A Deeper Death?

QUESTION: Does the Bible teach that after we are wholly sanctified there is yet a deeper death?

ANSWER: This question has the odor of Plymouth and Keswick, and of Geneva, the home of Calvin. Many good people cling to the doleful doctrine that sin is necessary to this present life and that it must continue till physical death in the case of the normal Christian, and that a perfectly holy man is something abnormal. The Bible teaches that Christ came into the world to destroy the works of the devil. Sin is the devil's masterpiece which the Lamb of God came into the world provisionally to destroy through the efficacy of faith in his blood. He has opened a fountain for sin and all uncleanness, not in the article of death or after our last heart-beat. Paul certainly contemplated a period of life after dying unto sin once for all, when, in answer to our question, in a slightly changed form, he quired thus: "We who died to sin, how shall we live any longer therein?" It is not a process, "are dying," but a completed act, "died." Strictly speaking, there are no degrees of death, although we hear men in the street using this phrase, "deader than Julius Caesar." Crucifixion, Paul's favorite word for the cessation of the self-centered life, is a decisive act admitting of no degrees, or "dying deeper down," "our old man was crucified" (aorist) subsequently explained by Paul's reference to his own experience in Gal. 2:20, "I have been crucified with Christ; and it is no longer that I live" (American Revision). He did not need to die deeper down. The fact that he kept his body under by holding in check his innocent animal appetites, like those of Jesus Christ, does not prove the need of a deeper death in the one case any more than in the other.

— Steele's Answers pp. 107, 108.

On Luke 11:41

QUESTION: Explain Luke 11:41, "But rather give alms of such things as ye have; and behold, all things are clean unto you."

ANSWER: The exegetes are about equally divided, some saying, "By acts directly contrary to rapine and wickedness, show that your hearts are cleansed, and these outward washings are needless" (Wesley); and others assert that Jesus ironically describes the error of the Pharisees, "Give alms, forsooth, and make compensation for your extortions and cleanse of all your guilt." Jesus does not often use irony, but I think he uses it with good effect here. He casts no slur on almsgiving, but upon using, it as a cover for sin.

— Steele's Answers p. 106.

On Mark 16:17, 18 (The Snake Handling Verses)

QUESTION: Is Mark 16:17, 18 to be taken in its literal meaning? If so, have not all believers the power to cast out devils, to heal the sick, to drink deadly poisons and handle rattlesnakes without harm?

ANSWER: The Revision informs the reader that the last twelve verses of Mark are not in the two oldest manuscripts, and that some authorities have a different ending to his Gospel. Most of the experts regard it as "an apocryphal fragment" (Meyer) and that "the internal evidence is very weighty against Mark being the author." (Alford.) No less than twenty-one words and phrases occur in these verses, and some of them several times, which are never elsewhere used by Mark. For this reason I have for more than thirty years conscientiously refrained from quoting any part of this passage as a proof-text of any doctrine. It is thought that either he left his Gospel unfinished, having died in the middle of a sentence, or what is more probable, that the last part of his manuscript was accidentally torn off before any copies were made. In India a favorite method of annoying the missionary preaching in the open air is to bring him a cobra, whose bite is fatal, and ask him to handle it in proof of the truth of his sacred books. The grave doubt of the genuineness of this passage affords him a good reason for declining this test. We look in vain in the Acts of the Apostles for any instance of drinking poison or picking up snakes to demonstrate the divine origin of Christianity.

— Steele's Answers p. 105, 106.

Cartoons & Theological Controversy

QUESTION: Is the cartoon a proper instrument of theological controversy?

ANSWER: Some have thought that Paul used it for imparting religious instruction in Gal. 3:1 "before whose eyes Jesus Christ was depicted as crucified." It is better to understand Paul as saying that Christ crucified was vividly portrayed in his preaching. The comic cartoon was very early used as a weapon against Christ by pagans. Recently a wall of the barracks of the Pretorian guard, with which Paul was acquainted in his imprisonment at Rome, was laid bare, showing a rough cartoon of a cross to which a man with the head of a donkey was nailed. Beneath it a soldier is kneeling and these words are written, "Clovius worships his god." If the cartoon continues to be used, let the enemies of Christ have a monopoly of it. Let not professed Christians use it against one another.

— Steele's Answers p. 104, 105.

Is Accepting Christ Necessary?

QUESTION: Which is correct: "All will be saved except those who reject Christ," or "None will be saved except those who accept Christ?

ANSWER: Aside from infants and pious pagans living up to their best light in total ignorance of the Savior, my preference is to say, "Christ has begun to save the fallen race and he will save every one who will receive him as both Savior and Lord." Many sinners say, "I am not conscious of rejecting Christ," while they cannot say, "I am conscious of receiving Christ." This is the reason for my preference.

— Steele's Answers p. 104.

Why Not Now?

If the blessing of conscious completeness in Christ, and the abiding Comforter and Sanctifier, is by faith only, why not now? Today is the day of salvation. Full salvation surrounds you like a shoreless ocean. Appropriate to your utmost capacity today. You will gain nothing by waiting. There is no lack for God to supplement, and there is no particular in which you can improve yourself and make yourself more acceptable to Him. Neither sanctification nor justification is by works. Works involve the element of time; but faith says, "Now, this instant, Thou, O God, wilt receive my offering."

"But," says doubt, "suppose that I feel just the same after I thus believe, what then?"

Keep on believing the promise, and insisting that God is true. He may delay for days and weeks the declaration of your complete acceptance, in order to develop and test your faith. The longer the delay, if you trust unwaveringly, the more marvelous the manifestation of Christ to your soul as your complete Saviour, when the Comforter takes the things of Christ and shows them unto you. The Syrophoenician woman lost nothing by pressing her suit against chilling discouragements. Faint not.

— Mile-Stone Papers, Part 1, Chapter 15.

Let Yourself Go

Some teach that consecration must be a perfect and distinct act, preceding faith as a distinct act. But we can never surrender to a person whom we do not trust. So that faith, simple faith, lies at the bottom of every step God-ward. We have recently seen a beautiful illustration of the need of trust in order to complete consecration. A glass-worker makes a beautiful, yet exceedingly frail, ornament, and brings it to his friend as a gift. He says, "This is yours; it is very delicate, and must be touched with the greatest care.

"But," says the friend, whose hand has been out stretched for several minutes, "why do you not let go your grasp and give it to me?"

"O, because I am afraid that you will take hold of it so strongly as to break it, and all my labour will be lost," replies the giver.

"But you say that it is mine; let it go, then, and if it is shattered in the transfer, the loss will be mine and not yours."

If your gift of yourself to Christ is in good faith, let yourself go; and if you break all in pieces, you have lost nothing; it is His loss. Perhaps He can make a better use of you, thus shattered, than He could with your wholeness. In His service a broken heart is a thousand times more efficient for good than a whole one.

— Mile-Stone Papers, Part 1, Chapter 15.

Consecration and Trust

There are but two steps down into the pool which makes whole — consecration and trust. Difficulties attend both steps. Some are in doubt whether they surrender all to the disposal of Christ. To such we say, Consecrate all you know, and then all you do not know. This includes all your assets. God asks no more than this. At this point many fail, through fear that they are to become paupers, when God means to endow them with untold wealth. What, let Christ become my Lord indeed! Is it safe to give Him complete control over my heart, to be the Sovereign of my will, the Owner of all my property, while I sink down to a mere stewardship under Him. Will He not take some cruel advantage of me? Will He not command me to hard service? Will not reproaches be heaped up on me, if I avow before men and angels that I am wholly Christ's? Very likely He will honour you by entrusting to you some difficult labour. If you go into partnership with Him, you must share all the reproach which comes upon the firm. You are advised beforehand that Jesus is an unpopular character in what is called the best society. "If they have called the master of the house Beelzebub, how much more shall they call them of His household?" "The world will hate you, because it hateth Me: but be of good cheer, I have overcome the world." Hence there can be no perfect consecration without an accompanying perfect trust.

— Mile-Stone Papers, Part 1, Chapter 15.

Your Good Name or God's Glory?

Perfect reliance on Christ is impossible so long as you are cherishing your good name as a treasure more precious than His glory. I think that He had ministers of His Gospel especially in view when He said, "How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?" This is not a rebuke for a jealous care of our moral standing, since an untarnished name is, with preachers, an indispensable condition of success, but for a weak truckling to a public opinion, hostile to unadulterated Christian truth. Some are tempted to temporize, and tone down the Gospel to please men on whom they think themselves dependent. Reader, your reputation is not too good to give to the Lord Jesus. Paul's self-surrender included his popularity. "If I yet pleased men, I should not be the servant of Christ."

— Mile-Stone Papers Part 1, Chapter 15.

Church Membership Conditions

QUESTION: What moral right has the church to make conditions for membership which were not required in the apostolic church?

ANSWER: Very little is said in the New Testament about the qualifications for church membership beyond faith in Christ and obedience to his moral precepts. But should the experience of many generations uniformly result in the conviction that certain courses of conduct are invariably detrimental to faith and strongly tend to a destruction of good morals, the church has a right to forbid such practices.

— Steele's Answers p. 103, 104.