Too Conscientious?

QUESTION: Can a person be too conscientious?

ANSWER: There are persons who are morbidly conscientious. This is very often a form of insanity. I once heard a good woman say she could not set her tea table without sinning, or buy a dozen eggs without sin, for she instinctively picked out the biggest. The alienists say that quite a number of forms of disordered mental action involve the moral sense. Nervous diseases frequently take on this characteristic. Hence the need of charity for many, who, through an affection of the nerves, dwell in the border land between sanity and insanity. "God knoweth our frame."

— Steele's Answers, pp. 228.

Kingdom of Heaven and Kingdom of God

QUESTION: Do the expressions "kingdom of heaven" and "kingdom of God" mean one and the same thing?

ANSWER: Yes, also "the kingdom of Christ," "the kingdom of Christ and of God" (Eph. 5:5), "the kingdom of David," the ancestor and type of the Messiah (Mark 11:10), and "the kingdom" (Matt. 8:12). They are all synonymous, signifying the glorious reign of Christ in the hearts of believers. This definition the enemies of the Messiah did not like. Hence they crucified him.

— Steele's Answers, pp. 227, 228.

Holy Ghost or Holy Spirit?

QUESTION: Which is the correct translation of the Greek, Holy Ghost or Holy Spirit?

ANSWER: Both are correct, but Holy Spirit is  preferable,  because the word "ghost" has in modern times suffered a degradation. You would be shocked to hear John 4:24 quoted thus, "God is a ghost." Hence the American Revision invariably says Holy Spirit. The English were more conservative. Probably they thought it would spoil too many good hymns, such as Bishop Ken's Doxology, to let the term ghost go out of religious use.

— Steele's Answers, p. 227.

In What Sense Was Jesus Tempted?

QUESTION: If, as one writer puts it, there was no tinder in Christ for the devil to strike fire into, then in what sense was he tempted in all points, as we are?

ANSWER: Like us he was free to stand or to fall, otherwise his obedience was necessary, mechanical and no more praiseworthy than a good clock is for being an accurate timekeeper. None but a free agent can be an example for a free agent. Yet there was in the divine mind a perfect certainty that Jesus would resist temptation foreseen by infinite wisdom and foreknowledge. There are two kinds of sins, one of the flesh — sins finding expression through the body, and sins of the spirit, which are mental and independent of the body, such as pride, selfishness, unbelief, malice, etc. In respect to both of these classes Jesus was tempted beginning with the selfish use of his supernaturalism to satisfy his hunger, and ending with the suggestion to avoid the cross and become king immediately by a stroke of state. The fact that there was in him no hereditary bent toward sin makes a seeming difference between him and us. But it may be that the influence of the Holy Spirit more than compensates us. Jesus stood alone as a man assaulted by Satan unaided by his own personal divinity, and by the Holy Pentecostal Spirit, who was not yet given. Delitzsch insists that the words "without sin" limits the phrase, "in all points like as we are," except an innate proneness to be led astray. In so doing the writer of this epistle "brings out more clearly the unlimited similarity in all other respects." The tempter found him without sin and left him sinless. 

— Steele's Answers, pp. 226, 227.

On Hebrews 9:28

QUESTION: Please explain Heb. 9:28, showing who the waiting; persons are and what is the salvation waited for: "so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him unto salvation."

ANSWER: The Jewish high priest had to make his offering again and again (verses 6, 7, 25), but the superior efficacy of Christ's offering is proven by the fact that it was made once-for-all (one word in Greek); after which he pleads in heaven for us presenting his offering, and securing the constant three-fold offices of the Paraclete (John 16:7-11) till his second appearing to raise the dead, to judge mankind, and to glorify believers, dead and living, who are in expectancy of this completion of their eternal salvation, soul and body wearing the glorious image of Christ. Says Bishop Ellicott, on Phil. 3:20, 21, "It seems wholly unnecessary to restrict this merely to the living," since every moment the true Christian in this world and in the interval between death and the resurrection is waiting in joyful expectation of this glorious consummation. That professed disciple of Christ who is not expecting with strong desire "the fashioning anew of the body of his humiliation, to be conformed to Christ's glorified body," is a false disciple. This text cannot be legitimately used in proof of the conversion of sinners at or after Christ's future advent. Such a doctrine is nowhere taught in the New Testament.

— Steele's Answers p. 225, 226.

A Defense of the Pentecostal Cleansing Theory

QUESTION: A holiness evangelist who has been very useful in the past tries to prove that the Apostles were cleansed before Pentecost, and ridicules the idea of the Spirit's agency in applying the blood of Christ to cleanse the following dilemmas:

(1) It makes the penitent sinner accept the Son of God to save him from the guilt and death of sins that are past, and it requires that the regenerate believer shall accept the Holy Spirit to save him from the pollution and inbeing of sin in the flesh.

ANSWER: In the interest of clearness of thought we say that salvation requires (1) a work done for us, pardon: and (2) a work done in us, purification. The atonement makes it safe for God to offer pardon to all penitent believers, and it also procures the Holy Spirit to purify initially in the new birth, and to purify wholly through the Holy Spirit, whose agency is appropriated by faith. Here is no dilemma. Both works depend on the blood of Christ, the first directly and the second indirectly.

(2) If the Holy Spirit is the agency in applying the blood for the entire sanctification of the believer,  why not the same method for the sinner?

The Purpose of the Church

Guest blog by Bishop Jesse T. Peck (1811 – 1883):

We have numerous organizations for the improvement of society — for the production of wealth — for the gratification of ambition — for the relief of human suffering; but only one for the promotion of holiness. We know of no other that professes to "purify the heart." What strange infatuation, then, it, must be to secularize this system! — to bring it down from the lofty purposes to which it was consecrated, and appropriate it to the service of worldly glory, and force it to gratify a lust for power. Wherever this has been done, it cannot be deemed strange that "blasting and mildew" have followed in the train. Indeed, nothing is easier now than to explain the slow progress of Christianity, the feebleness of its disciples, and the reproach which has so often fallen upon the church. Would that all Christians might be agreed upon this one thing — to consider Christianity as set apart to the work of purifying the hearts and lives of men. For all other purposes there are associations enough, while in the range of human thought there is no other that has the slightest claim to adaptation to produce this result. Precisely this is the desideratum of the times; and not until it is supplied shall we see the church shining in her own pure light, and moving on in the greatness of her strength to the conquest of the world. Happy is he who contributes, even in the smallest degree, to this glorious result.

— The Central Idea of Christianity.

The Grand Design of Redemption

Guest blog by Bishop Jesse T. Peck (1811 – 1883):

If the grand design of the gospel be any thing less than perfect purity, then the soul can find full rest without it. If it be only pardon and regeneration, then the discovery of remaining corruptions ought to be no cause of uneasiness; the prayers of those who groan for full redemption ought to be unheeded; or, if relief be found, it ought to be in some other system — through some other name than the name of Jesus.

But what facts does experience reveal? Why, that a deep and painful sense of inward impurity may remain after all guilt is washed away; that in the midst of the divine comforts of adoption the soul longs for the rest of perfect love; that the more devoted the life of the regenerate Christian, the more intense is his desire to be cleansed from all sin, and while he is without the evidence of this finished work, he has more or less of fear for the future. By the most powerful internal convictions, and the most obvious tendencies of every work of grace that has is heretofore been wrought upon his heart, he is urged on to this glorious consummation. And it is not in accordance with experience that he who sighs for purity of heart must sigh in vain — that he who cries, "Create in me a clean heart, O God," must pray in vain. From numerous examples in Scripture, from the testimonies of thousands long since gone to their reward, and of thousands still living, the declaration of Jesus is amply sustained: "Blessed are they that hunger and thirst after righteousness, for they shall be filled." So far were they from being compelled to look to other systems and other names for deliverance, that they declare with the utmost confidence it was well said by the angel, "And thou shalt call his name Jesus, for he shall save his people from their sins;" for we have in our hearts the divine assurance that "the blood of Jesus Christ, God's Son, cleanseth us from all sin."

And precisely as it ought to be, if [holiness] is the centre of the [Christian] scheme, here the soul finds rest — here perfect satisfaction. All its desires, all its passions, all its plans are in complete harmony with the will of God. From this sanctified state it can develop itself without inward obstruction — from this position it can expand and advance with freedom and power. The growth of the spirit, which in its original purity must certainly have been infinite, has been sadly interrupted by its dreadful disease. And since the cure commenced it has been much retarded by the remains of the disease. But, now that the cure is complete, and faith is strong and active, growth in grace is free, natural, and rapid. It is true the effects of this malady may long remain after the remedy has been thoroughly successful. Infirmities of body and mind, which constantly need the compassion of God, the merits of Christ, and the charity of men, will press upon us till our probation ends; but, in spite of them all, the soul in a state of perfect salvation, rises, enlarges, and triumphs as it could never have done under any but a remedial system.

Thus directly and inevitably does experience conduct us to holiness as the great want of immortal man — the grand design of redemption.

— The Central Idea of Christianity

Greater Works

"Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto the Father." — John 14:12 RV.

The question is often asked, What are "the greater works" which believers in Christ shall do? This marvellous promise is found in His consolatory address a few days before His death. The chief topic of encouragement, comfort and hope is the Paraclete whom the risen Lord will bestow. His works will be more wonderful than the physical miracles of Jesus Christ. This is declared in John xiv. 12-17. I quote Dr. Campbell's version, which is remarkable chiefly for its punctuation. It must be borne in mind that there is no punctuation in the original. "Verily, verily, I say unto you" - a formula "in which the Son of God speaks out of His coequality with the Father" (Stier) — "He who believeth on me, shall himself do such works as I do; nay, even greater than these shall he do; because I go to my Father, and will do whatsoever ye shall ask in my name. That the Father may be glorified in the Son, whatsoever ye shall ask in my name, I will do." It is worthy of note that this doing greater works, this survival of the supernatural from age to age, is not the exclusive prerogative of the apostles, but it belongs to every one, however humble, who believes on Christ. Again, our greater works are done by the glorified Jesus on the throne above in response to our faith. In the same breath He declares that He will do the greater works which we shall do. This paradox He explains in His next utterance: "If ye love me, keep my commandments; and I will entreat the Father, and he will give you another Monitor to continue with you forever, even the Spirit of truth." This "Helper, Advocate; Greek, Paraclete" (Revised Version, margin) will be the divine agent sent down from heaven to do these greater miracles through believers in Christ. This brings us to "the miracles of the Holy Ghost" which in the Old Testament are physical, as when Ezekiel says, "The Spirit lifted me up and took me away." The same manifestation of supernatural power by the Holy Ghost was experienced by Philip: "The Spirit of the Lord caught away Philip, that the eunuch saw him no more." But the promise under discussion does not relate to miracles in the realm of matter, but rather to those in the province of mind, in the re-creation of the human soul, called figuratively birth from above, or the new birth, the resurrection of a dead soul, the new creation. This spiritual miracle is greater than any physical miracle wrougnt by Christ before He burst asunder the gates of death by His Inherent power to take again the life which He had laid down, for the following reasons:

Physical miracles were temporal in their effects. Those raised from sickness died of disease in a few years. The multitudes fed by miracle hungered again in a few hours. The eyes into which Jesus by a word let in the light were soon darkened again by the shadows of the tomb. The tongue of the dumb loosened by the Son of man was soon silenced by the touch of death. But miracles wrought in the transfiguration of the soul are enduring unto eternal life. "He that believeth on the Son hath eternal life within the grasp of his free agency. Jesus healed the body for time, the Spirit heals the soul for eternity. "A healed leper may appear to be a greater miracle than a renewed soul, but in reality, in comparison, he is hardly a miracle at all!" (Joseph Parker.)

The results of spiritual miracles are far more valuable. Mind is far superior to matter. Hence "to minister to a mind diseased and pluck from the memory a rooted sorrow" is an achievement in a higher realm and of immensely greater value. For this reason Christ Himself did not place a primary emphasis on physical wonders as His credentials, and they are scarcely so much as referred to in the apostolic writings. Peter, who had seen them all, mentions them only once, and then only to Christ's murderers in Jerusalem, who were incapable of appreciating any higher proof of His Messiahship: "Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs." St Paul magnifies those spiritual marvels which God wrought by the Holy Spirit in the regeneration of souls. In his estimation "the shining in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" was a greater act than the Fiat lux which illumined the first day of creation (II Cor. iv. 6).

To transform a spirit from death to life, from sin to holiness, requires a higher power than any change wrought in matter. Spirit is a self-determining personality which may successfully withstand omnipotence, or rather, physical omnipotence is inapplicable to the production of spiritual effects. Sin cannot be crushed out of a soul with an almighty trip hammer. God can transform inert matter as He may will, but He is powerless to regenerate a stubborn human will; but in the presence of a consenting will He displays to the astonished universe "the exceeding greatness of his power to usward who believe." Hence the age of the most notable miracles is now in the very zenith of its glory. They are visible in every land where the gospel is preached in faith. Boston has just witnessed the transformation of a burglar and drunkard into a missionary on the Congo. Recovered from the slums and converted in the Kneeland Street Rescue Mission, he immediately wrote to the governor of Maryland, the scene of his crimes, offering at his request to appear in court, testify against himself, and be sentenced to the penitentiary. In the absence of such a request he volunteered to go to a deadly clime to preach Christ mighty to save.

— The Gospel of the Comforter, Chapter 13.

The Gifts or the Giver?

Many people are so dazzled by the splendor of the outward and extraordinary gifts of the Spirit that they undervalue the infinitely superior boon of the indwelling of the giver Himself, imparting life and adorning with all the Christian graces. To put gifts above grace is an old mistake. Simon Magus is not the last instance of this kind. Many are now eager to possess the gift of healing who would not cross the street to receive the grace of perfected holiness. It is a very serious error to regard anything as superior to the fruit of the Spirit. Churches fall into it when, seeking after a pastor, they first ask, "Is he brilliant in the pulpit?" "Is he rhetorical, poetical, oratorical?" "If he is we must have him." The question respecting his piety, his fullness of the Spirit, his grip of faith, his knowledge of the Holy Scriptures, the basis of faith, and the indispensable qualification for such preaching as saves and sanctifies, is not emphasized, and frequently is not asked at all. Occasionally we find a church inquiring for a Barnabas. "For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord." Yet his name, "son of exhortation," as in the Revision, Is not suggestive of pulpit oratory of the classical sort.