of the divine revelation, and the adornment of the doctrine of God is the highest spiritual achievement in Holy Spirit grace and growth in the life of the man of God. From among the enormous number of slaves in the first century came very many of the first con verts to the Christian faith. When marked by sub mission and fidelity to their masters, they thus adorned the doctrine of God their Saviour in their lives, and were, consequently, practical advertise ments for the faith they professed, making that which is adorned more conspicuous and better known. As Rev. Alfred Plummer, M.A., D.D., points out, “ a picture in a frame is more likely to be looked at than one that is unframed. . . . A king in his royal robes is more easily recognized as such than one in ordinary clothing. Adornment, there fore, is an advertisement of merit; it makes the adorned object more readily perceived and more widely appreciated.” Victorious adornment of the doctrine of God our Saviour becomes convincing evidence as to the reality of vital Christianity. The lower the strata o f origin, the higher the level o f attainment and evidential adornment. Dr. Plummer further ob serves: “ The worse the unconverted sinner, the more marvelous his thorough conversion. There must be something in a religion which out of such unpromising material as slaves could make obedi ent, gentle, honest, sober, and chaste men and wom en. As Chrysostom puts it, when it was seen that Christianity, by giving settled principles o f suffi cient power to counterbalance the pleasures of sin, was able to impose a restraint upon a class so self- willed, and render them singularly well-behaved, then their masters, however unreasonable they might be, were likely to form a high opinion of the doctrines which accomplished this.” Separation unto God and “ the doctrine of God our Saviour” must exert a tremendous influence on observers. What a testimony is this, “ having no evil thing to say o f you” (v. 8) ! This is the certain result of vital Christian living: “ In all things shewing thyself a pattern of good works: in doc trine shewing uncorruptness, gravity, sincerity, sound speech that cannot be condemned; that he that is o f the contrary part may be ashamed, hav ing no evil thing to say o f you” (Titus 2:7, 8). I f ever non-Christians are to be reached and influenced and won to Christ, it is almost certain that this will be done as the Holy Spirit uses be lievers as instruments to accomplish this end. The powerful influence of those whose lives adorn the doctrine o f God our Saviour has been frequently attested to. One testimony says, “The cases in which masters and mistresses were converted through the conduct of their own slaves were prob ably by no means rare . . . a testimony all the more powerful in the eyes of those masters who became
conscious that these despised Christian slaves were living better lives than their owners! The passion ate man, who found his slave always gentle and submissive; the inhuman and ferocious man, who found his slave always meek and respectful; the fraudulent man of business, who noticed that his slave never pilfered or told lies; the sensualist who observed that his slave was never intemperate and always shocked at immodesty; all these . . . would at least at times feel something o f respect, i f not of awe and reverence, for a creed which produced such results” (Plummer). The doctrine of God is adorned, not by mere professionalism, but by living vital truth: adorn ing the doctrine of redemption — by living a re deemed life — to “ shew forth the praises of him who hath called you out of darkness into his mar velous light” (I Peter 2:10); adorning the doctrine of justification—by living an upright life; adorn ing the doctrine of holiness — by living a life of purity — “ sober, righteous, godly” ; adorning the doctrine of our Lord’s return— by living a life of anticipation of meeting Him face to face— “ Look ing for that blessed hope.” The inspiring anticipation which influences the life of the believer with a holy joy is the assured truth of our Lord’s glorious return and consequent living with this expectation purifying the life. Just as, at our Lord’s first advent, Simeon was “ waiting for the consolation of Israel,” and the prophetess Anna, “ spake of him to all them that looked for redemption in Jerusalem,” so the same attitude of expectation is seen in relation to our Lord’s second advent, the same word being used, “ Looking for that blessed hope, and the glorious appearing of our great God and Saviour Jesus Christ.” Where there is the blessed hope, there should be the blessed life. Here is emphasized God’s call to holinss and purity to “ adorn the doctrine of God our Saviour.” This gives emphasis to doctrine in daily practice— “ denying ungodliness and worldly lusts” ; and doctrine in positive living — that we should live “ soberly”— relating to our own inner life; “ righteously” — relating to our life toward others— the “ living” the world sees; and “ godly” —Godward, our response and duty toward God. The divine purpose for sinners saved by grace as God has stated it, is to purify unto Himself a people for possession, zealous of good works. This is “ adorning the doctrine of God our Saviour in all things,” in the practical application of the purposes of God to reach others to the glory of God. What a word for crucial days, “ zealots of good works”— zealots to make known the message of the Gospel, to speak it, to converse in it; to exhort, to intreat, to implore; to rebuke, to convict with all authority. Where is such a full-orbed life to be lived! “ In this present world” (Titus 2:12). May it be ours by God’s grace! |
JANUARY, 1970
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