1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

It is a well known popular proverb that "the devil can quote Scripture." The charitable man of ignorance, quoting these words for such a purpose, is an example of it. Nothing is more grievous to sound sense than to hear cogent words misapplied. How easy it is to do so, while all the while appearing to be arguing most justly. The apparent justness of it is the measure of its mischievousness and aggravatingness.

Thus the hypocritical libertine justifies his flagitious ways by quoting Paul: "All things are lawful unto me." Thus too the Papist extenuates the claims, practices and pretences of the Roman priesthood, by quoting Leviticus, and the words of Christ to the apostles: "Whosesoever sins ye remit, they are remitted." And thus charitable and mischief-working ignorance would plead for connivance at error and sin by quoting "we that are strong ought to bear with the infirmities of the weak".

The sense of words must always be taken from their connection. Paul was speaking of brethren all alike believing and obedient to the gospel of their salvation. Some, however, had a weakness in relation to meats and drinks, inherited from the law which had only just ended in Christ. Paul says that strong brethren were not to reject such brethren, or ridicule their weakness, but rather bear with them and be careful to do and say nothing that would place a stumbling block in their way. The "strong" and "weak" brethren of the passage were both "in the faith."

The "bearing" Paul recommends had no reference to the doctrines and precepts of that faith, but to certain things lying outside of it. He did not mean that brethren faithful to the doctrines and commandments of Christ were to "bear" with those who were loose and uncertain in their allegiance to these. On the contrary, you find in the same epistle, in the very next chapter, (16:17, ) that he commands them to

"avoid" those who "caused divisions and offences contrary to the doctrine which they had learned."

He meant that strong faithful brethren were to bear with weak faithful brethren in matters not affecting the faith and practice which united them in Christ.

The lesson is serviceable in our own day, in both the ways of it. There are matters which do not affect the principles or precepts of the gospel in which a magnanimous forbearance will be exercised by all right-minded brethren towards those who may not have sufficient vigour of judgment to see their way clearly. On the other hand, there are principles and practices with which there is to be no forbearance whatever.

If a man should object to almsgiving, for instance, it would be a violation of Paul's words to say that because

"we that are strong ought to bear with the infirmities of the weak,"

therefore, those desiring to be obedient are to give in to this man's scruples, and suppress among themselves obedience to the second great commandment. Suppose he were to find fault with baptism as a needless preliminary to fellowship, as an obstacle keeping back many people; or suppose he were to complain of the gospel being preached as essential to salvation; or suppose he were to find fault with prayer or object to praise in the assemblies of the saints, instead of being called on to bear with such, as "weak" brethren, in the sense of giving in to their ignorant whims, the faithful would rather be under an obligation to apply the principle before us in the opening:

"if any man thinketh himself to be a brother, let him show it by consenting to the wholesome words of the Lord Jesus; but if any man be ignorant, let him be ignorant."

And if any man be so ignorant as to stand in the way of the principles or practices of the house of God, which is the pillar and ground of the truth, he brings himself within the stern injunction of John, which commands us to refuse our "God-speed" to any who bring not the doctrine of Christ; and Paul's command to "reject" a man that is an heretic, after the first and second admonition.

Forbearance and faithfulness must never part company.

Sunday Morning 56

The Christadelphian, July 1874

2 Let every one of us please his neighbour for his good to edification.

It is far more important at such a time as this to establish truth-believers than to contradict errorists.

The Christadelphian Dec 1896

‭

"‬BRETHREN have only to send the genuine spiritual thing to find an enthusiastic welcome in the‭ ‬Christadelphian.‭" ‬These were the words of brother Roberts some years since in a letter to the writer.‭ ‬Our brother also added:‭ "‬The secret of acceptable writing is,‭ ‬1,‭ ‬to have something to say,‭ ‬and‭ ‬2,‭ ‬to say it in the fewest and best chosen words.‭ ‬Brief sentences‭; ‬simple words‭; ‬ideas clear and strong.‭

This is the style that pleases and benefits.‭ ‬The reader gets the meaning without labour,‭ ‬and is drawn on by the mere pleasure of the exercise.‭ ‬I am much afflicted by contributions the reverse of this.‭ ‬I am correspondingly gratified by the right article when it comes:‭ ‬but this is a rare experience.‭" ‬If writers will contribute,‭ ‬and the Editor make selections upon these lines,‭ ‬then will our Magazine be able to maintain its character among the brethren.‭

What is wanted is quality,‭ ‬not quantity—truth,‭ ‬not speculation—Christ,‭ ‬not man.‭ ‬The‭ ‬Christadelphian should be a haven of edification,‭ ‬comfort and rest for weary pilgrims,‭ ‬not a field for conflict,‭ ‬wrestling,‭ ‬and slaughter.

Bro AT Jannaway

‭The Christadelphian, Jan 1899

4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

One of the strongest confirmations of the truthfulness and divinity of the Bible is to be found in its types. It is but reasonable to assume that God would secure an infallible delineation of those institutions and events which He had arranged to adumbrate things to come. What applies in this respect to type, must also apply to anti-type.

An accurate account of the latter is indispensable to evince the harmony between the two. Unaided man would neither know what nor how to write. The contention that the recording of all that God has devised has been left to chance is foolish. Had such been the case, it would be impossible to say,

...The Bible, considered from its typical aspect, is, indeed, a marvellous book. So unwrought are types in all its parts that it is beyond the power of man to say where they begin and where they end. The richness of the Bible in regard to this is to be gathered from the reference which the Apostles and Evangelists make to various Old Testament narratives.

For example: Adam, as a figure of Him who was to come; the flood, as a type of baptism (see Rev. 1., Pet. 3:21); Sarah and Hagar, as representatives of the old and new covenants; Israel coming out of Egypt, as shadowing forth the experience of the Messiah; Rachel weeping for her children, as a type of the Slaughter of the Innocents, etc. Those who perceive the force of the foregoing will properly estimate the seriousness of tampering with Holy Writ.

Bro AT Jannaway

‭The Christadelphian, Jan 1899

5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

Consolation implies a previously grieved and afflicted state. Such has been Israel's state for ages. Such is the state more or less, of all who make the hope of Israel their portion, and who thereby become incorporate in the "commonwealth of Israel" to whom the promises belong. The "consolation of Israel" for which Simeon waited is that for which they wait. When it comes, it will be real, adequate, and everlasting.

Shall we not with patience wait?

Seasons 2.29

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

The Confirmation of the Abrahamic Covenant [7]

The Confirmation in Jesus Christ

Let us now turn from Abraham and fix our attention on him in whom all the promises of God centre, and see what the Scriptures teach respecting the connection of Christ with the confirmation of the promises; for that there is a connection, and an intimate one, is evident from the apostle's statement in Rom. 15:8:

"Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers."

We shall see that the covenant was confirmed in or by him in various ways. His very birth we find viewed in this light; and very naturally so. More than 2,000 years had then elapsed since the giving of the covenant, and yet it had not been fulfilled. This must have been evident even to any who looked upon the possession of Canaan by the children of Israel, as being in fulfilment of the promise to Abraham, for the individual seed promised (Gen. 22:17) had not appeared, Abraham had not been raised from the dead, and all nations had not been blessed in him.

Moreover, the ten tribes were in dispersion, and the two remaining in the land were not by any means in a condition that betokened the fulfilment of the promise. Therefore, seeing the great lapse of time, some might say, "What assurance have we that the covenant will ever be fulfilled?" Some of the Jews were, doubtless, expecting the coming of the seed at the very time when he came, and were looking "for redemption in Jerusalem" (Luke 2:38), being instructed in the prophet Daniel, and having faith that he would come at the time predicted; but they unhappily appear to have been the exception.

The nation generally were like their fathers, a faithless generation. To them the birth of Christ was no sign of the fulfilment of the promise, because they were unprepared to receive him in the way he came. To those who were expecting him, however, his birth was a strong confirmation of the promise. When they were convinced that the infant Jesus was the promised seed, they exulted in the prospect of the complete fulfilment of the covenant. Thus Mary said:

"He hath holpen His servant Israel in remembrance of His mercy; as He spake to our fathers, to Abraham and to his seed for ever."—(Luke 1:54, 55.)

Zacharias also, speaking by inspiration in connection with the birth of John the Baptist as the forerunner of Christ, said:

"Blessed be the Lord God of Israel, for He hath visited and redeemed His people, and hath raised up a horn of salvation for us in the house of His servant David . . . to perform the mercy promised to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham."—(Luke 1:68–73.)

Simeon also, when he took the child Jesus in his arms, said (Luke 2:30–32):

"Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel;"

the last verse clearly referring to the blessing of all nations in Christ as the seed of Abraham. The birth of Jesus at the very time predicted by Daniel, his Messiahship being attested by the angel Gabriel, was thus looked upon by them as an incipient fulfilment of the promise to Abraham, and an incontestible assurance of its ultimate complete fulfilment.

Bro AT Jannaway

The Christadelphian, Oct 1874

14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

"Character."

—Character is greater and higher than money, intellect, or love, because it determines the use and direction of these three. It is the character of the rich man which determines whether he shall be a benefactor or a curse.

It is character which determines whether the learned man shall use his knowledge as a destructive or as a constructive force in society.

It is character which determines whether love shall be a passion-working havoc in human life or a grace beautifying and ennobling life. Character is the determining force behind money. talent, love, and so it is the greatest force in human life.

The Christadelphian, Nov 1898

30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

2. -- The Name "Christadelphian."

In the same way, "Christian" has become inexpressive, as the definition of a true believer. A Christian, in the first century, was one who received the doctrine of Christ as apostolically expounded, and who made the commandments of Christ the rule of his life.

In our day, it means an inhabitant of Christendom, without reference to individual faith or practice. We escape this confusion by adopting another name, which Jesus applied to his disciples. He called them "My brethren" (Jno. xx 17; Heb. ii 11) -- therefore, brethren of Christ.

As the English form of this name would be acknowledged by thousands who do not fulfil its conditions, it is convenient to accept it in its Greek form (Anglicised) -- CHRISTADELPHIAN -- which none will own to but those who endorse its implied testimony, that no one belongs to Christ who does not believe the Gospel of the Kingdom, and obey the commandments of Christ.

The Ecclesial Guide