bondman.” We learn also from 1 Corinthians, that the vain Greek mind in the capital of Achaia, where the same apostle had preached and won much people to the Lord, was soon slipping away, when his back was turned, from the ways and will of God, even to the compromise of the resurrection, though not of the immortality of the soul, which philosophy favored and the first man might and did misuse to exalt himself. Hence that first Epistle, early as the date was, reproved their carnal schools with leaders, their low moral sense, their worldliness in going to law, their tampering with idol feasts as if nothing, and the laxity as to natural relationships. Even the gospel demanded re-statement in chap. 15, as their disorders at the Lord's supper, and in the assembly, called for rebuke and rectification in chaps. 11 and 14. Nor need there be more than a reference to the “doubtful disputations” which endangered the peace of the saints in Rome; nor to the preaching for envy and strife of some at Philippi, nor to others who caused weeping to the apostle while he named it, enemies as they were of the cross of Christ, whose end was destruction, whose God was their belly, and their glory was their shame, who minded earthly things. Nor does the Epistle to the Colossians here call for notice, though it might well be a lengthened and appropriate one in view of the havoc which threatened those saints from the inroads of Gentile philosophy and of Jewish elements on the glory of the Head and the unity of the body with Him. We know too that the Epistles to the Thessalonians were written among other things especially to disabuse those young Christians of error: the first, as to the departed saints at Christ's coming; the second, as to His day for the living saints. Then the letters to the trusty fellow-laborers, Timothy and Titus, explicitly deal with falling away from the faith, profane babblings, with vain talkers and deceivers, specially those of circumcision; and in every case supplying the adequate remedy in God's grace and truth, as we ought to learn.
Eminently instructive is the opposite snare exposed in the grand Epistle to the Hebrews. Therein the apostle sets out the glory of Christ in person, office, and work, to deliver the circumcised believers from their traditional attachment to Judaism with its priesthood, ordinances, and sanctuary, from which they had not got clear after so many years of knowing Christ. But the Spirit of God would no longer tolerate this dullness, natural to babes, but inconsistent with the solid food of full-grown men, who have their senses exercised for distinguishing both good and evil. There is therefore exhortation from God to take their true Christian place of entering with boldness into the holies by the blood of Jesus, and of going forth unto Him without the camp, bearing His reproach. This was expressly before the destruction of the city and the temple; that the saints might shake off their old swaddling clothes, thoroughly and only Christ's by faith, before the coming acts of God's providence.
The later Epistles are just the fullest on the impending ruin of the professing church, the latest of all (Jude's and John's) pointing out apostasy at the end with the Lord's unsparing judgment. For “the last hour,” however it might be prolonged in divine patience, was characterized even then by “many antichrists,” the sure token of “the Antichrist” to be destroyed in the day of the Lord.
Even this short survey of inspired correction is the most convincing proof how dependent the Christian saints were on fresh scripture to guard our souls from forgetfulness of the truth and the aberrations from all round its circle provoked and promoted by the spirit of falsehood. But, besides this, food was provided in due season. To the Roman saints the apostle only refers to revelation of a mystery or secret as to which silence had been kept in everlasting times, but now manifested, and by prophetic scriptures according to the eternal God's command made known for obedience of faith unto all the nations. But it was not here revealed. Nor was it to the Corinthians in its heavenly side but only in its earthly working; still less to the Galatians or the Thessalonians. Not till he was a prisoner in Rome did he unfold it fully to the Ephesians and the Colossian saints, and thence to the church gradually far and wide. The word is the truth, and its written form under the inspiring power of God adds to it His abiding permanence as alike the supply and the standard for His children.
Nor can it be doubted that to-day beholds the most fearful and widespread and deadly onslaught on scripture ever since the apostles departed. At all times had men had yielded; and with more or less daring circulated their doubts and disbelief. But now so shameless is unbelief that the seats of human learning are its citadels; and theologians vie with scientists and literary men in thinly if at all disguised denial of God's word from Genesis to the Apocalypse. Divine revelation is therefore a burning question to-day; and the more because it taints largely and deeply every sect in Christendom.
And how fares it with such as abjure a sectarian place? Has it not been affirmed among such, orally and in print, that the church needed not scripture, at least if walking decently and in order? Again, “it is no good sending out Bibles if there are not preachers”? Again, “the word of God is in the scriptures”? Not that scripture is the written word but Christ is the word of God? That “the scriptures are more the record of it, than the thing itself”? We are all familiar with such language among adversaries of the truth; but how solemn that such phrases of incredulity should pass as from God's Spirit among the more ignorant of those once most staunch for the Bible! And how still more solemn that such impiety has not been judged on the guilty and repudiated with horror and humiliation by the more intelligent! Are there not some true-hearted enough for God and His word to be above the dread of consequences?
There is another phase of unbelief which prevails among such brethren as claim to be the faithful in disowning and separating from that depraved confraternity. Their danger made itself manifest from the time when both these parties, now opposed, staked all on what they called assembly-judgments. It was a phrase unknown in days when faith and patience reigned, and scripture was demanded and given for every legitimate judgment. No right-minded saint conceived of a godly action save in obedience of the word. What honor the Lord habitually put upon it! But just when party-spirit was beginning to blow up ecclesiastical fire to a white heat, and scripture was found unavailable to justify an extreme and revolutionary action desired, the strange proceedings brought in strange phrases.
Scripture was denied to be necessary, when it could not be produced. Very distressing became the course of these brethren who claimed all the faithful qualities and denied them to those who blamed their doings as without and beyond scripture. It was laid down that all were bound by an assembly-judgment, however partial or hasty, nay, even if known to be wrong! And this, not only prima facie but excluding in future any revisal, when it was distinctly urged that the right should alone be done by such as were assured of error.
No, there could be, there ought to be, no rectification, no owning of a wrong! An assembly-judgment, once made, must be accepted as irrevocable, even if known afterward and certainly to be unrighteous and erroneous! This did not matter; it was bound on earth and in heaven! Therefore the prime duty henceforth of the intelligent saint was to accept this as due to the Lord's word and name! The natural home for such fanaticism seems to be Babylon.
No doubt in regular cases of discipline, conducted according to scripture, the assembly is entitled to pronounce in the Lord's name, and individuals are bound to hear. Even then elder men acquainted with facts well knew that, in ordinary times, errors if unredressed might be fatal, and that unsound decisions were abandoned to the Lord's honor and the assembly's shame, yet so done heartily for His name's sake. How much more was it called for, when souls were perplexed, agitated, and prejudiced on all sides; when the unprecedented step was taken, as in the world's way to change the venue, and this not as even there to secure impartiality, but to judge a question where strong bias for and against was known to exist! Hence some were satisfied that there was no scriptural authority for such a case, declined even going to hear, and only staid in fellowship till there was no remedy, and a case occurred which compelled them to act according to conscience guided by the word.
These samples of the need, not exemplified among the distant denominations, but among saints who were once simple, gracious, and faithful, may help, as really existing facts, to show how invaluable was the help of which our apostle here speaks to the saints. He should be ready always to put them in remembrance of these things, just before urgently pressed on their heed, though they knew them, and were established in the truth present with them. How considerately he appeals, and gives them credit for the utmost possible! He was truly a bondman as well as apostle of Jesus Christ, and ruled not over their faith, but as with Paul a fellow-worker, not only of their joy, but of their stability and safety.