But “how can these principles be carried out now?” is still the question and difficulty with many. Well, we must just go back to the word of God. We ought to be able and willing to say, “We can do nothing against the truth, but for the truth.” 2 Cor. 13:88For we can do nothing against the truth, but for the truth. (2 Corinthians 13:8).
The administrative authority and power of which we speak was not only given to Peter and the other apostles, but also to the Church. In Matt. 18 we have the working out of the principle laid down in chapter 16. “Tell it to the Church: but if he neglect to hear the Church, let him be unto you as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven......For where two or three are gathered together in my name, there am I in the midst of them.” Thus we learn that the acts of the two or three, gathered together in Christ’s name, have the same divine sanction as the administration of Peter. And again, in John 20, the Lord delivers the same principle of government to the disciples, not merely to the apostles, and that too on resurrection ground, where the assembly is livingly united to Christ as the risen Man. This is all important. The spirit of life in Christ Jesus makes the disciples free—every disciple free—from the law of sin and death. The Church is built upon “this rock”—Christ in resurrection, and the gates of hades shall not prevail against it. “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he showed unto them his hands and his side: then were the disciples glad when they saw the Lord. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.” Here the Lord sets up, we may say, and fairly starts, the New Creation. The disciples are tilled and clothed with peace, and with the spirit of life in Christ Jesus. They are to go forth as His messengers, from the resurrection side of His empty grave, bearing the blessed message of peace and eternal life to a world bowed down with sin, sorrow, and death. The principle of their own internal government is also clearly laid down: and its due administration will always give to the christian assembly a distinctive and heavenly character, in the presence of both God and man.
THE PRINCIPLE OF RECEPTION AT THE BEGINNING.
But as this principle is the proper basis of all christian congregations, it may be well to look for a moment at its operation in the days of the apostles. Surely they understood its meaning and how to apply it.
On the day of Pentecost, and for some time after, it does not appear that the young converts were subjected to any examination as to the reality of their faith, either by the apostles or others. “Then they that gladly received his word were baptized, and the same day there were added to them about three thousand souls.” Gladly receiving the word was the ground of baptism, and fellowship; but the work was then entirely in Christ’s own hands. “And the Lord added to the Church daily such as should be saved.” The attempt to deceive by Ananias and Sapphira was at once detected. Peter acts in his right place, but the Holy Ghost was there in ungrieved majesty and power, and Peter owns it. Hence he says to Ananias, “Why hath Satan filled thine heart to lie to the Holy Ghost?” But this virgin state of things soon passed away. Failure set in—the Holy Ghost was grieved, and it became necessary to examine the applicants, as to whether their motives, objects, and state of soul were according to the mind of Christ. We are now in the condition of things described in 2 Tim. 2 We are only to have fellowship “with them that call on the Lord out of a pure heart.”
After the Church became so mixed with merely nominal professors, great care was necessary in receiving persons to communion. It was not enough that a person said he was converted and claimed admission into the Church on the ground of his own statements. He must submit to be examined by experienced Christians. When one professes to be awakened to a sense of sin, and to be brought to repentance before God, and faith in the Lord Jesus Christ, his confession must be examined by those who have gone through the same kind of experience themselves. And even where conversion is manifestly genuine, godly care, with tenderness, must be exercised in reception; something dishonoring to Christ, injurious to themselves, weakening to the assembly, may be entertained, even unconsciously. Herein spiritual discernment is needed. And this is the truest kindness to the applicant, and nothing more than a necessary care for the honor of Christ and the purity of communion. Christian fellowship would be at an end, if persons were received on the sole ground of their own opinion of themselves.
In Acts 9 we see the practical working of this principle in the case of the great apostle himself. And surely, if he could not be accredited without adequate testimony, who need complain? True, his case was peculiar, still it may be taken as a practical illustration of our subject.
We find both Ananias at Damascus, and the Church at Jerusalem questioning the reality of Saul’s conversion, though it was a miraculous one. Of course he had been an open enemy to the name of Christ, and this would make the disciples still more careful. Ananias hesitates to baptize him until fully satisfied of his conversion. He consults the Lord on the subject; but after hearing His mind, he goes directly to Saul; assures him that he has been sent by the same Jesus that appeared to him on his way to Damascus; and confirms the truth of what had taken place. Saul is greatly comforted; he receives his sight, and is baptized.
Then as to the action of the church at Jerusalem, we read, “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.” Paul is a model man to the Church in many things, and in this also. He is received into the assembly—as all applicants should be received—on the ground of adequate testimony to the genuineness of his Christianity. But while all godly care must be taken that the Simon Maguses may be detected, all tenderness and patience must be exercised with the timid and doubting ones. Still, life in Christ and consistency therewith must be looked for. (See Rom. 14; 15, and 1 Cor. 5, and 2 Cor. 2) The Church’s path is always a narrow one.
Popery has shown its desperate wickedness in the evil use it has made of the Church’s prerogative to retain or remit sins, hence all the abominations of priestly absolution. Protestantism has gone to the other extreme—probably fearing the very appearance of popery—and has well-nigh set aside discipline altogether. The path of faith is to follow the word of the Lord.
The ground being thus cleared as to the great fundamental principles of the Church and kingdom, we come to the day of Pentecost—the first moment of the Church’s history on earth. Unless we understand the principles of Christianity, we can never understand its history.
CHAPTER 2.
THE DAY OF PENTECOST FULLY COME.
The Jewish feast of Pentecost may be called the birthday of the christian Church. It was also the anniversary of the giving of the law on Mount Sinai, though it does not appear that a day was observed by the Jews, in commemoration of the event. Fifty days after our Lord’s resurrection, the Church was formed—its history commenced. The Old Testament saints form no part of the New Testament Church. It had no existence in fact until the day of Pentecost.
All saints, from the beginning, have the same eternal life, the are the children of the same God and Father, and the same heaven will be their home forever; but the Old Testament saints belong to another dispensation, or to the different dispensations which ran their course before Christ came. Each dispensation has its own rise, progress, decline, and fall, in scripture; and will have its own reflection in heaven. Neither persons nor dispensations will be undistinguished there. Hence the apostle in Heb. 11, when speaking of the ancient worthies, says, “And these all, having obtained a good report through faith, received not the promise. God having provided some better thing for us, that they without us should not be made perfect.” Surely if God has provided a better thing for us, it must also be a different thing. Let us not object to God’s own word. Besides, our Lord, in Matt. 16, says, “On this rock I will build my Church.” And at the same time, He gave the keys to Peter to open the doors of the now dispensation. Then, He had not begun to build His Church, and the doors of the kingdom were not opened. But the difference between the old and the new will be more distinctly seen when we speak of the great events of the day of Pentecost. We begin with the types of Leviticus, chapter 23.
The children of Israel were commanded to bring a sheaf of the first-fruits of their harvest to the priest, that he might wave it before the Lord, to be accepted for them. This rite, we believe, shadowed forth our Lord’s resurrection on the morning after the Jewish sabbath, and the Christian’s acceptance before God in the risen Christ. “Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the first-fruits of your harvest unto the priest; and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it.” Compare Matt. 28 and Mark 16.
Seven full weeks after the waving of the sheaf, the feast of Pentecost was celebrated. The former was reckoned to be the first day of the harvest in Judea; the latter supposed the corn to be fully gathered in. Then they had a solemn festival of thanksgiving for “harvest home.” Two loaves of bread, baken with the flour of the new harvest, characterized this festival. They were to be baken with leaven, and brought out of then habitations. Some have thought that the two loaves prefigured the out-calling of the Church as composed of Jew and Gentile. Be this as it may, the number is significant. Two witnesses were necessary for a testimony in Israel. The leaven indicates, we doubt not, indwelling sin in the believer, and, of course, in the Church, viewed in its time condition.
With the wave sheaf—beautiful type of the risen Christ, pure and holy—sacrifices of a Sweet savor were offered; but no sacrifice for sin. With the two wave loaves—type of those who are Christ’s—a sin-offering was presented.
Sin being there, a sin-offering was needed to cover it. Though the one perfect sacrifice of Christ answered to God for both indwelling sin, and the many actual sins of the life; still, as a matter of fact and experience, sin dwells in us: and will do so as long as we are in this world. All acknowledge this, though all may not see the completeness of the work of Christ. “The Christian has by one offering been perfected forever, though he may humble himself and make confession to God for every failure.”
The typical significance of Pentecost was remarkably fulfilled in the descent of the Holy Ghost. He came down to gather together the children of God that were scattered abroad. (John 11:5252And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:52).) By this great event, the system of Judaism was set aside, and the new vessel of testimony—the Church of God—was introduced. And now, observe, the order of events. First, the resurrection and ascension of Christ.
Incarnation, Crucifixion, Resurrection, are the great foundation truths, or facts, of the Church—of Christianity. Incarnation was necessary to crucifixion, and both to resurrection. It is blessedly true that Christ died on the cross for our sins; but it is equally true, that the believer died in His death. (See Rom. 6, Col. 2) The Christian’s fife is life in resurrection. The Church is built on the risen Christ. No truths can be more blessed and wonderful than incarnation and crucifixion; but the Church is associated with Him who is risen and glorified.
In the first chapter of the Acts, we have that which is connected with the Lord’s resurrection and ascension; and also with the actions of the apostles before the descent of the Holy Ghost. The blessed Lord, though in resurrection, still speaks and acts by the Holy Ghost. It was “through the Holy Ghost” that He gave commandments unto the apostles whom He had chosen. This is worthy of special note as teaching us two things. 1. The character of our union with Christ; the Holy Ghost in the Christian, and in the risen Lord, joins them together. “He that is joined unto the Lord is one spirit.” By the “one spirit” they are united. 2. This important fact points out the blessed truth of the Holy Ghost dwelling and acting in the Christian also, after he is actually in resurrection. Then He will not—as He has now—have the flesh in us to contend against, but will, ungrieved and unhindered, lead us on to the full joys of heaven—the happy worship, the blessed service, and the whole will of God.
The risen Lord next exhorts the apostles to wait in Jerusalem for “the promise of the Father,” which, saith He, ye have heard of Me. “For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence.” It is no longer a question of temporal promises to Israel; that field must be left till a future day. The Father’s promise of the Holy Ghost was an entirely different thing, and widely different in its results.
Several things “pertaining to the kingdom of God” having been spoken of between the Lord and His apostles, He ascends to heaven, and a cloud receives Him out of their sight. The Lord’s return is also most plainly and distinctly taught at the same time. “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” It is quite evident from these words, that He ascended personally, visibly, bodily, and that He shall so come again in like manner—that He will again appear beneath the heavens, and be manifested to people on the earth, personally, visibly, and bodily, but then it will be in power and great glory.
The apostles and disciples had now learned two things.
1. That Jesus was taken up out of tins world into heaven.
2. That He was coming back again into this world. On these two great facts their testimony was founded. But Jerusalem was to be the starting-point of their ministry, and they were to wait for power from above. We now come to the second great event, important beyond all others, with respect to man’s condition in this world—the gift of the Holy Ghost. Now, it is to be, not only God for us, but God in us. This took place on the day of Pentecost.