"Then He called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, believe on the Lord Jesus the Messiah, and you shall be saved, and your house." [Acts 16:29, 30, 31]
This thrilling piece of apostolic history contains the most
important question that can be framed by human lips. It is not what must I do
to obtain health, or wealth, or fame, or some high position of human power and
grandeur; but infinitely more than all these:
"What must I do to be saved?”
And in proportion to the importance of the question is the
plainness of the answer:
"Believe on [in] the Lord Jesus the Messiah."
Belief and faith are the same; and what this answer
requires is, of course, not a faith without works, which is dead; but it
requires a living faith; a faith which:
"works by love and purifies the
heart." [James 2:20].
I have called this a very plain answer, because, with the
Bible before us, it is easy to discover what is meant by believing on the Lord
Jesus Christ. The subject is placed before us in the clearest light. For
example, we know that a message sent makes him by whom it is sent a messenger,
and that to truly believe on the messenger is to believe the message which he
brings. Now, among his other attributes, we find those of a messenger expressly
attributed to Christ, and that he has been sent as the bearer of a message from
God to man. Thus, he is called the:
"Messenger of the covenant” [Malachi 3:1]
"The Apostle and High Priest of our
profession." [Hebrews
3]
The word "apostle" here applied to the Lord
Jesus, conveys the same idea, for it means "a messenger, ambassador."
And in the parable of the vineyard the Saviour speaks of
himself in the same way: "last of all he sent unto them his son." Again,
he says, "I am sent to preach the kingdom of God."
At the house of Cornelius, Peter also called attention to:
"The word which God sent unto the children
of Israel, preaching peace by Jesus the Messiah." [Acts 10:36]
The Father says:
"This is my beloved Son, hear him." [Luke 9:35]
And Moses said:
"Him shall you hear in all things whatsoever
he shall say unto you. And it shall come to pass that every soul which will not
hear that prophet shall be destroyed" [Acts 3:22, 23].
To make the subject still clearer, we find the Lord Jesus
placed before us also in the attitude of a witness bearing testimony. Thus, he
is called:
"The Faithful and True Witness." [Revelation 3:14]
And he declares of himself:
"For this cause came I into the world,
that I should bear testimony to the truth." [John 18:37]
Now the message or doctrine which he preached is "His
testimony" and the Scriptures assure us that:
"He that has received his testimony has set to his seal that God is
true"
but on the other hand:
"He that believes not the son shall not see life, but the
wrath of God abides
on
him.' [John 3:33, 36]
We have now shown, by varied illustration and
overwhelming proof, that to "believe in the Lord Jesus the Messiah," in a true and
Scriptural sense, is to believe and obey that message or testimony which he has
proclaimed to men.
What then is that message or testimony which is so
essential to salvation? Our eternal destiny depends on a truthful answer to
this question; and the Lord be praised that we are not left in the dark on a
subject of such vast importance. Peter has with great precision pointed out the
path by which we can find what that message was. He says that:
"The word which God sent unto the children of Israel,
preaching peace by Jesus the
Messiah.
. . was published throughout all Judea, and began from Galilee, after the
baptism which John preached." [Acts 10:36, 37]
With such "great plainness of speech" as this,
how is it possible for us to miss that word or message for which we are
searching? We are told, 1st, Who sent it - " the word which God sent"; 2nd,
To whom it was sent - "unto
the children of Israel"; 3rd, By whom it was sent—"by Jesus
Christ"; 4th, In what region it was published — "throughout
all Judea"; 5th, From what point it began—" from
Galilee"; 6th, At what time it began - "after the baptism which John preached."
Such plain directions take us directly to Mark 1:14, which says:
"Now after that John was put in prison,
Jesus came into Galilee, preaching THE GOSPEL OF THE KINGDOM OF GOD."
How accurately these answer to the language of Peter! John
"was a bright and shining light," but his ministry had now ended.
His voice had been hushed on the banks of the Jordan. Eager crowds no longer
thronged its verdant slopes - all
was silence and solitude there; for John had been torn away from his holy work
and shut up in a dark and gloomy prison. And there he was put to death as the
reward of a cruel young woman for dancing. Contrast her conduct with that of
the pious Esther who fasted and prayed to save life. Who then can love dancing,
after seeing that it caused the murder of one of whom the Saviour said, "Among
them that are born of women there hath not risen a greater." But
although the Lord allows his workmen to be buried, he carries on his work; for
after John's voice was hushed, the blessed Saviour "began from
Galilee" proclaiming:
"The gospel of the kingdom of God" Another portion of Scripture informs us
that he "went about all Galilee, teaching in their synagogues and
preaching the gospel of the kingdom." [Matthew 4:23]
Nor did he confine his ministry to that section, but
published the same great message "throughout all Judea," as we learn
from:
Luke 8:1 - "It came to pass
afterward that he went throughout every city and village, preaching and showing
the glad tidings of the kingdom of God"
When the people of Capernaum urged him to stay longer with them,
he refused, saying:
"I must preach the kingdom of God to other
cities also; for therefore am I sent." [Luke 4:43]
And even in that solemn interval between his resurrection
and ascension his theme was still:
"the things pertaining to the kingdom of
God," [Acts 1:3].
Thus, I have plainly and abundantly proved that "THE
GOSPEL OF THE KINGDOM" is the great message or testimony which the Messiah has brought to men. It
follows, therefore, that ''The gospel of the kingdom" is what we must
believe before we can be truly said to "believe in the Lord Jesus the Messiah." He
has commanded us to believe that gospel.
"Jesus came into Galilee preaching the
gospel of the kingdom of God, and saying, 'Repent you, and believe the gospel'
" [Mark 1:14,15].
Of course, He did not command them to believe "another
gospel" than the one that He was preaching. The language, therefore,
proves that He commanded them to believe the identical gospel that He was
preaching -
"the gospel of the kingdom of God." Does anyone imagine that it is
not essential to keep his
commandments?
"Why do you
call
me Lord, Lord, and do not the things which I say?" [Luke 6:46]
"You are my friends if you do what ever I command you." [John 15:14]
"Whatsoever he says unto you do.” [John 2:5]
“If you love me keep my
commandments." [John 14:15]
Keeping his
commandments is a test of our loving him,
and certainly no one can be saved who does not love him, for the fearful penalty has been
pronounced:
"If any man love not the Lord Jesus the Messiah let him be Anathema
Maranatha," i.e. accursed when the Lord comes. [1 Corinthians 15:22]
Because the son of
God has set us the example and made the kingdom of God the great and constant
theme of his discourse, we know this must be the wisest, noblest and best theme
that can occupy the minds or tongues of men. But it is well known that
multitudes of modern teachers, both in high and low positions, with a blind and
fatal persistency, refuse to either believe or preach that blessed gospel of
the kingdom. For all the world I would not want to be in the place of such
teachers at the day of judgment. A prominent member of a popular denomination
once told me that he had been attending his church twenty-five years
but did not remember ever having heard that expression. “the gospel of the kingdom” used there, or to have heard a sermon
preached on it. A preacher of another large and popular sect told me that he
remembered the expression, "the gospel of the kingdom” and he believed
that it occurred "somewhere in the Epistles." Another preacher who
said he had studied Greek and Hebrew, had studied regularly in theology, and
had been preaching six years. On being
questioned by me as to whether the expression "the gospel of the
kingdom" occurs in the Old or New Testament, he said that he believed it occurred in the
Old Testament, "perhaps in the Psalms," and that he had never
preached a sermon on the subject. But, according to Cruden's Concordance, that
expression is not once found in the Epistles, the Psalms, nor in the Old
Testament at all. Do not these incidents prove that a great apostasy has taken
place in the world, and that men have "departed from the faith" and
fallen into the pernicious practice of preaching "another gospel"
than that which the Lord Jesus preached? The scriptures reveal that Jesus
constantly preached about the coming kingdom of God.
"And he
called the Twelve together, and gave them power and authority over all demons,
and to cure diseases. And he sent them out to preach the Kingdom of God
and to heal the sick.” “And they
departed and went throughout the villages proclaiming good news and
healing people everywhere.” [Luke 9:2, 6]
Here we discover, that in Scriptural phraseology, preaching
the kingdom is the same as preaching the gospel – good news. It follows, therefore, that those
who do not preach the kingdom do not preach the gospel – good news. So important is preaching
the kingdom that when a certain man requested leave to first go and bury his
father, Jesus said:
"Let the dead bury their dead; but you go and preach the kingdom of God." [Luke 9:60]
But the gospel of the kingdom was not restricted to
Palestine, for towards the close of his personal ministry the Saviour said:
"This gospel of the kingdom shall be preached in all
the world." [Matthew
24:14]
This language was both a prophecy and a command. By
examining the record, we discover that this prophecy was not fulfilled, nor
this command obeyed, until after Pentecost; it is therefore the only true
gospel of the present dispensation. I say the apostles did not go into all the
world until after Pentecost, because until then the limits of their ministry
had kept them in Palestine:
"Go not into the way of the Gentiles, and into any
city of the Samaritans enter you
not." [Matthew
10:5]
This was before the Saviour ascended. And when he was about
to ascend, he charged them:
"Wait in
the city of Jerusalem, until you be
endued with power from on high." [Luke 24:49]
While preaching in Judea they needed only to know the
language of that land; but how that they were to go into all the world, they
needed to be endued with power to speak the languages of the various nations to
whom they were sent. This power was conferred on them in the gift of tongues on
the day of Pentecost, about ten days after the Lord ascended. Thenceforth
nothing hindered them from going into all the world and preaching the gospel of
the kingdom to every creature, according to
the prophecy and command of the Saviour, who had also said:
”You shall
be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and
unto the uttermost parts of the earth” [Acts 1:8]
Thus, we perceive that the gospel of the kingdom was as
universal in the apostolic preaching as the baptismal formula was in their
baptizing. We rightly conclude that baptizing in the name of Jesuswas practiced
everywhere by the apostles:
On the same principal we conclude that "the gospel of
the kingdom" was preached everywhere the apostles went, for the words of
the Master - "this
gospel of the kingdom shall be preached in all the world" - plainly required them to preach it. We have frequent illustration to the preaching of the
kingdom by the apostles. Thus, we find Philip in Samaria:
"preaching the things concerning the kingdom of God,
and the name of Jesus the
Messiah."
[Acts 8:2]
Note: When you preach
about the name of the Lord Messiah Jesus you are telling people all that name
stands for, including all that Jesus did and will do in the future when he is
sent down to take his place on the throne of David at Zion to rule as the king
of Israel and Lord over all the nations that survive the wrath of Yehovah and
enter into the 1,000 rule of the Lord Messiah Jesus.
Also Paul in Ephesus, and other places, preaching:
"the things concerning the kingdom of God." [Acts 19:8; 20:25].
In Rome he dwelt two whole years:
"preaching the kingdom of God, and teaching those
things which concern the Lord Jesus the
Messiah."
[Acts 28:23, 31].
As the Bible teaches but one faith and one hope, so also it
recognizes but one gospel, and pronounces a double curse on man or angel who
shall dare to:
"preach any other gospel." [Ephesians 4:5; Galatians 1:8, 9]
And now, after the preceding testimonies, can you doubt
what is that one gospel? Surely it can be none other than "This gospel of
the kingdom" which the Saviour said should "be preached in all the
world;" and which was carried to one place "as" to another, for
Paul tells the Colossians that it had to come unto them:
"as (kathos just as) in all the world." [Colossians 1:6, 23].
And since there is but one gospel, it follows that it is
"this gospel of the kingdom" of which the Bible says:
"And he
said to them, “Go into all the world and proclaim the good news - gospel to the
whole creation. Whoever believes and is baptized will be saved, but whoever
does not believe shall be condemned.” [Mark 16:15, 16].
Behold then the awful penalty of either preaching or
believing "any other gospel" than "this gospel of 18 the
kingdom."
Of course, to preach the gospel of the kingdom is not to
merely repeat that phrase again and again in the hearing of the people; for
what information could they possibly gain by such a procedure? The word
translated "gospel" (euaggelion) means "a good message, glad
tidings, joyful news." To preach the gospel of the kingdom therefore is to
preach those things which constitute the good message, or "glad tidings of
the kingdom." This is illustrated in the case of Philip who in Samaria
preached the gospel of the kingdom by preaching:
"the things concerning the kingdom of God, and the
name of Jesus the Messiah."
[Acts 8:12]
And we know that the preaching of Philip, in Samaria
harmonized with that of Paul in Corinth, and with that of all the apostles in
all places; for there was but one gospel – good news message preached by them all.
As Moses did not give two or more opposite codes of law for the Mosaic
dispensation; so, neither did the
Messiah Jesus give two or more opposite gospels for the present
dispensation. But as anciently there were some who perverted the law of
Moses by their tradition, so now there are some who pervert the gospel of the
kingdom by their tradition. Since, however, it was necessary for the
Samaritans to believe:
"the things concerning the kingdom of God, and the
name of Jesus the Messiah":
"it is just as necessary for us to believe the same
things; for it is our duty to:
"hold fast the form of sound words;" [2 Timothy 1:13To
"earnestly contend for the faith once delivered to the
saints;” [Jude 3]
To
"ask for the old paths and walk in them." [Jeremiah
6:6]
We have now proved that the only way to preach or believe
the gospel of the kingdom is to preach or believe those great truths of which
that gospel consists of. This brings us to the important question, "Of
what truths does that gospel consist of?" Those truths, according to the
plain teaching of the Bible, are:
1. It will be a divine kingdom, as its name implies; "the kingdom of heaven," or "the kingdom of God." It is called by these names because it is a kingdom which:
"the God of heaven will set up." [Daniel 2:44]
It will be as far superior to human kingdoms as light is superior to darkness. But although its king and princes will be spiritual beings, yet they will be none the less really present in bodily and tangible form. If this audience were composed of angels instead of mortals, it would be strictly a spiritual audience, and yet visible and tangible, for the angels have tangible and visible bodies. Three dined at the tent door of Abraham, and he brought water to wash their feet. Afterwards, two lodged in the house of Lot, ate unleavened cakes, and grasped him and his family by the hands to hurry them out of Sodom. One wrestled with Jacob, and by a touch caused him to limp; "for a token" as Scott says:
"that it was a reality, and not a dream, or vision, or delusive imagination" Of course, Jacob could not lay hold on and wrestle with an intangible "ghost.
Well,
we know that the risen and glorified saints will be "equal unto the
angels;" yea more, the blessed Redeemer will "change" (not
annihilate) their bodies, and fashion them:
"like
unto his glorious body." [Luke 20:36; Philippians 3:21].
And
we have many "infallible proofs" that his body was visible and
tangible, for it came forth from the tomb after the stone was rolled away; it
had "flesh and bones," and could be seen and handled; he did also eat
and drink with his disciples after his resurrection. - Luke 24:39, 40; Acts 1:3; 10:41.
2. The
Scriptures also testify that the kingdom, although divine and heavenly or
heaven-like, will be on this earth. The covenants with Abraham and David show
that a gracious necessity exists for the return of the Messiah and his reign in Jerusalem over the land of
Canaan and the whole earth. We see not how those "promises made unto the
fathers" can ever be fulfilled unless he shall return, take possession of the
earth, and establish the
kingdom of God here.
When the Lord Jesus says, "my kingdom is not of this world," he does
not mean that it will not be on the earth, but rather that it is not of this
world as to origin or source; for the preposition 'ek' translated
"of," is frequently used with reference to the origin or source of a
thing. So, the apostles and the baptism of John were truly and literally on the
earth and in the world; and yet the baptism was not "of (ek) men,"
nor were the apostles "'of (ek) the world," Certainly those who say
that the church is the kingdom admit that the kingdom is in the world, for the called-out Assembly is here. The territory or land-basis of the
kingdom is a prominent item of the gospel of the kingdom. Almost the first thing that a schoolboy
finds in his geography concerning any human kingdom is a description of its
whereabouts, its territory, its area, etc. Then he reads of the royal family,
the capital city, the constitution, the condition of the populace, etc. And
this illustrates, in some degree, the method in which the Bible treats of that
divine kingdom, which is the great theme of Scripture, from Genesis to
Revelation. The Saviour said:
"The
kingdom of heaven is like unto a grain of mustard seed, which a man took, and
sowed in his field" He afterwards explained to his disciples that
"the field is the world" [Matthew
13:31, 38]
This teaches most plainly, that the kingdom, though a celestial germ, is to be implanted and to grow in terrestrial soil. And the same is taught "without a parable," when the disciples, though on earth, are told to pray, "Thy kingdom come." The New Jerusalem will be on earth, and:
"The THRONE of God and of the Lamb shall be in it;" hence that throne also will be on earth. [Revelation 21:2, 10; with 22]
Could
we desire any plainer language than the assurance that:
"His dominion shall be from sea even to sea,
and from the river to the ends of the earth." [Zechariah 9:10]
"The whole earth." [Daniel 2:35]
That
"The
kingdom, the dominion and the greatness of the kingdom under the whole heaven
shall be given to the people of the saints of the Most High?" [Daniel 7:27. 20]
"The kingdom of this world" shall become the kingdom of our Lord and His Messiah" [Revelation 11:15]
That the Messiah shall have the heathen for his inheritance and:
"the uttermost parts of the earth" for his possession? [Psalm 2:8]
Surely,
I have quoted testimony enough to prove, beyond the shadow of a doubt, that the
kingdom will be on earth. The celebrated Dean Alford says:
"That the Lord will come in person to this our earth; that his risen elect will reign here with him and judge; that during that blessed reign the power of evil will be bound, and the glorious prophecies of peace and truth on earth find their accomplishment. This is my firm persuasion, and not mine alone, but that of multitudes of the Messiah's waiting people, as it was of his primitive apostolic church." Prol. to vol. iv of N. T.
3. That it will be an everlasting kingdom, that shall not pass away, and of which there shall be no end. In proof of this I need only refer you to the following testimonies:
"Of his kingdom there shall be no end." [Luke 1:33]
"The everlasting kingdom of our Lord and Saviour Jesus the Messiah." [2 Peter 1:11]
"His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." [Daniel 7:14, 27]
"The God of heaven shall set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Daniel 2:44]
3. That Jesus is the the Messiah, the son of God, and has been appointed by the Father to be the King in that kingdom. Nathaniel confessed:
"Rabbi, you are the son of God, you are the King of Israel." [John 1:49]
Peter also confessed:
“you are the Messiah, the son of the living God." [Matthew 15:16]
It is to him that the Father says:
"I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." [Psalm 2:8]
It is of him the prophet says:
"His dominion shall be from sea even to sea, and from the river to the ends of the earth." Zechariah 9:10]
He is called the "mighty God:
"and will come in the glory of his Father to take his seat on the throne. [Isaiah 9:6, 7; Matthew 25:31]
Accordingly,
the kingdom is called:
"the
kingdom of the Messiah and
of God." [Ephesians
5:5]
"the
everlasting kingdom of our Lord and Saviour Jesus the Messiah." [2 Peter 1:11]
“Fear not little flock, for it is your Father's good pleasure to give to you the kingdom." [Luke 12:32]
And when will he give it to the little flock? Mark well the answer:
"When the son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. ...Then shall the King say unto them on his right hand, Come, you blessed of my Father, inherit the kingdom." [Matthew 25:31, 34.
5. That in order to obtain an inheritance in that kingdom a person must become righteous:
"for the unrighteous shall not inherit the kingdom of God." [l Corinthians 6:9]
It is
"promised
to them that love him," [James 2:5;
“the saints of the Most High," [Daniel 7:18, 22]
To
the "little flock," [Luke 12:32]
to
"the righteous," [Matthew 25:34, 37]
Therefore,
the Saviour directs us to:
"seek first the kingdom of God and his righteousness." [Matthew 6:33]
The kingdom is the aim and end; righteousness is the road to it. That righteousness comes only through the Messiah, as new creations in him, and by the merits of his atonement, or at-one-ment, as the word implies.
"The MessiahChrist died for our sins." [1 Corinthians 15:3]
"By the obedience of one shall many be made righteous." [Romans 5:19]
"The Messiah is the end of the law for righteousness to everyone that believes." [Romans 10:4]
That righteousness, long ago purchased by the precious blood of Christ, is now individually applied to the believer of the gospel of the kingdom when he is baptized for the remission of sins; for such is the plain requirements of Scripture:
"repent and be baptized every one of you, in the name of Jesus the Messiah, for the remission of sins" [Acts 2:38]
''arise
and be baptized and wash away thy sins, calling on the name of the Lord." [Acts 22:16]
After the believer has been thus baptized, he is said to be in the Messiah; and if any man be in the Messiah Jesus, he is a new creation, for there is no condemnation to them that are in the Messiah Jesus, who walk not after the flesh but after the Spirit. [2 Corinthians 5:17; Romans 8:1]
6. In order to inherit the kingdom of God a person must also be made immortal; for flesh and blood cannot inherit the kingdom of God. [1 Corinthians 15:50] On this text Adam Clarke has truly said:
"Man in his present state cannot inherit the kingdom of God; his nature is not suited to that place. . .. Paul is certainly not speaking of flesh and blood in a moral sense, to signify corruption of mind and heart; but in a natural sense."
Scott also, after describing the change which takes place in those who shall arise from the grave, says:
"A similar change must also be made in the bodies of those who shall be found alive at the day of judgment: for flesh and blood, the human body in its present form and gross manner of subsistence, and with its present animal wants, propensities, and infirmities, cannot inherit the kingdom of God."
That immortality is to be obtained through the Messiah alone, at the resurrection:
"The wages of sin is death, but the gift of God is eternal life through our Lord Jesus the Messiah": [Romans 6:23]
"This corruptible must put on incorruption, and this mortal must put on immortality. So, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory. O death, where is your sting? O grave, where is your victory? [1 Corinthians 15:53-55]
I have now proved that to believe on the Lord Jesus the Messiah is to believe the gospel of the kingdom of God, which teaches that Jesus as Lord and Messiah, will come and establish that kingdom of God on earth, and give to the righteous immortal life and happiness and joy therein, at the resurrection. This is that:
"great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him." [Hebrews 2:3]
"How shall we escape if we neglect so great salvation?"
This is a solemn question which neither man nor angel can answer, for there is no escape for any who neglect it. You need not revile or oppose, but merely neglect it, to insure your destruction. You have heard the question, "What must I do to be saved? "Now if you ask, "What must I do to be lost?" I answer, "Do nothing! you are rushing along the track to perdition; just keep your seat, you need not change cars at all; remain as you are, without hope, without the Messiah, and without Yehovah - God in the world; go away from here today just as you came; continue to neglect; only to neglect so great salvation; you will not escape the consuming wrath of Yehovah - God." Do you protest that you have not committed any great sin to deserve such a fate? I answer that the sin of omission; the sin of not believing in the coming Gospel – good news of the kingdom of God; is a great sin and worthy of death for:
"he that believes not shall be condemned." [Mark 16:16]
"Without faith it is impossible to please God." [Hebrews 11:6]
So, you see, that if your entire life until now could have been pure as the white lily in the morning dew, this would not relieve you from the necessity of believing the gospel of the kingdom. I have shown you that the son of God preached the gospel of the kingdom of God, and that:
"he that believes not the son shall not see life; but the wrath of God abides on him." [John 3:36]
Oh, think of the wrath of God! The wrath of him of whose power and sublimity we have astonishing examples in the creation of man; of the starry sky; of the troubled ocean; of majestic rivers; deafening cataracts; lofty mountains; volcanoes, earthquakes, the solar system; the universe. Of him in whose path yonder great blazing sun is but as a glittering sand; while the myriads of stars that form the Milky Way are as trembling white lilies that fringe the pearly track of his chariot wheels. Of the wrath of him with whom:
"the nations are as a drop of a bucket and are counted as the small dust of the balance." [Isaiah 11:15]
"O, who can stand before his indignation, and who can abide the fierceness of his anger?" [Nahum 1:6]
Unless you believe, you will "die in your sins." O how different is this from dying in the Messiah; from falling asleep in Jesus; from dying the death of the righteous and having your last end like his! Have you never thought of the kind of death you would prefer? When quite a young man I attended on several occasions at the bedside of a gentleman who was dying of dropsy; and the excruciating pain he suffered as the water rose higher and higher, and crowded around his heart, filled my mind with a horror of that disease, and caused me to inwardly pray that Yehovah - God would never allow me to die that way. But what is that compared to the pain and horror of dying in your sins?
Better die in the deepest and most fearful dungeon that the ingenuity and cruelty of man could invent, than to die in your sins. Better die in the pest-house, reeking with smallpox and every other contagious disease, and avoided by your nearest friends, than to die in your sins. Better die in the devouring jaws of wild beasts, all mangled and torn to pieces, than to die in your sins. Better die in the flames of martyrdom, at the burning stake, surrounded by a hissing crowd of persecutors, than to die in your sins. Better die in a midnight storm, "far, far at sea," and sink down into its dark depths with no eye to pity and no arm to save, your cries of distress being drowned by the roar of the winds and billows, than to die in your sins. Better die in the appalling flash of a thunderbolt, without one moment's warning to say, "God be merciful to me," and with no time to bid farewell to father or mother, sister or brother, wife or children, than to die in your sins. Better die in the fearful spasms of hydrophobia, when it would be considered an act of mercy to smother you between two feather beds, than to die in your sins. Better die on a pallet of straw, in starvation, solitude and neglect, with no one to give you a cup of cold water or a crust of bread, than to die in your sins. And yet surely, surely, you will die in your sins unless you believe and obey the gospel of the kingdom.
To speak of obeying the gospel implies that it carries with it commands to be obeyed, as well as truths to be believed. In the great commission under which the apostles were sent into all the world, they were instructed to baptize those who believed. Go, teach all nations, baptizing them
"he that believes and is baptized shall be saved." [Matthew 33:19; Mark 16:15, 16].
And
thus, it is that in the very first sermon preached by the apostles under that
commission, we find them commanding their hearers to be "baptized for the
remission of sins." [Acts 2:38]
"Arise and be baptized and wash away your sins." [Acts 22:16]
I
might refer to more instances, but these are enough to prove that baptism is
one of the great commands of the gospel. And
"what shall the end be of them that obey not the gospel?" [1 Peter 4:17]
This question is asked by Peter, and answered by Paul
"The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and obey not the gospel." [2 Thessalonians 1:8]
But it is a precious privilege that though your sins would hurl you headlong into the consuming billows of the lake of fire, yet you are permitted to go down into the cool and pleasant baptismal waters and wash away your sins through the merits of the blood of the Lamb.
Yes, baptism is a command of God. Then why not decide to wholehearted be to die to self and be subject to the will of Yehovah – God and be "baptized straightway?” Can you frame an excuse that will be sufficient in the sight of Him who knows every thought of your heart? Look at Calvary and see the tender form of the loving Saviour stretched upon the cruel cross, and bleeding from his head, his hands, his feet, and even from his heart; for you! Surely
"thed love of the Messiah constrains us" to keep his commandments. [2 Corinthians 5:14]
Look forward to the resurrection morn, and see the pearly gates of the New Jerusalem; over them in blazing letters that gleam far out over hill and vale, behold the words, "Blessed are they that do his commandments that they may have right to the tree of life, and may enter in through the gates into the city.” See the white-robed and shining ranks of the redeemed; every face beaming with unutterable joy, as with eager steps they press through those white and pearly gates that stand wide open to receive them; while from within bright angel-choirs hymn sweet welcomes, and strike their golden harps afresh to sing the triumphs of redeeming love.
"Blessed are they that do his commandments, that they may have right to the tree of life and may enter in through the gates into the city." [Revelation 22:14]
O then
"why do you wait? Arise and be baptized, and wash away thy sins, calling on the name of the Lord." [Acts 22:16]
Hear the blessed Saviour's tender and loving invitation
"Come unto me all ye that labour and are heavy laden and I will give you rest; take my yoke upon you and learn of me, for my yoke is easy and my burden is light." [Matthew 11:28, 30]
The Father himself invites you; yes, the great Jehovah himself condescends to plead with you
"Come now, and let us reason together, says Yehovah - God; though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool." [Isaiah 1:18]
Angels rejoice over one sinner that repents. Saints on earth are glad to welcome you into the called-out Assembly of God. Begin today to lead a life becoming more like the Lord Jesus every day, realizing that he is the outshining of the glory of his God and Father, Yehovah. The Bible nowhere tells you to put it off until tomorrow, but
"today
if you will hear his voice,
harden not your hearts." [Hebrews 3:15]
Written in the 1800’s by Wiley Jones an elder in the called-out Assembly and edited by Bruce Lyon
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