Elijah the Tishbite Part 2

And here we may remark that the discipline of the a.s.sembly can never interfere with the unity of the body. Some persons speak of cutting off the members of the body of Christ, when any are refused or put away by the a.s.sembly. This is a grave mistake. The man in 1 Cor. v.

was a member of the body, and nothing could touch that blessed members.h.i.+p. He was put away, not because he was unconverted, but because he defiled the a.s.sembly. But the discipline was used for the ultimate blessing of a member of the body. No member of the body can ever be cut off. All are indissolubly joined to the Head in heaven, and to the members on earth, by the Holy Ghost. "By one Spirit we are all baptized into one body."

This is divinely simple and clear, and moreover it is a conclusive answer to the statement so constantly made, namely, that, provided a person is a Christian, he ought not to be put away or refused by the a.s.sembly. No such question is ever raised. To put away a person for not being a Christian is opposed to the spirit and teaching of the word of G.o.d. Even under the Old Testament economy people were not put outside the camp for not being the seed of Abraham, or circ.u.mcised members of the congregation, but because they were ceremonially defiled. See Num. v.

P. S.--There is a character of discipline presented in 2 Thess. iii.

which demands our serious attention: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye _withdraw yourselves_ from every brother that walketh disorderly, and not after the tradition which he received of us.... If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother."

This is what we may call personal discipline in private life--a very important thing, much needed, alas, but not generally understood. It is not a case calling for the action of the a.s.sembly, but for faithful personal dealing. The disorderly walking referred to is a brother not working, but going about as an idle busybody. Such a one was to be admonished, and avoided. Now we cannot help thinking that this form of discipline is much called for. There are many whose ways, though not of such a character as to call for excommunication, do, nevertheless, demand faithful dealing: for example, persons going in debt, living beyond their means, dressing in a vain, fas.h.i.+onable style, unbecoming a Christian; and many other things inconsistent with the holiness, purity and solemnity of the Lord's table and the a.s.sembly. If all such cases were dealt with according to the apostolic command in 2 Thess.

iii., we believe it would prove a real blessing to many.

We need hardly add that it needs much grace, much spiritual wisdom, much of the mind of Christ, much nearness to G.o.d, to carry out this sort of discipline; but we are persuaded it demands the prayerful attention of Christians; and we may confidently count on the grace of G.o.d to enable us to act for Him in this matter.

THE CHRISTIAN'S MISSION: AND HOW TO FULFIL IT.[2]

[2] This little book is sent forth to the Church of G.o.d--"to all that, in every place, call on the name of our Lord Jesus Christ, both theirs and ours"--with earnest prayer that it may be used of the Holy Spirit to awaken in the hearts of all who may read it a true sense of the Christian's mission, and a fixed purpose to seek, by the grace of G.o.d, to fulfil it.

We need to be reminded, in days like the present, that every child of G.o.d, every member of the body of Christ, whatever be his position or sphere of action, has a mission to fulfil--a work to do for Christ. He may not be called to be an evangelist, a pastor, or a teacher: but he is called to live Christ--to represent Him--to be a channel of communication between His loving heart and every form of need, in this poor dark, cold, selfish world. This is the Christian's mission; may every Christian seek to fulfil it!

"In those days the mult.i.tude being very great and having nothing to eat, Jesus called his disciples unto Him, and saith unto them, I have compa.s.sion on the mult.i.tude, because they have now been with Me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way; for divers of them came from far. And His disciples answered Him, From whence can a man satisfy these men with bread here in the wilderness? And He asked them, How many loaves have ye? And they said, Seven. And He commanded the people to sit down on the ground; and He took the seven loaves, and gave thanks, and brake, and gave to His disciples to set before them; and they did set them before the people. And they had a few small fishes; and He blessed, and commanded to set them also before them. So they did eat, and were filled; and they took up of the broken meat that was left, seven baskets. And they that had eaten were about four thousand, and He sent them away" (Mark viii. 1-9).

The foregoing pa.s.sage presents a very striking and beautiful ill.u.s.tration of one special feature of the Christian's mission in this world, which the reader will do well to ponder. It is of immense importance, and of universal application. It concerns every child of G.o.d. We have each one to remember, that we are sent into this world to be a channel of communication between the heart of Christ and every form of need that may cross our path from day to day.

This is an interesting and lovely feature of the Christian's mission.

True, it is only one of the many features, but it is one of exceeding preciousness and beauty. It is pre-eminently practical too, as we shall see.

Of course, of necessity, it a.s.sumes that I am a Christian. If I do not know that I have eternal life, if I am at all doubtful as to my eternal salvation, if I do not know Christ as my own precious Saviour and Lord--the portion, the object, and the resting-place of my heart--to occupy myself with the Christian's mission is simply to deceive myself, and blind my eyes to my true condition. A known and enjoyed salvation, and a known and enjoyed Saviour and Lord, are absolutely essential conditions for it.

Having said thus much, to guard the reader against self-deception, as also to guard our subject against any misapprehension, we shall look, for a few moments, at the lovely pa.s.sage which stands at the head of this paper. May the blessed Spirit open and apply it to our hearts!

"In those days, the mult.i.tude being _very great_, and having _nothing to eat_." Here was the state of the case--great need, and no apparent resources to meet it. But Jesus was there--blessed be His holy name!--in all the love of His heart, and the almighty power of His hand. He was there who, of old, had fed three millions of people, in a vast howling wilderness, for forty years. Yes, He was there, and, of course, He could at once, and directly, have met the need without calling His poor unbelieving and self-occupied disciples into the scene at all. He could have summoned angelic messengers from heaven to wait upon those hungry thousands.

But He did neither the one nor the other, because it was His gracious purpose to use His disciples as channels of communication between Himself and that vast hungry mult.i.tude. Not merely as instruments of His _power_, which angels might be, but the very expression of His _heart_.

And let us note _how_ He did this. Had He merely intended to use them as instruments of His power, it would have sufficed to put the ways and means into their hands. But no; He wanted to make them channels through which the tender compa.s.sion of His heart might flow out. And how was this to be done? Thus: "He called his disciples unto Him, and saith unto them, _I_ have compa.s.sion on the mult.i.tude, because they have now been with Me three days, and have nothing to eat; and if I send them away fasting to their own houses they will faint by the way; for divers of them came from far."

Here, then, we have the true secret of preparation for our high and holy mission. Our blessed Lord first gathers His disciples round Himself, and seeks to fill their hearts with His own feelings and thoughts ere He fills their hands with the loaves and fishes. It is as if He had said, "I have compa.s.sion, and I want you to have it also. I want you to enter into all my thoughts and feelings, to think as I do, and feel as I do. I want you to look with mine eyes at this hungry mult.i.tude, in order that you may be in a moral condition to be My channels."

This is uncommonly fine. A person may say, "I long to be a channel, but it seems quite too high, quite beyond me. How could I ever attain to such a height?" The answer is, Get near enough to Christ to think as He thinks, to feel as He feels. Drink into His spirit. This, be a.s.sured of it, is the true, the only way to be a channel of communication. If I say, "I must try and be a channel," I shall make a fool of myself. But if I drink at the fountain of Christ's heart, I shall be filled to overflowing, my whole moral being will be permeated by His spirit, so that I shall be in a fit condition to be used by Him, and I shall be sure to make a right use of--that is, to use for Him--whatever ways and means He may put into my hands. If I get my hands full of means, before my heart is full of Christ, I shall not use the means for Him, I shall use them for my own glory, and not for the glory of G.o.d.

Brethren, let us ponder this. Let us consider our mission, and the true secret of fulfilling it. It is a grand point to have the heart impressed with the fact, that we are called to be channels through which the heart of Christ may flow out to His own, and to a needy world. It is wonderful, it seems too good to be true; but, blessed be G.o.d, it is as true as it is wonderful. Let us only seek to take it in--to believe it, to make it our own. Let us not content ourselves with admiring it as a beautiful theory, but seek to have it wrought into our souls by the mighty power of the Holy Spirit.

But mark how slow the disciples were in responding to the desire of the heart of Christ respecting them. It was His gracious purpose to use them as His channels, to bestow upon them this immense privilege; but they, like ourselves, were little able to appreciate it, simply because they failed to enter into His thoughts, and to apprehend the glory of His Person. "His disciples answered Him, From whence _can a man_ satisfy these men with bread here in the wilderness?" On another occasion they said, "We have here but five loaves and two fishes." Did they not know, or had they forgotten, that they were in the immediate presence of the Creator and Sustainer of the universe? True, He was there in the lowly form of Jesus of Nazareth. His divine glory was hidden from nature's view behind the veil of humanity. But they ought to have known better who and what He was, and how to avail themselves of His glorious presence, and of His unsearchable riches. Surely, had their hearts at all apprehended the glory of His Person, they could never have asked such a question as, "Whence can _a man_ satisfy these men with bread here in the wilderness?" Moses, of old, had asked, "Whence should _I_ have flesh to give to all this people?" G.o.d is shut out by the poor unbelieving heart. Did Jehovah ask Moses to provide flesh? Surely not. No mere man could do it. Neither could a mere man feed four thousand in a desert place.

But G.o.d was there. Yes, it was G.o.d, speaking through human lips, who had said, "I have compa.s.sion on the mult.i.tude." It was G.o.d who took account of all the circ.u.mstances of each individual in that vast mult.i.tude of hungry fainting people. He knew the exact distance each one had travelled, and the length of time each one had been fasting.

He took account of the sure consequences of their being dismissed without food. It was G.o.d who gave utterance to those touching words, "I cannot send them away fasting, lest they faint by the way, for divers of them came from far."

Yes, G.o.d was there, in all the tenderness of a love, which could take account of the most minute details of a creature's weakness, and a creature's necessity. There, too, in His almighty power and exhaustless resources, and there to enable His poor disciples to be the depositaries of His thoughts, the vessels of His goodness, the channels of His grace. And what did they want, in order to be able to fulfil their mission? Did they want to be, or to do, anything? No; they simply wanted to see Him, and to use Him. They wanted to exercise that simple faith which counts on G.o.d for everything, and finds all its springs in Him.

Thus it was with the disciples, and thus it is with us. If we want to act as the channels of the grace of Christ, we must have to do with Him in the deep secret of our own souls. We must learn of Him; we must feed upon Him; we must know the meaning of communion with His heart; we must be near enough to Him to know the secrets of His mind, and carry out the purposes of His love. If we would reflect Him, we must gaze upon Him. If we would reproduce Him, we must feed upon Him, we must have Him dwelling in our hearts by faith. We may depend upon it, that what is really in our hearts will come out in our lives. We may have a quant.i.ty of truth in our heads, and flippantly flowing from our lips, but if we really desire to be channels of communication between His heart and the needy ones in the scene through which we are pa.s.sing, we must habitually drink into His love. It cannot possibly be in any other way. "He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water" (John viii.

38).

Here lies the grand secret of the whole matter: "If any man thirst, let him come unto Me and drink." If the rivers are to flow, we must drink. It cannot be otherwise. If every member of the Church of G.o.d were in the power of this great principle, what a very different state of things we should witness! And where lies the hindrance? We are not straitened in our adorable Lord and Saviour. It is His desire to use us, just as He used His disciples on the occasion before us. He gathered them round Himself, and graciously sought to pour into their hearts the compa.s.sion of His own heart, in order that they might feel with Him, as the moral qualification for acting _for Him_. We may always feel a.s.sured that where the heart is full of Christ, the power to act will not be lacking.

But, alas! as it was with the disciples, so it is with us. They failed in appreciating and using the power that was in their midst. They said, "Whence can a man?" when they ought to have said, "We have Christ." They practically ignored Him, and so do we. We make excuses for our poverty, our indolence, our coldness, our indifference, by the plea that we have not got this, and that, and the other; whereas, what we really want is a heart full of Christ--full of His thoughts, full of His love, full of His kindness, full of His tender consideration for others, full of His beautiful self-forgetfulness. We complain of our want of ways and means, when what we really want is the right condition of soul--the true moral att.i.tude of the heart, and this can only spring from close intimacy with Christ, communion with his mind, and drinking into His spirit.

We would very earnestly press this subject upon the Church of G.o.d. We long to see every member of the body of Christ acting as a channel through which His precious grace may flow out in living streams to all around, shedding freshness and verdure in its course--and not a stagnant pool, so strikingly ill.u.s.trative of a Christian out of communion.

NOTE.--We should ever remember, that we are not to be _expectants_ from the scene around us, but _contributors_. A true contributor never complains of want of love. He walks in love and manifests love: and his language is, "I have all and abound." Oh, that it were thus with us all!

EPAPHRAS;

OR,

THE SERVICE OF PRAYER

Colossians iv. 12.

There is a very striking difference between the inspired records of the people of G.o.d and all human biographies. The former may truly be said to be "_much in little_;" while many of the latter may as truly be said to be "_little in much_." The history of one of the Old Testament saints--a history stretching over a period of 365 years--is summed up in two short clauses--"Enoch walked with G.o.d; and he was not, for G.o.d took him" (Gen. v. 24). How brief! but yet how full, how comprehensive! How many volumes would man have filled with the records of such a life! And yet, what more could he have said? To walk with G.o.d comprehends all that could possibly be said of any one. A man may travel round the globe; he may preach the gospel in every clime; he may suffer in the cause of Christ; he may feed the hungry, clothe the naked, visit the sick; he may read, write, print and publish; in short, he may do all that ever man could or did do; and yet it may be all summed up in that brief clause, "He walked with G.o.d." And right well it will be for him if it can be so summed up. One may do nearly all that has been enumerated and yet never walk with G.o.d one hour; yea, one may not even know the meaning of a walk with G.o.d. The thought of this is deeply solemnizing and practical. It should lead us to the earnest cultivation of the hidden life, without which the most showy services will prove to be but mere flash and smoke.

There is something peculiarly touching in the mode in which the name of Epaphras is introduced to our notice in the New Testament. The allusions to him are very brief, but very pithy. He seems to have been the very stamp of man which is so much needed at the present moment.

His labors, so far as the inspired penman has recorded them, do not seem to have been very showy or attractive. They were not calculated to meet the human eye or elicit human praise. But oh, they were most precious labors--peerless, priceless labors! They were the labors of the closet, labors within the closed door, labors in the sanctuary, labors without which all beside must prove barren and worthless. He is not placed before us by the sacred biographer as a powerful preacher, a laborious writer, a great traveler, which he may have been, and which are all truly valuable in their place. The Holy Ghost, however, has not told us that Epaphras was any of the three; but then, my reader, He has placed this singularly interesting character before us in a manner calculated to stir the depths of our moral and spiritual being. He has presented him to us as _a man of prayer_--earnest, fervent, agonizing prayer; prayer not for himself, but for others. Let us harken to the inspired testimony:

"Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently (agonizing) for you in prayers, that ye may stand perfect and complete in all the will of G.o.d. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis" (Col. iv. 12, 13). Such was Epaphras! Would there were hundreds like him in this our day! We are thankful for preachers, thankful for writers, thankful for travelers in the cause of Christ; but we want men of prayer, men of the closet, men like Epaphras. We are happy to see men on their feet preaching Christ; happy to see them able to ply the pen of a ready writer in the n.o.ble cause; happy to see them making their way, in the true evangelistic spirit, into "the regions beyond"; happy to see them, in the true pastoral spirit, going again and again to visit their brethren in every city. G.o.d forbid that we should undervalue or speak disparagingly of such honorable services; yea, we prize them more highly than words could convey. But then, at the back of all we want a spirit of prayer--fervent, agonizing, persevering prayer. Without this, nothing can prosper. A prayerless man is a sapless man. A prayerless preacher is a profitless preacher. A prayerless writer will send forth barren pages. A prayerless evangelist will do but little good. A prayerless pastor will have but little food for the flock. We want men of prayer, men like Epaphras, men whose closet walls witness their agonizing labors. These are, unquestionably, the men for the present moment.

There are immense advantages attending the labors of the closet, advantages quite peculiar, advantages for those who engage in them, and advantages for those who are the subjects of them. They are quiet, un.o.btrusive labors. They are carried on in retirement, in the hallowed, soul-subduing solitude of the divine presence, outside the range of mortal vision. How little would the Colossians have known of the loving, earnest labors of Epaphras had the Holy Ghost not mentioned them! It is possible that some of them might have deemed him deficient in zealous care on their behalf: it is probable that there were persons then, as there are those now, who would measure a man's care or sympathy by his visits or letters. This would be a false standard. They should see him on his knees to know the amount of his care and sympathy. A love of travel _might_ take me from London to Edinburgh to visit the brethren. A love of scribbling might lead me to write letters by every mail. Nought save a love for souls, a love for Christ, could ever lead me to agonize as Epaphras did, on behalf of the people of G.o.d, "that they may stand perfect and complete in all the will of G.o.d."

Again, the precious labors of the closet demand no special gift, no peculiar talents, no preeminent mental endowments. Every Christian can engage in them. A man may not have the ability to preach, teach, write, or travel; but every man can pray. One sometimes hears of a _gift_ of prayer. It is not a pleasant expression. It falls gratingly on the ear. It often means a mere fluent utterance of certain known truths which the memory retains and the lips give forth. This is poor work to be at. This was not the way with Epaphras. This is not what we want and long for. We want a real _spirit_ of prayer. We want a spirit that enters into the present need of the Church, and bears that need in persevering, fervent, believing intercession before the throne of grace. This spirit may be exercised at all times, and under all circ.u.mstances. Morning, noon, eventide or midnight will answer for the closet laborer. The heart can spring upward to the throne in prayer and supplication at any time. Our Father's ear is ever open, His presence-chamber is ever accessible. Come when or with what we may, He is always ready to hear, ready to answer. He is the Hearer, the Answerer and the Lover of importunate prayer. He Himself has said, "Ask ... Seek ... Knock"; "Men ought _always_ to pray, and not to faint"; "All things whatsoever ye shall ask in prayer, believing, ye shall receive"; "If any man lack wisdom, let him ask of G.o.d." These words are of universal application. They are intended for all G.o.d's children. The feeblest child of G.o.d can pray, can watch, can get an answer, and return thanks.

Furthermore, nothing is so calculated to give one a deep interest in people as the habit of praying constantly for them. Epaphras would be intensely interested in the Christians at Colosse, Laodicea, and Hierapolis. His interest made him pray, and his prayers made him interested. The more we are interested for any one, the more we shall pray for him; and the more we pray, the more interested we become.

Whenever we are drawn out in prayer for people, we are sure to rejoice in their growth and prosperity. So, also, in reference to the unconverted. When we are led to wait on G.o.d about them, their conversion is looked for with the deepest anxiety, and hailed, when it comes, with unfeigned thankfulness. The thought of this should stir us up to imitate Epaphras, on whom the Holy Ghost has bestowed the honorable epithet of "a servant of Christ," in connection with his fervent prayers for the people of G.o.d.

Finally, the highest inducement that can be presented to cultivate the spirit of Epaphras is the fact of its being so directly in unison with the spirit of Christ. This is the most elevated motive. Christ is engaged on behalf of His people. He desires that they should "stand perfect and complete in all the will of G.o.d;" and those who are led forth in prayer in reference to this object are privileged to enjoy high communion with the great Intercessor. How marvelous that poor, feeble creatures down here should be permitted to pray about that which engages the thoughts and interests of the Lord of glory! What a powerful link there was between the heart of Epaphras and the heart of Christ when the former was laboring for his brethren at Colosse!

Christian reader, let us ponder the example of Epaphras. Let us imitate it. Let us fix our eyes on some Colosse or other, and labor fervently in prayer for the Christians therein. The present is a deeply solemn moment. Oh for men like Epaphras--men who are willing to labor on their knees for the cause of Christ, or to wear, if it should be so, the n.o.ble bonds of the gospel. Such was Epaphras. We see him as a man of prayer (Col. iv. 12), and as a companion in bonds with the devoted apostle of the Gentiles (Philem. 23).

May the Lord stir up amongst us a spirit of earnest prayer and intercession. May He raise up many of those who shall be cast in the same spiritual mould as Epaphras. These are the men for the present need.