The Preferred Faith

The Preferred Faith

What might be termed the "preferred faith," as evaluated by Jesus Himself, was discussed by Kenneth Millspaugh in his comments on John 20:29. The occasion of reference was that of Thomas' being convinced by sight of Jesus' resurrection, and our Lord's accompanying observation. "Thomas, because thou hast seen Me, thou hast believed," said the Savior: "blessed are they that have not seen, and yet have believed." Thus, He anticipated that faith which is the belief of competent testimony in the case, and implied that it is more highly valued by God than that virtually forced upon one by sight, as was so with Thomas. Peter, apparently taking his cue from Jesus here, spoke in like commendation of such faith, saying with reference to Christ, Whom, having not seen, ye love; in whom, though ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory" (I Pet. 1:8).

In enunciating this appraisal of faith-based-upon-testimony, both our Lord and the Apostle recognized and stressed the genius of the whole new-covenant economy, it was noted. In the very next verses of his account, John emphasized that the spiritual life which the new order was to make possible would be simply by believing the Apostles' testimony concerning Christ (vv. 20-21), and that the production of such faith was the objective of their writing. Thus also John's representation of the situation in First John 5:13-19, where he traces the possession of "that eternal life" (ch. 1:2) to the fact of one's believing "the record that God gave of His Son."

This being the case, all the current agitation in some religious circles about miraculous gifts for today as necessary for, or even especially conducive to, faith in the Father and the Son is exposed and refuted as the error which it certainly is. We have a testimony which has been amply confirmed by miracles and given to us by infallibly-guided men—not the testimony presumptuous and lying claims. We believe what these chosen witnesses of God have said of Jesus of Nazareth, and believing, ''have life through His Name" (Jn. 20:31), that faith being energized and empowered by the Holy Spirit, who operates through our faith, Brother Ken pointed out. How blessed, indeed, are those who, having not seen, yet believe, and so have Christ dwelling in their hearts by faith (Eph. 3:17), and leading them to heaven through this dark and evil world. –Noted and recorded by Fred O. Blakely

                              

The Recompense and Its Power

The Recompense and Its Power. In his Bible lesson, Ken Millspaugh spoke to a pressing need of the time. The text was Colossians 3:24-25, in which it was stressed that the recompense for wrongdoing is applicable to saints as well as to aliens. Hence, "we must not separate the privileges of the gospel from its responsibilities," he remarked. 

The principal emphasis made concerned Paul's accent in the text and context, in which he specifies some of the particulars involved in putting on the characteristics of God's elect (v. 12). Contrary to today's popular insistence, the Apostle's emphasis was not on the temporal benefits to be received, such as good domestic and job relations. Rather, it was on "the reward of the inheritance" reserved in heaven for the faithful (v. 24; cf. I Pet. 1:4; II Pet. 1:11). All the efforts essential to doing what Colossians 3:12—4:1 requires are to be expended "as to the Lord" (v. 23), and with a view primarily to "the recompense of the reward" to be received therefor at the last day (Heb. 11:26). 

That state of the case undercuts the carnal appeal to present rewards for godliness as the principal consideration in religious life, and entails the possession and constant use of genuine faith, which is anchored to "that within the veil" (Heb. 19), it was observed. Such is the drift of the whole of new covenant Scripture, and the situation is placed beyond all controversy by the blessed Jesus' example (Heb. 12:1-2). The secret of victory over the present evil world is to have heaven singly in one's eye, as says Paul in another place (Gal. 5:16). 

On the kingdom's enabling and compensative principle which operates in this area, a highly pertinent point was made. Although much personal discipline is required in donning the identifying traits of God's election in Christ, including steadfast denial of ungodliness and worldly lusts, heaven's ineffably great reward makes it all far more than worth while (Rom. 8:17-18). In addition, current operation of "the law of the Spirit of life in Chnst" (v. 2) renders the process and experience delightsome. Thus, as John recognizes, the life of faith is "not grievous" at all, as they that are after the flesh suppose it to be (I Jn. 5:3). God's Companionship (II Cor. 6:17-18) in it is responsible for that blessed circumstance.

Those Other Lords

Those Other Lords. Ken Millspaugh made a discerning 'application of Isaiah 26:13 in recent remarks in our assembly. The text, expressive primarily of Israel's case, reads, "O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy Name." Israel's confession had reference to their literal idolatry, by which they had acknowledged and served idols. 

The application to us under Christ is the same in principle, though our sin is somewhat different in appearance, Brother Ken pointed out. Its application is well indicated by Paul in Romans 6:21. "What fruit had ye in those things whereof ye are now ashamed?" he asks, referring to our service of sin, which is itself a form of idolatry (v. 20; cf. Eph. 2:1-3; Col. 1:21; Tit. 3:3). 

The rule enunciated in the context is, "To whom ye yield yourselves servants to obey, his servants ye are to whom ye °bey" (v. 16; cf. Jn. 8:34). So may we say with Israel, "Other lords beside Thee have had dominion over us." But—bless God!—by His grace and power, their power and dominion have been broken, and we, "being made free from sin" (Rom. 6:22), now "serve the Lord Christ" (Col. 3:24).