SIMPLE PAPERS FOR YOUNG CHRISTIANS BY H. A. IRONSIDE
" Fear not, Paul; . . . lo, God hath given thee all them that sail with thee."-Acts 27:24.
BAPTISM AND CONNECTED TRUTHS
Baptism is the initiatory ordinance of Christianity. It expresses subjection to the Lordship of Christ. To fritter away what God has said concerning this beautifully expressive ordinance, as some do today, on the plea that it did not belong to the special revelation given to Paul, and consequently has no place in the dispensation of the mystery, is to ignore or pervert what our apostle has himself left on record regarding it. It is true that he was " not sent to baptize but to preach the gospel." If people made more of the servant than they should, he was thankful he had baptized none, save a very few, lest any should say he baptized in his own name. Nevertheless he did baptize; and when, for good and sufficient reasons, he did not administer the ordinance himself, he saw that some one else, some one of his fellow-laborers, did so; for even at Corinth it was as the result of his preaching "many of the Corinthians hearing, believed, and were baptized " (Acts 18; 8).
Baptism has a wider scope than Christianity, but no amount of sophistical reasoning can eliminate it from Christianity or from the epistles of Paul, which fully set forth the new order. The young Christian therefore should search the Scriptures on this as on all other doctrines and practices, and act before God according to what he there finds written.
I do not propose here to enter into a discussion as to the subjects or mode of baptism. I have done that elsewhere.* * In my booklet "Baptism :What saith the Scripture? "* But it is my present purpose to press upon the reader the distinctive instruction of Paul as to the lines of truth exemplified by, or connected with, baptism unto the name of the Father, and of the Son, and of the Holy Spirit. For in the revelation of the Trinity we have Christianity in its essence. The Father so loved the world that He gave the Son, who became man, and in the power of the Eternal Spirit offered Himself without spot to God for our salvation. This is the grand fundamental truth each baptized one is called upon to defend, if need be, at the cost of his life.
In baptism Christ's death is set forth in symbol. He, in amazing grace, because of our sins, bore on the cross the awful baptism of divine wrath, that we might enjoy forever the living favor of the God of all grace. This is pictured as the baptized one is immersed beneath the water. Every baptism is thus a fresh reminder of what we owe to the Lord Jesus. Like the communion supper, it sets forth His death (Rom. 6:3).
Then, secondly, it pictures our death with Him. If He died beneath the judgment of God for sin, it was as taking our place; so we, in this ordinance, are "buried with Him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life " (Rom. 6:4). For the baptized one to be living a careless, worldly life, while yet enjoying what is called "a good conscience about, or through baptism," is a shameful thing. If baptized to death, it is that you should daily own in a practical way that you are through with the world; severed from its follies and all its ways through identification with Christ in death, and now living on the resurrection side of the tomb, called to walk in accordance with the new life in Christ risen.
Thirdly, baptism answers to a soldier's donning the regimental uniform:"For as many of you as have been baptized into (or, unto) Christ, have put on Christ" (Gal. 3:27). This is not to say that all the baptized are truly Christ's. That would be a grave error 'indeed. But he who has been baptized unto Christ, has thereby taken upon him the badge of subjection to Christ. A man being recruited for the army, the moment he signs the articles is a soldier. But the uniform marks him out as such. Even so baptism is the putting on of Christ and owning Him as Lord.
Closely connected with this is the fourth proposition :Baptism, is for the dead. '' Else what shall they do who are baptized for (or, over) the dead [ones]; if the dead [ones] rise not at all, why are they then baptized for the dead [ones] ? " (i Cor. 15; 29.) Here it is not baptized for a dead Christ, as some would have it ; because the word rendered " dead " is plural in each instance. Neither is it a vicarious baptism by living persons on behalf of others who have died unbaptized. This is a foolish and hurtful heterodox notion maintained by Mormons and a few other evil sects. But it is simply that each baptized one, since the first generation of Christians, has been, by baptism, filling up the ranks, taking the place of those who have died in the service of Christ. We are all baptized for the dead. We have taken their vacated places, and we are now called upon to fight the Lord's battles in their stead. If there were no resurrection this would be folly. We might better enjoy the world while it lasts, knowing that we must soon depart and then eternal unconsciousness follow! But, in view of resurrection, we take the place of Christ's soldiers, even though we "stand in jeopardy every hour" (ver. 30; and note the following four verses).
And now let me ask you who read these pages:Is this indeed what baptism means to you? With many, I know, it is merely a form. With others, it is a matter of duty, a command to be obeyed in a legal spirit. But to the instructed Christian it is a sweet and precious privilege, setting forth what Christ has suffered for our redemption, our identification with that blessed Saviour in His death, and the acknowledgment of His Lordship in the daily life.
If it does not, or has not meant all this to you, your place is on your knees in self-judgment and humiliation of soul, seeking grace to turn in singleness of heart from all that is of the world-the lust of the flesh, the lust of the eye, and the pride of life-and to yield yourself unreservedly unto Christ, as one alive from the dead, who can never forget that the Red Sea of judgment rolls forever between you and the world that crucified Him. He is worthy of your highest, best service. He gave Himself for you, and thereby purchased you, body, soul and spirit, for His glory. Take heed that you do not defraud Him out of the fruit of His bitter cross.
THE LORD’S SUPPER
Apart from the historical accounts of its institution in the first three Gospels, Paul is the only New Testament writer who communicates anything to us on the precious theme of the Christian's "forget-me-not" feast-the Lord's Supper. Yet, of such importance is it, that he received a special revelation from heaven concerning it. This he passes on for our learning in the great Church epistle, 1st Corinthians. This letter has well been called "the Charter of the Church," because of the fulness of its instruction in all matters pertaining to assembly life. After Romans it is, I believe, the most important portion of the New Testament for young believers to become well-grounded in. It should be read and re-read until thoroughly familiar with every part of it, and controls the reins and the heart.
To chapters 10 and n we turn for truth in connection with the memorial feast. In chapter 10 we have "the Lord's Table," and in chapter 11, "the Lord's Supper." We need to apprehend the true character of the Table, ere we can properly enter into the blessing of the Supper.
Three tables are brought before us, each standing for a distinct fellowship or communion. In verse 18 we are told that "Israel after the flesh" "are partakers of the altar," which Malachi calls "the table of the Lord (Jehovah) "-see Mal. 1:12. The heathen are partakers of '' the table of devils (or, demons)," while Christians are partakers of the Lord's table (ver. 21).
I have sometimes heard very ignorant people speak of some celebration of the Lord's Supper other than the one they attended as the table of demons. This is a shocking perversion of the truth declared in i Cor. 10. No Christian celebration is dedicated to devils. All are in the name of Christ, however mistaken people may be as to method and principles.
It is not therefore correct for any particular company of Christians to claim that they alone have the Lord's table. Every table spread with bread and wine upon it in remembrance of the one offering of the Lord Jesus on the cross, is His. There may be persons received there who should not be, and some excluded who have divine title to participate; but it is the Lord's, nevertheless, and He will judge accordingly. His table may be connected with tin-scriptural practices and teachings, but it remains His still; and He, as Son over the house of God, takes note of every infringement of His rights and authority, and of every unholy thing linked with the table that, in symbol, sets forth His death. It is not incumbent on any one to select one of the many companies of believers in Christendom, and decide which one possesses the Lord's table. What we are responsible to do is to see that we are identified with those who are gathered in a scriptural way and who observe the supper of the Lord " as it is written."
The symbolism of the table is explained in verse 16:"The cup of blessing which we bless, is it not the communion of the blood of Christ ? The bread (or, loaf) which we break, is it not the communion of the body of Christ ? " This is divinely simple, and in full accord with the words of the Lord Jesus when He instituted this feast of love. At His table we remember Him in death. The cup and the loaf, apart, tell of death accomplished, as when the blood is separated from the body.
A whole loaf upon the table would seem to be indicated by the next verse:" For we being many are one bread (loaf) and one body, for we are all partakers of that one loaf." The bread then symbolizes not only the actual body of the Lord given for us upon the cross, but it also pictures His mystical body, to which all believers belong. We express, in partaking of the loaf, our fellowship one with another, as well as individual communion with the Lord. But this must be in separation from evil, as verse 21 plainly teaches.
In the next chapter the mind of the Spirit is occupied with the supper itself rather than with its symbolism as in chapter 10. In verses 23 to 26 we learn that Paul had received a special revelation regarding the Supper, yet fully agreeing with the accounts given by the three Evangelists, Matthew, Mark and Luke; only that the thought of the Lord's return is added to the remembrance of Him in His death:" For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come." Thus are the cross and the glory linked together for faith, and ever kept before the soul in this observance of the Lord's Supper.
The word rendered "show" is often translated "preach" in the New Testament. Every celebration of the Eucharist (as the early Christians loved to call this feast-a word meaning thanksgiving) is in itself a sermon. It is a proclaiming of the Lord's death:and were there more holiness, and consequently more power with it, we might often expect to see i Cor. 14 :24, 25 fulfilled when we are thus gathered together.
Some of us will never forget such an instance a number of years ago in Sacramento, California, when an unconverted Japanese was present. We had barely replaced the bread and cup upon the table, before this heathen man rose to his feet in great emotion, and burst out in prayer, about as follows:" O God, I all broke up to pieces. I, a poor sinner. For long time, for one whole year, I fight you hard -but here I see your people eat the bread, drink the wine, that show how Jesus He die for sinners. O God, I can fight no more-I all break down. I take Jesus; He be my Saviour now! "
And that very day, at his earnest request, he was baptized as owning his personal faith in Christ. For years he has been in fellowship as simply gathered to the name of the Lord. Alas, that such scenes are not more common!
One more point and I am done. Never become so occupied with the form that you neglect the spirit of the Lord's Supper. It is a place for the heart's affections to flow out. Do not make it a ritualistic observance ; but let it ever be an occasion where Christ Himself is before the soul; who has said, "This do for a remembrance of Me."