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1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Of those commandments that are recognised though not acted on, it will not be in place here to speak. That God should be loved and served; that men should be true, just and kind; that our neighbour's interests should have as high a consideration at our hands as our own, no man considering himself a member of Christendom would deny, however little able he might be to give practical effect to these commandments in his life. These commandments are such as are beautiful in themselves, and commend themselves to the moral instincts of all men (not degraded to the very level of the brute) as the dictates of the highest wisdom.

It is of the commandments whose excellence is not so self evident that there is need to speak; commandments whose aim is not to make the present life agreeable, but to subject obedient believers to a discipline that will subdue and mould them to the divine pattern in preparation for the perfectly agreeable state of existence to be established by Christ upon the earth in the day of His coming.

Be not conformed to this world (Rom. xii, 2). There is not much danger of mistaking the meaning of this. The world is the people, as distinguished from the earth which they inhabit. Peter puts this beyond doubt in calling it "the world OF THE UNGODLY" (2 Peter ii, 5). Jesus also makes it plain in speaking of the world as a lover and a hater, "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own" (John xv, 18).

This could only apply to the people. The command is to be not conformed to the world of people upon the earth as it now is. Jesus plainly laid it down that he did not belong to such a world, and commanded his disciples to accept a similar position in relation to it. "The world to come" is the world of their citizenship. Of their position in the present world, Jesus said in prayer, "They are not of the world even as I am not of the world" (John xvii, 16).

By John he commanded them, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life; is not of the Father, but of the world" (1 John ii, 15). By Peter, he indicates their position in the world as that of "strangers and pilgrims" (1 Peter ii, 11), and their life in it as a "time of sojourning" (i, 17), to be passed in holiness and fear (verses 14 and 17).

The world that hated Jesus was the Jewish world. Consequently, we are saved from the mistake of supposing that by the world is meant the extremely vile and immoral of mankind. The Jews were far from being such: they were a very religious and ostentatiously professing and ceremonially punctilious people, among whom the standard of respectability was high in a religious sense. All their conversations with Christ shew this.

That which led to the complete separation indicated in Christ's words and precepts, is indicated by Jesus himself, in his prayer to the Father, so wonderfully recorded in John xvi: "O righteous Father, the world hath not known thee" (verse 25). It is the world's relation to God that cuts off the friends of God from the world (if the friends of God are faithful). The world neither loves, nor knows, nor considers God.

They care for Him in no sense. His expressed will - His declared purpose - His intrinsically sovereign claims, are either expressly rejected or treated with entire indifference. His great and dreadful and eternal reality is ignored. Daniel's indictment against Belshazzar is chargeable against them all. "The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified" (Dan. v, 23).

Christendom Astray - Lecture 18

5 So we, being many, are one body in Christ, and every one members one of another.

We are obviously not a part of the Body of Christ if our life is not devoted to the service and welfare of the Body of Christ. This is the lesson of the scriptural type of the human body.

Every true member of the Body (natural and spiritual) has a use and a purpose. Our ability and physical condition may at times make it quite small: but as long as we have life and consciousness, we must give our most and our best in loving service. This is the very essence of being allowed the infinite privilege of being part of the Christ-Body. It is only for the devoted. We are not part of the Body of Christ if our heart and mind and love are not centered in the body.

Bro Growcott

12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;

In all our troubles and problems and disappointments, let us never for a moment forget our blessings -- and our obligation of constant thanksgiving for them. This is what troubles are for: to drive us ever more deeply into the comfort of our blessings, and to make us all the more diligent to lay secure hold upon them by righteousness and loving service to God.

Our blessings are always infinitely greater than our troubles ever could be. If we cannot see this, we are blind indeed. We have seen people calling themselves Christadelphians reproaching God for their "undeserved" troubles. It is very easy and very natural to the flesh. But what folly! What tragedy! We are not ready for the Kingdom, or God would terminate our probation, and give us sweet sleep.

We have yet labours to accomplish, and lessons to learn. Let us glory in and profit by the tribulations that are of the loving hand of God to PREPARE us frail, erring mortals for eternal joy.

Bro Growcott - Search Me O God