1 CORINTHIANS 3-6
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2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
The saints will judge the world when the dispensation of the fulness of times is introduced (Eph 1:10)
The flesh is so small. So wrapped up in little things. So concerned about passing trivialities!
The future rulers of the world! Those who lay claim to the exalted destiny of priests of God and kings of the earth. Those to whom will fall the administration of the lives of millions.
What a sorry spectacle they all too often present! How out of keeping with their lofty aspirations! Custodians of priceless treasure bickering over pennies, each jealous of his fancied rights - each tenderly nursing his ruffled feelings.
Bro Growcott - Self examination
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
The verb here rendered judge is the same as is translated "go to law" in the preceding verse. The apostle, therefore, asks if they do not know that they will sit judicially, and dispense justice to the world, according to the divine law; and because this is their destiny, he positively forbids believers in the covenants of promise to submit themselves to the judgment of the unjust.
It is better, says he, for one to be defrauded than to submit to such a humiliation. Let the heirs of the world arbitrate their own affairs in the present state; for it is a strange thing if men, whose destiny it is to judge the world and angels, cannot settle things pertaining to this life.
Elpis Israel 2.2.
And such were some of you: but ye are washed [baptised], but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
Thus, the spirit, which is put for the gospel of the kingdom and name, renewed these proffigates; the divine law and testimony attested by the spirit with signs, and wonders, and divers miracles, and gifts (Heb. 3-4), and believed with a full assurance of conviction that worked in them by love to will and to do -- caused them to be "washed by the name," to be "sanctified by the name," and to be "made righteous by the name of Jesus Christ."
I say by the name, for it is the same Greek particle, namely, "en ," which precedes the words "the spirit "' and is translated "by" in the common version, that goes before "the name." I have rendered them the same in both places; and upon the authority of the phrase "washed by the name," I have translated, ... be ye baptized by the name.
It must be clear to any man, unspoiled by a vain and deceitful philosophy, that to be washed by a name is impossible, unless the individual have faith in the name, and be subjected to the use of a fluid in some way. Now, when a man is "washed by the name of Jesus Christ" there are three witnesses to the fact, by whose testimony every thing is established. These are the spirit, the water, and the blood, and they all agree in one statement. Jesus Christ was made manifest by water at His baptism (John 1:31); and by blood in His death; and by the spirit in His resurrection: therefore, the spirit who is the truth and the water, and the blood, or the truth concerning the Messiahship, sacrificial character, and resurrection of Jesus, are constituted the witnesses who bear testimony to a man's being the subject of "the righteousness of God" (Rom. 1:17; 3:21, 22, 25, 26) set forth in the gospel of His kingdom.
The testimony of these witnesses is termed "the witness of God," which every believer of the kingdom and name hath as "the witness in himself" (1 John 5:6-10) .
Water, then, is the medium in which the washing occurs. But, although water is so accessible in all parts of the world where the gospel has been preached, it is one of the most difficult things under heaven to use it so as to wash a man by the name of Jesus Christ. What! says one, is it difficult to get a man to be dipped in water as a religious action? No; it is very easy. Thousands in society go into the water on very slender grounds. But going into the water, and having certain words pronounced over the subject, is not washing by the name.
The difficulty lies, not in getting men to be dipped, but in first getting them to believe "the things concerning the kingdom of God and the name of Jesus Christ" (Acts 8:12); or "the exceeding great and precious promises," by the faith of which they can alone become the "partakers of the divine nature" (2 Pet. 1:4). Without faith in these things there is no true washing, no sanctification, or purification, from moral defilement, and no constitution of righteousness by the name of Jesus, for the sons of men; for, says the Scripture, "without faith it is impossible to please God."
It was the renewing efficacy of the exceeding great and precious promises of God assuredly believed, that changed the gay and profligate Corinthians into "the sanctified by Christ Jesus, called saints;" of whom, it is testified, that "hearing, they believed and were baptized" (Acts 18:8).
Elpis Israel 1.4.
5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
The book of remembrance
But the restoration of identity with Deity is neither impossible nor difficult. The dead are historical characters, who lived and moved and had being in Deity (Acts xvii.28). Hence, all their thoughts and actions, constituting their characters, are recorded in Him as in " a book of remembrance " (Mai. iii. 16).
Therein is written their history ; and, with the exception of their incorporeal dust in sheol, their characters inscribed upon the divine page, are the all that remains of them in the universe.
This scroll of record is the broad sheet of spirit, styled by philosophers, ether and electricity, which, filling the universe, enwraps the world. All thoughts and actions are vibrations excited
in this spirit of the Creator, by corporeal agents. These subtle vibratory impressions are never obliterated, unless He wills never to revive them.
Many such impressions He has willed to blot out; as in the case of those who are consigned to " a perpetual sleep " ; and of sins that have been forgiven. But there are impressions, at present latent, that are to be intensified and made manifest; and "whatsoever doth make manifest is light" (Eph. v. 13).
The electrical, and electrically recorded, thoughts and actions to be manifested, are " the hidden things of darkness, and the counsels of the hearts " of the just, who have accepted, and of the unjust, who have rejected or extinguished, the light. These two classes, evolved from the dust of sheol, in the first stage of their raising, are " earthward and speechless." They may be said to be like a man newly aroused from deep and heavy sleep, who fails to realise his exact condition ; and is in doubt where, what, and how, he is, being in a state not inaptly termed quandary.
A recent evolution from dust, what can he know, or what language can he speak ? He is like
a babe, without speech or knowledge, and, therefore, without identity ; so that with Daniel, when he acquires speech, he can say, " I set my face toward the earth, and I was dumb."
What then remains for the establishment in these resurrected men and women of a consciousness of having existed as members of human society three thousand years, more or less, before ? All that remains is that, like Daniel, their lips be touched with the lightning
of divine power-" He touched my lips : then I opened my mouth, and spake."
This magic and enlightening touch restored to him the consciousness he had lost on falling into the deep sleep, in which all his vigour was turned in him into corruption, and he retained no strength. The electrical vibrations of his former self, by that potent touch upon his lips, were flashed upon his brain ; and he was enabled to give an account of himself as affected by the vision before he slept. And so with the just and the unjust in general. Their histories will be flashed upon their brains, being transferred thitherby Almighty power from the divine and electrical page upon which they are all inscribed. So that truly of the dead it may be said,
" they all live to Him " (Luke xx. 38).
7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
Humble service one of another is the characteristic of all who conform to the mind of Christ. It will be found on closest reflection to be the most reasonable and the most beautiful deportment on the part of a human being. A man appears at his best when sincerely and unaffectedly humble.
The greatness of any gift he may have will only add to the beauty of modesty, and will certainly not detract from the reasonableness of it, for what can a man have that he has not received? Even the power of application and perseverance by which he may attain results is a gift: he did not create it.
Nazareth Revisited Ch 38
7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
The Sacrifice of Christ: substitutional punishment to appease Divine wrath? Or, dreadful, purposeless torture for a mere empty "ritual" and symbol?
OR -- the essential, ultimate self-perfecting of holiness and beauty and victory? -- the God-created, God-taught, God-strengthened Son "learning obedience through the things that he suffered"; and achieving -- in the fullness of faith and love -- the supreme perfection of manhood, that he may absorb all mankind into himself, and into his own perfect victory?
How marvelously brethren Thomas and Roberts have pointed out to us that it is this latter! Be humble, and be thankful. Those who cast aside an intelligent appreciation and respect for the work these brethren did under God's hand, soon lose the depth and beauty of the Truth.
Do not let them deceive you.
We cannot have peace with God if we are deliberately not having peace with man.
8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
The Christadelphian Ecclesia is engaged in the work of making ready a people prepared for the Lord, and having a glorious Hope based on great and precious promises, she will purify herself by "purging out the old leaven of malice and wickedness, and keep the feast with unleavened bread of sincerity and truth."
Her work is not a work of ignorance, idleness and indifference, which says "Christ fellowshipped Judas," "Let the tares and wheat grow together," "Every one must give an account for himself," "I have nothing to do with what another says or does," "Let us have peace," "You must not judge," &c.
And this, the Ecclesia, or Body of Christ the pillar and ground of the Truth, and the Temple of God in which His Spirit dwells!!
11 For other foundation can no man lay than that is laid, which is Jesus Christ.
12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
These materials had all to pass through "a fiery trial" for the proof of their faith. If the persecutions on account of the word were too hot for some of them, those that apostasised were thus proved to be "wood, hay, and stubble," consumed; but if they bravely withstood the adversary, and overcame him by their faith, they were as gold, silver, and precious stones, purified from dross.
Now, if a teacher had built a hundred converts upon Paul's foundation, and seventy-five of them had denied the faith to save their worthless lives and fortunes, he would "suffer loss."
When the Lord shall appear, and he should render an account of his stewardship, he would only receive reward for the abiding twenty-five; and no consideration at all for the "washed hogs who had returned to their wallowing in the mire."
Still this loss of seventy-five percent would not result in his own perdition. He would himself be saved, provided he was on the foundation, and with the twenty-five had kept the faith, however fiery the times had been. This is being saved so as by fire-entering the kingdom of God through much tribulation.
18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
Science and Revelation
The writer ... says, "If I have rightly understood your position, you repudiate science, and rely solely upon the Bible for your evidence."
Upon this we would remark, that "science" is all very well in its place, if it be true science, and not babbling about science. Truth natural and revealed, all originates from Deity. No sane man disputes this. Natural truth discovered and systematized by human observation and reason, is called science; and truth that cannot be discovered experimentally and inductively, but comes to us by the will of God through "holy men" specially moved to speak and write it by his spirit, is divine science, or system of knowledge, and called revelation.
This is always the same. Time changes neither its facts, purposes, testimonies, principles, nor reasonings. But not so with human science. What passes for science in one age, is repudiated in another. Hence the science of Paul's age is an old wife's fable in ours; and much of what now passes for first rate science, will be exploded in less than fifty years as the vain babbling of mere pretenders to knowledge.
The natural sciences cannot expound "the things of the spirit of God." The profoundest knowledge of chemistry, astronomy, or physiology, cannot answer the question "What has God prepared for them that love him?" The answer to this question cannot be read "in trees, and stones, and running brooks." All nature is dumb and silent as the grave upon it.
Plato, Socrates, Aristotle, Euclid, Archimedes, Galen, Celsus, Bacon, Leibnitz, Davy, Faraday, Gall, Morse, and a host of others devoted exclusively to science and philosophy, with all their principles and facts, could not thence approach within the shadow of a shade of "the things prepared." This is the testimony of Scripture; and therefore whatever speculators in science may say to the contrary, we believe it.
A person, then, may be as ignorant of what passes for science, as Balaam's most learned of all donkeys, and yet be able most intelligently and demonstrably to answer the question before us. All the prophets and apostles could do this, and have done it, but were nevertheless ignorant of what is called science in our time; but with all their ignorance of this they were better physiologists than any now extant; for none of these can demonstrate the motive power of the animal machinery called Man; and he that is ignorant of this, is a mere quack in "physiology and the laws of health."
Whatever "theologians" may have done, the Bible has not "mistaken the nature of man's disease, but has well defined it, and prescribed a remedy which is the only true one, of which "theologians" and the scientific are ignorant alike.
The Bible does not "promise future good to all," nor does science. Science teaches nothing about the destiny of nations and individuals. It is only pretenders to science, who set up for prophets with only a little learning for their stock in trade, who prophesy lies in the name of science, often "falsely so called." These "promise future good for all," and prophesy smooth things to soothe the flesh in the practice of abomination, and the rejection of the truth of God. The Bible testifies evil for every soul of man who knows not God, and obeys not the gospel of Jesus Christ.
It is no evidence of boldness or courage to profess faith in what all the world believes. With comparatively few exceptions, all the world thinks it believes in the natural immortality of man. Our correspondent, however, is truly "bold" in saying that "he can prove it!" All the world and his wife have failed to do it, and have confessed the failure through the most wise and prudent of their sons. But this does not appall our Iowa friend. He can do what said parents, and all the rest of his brethren cannot! "Bold," indeed, is he!
Truth, however, requires few words. If the natural immortality be true, the Bible, where alone true immortality is taught, will certainly teach it. We ask, therefore, but one plain and direct testimony from the Scriptures, declaring that man is naturally immortal. He is indeed a bold man, bold even to recklessness, that will undertake it; when such a passage is produced, it shall certainly be emblazoned to the honour and glory of the discoverer in the Herald of the Kingdom and Age to Come. All future generations will remember the name of G. J. Tisdale as the prodigy of the nineteenth century, whose "theologians" and philosophers, ethical and physical, he will have convicted of learned ignorance, and of the shallowness of a rippling brook in things pertaining to God.
In conclusion we would respectfully invite our correspondent's attention to the words of Paul, "the teacher of the Gentiles," whether scientifics or barbarians. "Avoid," saith he, "profane, vain babblings and oppositions of science falsely so-called, which some professing have erred concerning the faith."-1 Tim. 6:20.
Paul's interpretations were independent of science, which he pronounced "false," when all the world protested it was the true wisdom. Paul declared that it was folly; and his judgment has been endorsed as true and altogether right by all the real lights of the science of to-day.
His interpretations were true, and only true together; yet he knew nothing of modern science. We argue, then, that the truths of revelation are perfectly intelligible to all unsophisticated, unspoiled, childlike inquirers after them without any aid that "science" or the sciolists [superficial scholars] can afford; who prophesy only in the words of their masters, whose "science" is a hash of facts, principles, and arguments plagiarized from the works of the thinkers and discoverers of the age, and unverified by their own experiment and observation.
The mere man of science is a fool in "the deep things of God," in which the unscientific man of an intelligent faith is as the sun in the midheaven to a lightning bug compared to him. Our friend is welcome to the bugs, big and little, light and dark; give us the fools whose science is the word of God, which lives and abides forever.
Herald of the Kingdom and Age to Come, Nov 1860.
How true this has always been, and always will be, though. each proud current generation-recognizing it of all previous generations-would always indignantly deny it of itself. Such is the flesh. And yet 'brethren' feel embarrassed by the unchanging simple Truth of God, and feel they must adjust it in each generation to the ever-changing kaleidoscope of 'science.'