(Chap. 3:12-14.)

(Continued from p. 122.)

As noted in our last study we have now to consider seven features of Christian deportment. These are to characterize God's elect, holy and beloved.

The first is "bowels of compassion." The last word is that rendered "mercies" (better, "compassion" or "compassions") in Rom. 12:1; 2 Cor. 1:3; Phil. 2:1; and James 5:11. We see that in these scriptures it is either connected with God or Christ, and now we who have their nature are expected to manifest this feature of the divine character. It is the first of these garments of Christian investment, as we may say, of that which we are to "put on."

The word rendered "compassion" has regard to the state of the heart, the inward feelings which prompt the doing of acts which relieve or minister to the prevailing need. Mercy (eleos), so frequently referred to in the Word, is pity or sympathy manifested in acts, in things done to relieve, rather than words, while in "compassion" the idea of the inward state is chiefly in view. It embraces not only the active quality of mercy, but brings in along with pity or sympathy the thought of heart-participation in whatever the circumstances are, as though making them our own. From this flows the ministry or service which springs from our own sense of the experience of those toward whom our compassion is exercised. Thus we may think of compassion as referring to the whole cycle of inward feeling and exercise out of which acts of mercy arise. This, indeed, is essential to all that follows.

Our words and acts will show just how far this desirable state of tender feeling and loving regard for the state or circumstances in which others are found, their need, weakness, or infirmity, clothes the inner man. When it does there is an absence of haste to criticize or condemn, to treat others superciliously, or exact from them what would be satisfaction according to fleshly feeling and judgment. Those who have put on "bowels of compassion" are not insolent, rash, proud, ill-behaved, quickly provoked, or imputers of evil.

This being so it is not strange that "kindness" is the second feature mentioned. It signifies our usefulness, our service, in bringing about or doing good, and that as accomplished in a gracious, kindly manner, the opposite of what is harsh, hard, sharp, or bitter. We find it as part of the Spirit's fruit, "gentleness," in Gal. 5:22; and it is the "goodness" of Rom. 2:4; 3:12; 11:22. Compare also Tit. 2:4 and Eph. 2:7. It is the way God has manifested Himself toward us in the great salvation we have in Christ Jesus. Here then, again, what is divine in its character is to find manifestation in us as God's elect. We are called to be His imitators, and as to kindness we know what His is. It flows out of compassion, which seeks first and last the welfare of its object; it is to be found in us as the fruit of the Spirit, and so apart from fleshly motive or self-interest.

If these two first features have regard chiefly to our inward state and acts toward others, the next has to do with the view we take of ourselves. Lowliness of mind is having an humble opinion of one's self, a deep sense of littleness, morally speaking. It is not an estimate formed according to rank, wealth, honor, strength, wisdom, though one might possess all of these; but the sense of one's true place and condition, that of having nothing of oneself, being entirely dependent upon God for all things. The acknowledgment of this for us involves the confession of sin, yet it would still befit one unfallen, and so becomes the highest angel. Even our blessed Lord as become a Man is the perfect pattern in this, as in all else pertaining to moral perfection. As a Man He speaks of Himself in this way as lowly (Matt. 11:29), for He lived constantly as dependent for all upon the Father, so taking and filling the place which befits those who are His creatures, He their Creator thus setting Himself before all created intelligences as their example in this respect.

For us, then, this means to acknowledge and maintain the sense of our littleness and entire dependence God-ward; but it is also to have reference to one another. "In lowliness of mind, each esteeming the other as more excellent than themselves; regarding not each his own qualities, but each those of others also" (Phil. 2:3,4, New Trans.). Therefore Peter admonishes, "Likewise, ye younger, be subject to the elder, and all of you bind on humility (the same word) toward one another; for God sets Himself against the proud, but to the humble gives grace" (5:5). With such lowliness Paul could say he served the Lord (Acts 20:19); and it is the first feature mentioned in a walk worthy of our calling (Eph. 4:2). The lowly-minded are not wise in their own eyes.

As such humility or lowliness of mind is not with us a natural quality, but an outgrowth of the divine nature in us, so the next feature, "meekness," or mildness, will only characterizes us as the former quality is true of us. This is manifested toward men as a result of a spiritual relation to God. Out of the realization of our littleness, which in us cannot fail to carry with it the sense of our sinfulness, comes our self-abasement. Pride is set aside, and with it our fancied self-importance and the unyieldingness which this induces, so that being lowly in mind we are meek, manifesting quiet submission to all God's dealings, not murmuring or rebellious in spirit; while toward men who may oppose, insult, provoke, and persecute, retaliatory measures are not adopted, for meekness means rather to overcome evil with good, to be reviled and not revile again. This is of the fruit of Spirit, and is that spirit in which the erring one is to be restored (Gal. 5:23; 6:1). We are told "to be ready to do every good work, to speak evil of no one, not to be contentious, to be mild, showing all meekness toward all men" (Tit. 3:1, 2). "A bondman of the Lord ought not to contend, but be gentle toward all; apt to teach; forbearing; in meekness setting right those who oppose" (2 Tim. 2:24, 25). We learn, then, that humility, or lowliness of mind, disposes one to receive with meekness, in a mild, gentle way, whatever may come to him from others or from God.

This quite evidently leads to "longsuffering." Opposed to wrath or revenge, it is that self-restraint that does not hastily reply to or resist the wrong persons may inflict upon us, a patient holding out under trial. It signifies patience under provocation, a bearing with, as God with sinners, a continued maintenance of kindness of heart in spite of such provocation, so that we are restrained from yielding to anger, passion, excitement. This, too, is part of the Spirit's fruit (Gal. S:22). It is to characterize our walk and our service. Of this Paul and the prophets are our examples. Compare Eph. 4:2; 2 Tim. 4:2; 2 Cor. 6:6; 2 Tim. 3:10; Jas. 5:10.

We follow in the sixth place with "forbearing one another." If the previous word appears to have more regard to our inward state, our feelings, this has rather relation to our acts, our holding back from retaliation or revenge. The word properly means to hold oneself up, and so to hold or bear up against as enduring, or bearing with what assails us, or the wrong done. Forbearing one another, we will not be found active in contention with those who err or do us wrong, nor exacting the measure we claim to be right, or our rights, nor striving for self-vindication; we will rather suffer wrong, committing all to Him who judges righteously and will bring out the right in due season. This is to be crowned with forgiveness, "If any should have a complaint against any." The word for forgiving means to show oneself gracious, kind, benevolent; and so to grant forgiveness, to pardon, as done graciously, pleasantly, joyfully. It is in this manner that Christ has forgiven (the same word) us. "So also do ye."

Ver. 14 gives us the bond, or girdle, which is to encircle, or bind together in harmonious relation, all these features. They are to be as jewels set in a band of pure gold. The word for "bond" means that which binds together, a band, bond:it is used of the ligaments by which the members of the human body are united together. For the Christian that bond is love. This is the bond of perfectness or completeness-that perfectness which is found in the seven features we have just considered. This love does not find expression in mawkish sentimentality; it is apart from what appeals to the merely physical or what is sensuous, which may easily become degraded into the sensual. Its expression calls for no act or word which goes beyond the bounds of that propriety which is commonly recognized to be seemly in regard to our relations together outside the immediate family circle. That which goes beyond such limits not only lacks wisdom but decency. The love of which the apostle speaks is rather that activity of the divine nature in the believer which has its springs in obedience to God according to His Word (1 John 5:2, 3). This, in the first place, is manifest in acts of service and devotion to those of the same Body in which we are members one of another, to those who are of the same household, that of faith. It is love that finds its manifestation in giving that recognition which each one deserves to have in his place (Rom. 12:10,16, New Trans.); in showing that consideration which each ought to receive (Phil. 2:3,4, New Trans.); and in bestowing care (1 Cor. 12:25, 26), -as ministering to sustain, guarding from danger, helping in need, comforting in trial, both in the realm of the spiritual and that of bodily, material necessity; indeed both are to blend together in this holy intercourse of God's elect, holy and beloved (1 John 3:16-18). This love is our adornment. Like a golden girdle it will hold in proper place and relation the garments which are to invest us, to which we have likened the things we have considered-things we are instructed to "put on."

As another has said, "These are the positive moral qualities of Christ, the tone, spirit, and inward feelings of our Lord…We are to feel and walk as the Lord walked here."

John says, "He that says he abides in Him ought, even as He walked, himself also so to walk." John Bloore

(To be continued, D. V.)

No believer can be really happy apart from the Lord; Communion with Him-entering into His thoughts, and joy, and rest-is surely our only source of present blessing. To be consciously in the Lord's presence, and "continually" there, garrisoned by His love, having all our springs in Him, and hearkening to His word, is certainly the true secret of Christian happiness; for
"Far from Thee we faint and languish,
O our Saviour, keep us nigh!"