Lydia: The Beginning of the Work of God in Europe
Table of Contents
Lydia: the Beginning of the Work of God in Europe: No. 1
To the traveler there is something peculiarly interesting in tracing a river, hundreds of miles from the ocean, to its source. There arrived, he would sit down, and examine all the surroundings of the little stream that gushes out of the mountain side. Still more interesting must it be to the Christian to trace the vast stream of Christianity in Europe for so many hundreds of years; and at last arrive at this little stream of blessing, that first burst forth so silently by the river-side at Philippi.
Before, however, we look at Lydia, the woman at the river-side, we will look briefly at three other women in other scenes. If we trace the great rolling river of this world's history of sin, sorrow, and death, where shall we find the fountain-bead of that deep, black stream? Again, there is a woman by the river. But look at Eve in the midst of the garden of Paradise; how different from the seller of purple of the city of Thyatira, as she sat at the river of Philippi!
Surely that river, that flowed in its four streams from the garden of Eden, was a type in contrast, for, as it flowed from the hand of God, all was good. But the serpent entered that fair scene; the woman believed his lie, and disbelieved God.
She listened, and believed the insinuation that God was so unkind as to withhold the fruit of one tree, that He refused to allow them what would be for their good. There was the first bubbling up of that dreadful stream of iniquity which has overflowed the world. And no man has found, or can find any other spring-head of evil. What a change took place in that garden of innocent delight! She was first in the transgression, and soon she led Adam to disobey God. Very sad is the history. Now in righteousness they must be driven out from the garden, and from the tree of life. Yet grace shall reign through righteousness, and, from the woman's Seed, the Deliverer come who shall bruise the serpent's head.
We pass on to other days. Four thousand years has that river of sin and death rolled on, and the woman's Seed has come. The Eternal Son, the Word, is now made flesh; and truly Man, being weary with His journey, Jesus sat at Jacob's well. God manifest. A woman comes to the well—a daughter of Eve, whose nature and practice is sin. What a study! Will Jehovah-Jesus drive her from His presence? No, He came to seek and to save the lost. Does He say, God is so unkind as to keep back what would do you good? Hearken to His words: " If thou knowest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." (John iv. 10.) Do you believe this, that God is ready to meet you just as you are, and to give you the water of life? How interesting is the revelation of God to the woman at the well! What a new fountain, a well of water, springing up into everlasting life! And what a fact, "Whosoever drinketh of the water that I shall give him, shall never thirst." This she could not understand until her conscience was reached. He who was going up to the cross to bear her sins could say, "Go, call thy husband." He did not impute her sin to her, and drive her from His presence. No; soon He would reach the dreadful hour when her sins would be imputed, yea, laid upon Him. Thus He could reveal the Father, seeking such to worship Him in spirit and in truth. The felt need is now created in her soul that nothing can satisfy but Himself. In the fullness of divine grace, He now says unto her, "I that speak unto thee am he." Ah, when Christ is revealed to the soul of a poor sinner, earthly things are readily left behind. She left her water é pot: and as a woman was first in the transgression, so now a woman is the first messenger of the Messiah to the men of Samaria.. Has our reader ever been thus face to face with the Son of God?
We must now pass on to another woman, in another garden. There is Mary weeping by an empty sepulcher. (John 20) He who sat at Jacob's well has now been nailed to the cross, wounded for our transgressions, bruised for our iniquities. And, far more than this, God has been glorified by that death on the cross. Neither men, enemies, nor disciples, understood that vast work accomplished on that cross. God understood it; God had raised Him as man from among the dead. The empty sepulcher, though a sorrow to Mary, was the triumph of God over Satan. Satan had represented God as too unkind to give an apple for man's good. God had so loved as to give His beloved Son to bear our sins in His own body on the, tree. There was the woman in the garden, "Jesus saith unto her, Woman, why weepest thou?" As yet she had no idea of the risen Lord. She only thought of taking His dead body away. "Jesus said unto her, Mary." What a moment! She turned, and saw her Rabboni—Master. And now the woman out of whom He had cast seven devils (oh, the riches of His grace!) is to be the first messenger of the new creation. "Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." Yes, if woman was first in the transgression, woman is first to announce the glad tidings of the new creation—that the disciples were now the brethren of the risen Christ. As Firstborn from the dead, He was not ashamed to call them brethren. God was now and forever their Father and their God, even as He was the God and Father of our Lord Jesus Christ. That very evening of the first day of the week did Jesus Himself stand in their midst, and say unto them, "Peace unto you." Do you know this same Jesus alive from the dead? Have you heard and believed these three words, "Peace unto you,י? Look into the one garden—there stood the woman and Satan. Look into this garden—there stands the woman and Jesus. What a contrast! We now pass on to Lydia, the woman by the river at Philippi.
As this is the beginning of the church of God in Europe: the conversion of the first Christian, the first member of the one body of Christ, in Europe: and also the first bubble of that stream which has flowed for eighteen hundred years through all the changes of Europe; surely every circumstance connected with this first day's work demands our careful attention. Indeed the whole chapter (Acts 16) seems to throw light on the history of the church of God in Europe, from that day to this. We would notice that the chapter opens with the introduction of Timothy, who henceforth takes the place of Barnabas. And who can tell the vast importance of the Epistles to Timothy? The first epistle, as to the middle ages so called, or the latter times (1 Tim. 4:1); and the second epistle as divine guidance for these last days. (2 Tim. 2:19-22; 3:1.)
The next thing is the entire dependence of even the apostle Paul on the guidance of the Holy Ghost, as to where and when he was to preach or teach the word. So far was even Paul, the apostle, from being able to ordain where any man should be a preacher of the word. Elders he could ordain, to rule or take charge of the assembly where they were located; or deacons, for the temporal needs of the saints: or, as an apostle, he could delegate another to do so. But we notice here, and everywhere, he did not know where to preach Christ himself, except as guided by, and in entire dependence on, the Holy Ghost. What a lesson is this for the ministers of Christ in Europe! Paul is in Galatia. "Now when they had gone throughout Phrygia and Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. And they, passing by Mysia, came down to Troas." Now does not the Lord guide His servants, from Galatia to Philippi, some three hundred miles? What a journey in those days. What beautiful dependence on the Holy Ghost; city after city is passed for three hundred miles. He sails from Troas, passes what we call the Bosphorus, enters Europe, arrives at last at Philippi. If the apostle was thus dependent on the Spirit as to where and when to preach, ought not we? We talk of apostolic succession; but where is it? Where, we ask, are the servants of Christ in this day who would not only not dare to appoint where others are to preach the word, but, as to themselves, tread in the steps of an apostle who traveled some three hundred miles, in lowly dependence on the Spirit of God, as to where he should preach? Mark, he did not do his own will, he " assayed to go into Bithynia: but the Spirit suffered him not."
What an introduction this is to the first day's work in Europe! Let us be honest. Is it not a lesson we have well-nigh forgotten? What have we lost by forgetting, and displacing the Holy Ghost? Fellow-servants of Christ, let us test our own practice with this deeply important lesson. And this is not all, when we have guidance as to the town or city where the Lord would have us preach the word: how much of the human element comes in—what haste, or excitement, or effort! How different the apostle! He says, "We were in that city abiding certain days." What real dependence! What calm faith in God! Oh, that we did but know more of this.
Now, as this is the first time the word is preached in Europe, look at that scene. The Jews' sabbath-day comes round. They are wont to meet for prayer by the river-side. "And we sat down, and spake unto the women which resorted thither." Now we will look at the first convert in Europe. "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us." Thus there was first the sovereign guidance of the Spirit as to the city, and the place, the river-side. And then the work in the heart was the Lord's. The result is, that she attended to the things that were spoken of Paul. She and her household immediately are baptized, and thus take the place of professed Christians. Not only so, but fruit appears. She does not say, If ye have judged me to be true to you, but faithful to the Lord. We could tell of many such instances of sovereign grace in our day. But, reader, is this a picture of your case? Has the Lord opened your heart to attend to the things spoken or written by Paul, by inspiration of the Holy Ghost? Have you taken the profession of being a Christian? Can those who know you judge by your ways that you are faithful to the Lord? Is it the language of your heart, Lord, what wouldest thou have me to do?
What a picture is that woman by the river, of the beginning of God's stream of blessing to poor, dark Europe! It is worthy of our closest study. It seems to mark what is of God from the beginning of His work to the end.
When we saw the first woman by the river in Eden, the serpent immediately entered the scene, and by sin poisoned the stream of humanity at its very source. Is it not so again? No sooner had the work of God begun in Europe, but Satan sought to corrupt it. And what did the crafty enemy think was the best way to poison the stream of Christianity in Europe? His long experience told him the best way to corrupt it was to join himself as the serpent to it. There was a celebrated agent of the serpent, a certain damsel, possessed of a spirit of divination, or Python (the serpent). Amongst the heathen, however educated, these persons possessed of the devil were oracles, and had immense influence. Vast sums, and costly gifts, were sometimes given to them by those who came to consult them. The serpent is thus again seeking to corrupt the stream at its head. " The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. And this did she many days."
But the god of this world was baffled in this case. In the name of the Lord Jesus, the apostle commanded the demon to come out of her. What a mercy Paul knew him; but this cost him something. If Satan cannot join the work, he will immediately try to stop it by persecution. Paul and Silas are beaten, at the command of those magistrates who ought to have defended them from the mob. They are thrust into the inner prison, and their feet made fast in the stocks. Does this stop the stream of blessing? Nay, the ill-treated servants of the Lord sing praises at midnight, and the very jailer is converted. What tight this chapter throws on the history of the river, the stream of blessing of the church of God, and His work in Europe! Satan's plan has ever been, first to join himself to that work, through or by persons of influence in this world; and where he cannot do this, to persecute it with fury.
How marvelous the effect where God is working, whether in the case of a worshipping Lydia, or a desperate heathen jailer! At once and forever they are brought to the Lord. In the case of the jailer during one night, and in Lydia's case in one day. Would it not be most interesting to inquire what really was the word of the Lord the apostle preached, which produced such immediate effects? This we propose to do, if the Lord will, in our next paper on "Lydia; or, the Beginning of the Work of God in Europe."
Lydia: the Beginning of the Work of God in Europe: No. 2
In this deeply interesting chapter, which describes the beginning of the work of the Lord in Europe, we have not a full statement of the word of the Lord which Paul spoke to the first convert Lydia, or to the awakened jailor. At Thessalonica, the next place however, to which the Spirit guides these servants of the Lord, we have a sample of the manner of Paul's preaching. "And Paul as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus whom I preach unto you is Christ." (Acts 17:2, 3.)
These are few words; but do they not speak a very different gospel from that which is now generally preached? We will inquire what this difference is, in what it consists. You will observe the effect of this gospel was also altogether different from the preaching of this day. It was then immediate salvation, known and enjoyed, as we shall find by the first inspired letters written to the church in Europe. Or, even in this chapter, was not Lydia fully blest the first day, and the jailor in one night? Now weary years of uncertainty. (Acts 16)
One point of contrast is this. Paul preached then what Christ must needs do; while the preacher now, mostly preaches what man must need do. Just as if when God commanded Moses to lift up the brazen serpent, and it came to pass that whosoever looked at it lived: and, if instead of this, someone had declared the very opposite, and directed the bitten Israelite to look at his wound, and try to heal it. In one case there would have been immediate relief, in the other all the physicians in Israel could not save the bitten one from death. Jesus said "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life."
Or, as we were saying the other night, to a number of colliers: Do you not see a difference between these two plans, or methods of escape, when you are deep down in the dark mine, and a death spreading explosion takes place. Let one man stand at the pit's mouth, and cry down a lecture of directions, what efforts you are to make to escape, you are to do your utmost to try to escape; a man might weary himself in the dark workings, or vainly try to climb the shaft. But, hark! the engineer, who well understands the nature of the mine, and its awful depth of darkness, what does he say? "The cage must needs go down to the very bottom: and it must needs rise again to the very top, and bring the men out, or they are lost." The cage goes down, down, the men are brought up out. Yes, out of darkness and death, into life and light. Is there a collier but knows the engineer is right, and the other talking man at the pit's mouth is wrong? Now which of these methods of escape did Paul first preach in Europe? Did he stand at the pit's mouth and tell the sinner down in darkness, what he must do? Did he tell him to fast down there, and observe days, and penance, and rites, and ceremonies, and prayers; and get intercession of saints, and struggle in the darkness of sin and death, never, never to know, he was out, but only hope, the hope of despair, of weary years of darkness to be helped, if help can come of sacraments dispensed by men in deep darkness, like, and with themselves.
Does Paul open the scriptures and declare that thus must the sinner do, to get saved from the pit? No, Paul by the Spirit of God says, "Christ must needs have suffered." Yes, for this He came down to this world of sin and darkness. All scripture declares that He must needs suffer. All types of scripture point to the atoning death. The Lamb of God must be killed, His blood must be shed. No other victim could meet the just judgment of God on our sins. As no deliverance was possible to the men in the pit, but the cage descending to take them out, so no salvation was possible to sinners guilty before God, but the death of the eternal Son. He must be lifted up. Propitiation must be made, or mercy cannot be shown. Ah, did ever any being descend so low as the Holy One of God? As man forsaken of God? See Him on that cross, bow His head and give up the ghost. See Him the Lord of all, yet laid in death; delivered for our offenses. But this was not all. As the cage that was let down was also drawn up, or none that were in it could have been saved out of the pit; so Paul not only preached that Christ must needs have suffered, but also "and risen again from the dead." Yes, He who was delivered for our offenses was also raised again from the dead for our justification.
The anxious reader, however, may be ready to say, But how am I to know that He suffered for me? that He bare my sins, was delivered for my offenses? How can I be certain that I am justified—that God accounts, or reckons me, justified, righteous before Him?
As this was the manner of Paul's preaching—-that is the showing from scripture the need of the suffering and death of Christ, and His resurrection from the dead; and more, that all this had been done; yes, all that must be done had been done, "and that this Jesus, whom I preach unto you, is Christ." Look up to the right hand of the Majesty on high, who is He in all that glory? The very Jesus who has done all that was written in the scripture; all that need be done, that must be done for your salvation. All is done, " It is finished." He said it. There can be no doubt as to this, for God hath raised Him from the dead, and received Him up into glory. Could there possibly be a greater proof that all that must be done, both to glorify God and expiate our sins, has been done than God has given in raising our Sin-bearer from the dead? So that the apostle in another place said, "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things." (Acts 13:38, 39.) Now we may be quite sure, when God says by His servant, "Be it known é that what He says is true. God says, "Be it known." Yes, it, the very thing the anxious soul desires to know, forgiveness of sins. All that must be done, has been done by Jesus, and now God proclaims to you through Him forgiveness of sins. Do you believe Satan, or God? If you believe God, well, God says all that believe -are justified from all things. Do you believe that Jesus must needs suffer; that nothing short of this could have purged your sins? Without shedding of blood there could be no remission. Do you believe that all this has been done; done once for all, for God has raised from the dead that once bleeding Jesus forsaken on the cross? There God was glorified, and therefore now in righteousness He proclaims forgiveness of sins. Yes, blessed be God, He says, "be it known." Did you not say, how can I know? God says, all that believe are justified; that is, are accounted righteous before Him, therefore it is rather how can you not know? for what He says must be true. You believe God, and lie says you are justified. How can you doubt?
We heard of the death of an eminent person, who had been a preacher many years. He said something like this: " I have sought to serve the Lord for many years, and yet I have not the comfort or assurance I desired in this my dying hour." One with him said, " You forget that Jesus Christ is the Savior, and that He says, ' Him that cometh to me, I will in no wise cast out.' "He said, u I have read that a thousand times, and never before saw its meaning." He believed on the Lord Jesus, and Jesus said, he had everlasting life. The mistake was a very common one, trying to serve God in order to get life, instead of believing God, and thus knowing that he had eternal life. We think we hear you say, " I am a poor unworthy sinner, but I do believe on the Lord Jesus Christ. But I wonder how I may get everlasting life and know it." Jesus says you have it. Well may you say, I never saw that before.
Equally certain are those other words of Jesus, words which have been blest to so many souls; we cannot dwell on them too much. "Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life." (John 5:24.) Do you hear His word? do you believe God that sent Him? Then Jesus assures you, that you have everlasting life, shall not come into condemnation, but that you have passed from death unto life. Now why should you doubt Him? Can anything be more certain than that which Jesus saith? If you believe God that He sent Jesus to suffer the death of the cross for your sins; that God hath raised Him from the dead for your justification; you have everlasting life, you are justified from all things, and, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." We do not hope to be justified, but being justified we have peace with God. Yes, and God says, "Be it known unto you," yes, to every believer God says, " Be it known." Be it known that your sins are forgiven: be it known that you are justified from all things: be it known that you have peace with God. Be it known that Jesus hath made peace by the blood of the cross—His own precious blood. Be it known to you, He says it, "peace unto you." "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins."
Such was the gospel preached at first by the apostles. However pleasing to man's unbelieving heart, to tell a lost sinner he must serve the Lord all his life, and so hope to attain to eternal life at last; yet it is not the gospel Paul preached in Europe. It was the glad tidings that what must be done to vindicate the holy, righteous, Majesty of God, had been done by the Lord Jesus Christ.
And for our further comfort be it noticed, that this gospel, the word of the Lord that Paul was wont to preach, is shown in his Epistle to the Romans, to be on the ground that we are not capable of serving the Lord, and keeping His law, in order to be saved; but that sinners in this world, Jews or Gentiles, have been tried, and found utterly guilty and lost before God.
Since all are guilty, if God deals with us on the righteous principle of law, it is plain He must and can only condemn all. But now His righteousness is revealed on another entirely different principle: justifying freely by His grace through the redemption that is in Christ Jesus. What is this principle, so entirely apart from law which only can condemn? It is no less than the death of Jesus, the holy One of God made sin for us. The Sin-bearer bearing our sins in His own body on the tree. The Just One dying for the unjust, to bring us to God. That blessed Substitute delivered for our offenses, and raised again from the dead for our justification. And thus all for whom He died as Substitute are justified by Him, through Him, and in Him.
Fellow believers, is there any uncertainty about this? Has not God glorified Him, who was our Sin-bearer on the cross? "The Lord hath laid on him the iniquity of us all." Is there one sin, one of yours or ours, still left on Him, to be judged, or expiated? How could He be in the glory with one of our sins left upon Him? Impossible! Then equally impossible that one should be left on us, for they were laid on Him.
No, the gospel that Paul first preached in Europe gave certainty, immediate certainty, whether to a worshipping Lydia, or a poor heathen jailor; and to all that believed in each of the cities where he first preached in Europe. How blessed for us in these last days to be able to go back to these divine certainties as first preached in Europe. The certainty based on the word of God of sins all forgiven, of our being justified from all things, of our having peace with God. "By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God."
In our next we hope to look at the effects of this gospel of certainty as seen in the first assemblies of God in Europe.
Lydia: the Beginning of the Work of God in Europe: No. 3
In our last we saw the certainty of sins forgiven, being justified from all things, and having peace with God, which the gospel gives; and which the apostle preached in the beginning of the work of God in Europe.
We will now look at the effects produced by this certainty. This we shall learn from the epistles sent to the assemblies first gathered in Europe. The assembly of God. The first Epistle sent to the church in Europe, was to the second assembly formed or gathered, that is, to the "assembly of the Thessalonians which is in God the Father and in the Lord Jesus Christ." These are the very saints who were converted by the preaching of Paul during three weeks, as we saw in our last paper. Not only, then, is this the first Epistle to the assembly of God in Europe, but if we compare the gospel tour of the apostle in Acts 17; 18 with 1 Thess. 3:1, 2, it will be further evident that this Epistle was sent to them very shortly after their conversion; so that in this, letter we see the immediate effects of the gospel as first preached in Europe. And it will be interesting to observe, that after so long a period, when another which is not another gospel, has been preached; God has been pleased in these very last days to restore the same gospel, and we trust in some little measure, the same effects have followed. May the Lord use this little paper to put the cry in our hearts, that those effects may abound yet more and more!
Such indeed were the effects, as stated in one verse, that we are not aware that the like is found ever after in scripture. " We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father." And this divine freshness characterized the whole assembly. The apostle could say, "We give thanks to God always for you all, making mention of you in our prayers." There was no uncertainty as to their relationship. "Knowing, brethren beloved, your election of God."
What a wondrous effect then the true gospel of God had on these poor heathens! There was no labor for salvation; but the work of faith. They believed that Jesus must needs suffer, and rise again, and that Jesus is the Christ; that the atoning work had been done by the now ascended Man in the glory. Yes, He who had borne their sins, they knew by faith in the glory: and thus the activities, the labor of love, flowed from faith in the risen Christ. Just the opposite of modern effort, the endeavor by labor, and works to attain to Christ risen. By faith they saw Him who had accomplished redemption as their Substitute, now in glory; and all works flowed from this starting-point. Labor was thus enjoyed in the freshness of love: the full enjoyed love of Christ. This, no doubt, as it ever will, brought upon them great suffering and persecution: but it only produced further proof of true christian character -"patience of hope in our Lord Jesus Christ in the sight of God and our Father." We will notice shortly that this hope is the chief theme of the first Epistle to the assembly in Europe.
We would, however, first call attention to the sad mistake made by many, that we cannot know with certainty that our sins are forgiven, and that we are the children of God.
Had the apostle any such uncertainty about all the believers in Thessalonica? If he had, how could he have said "knowing, brethren beloved, your election of God"? And did he not write this sentence by inspiration of God, as all else he wrote, as infallible truth? Nay, the gospel had come to them "not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance/' Can there be uncertainty when the Holy Ghost gives much assurance? For one of these first Christians in Europe to have said, as many do now, "I hope I am saved," would have been to say, I hope the Holy Ghost speaks truth.
And further, was there not the clearest certainty in the declaration of the Holy Ghost in the preaching of the gospel? "Be it known unto you.... that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." We say could anything be clearer or more certain to the believer, than this declaration of the Holy Ghost? Is the free pardon of Her Majesty the Queen to a poor prisoner more certain, than the free pardon of God to the sinner that believes Him? But more than this: the Holy Ghost had given, had inwardly wrought in their hearts, this much assurance. Has the same Holy Ghost given you this "blessed rest of heart in God our Father, this much assurance? Thus to say a man cannot be sure he is saved now, shows entire ignorance of the glad tidings of God, and the work of the Holy Ghost in the heart.
Also, observe that the work of faith, and the activities of enjoyed love, made itself heard. "For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad."
Here was a fact then that could not be denied. The preaching of the gospel of Christ for three weeks had given the certainty of salvation to these poor, dark heathens. They had become a bright witness of the one true God in the midst of heathen darkness. This was known to many at the very time this letter was written. The blessed story of the cross had turned them " to God from idols, to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come." Has the gospel had this effect on our readers? Has it turned you to God from idols? Does your heart rest in Abba Father? Is it your delight to serve Him? If still unconverted, you have an idol; your life is spent on some earthly object. Of course no one could know your election of God. Neither do you know it yourself.
What then was that "patience of hope in our Lord Jesus Christ in the sight of God and our Father"? Is it not thus expressed, "And to wait for his Son from heaven, whom he raised from the dead"? Now if we look carefully through these two Epistles, the first, probably written by Paul, we find no other hope but this, "to wait for his Son from heaven." Indeed the apostle shows that he himself had no other hope, as he says, "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ, at his coming?" Here then is another undeniable fact: the gospel as first preached in Europe by the inspired apostle produced this patience of hope: this waiting for His Son from heaven. Look at those dear young converts, the first converts in Europe; they are persecuted: they know they are in the sight of God their Father. What gives them such patience of hope? What sustains them in such sore trial? What are they looking for? For what do they wait? For whom do they look? The Lord Jesus from heaven. The very Jesus who must needs have suffered on the cross; the very Jesus whom God has raised from the dead for their justification, "even Jesus, which delivered us from the wrath to come." How very different all this was from looking for a day of wrath, and vainly praying—"In the day of judgment, good Lord, deliver us." He had delivered them from the wrath to come. Come it will, and there will be no deliverer then to those who have rejected Him now. All believers can say now, " Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins." (Col. 1:13.) Is it not terrible unbelief to pray to be delivered from wrath then? It is like a condemned man saying, I will not receive pardon now: but I will pray that I may be pardoned when I stand on the scaffold. Not so with the assembly at Thessalonica. They waited for the very One who had delivered them from wrath: the very Jesus who had washed them from their sins in His own blood.
This hope gave patience in every trial: joy in every sorrow. It affected every motive of their hearts. It was the spring of love one to another. "To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints." (Chap. iii. 13.) What a motive for holiness now; waiting to see the Lord Jesus: unblameable in holiness, before God, even our Father, at the coming of our Lord Jesus Christ. Is this your hope, your patience of hope?
Mark they did not hope to die, and go to heaven: no, death in many respects is a very sorrowful thing; though, for the one departing, it is better to depart, and be with Christ. But oh, what pangs of sorrow, often, for those left behind. Now did not the apostle put the coming of the Lord before them to comfort them in this very sorrow? "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope." And what is this hope he puts before them, but the coming of the Lord? and that hope as sure as the fact that God hath raised Jesus from the dead. How gracious of the Lord to couple these two things together! "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." Yes, the coming of Jesus is the one theme of hope, both as to those who are asleep and for those who are alive. "For this we say unto you by the word of the Lord;" can anything be more certain than the word of the Lord? "that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first." Oh, what a hope, what an event! Think of that moment for which the word of the Lord teaches us to wait in patience. What a putting forth of divine power and love, all that sleep in Jesus shall rise first. Elsewhere we are taught, that as they have borne the image of the earthy, they will now bear the image of the heavenly. (1 Cor. 15:49.) " Then we which are alive and remain, shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord." Thus these first Christians in Europe were comforted, in the midst of the sorrows of death, by the coming of the Lord for whom they waited in patience.
Is it not remarkable that this true, primitive Christianity should have been almost lost for centuries, until within about these last fifty years? Instead of the blessed hope of seeing the Son from heaven, whom God raised from among the dead, even Jesus, which delivered us from the wrath to come: have not Christians rather spoken of death itself as the coming of the Lord? And then the terrible thought of rising to judgment; instead of the joyful anticipation of awaking in the likeness and glory of Christ! What a strange departure from the true gospel, the glad tidings of God. Is it not clear from this epistle that the coming of the Lord formed a most essential part of the gospel as first preached? To take it away, or lose it, is to lose the very brightness and joy of the gospel: and by putting a general judgment in its place, is to substitute gloom and uncertainty for the joyful hope.
The first Christians then in Europe believed God, that they were delivered from the wrath to come; that they were justified from all things; that the blessed Jesus who had delivered them was coming again to receive them to Himself. It is thus plain they could, believing God, comfort one another, even in the midst of the sorrows of death's partings, with this joyful hope. They also knew perfectly well, that judgment would unexpectedly come on a rejecting world. "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape." And how much more on these subjects the apostle taught them during his short stay, may be seen by reading the second Epistle to the Thessalonians. This, however, was clearly understood by the first Christians—perfect deliverance from coming wrath by the finished work of Christ; and waiting in patient hope for His coming to receive them to Himself. Then, after that, the terrible day of the Lord, as foretold in scripture. Where this distinction is not understood, or, through ignorance denied, it is evident there has been serious departure from the truth, as first made known by the Holy Ghost. May " the very God of peace sanctify you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." And "the Lord direct your hearts into the love of God, and into the patient waiting for Christ."
Lydia: the Beginning of the Work of God in Europe: No. 4
What a privilege it is to go back through all the confusion of error and human opinion, and, on the one hand, hear again the pure gospel as preached by the inspired apostles, and by it to see souls brought at once into the enjoyment of the full and everlasting favor of God, as we have seen a Lydia, a jailor, and the heathen of Thessalonica; and, on the other hand, it is equally important and interesting to trace the effects of this gospel on the hearts and lives of these first converts. Let us, then, now turn again to the first inspired epistles written to these young converts.
The first thing we notice, as indeed the first fact presented in the first letter written (1 Thess. 1:1), is this: all these young converts formed the assembly of the Thessalonians in God the Father, and in the Lord Jesus Christ. This, we learn elsewhere, is the baptism of the Holy Ghost. And though few understand this, yet it is as true now as it was then. "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles." This was of God the Father, and the Lord Jesus Christ. Have we not sadly departed from the truth of God? The apostle then gives thanks, as we have seen, for three other effects of the gospel—"your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father." Now, though Christ had been preached to them, not works, for salvation, yet how abundant and precious to their Lord were these fruits! We have already noticed the immediate certainty of salvation in every case, in this beginning of the assembly of God in Europe. We would now especially call attention to that patience of hope, which occupies so much of both these epistles, in contrast with the day of the Lord. And as we do so, we would ask the reader to compare the effect of the gospel then with the state and thoughts of men in these last days.
In the very first days, then, of the assembly of God, these poor dark idolaters were "turned to God from idols, to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come." What a power was this to turn men in three weeks from all the antiquity, fashion, and grandeur of heathen worship! It was indeed testimony to the true and living God. "And to wait for his Son from heaven." This could not be to wait for the coming of the Spirit, for the Spirit had come some twenty years before. Here, then, is a fact; the whole church of God waiting for His Son from heaven. Is it so now? If not so, men must have departed from the state and faith of the saints, as seen of God in the beginning. What a state! What a hope- waiting for the Son of God from heaven! It is further evident that a true servant of Jesus Christ then had no other hope. "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" (Chap. ii. 19.) What a motive for service, that unclouded moment, when the bride shall be presented glorious, without spot, to her Lord!
And mark, this hope was intimately connected with the yearning of the heart for holiness. " To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints." (Chap. iii. 13.) Thus the coming of the Lord was inseparably connected with the gospel of God as first preached in Europe. And evidently, where the coming of the Lord is not taught, it is not the full gospel of the scriptures. Further, we find that as this hope constantly occupied their hearts, they located for the Son from heaven. The apostle had no other hope concerning them; as the coming of the Lord was the crowning glory of the gospel, when they should be unblameable in holiness before God, even our Father. Other, and most important instruction concerning this absorbing subject is now given to them.
As we have seen, the coming of the Lord could not possibly mean the coming of the Spirit, neither could it possibly mean death, for the apostle now puts the coming of the Lord before them, to comfort them in the sorrows and circumstances of death. "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." (Chap. iv. 13.) Now plainly the coining of the Lord cannot mean death, for it is "them also that sleep in Jesus will God bring with him."
There are, then, two most distinct aspects of the coming of the Lord presented, both of immense moment to us in these last clays, now "the night is far spent." Nothing can exceed the joy and blessedness of the one, or the terror and sudden destruction of the other.
The first aspect of the Lord's coming, indeed the very first thing to be expected, was thus revealed to the apostle. "For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep." Shall not prevent, or go before, them that are asleep, " For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." Oh, what blessed facts are these revealed by the Lord to His servant, and to us! Yes, how deeply they concern us who are alive and remain! The Lord Himself shall come into the air. The dead in Christ shall rise first; then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air. Could anything be more sure, more blessed, more comforting? "Wherefore comfort one another with these words." These words may not agree with the opinions of vain men, but they do agree with the precious promise of Christ: " In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." (John 14:2.) How sweet, then, with this full revelation, was the patience of hope of these first believers! What ought it to be to us, so near the coming of the Lord? How blessed thus to wait for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come! Perfect purity, and eternal peace, will then be our happy portion; we shall be forever like and with the Lord.
But there is the other side, the other aspect, of the coming of the Lord, as clearly brought out to these young converts. And this, though so young in the faith, they understood quite well. "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them.... and they shall not escape." What a contrast this is to the coming of the Lord to take His saints. As the apostle says, "But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light," (fee. This judgment and wrath on the rejecters of the truth is further described, in contrast with the saints who shall have entered their rest. "And to you who are troubled, rest with us: when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints" &c. (2 Thess. 1:7-10.)
The Lord Jesus had spoken very distinctly as to the sudden and unexpected manner of His coming in judgment on the living. He said, "And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory." "But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not, until the flood came, and took them all away; so shall also the coming of the Son of man be." (Matt, 24) You will notice that this entirely forbids the thought of the world's conversion by preaching the gospel. What was the state of the world when God destroyed it by the flood? Spread out before the eye of God, what did He see? "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." "But Noah found grace in the eyes of the Lord." "And the Lord said unto Noah, Come thou and all thy house into the ark." "And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in." (Gen. 6; 7) They had heard the preaching of Noah, and had rejected it. They are in prison now—that is, their spirits—waiting eternal judgment. Is the world any better now, since it has killed the Lord Jesus, and to this hour rejects the grace of God? Have you found grace in His sight, as Noah found grace? Have you come to Jesus, the true and only Ark, as Noah and his house came to the ark? a Come thou and all thy house into the ark." Tomorrow may be forever too late. The Lord shut him in. Shut in, or shut out; which is it? As this year—nay, as the day of grace—fast comes to a close, where are you—in the ark, or outside? Certainly you are either with the happy, " we who are alive and remain," or with that poor deceived world, those who say, " Peace and safety." And mark, it is when they shall say so, sudden destruction cometh upon them. Sudden and as unexpected as the flood, men paying as little attention to the warning now as then. If a despiser of God's word should read this, let us remind you of one who said, u Who is the Lord that I should obey his voice?" (Exod. 5:2.) The Lord hardened the heart of that proud and haughty despiser of His word. These young converts at Thessalonica were informed it would be so again at the coming of the Lord, and for this very reason, " because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." (2 Thess. 2:10-12.) Still, the door is open; still, in boundless grace, forgiveness of sins is preached to thee. But, oh, beware, today the church may be taken to meet the Lord in the air, and the day of mercy may be past forever. In righteousness, no longer mercy, God may then harden thy heart as He in righteousness hardened the defiant Pharaoh. Is it nothing that thou perish forever in everlasting fire?
How vast the difference, then, between the hope of the church, as plainly taught these young converts in the days of Lydia, and the sudden and terrible judgments that shall follow! This is a point, however, greatly overlooked in modern times, even by those who profess to believe in the coming of our blessed Lord. The coming of the Lord to receive His saints was placed first, and distinct from His coming in judgment, called "the day of the Lord." Not only is this distinction taught them, in the contrast of chapter iv. 15-18, and chapter v. 1-6, as we have seen; but when they had been troubled by someone, as though the day of the Lord was at hand, or already come, the apostle says, " Now I beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled." (2 Thess. 2:1, 2.)
Yes, through divine mercy, we who are alive, and remain unto the coming of the Lord, may rest with divine certainty on this and every atom of truth taught thus at the beginning—that the first thing for us, our very future, is the coming of the Lord to receive us unto Himself; then, after that, the terrible judgments on this rejecting, yet professing, and despising world.
If, then, at the beginning the coming of the Lord was such a glorious part of the gospel of God, is it not so now? And if the effect of that gospel was to turn poor sinners to God, to serve the living and true God, to wean them from all below, and to wait—what a word!—to wait for His Son from heaven, ought it not to be so now? God grant that it may be so more and more -turned to God, weaned from all of Satan's world below, and waiting for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come.