Pastoral Ministry and Spirit-Inspired Love

"And this I pray, that your love may abound yet more and more in knowledge and all discernment..." (Philippians 1:9 ASV)

There was a very strong tie which bound the apostle Paul to the brethren in Philippi: he had suffered for them in the stocks, under the lash, and in the nether prison. Sacrifice and suffering for others invest them with a peculiar preciousness.

In a course of lectures at Yale University on pastoral duties, the speaker insisted that love is the only adequate motive to a successful ministry — love of the souls of the people. He was asked, "How can I get this love?" The answer was defective, because it did not recognize the Holy Ghost as the Inspirer of love. The speaker, H. W. Beecher replied "Go to work in earnest for the salvation of souls, and make sacrifices for them, and you will begin to love them." This is true in the case of a pastor already filled with the Spirit of God. In the absence of the Spirit-baptism, self-sacrifice for others, especially the vile and thankless, is a difficult if not impossible achievement. It requires great love to prompt to self-abnegation and voluntary suffering: and this love is of God.

The Biblical Chronology of Creation

QUESTION: Harmonize the Biblical chronology of the Creation of Adam 4004 years B. C. with the Babylonian, 6158 years.

ANSWER: The Bible is an infallible directory to eternal life, but not to the age of the world or to an accurate scientific chronology. McClintock & Strong name forty-four authors, all of whom arrive at different results. The Septuagint, the Greek version often quoted in the New Testament, makes the period from Adam to Abraham 1486 years more than the Hebrew text does. Most modern writers adopt the Septuagint numbers in preference to the Hebrew.

— Steele's Answers p. 159.

The Historicity of the Bible Characters

QUESTION: I have recently read a book which denies the historicity of all the Bible characters before Josiah. Several eminent Christian scholars are quoted as endorsing this theory. Must I accept this as truth?

ANSWER: Wait awhile and see what perplexity these wiseacres are in writing history without Genesis, especially the 10th chapter, the great seedbed of ethnology, the science of nations. Not Josiah, but Adam, is the first real human personality in the Bible. The manner of his creation and that of the material universe may be pictorially stated in Genesis in order to impress the fact that God is the Creator upon every mind, the simple as well as the wise, "The writer of this record is obviously aiming at the religious, not the scientific, training of the people for whom he writes." Noah, Abraham, Jacob, Moses, and Joshua, are as real men as Herodotus, Lycurgus, Socrates, and Plato. Job is not a myth, but a genuine, historical person dramatized. David, the poet king, is as real as Milton, the author of Paradise Lost.

— Steele's Answers p. 158.

The Greeks Who Wanted to See Jesus (John 12:20-23)

QUESTION: Did the Greeks who desired to have an interview with Christ (John 12:20-23) secure an introduction to him?

ANSWER: The sacred scholars disagree in their answer. Christ's reply to the request was evidently made to Andrew and Philip with the intention of granting the request, but the voice from heaven interrupted and changed the scene. If these monotheistic Greeks were anxious to ask Jesus whether they were excluded from the benefits of his mission, they would find an encouraging answer in his declaration, "If I am lifted up from the earth, I will draw all men unto myself." If they did not secure a personal interview, they doubtless were in the multitude of listeners to Christ's address.

— Steele's Answers pp. 157, 158.

The Post-Resurrection Christ

QUESTION: (1) Why did not the disciples know Christ when he arose from the dead? (2) Did he have a glorified body?

ANSWER: The visible presence of supernatural power produces an instinctive chill in the spinal column, such as the sudden appearance of one known to be dead and buried, entering the room without opening the door, probably bloodless and pale as a ghost (see Bengel on Heb. 12:24,) in mysterious robes. This would startle the most courageous men. In the case of two disciples it is said "their eyes were holden (restrained) that they should not see him." (2) We do not know when his body met with the change called glorification. It is probable that it took place after his ascension. The only one who has since seen him was Saul near Damascus. The vision of dying Stephen and that of John in the Revelation were subjective, or in a trance. Christ's glorified person is too dazzling for mortals to see. It almost killed Saul.

— Steele's Answers p. 157.

Baptism With the Holy Spirit

QUESTION: Does the baptism with the Holy Spirit entirely sanctify?

ANSWER: It does, if the believer is fu1filling the conditions by consecration and an all-surrendering faith. The Spirit may fill one who is not in this attitude and inspire in him a transient fullness of joy, which Fletcher likens to a spring freshet. At the same time the careless and. impenitent in the same assembly may powerfully convicted, and converted, if they receive Christ. Thus the manifold offices of the Paraclete may realized as predicted in John 16:8-11. The phrases, "baptism of the Spirit, and fullness of the Spirit," do not specifically designate entire sanctification, or perfect love.

— Steele's Answers pp. 155, 156.

How the Atonement Saves Dying Infants

QUESTION: Show with Bible proofs how the Atonement saves dying infants.

ANSWER: The Bible shows the fact of infant salvation, not the "how." "Jesus... by the grace of God tasteth death for every man" (Heb. 1:9). "Therefore, as by the offense of one, judgment came upon all men to condemnation, even some by the righteousness of one, the free gift came upon all men unto justification, of life." (Rom. 5:18). The sin of Adam and the merits of Christ are pronounced, to be co-extensive. The free gift exempts the whole human race from the punishment of Adam's sin. Infants have no sins, no guilt of their own. Hence there is no ground for their "sentence to the easiest room in hell," as tender hearted Calvinists used to say. Heaven is the only place appropriate for their abode. Adults have sins of their own which are conditionally covered by Christ's free gift. Faith in Christ is the condition. John 3:16, "whosoever believeth." The sin of which the Paraclete convicts the world is "because they believe not on me," said Christ. Infants are incapable of this sin. Hence, "He that believeth not shall be damned," does not apply to them. The poet represents Christ as tenderly saying:

"Death may the bands of life unloose,
But can't dissolve my love,
Millions of infant souls compose
The family above."

— Steele's Answers pp 155, 156.

A Two Stage Expereince of Christ

QUESTION: (1) When was Paul converted? (2) Can a person be converted and be baptized with the Holy Spirit at the same time?

ANSWER: On his way to Damascus he was converted. He turned to the Lord then, for he says, "I was not disobedient to the heavenly vision." He received the witness of the Spirit when the good class leader Ananias laid his hands on him. The result was that he received his sight and was baptized. The experience which he speaks of in Gal. 1:15, as "called through his grace," must be differentiated from the next clause, "to reveal his Son in Me." This later manifestation of Christ was a subsequent experience dependent on the conditions named in John 14:21, "He that hath my commandments and keepeth them." The experts agree that the revelation of Christ "to" Paul must be distinguished from the subsequent revelation of the Son "in" him. The first was to his natural eyes which were blinded by the unusual light; the last was to his spiritual eyes purged from the film of depraved tendency. "Blessed are the pure in heart, for they shall see God." It was a great and memorable event in St. John's life when he first saw Christ with his natural eyes. He remembers the very hour, about 4 o'clock. p.m. (John 1:39). To see him with the spiritual eyes is a greater privilege. (2) In the normal experience there is an interval between them. But in abnormal experiences, such as that of the thief on the cross, they may be simultaneous.

— Steele's Answers pp. 154, 155.

Confession and Restitution

QUESTION: I am not a subscriber to your paper, but I need advice. How much confession and restitution does God require of an awakened soul?

ANSWER: I will let Gypsy Smith answer. While in Boston recently he received several anonymous letters from one man earnestly requesting prayers. At last he requested him, if in the audience, to meet him in the inquiry room. Here the man whispered to the evangelist that he wished to become a Christian, but he had been stealing money of his employers. Gypsy Smith told him to get right with God first, then he would, be in a better way to get right with men. In a few days he reported that after getting right with God by the experience of forgiveness, he confessed to his astonished employers, stating his willingness to make restitution so far as was in his power, or to go to jail. When they asked what had happened to induce this confession, he replied, "I have been converted to Christ and he has forgiven me." They replied, "Then we, too, will forgive you." I am not sure that every confessing thief would come off in the same way, but I am sure that it is best to get right with God first. This will prepare the way to get right with man.

— Steele's Answers pp. 153, 154.

The Natural and the Spiritual

"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor 2:14 KJV).

In 1 Cor. 2:14 St. Paul describes the natural man as utterly devoid of spiritual perception. Spiritual realities "are foolishness unto him"; and "he cannot know them, because they are spiritually judged or examined" (R. V.). Christ foretold this state of things when he declared that "the world," the aggregate of natural men, "cannot receive the Spirit of truth, because they see him not." They have in exercise only sense-perception and reason, neither of which apprehends God and spiritual things. Spiritual intuition is an attribute of spiritual life; and spiritual life is absent, because unbelief bars out the Holy Spirit, the Lord and Giver of life. Hence, St. Jude describes "natural or sensual [animal, R. V. margin] men as having not the Spirit."

Just the opposite is the characteristic of spiritual men, "Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God." While the natural man is, by the perverse attitude of his will, an agnostic, the spiritual man is an epignostic, having a clear perception of divine realities, which he is enabled to speak of, not in the terms of groveling human philosophy, but in the words which the Spirit teacheth (1 Cor. 2:13, R. V., margin), "interpreting spiritual things to spiritual men."

— Half-Hours With St. Paul and Other Bible Readings Chapter 14.