And Judas Iscariot Part 9

It is with G.o.d's hand that the work is done; and for very many reasons this is a great comfort to us.

First: Because it was G.o.d's hand that made the record, he it was who put down all your sins. He never rested in his work; week after week, month after month, year after year, the recording work was being done until your record became blacker than the blackest midnight; and behold the hand that made the record blots it out.

Second: It was his hand against which you offended. Your sin was against yourself. It is true it hurt your character, lowered your self-respect; but more especially was it against G.o.d, for you despised his authority, forsook his service, broke his laws, defied his justice; you grieved his spirit, and you crucified his Son. And behold it is the hand against which you committed all these offenses which blotted out your transgressions.

Third: It is the offended hand which blots them out. It was the hand that opened the fountains of the deep, and behold the floods came, the waters above and the waters below clasped their hands and destruction was everywhere save in the Ark. It was his hand that brought destruction upon the cities of the plain, consuming them with a mighty flame, and it was his hand that opened the sea for the children of Israel and then closed the sea over the pursuing Egyptians. The very thought of the offended hand makes us tremble, but behold, it is this hand that blots out all our transgressions.

Fourth: It is the hand of justice that does the work. The same hand wrote, "The wicked shall not go unpunished," and wrote again, "The soul that sinneth it shall die," and wrote yet again, "The wages of sin is death." This hand is stretched forth in our behalf.

I doubt not the question has often come to us, "How can G.o.d be just and be the justifier of them that believe?" In the light of such statements as these just quoted I am sure it is for this reason--it is for the offering of the just for the unjust. He made him to be sin for us who knew no sin, that we might be made the righteousness of G.o.d in him. A man was needed for such an offering, and Christ became man.

The man required must be born under the law, so Christ came in the likeness of sinful flesh. The man born under the law must be without sin, so he was born pure. The man born under the law and without sin must be willing to die, and so he came saying, "I delight to do thy will, O G.o.d." And the man born under the law, without sin and willing to die must be able to provide an atonement which would make the wandering sinner and the love of G.o.d one, and so Christ at the command of G.o.d was thus furnished a sacrifice of sufficient power and magnitude to save the whole world. It is this hand of G.o.d that blots out our transgressions.

Fifth: It is the hand of the Supreme Being that does the work. What a word of encouragement this is. It was this hand that made the worlds and hurled them off into s.p.a.ce. It was this hand that created man and made him in the likeness of G.o.d. It was this hand that formed the countless number of angels, and has ever directed their heavenly movements. It was this hand that wrote the law upon Sinai. And it was this hand that holds the keys of the kingdoms of heaven and h.e.l.l. He blots out our transgressions. From his decision there can be no appeal. With such a work as this, who shall lay anything to the charge of G.o.d's elect? Would G.o.d that justifieth do it, or Christ that died consent to it? In the light of such a thought the Apostle Paul says, "For I am persuaded, that neither death, nor life, nor angels, nor princ.i.p.alities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of G.o.d, which is in Christ Jesus our Lord" (Romans 8:38-39).

III

Our sins are blotted out for his sake. G.o.d saves the sinner not alone because of pity for the sinner, and certainly not simply because he is in danger of h.e.l.l, but in order that he may glorify himself; and this is no selfish glorification, but rather in order that he may show to us now and throughout all the ages what he really is. G.o.d has made different revelations of himself. We have beheld his wisdom in creation, in his providences and in his word. We have seen his justice in that he gave his only begotten Son to die for poor lost men. We have seen his power in the working of miracles and the transforming effect of his grace. It remains for us to see his love in the story of salvation, for until we behold him as the Savior of the sinner we do not know him. It is this that shall make us not only rejoice here in time but rejoice with joy unspeakable in eternity. The Apostle Paul writes in Ephesians 2:7-8, "That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of G.o.d."

IV

Our sins are blotted out from G.o.d's memory. The last of this wonderful text is the best. When we detect a failure of memory here in this world among our friends it is an evidence of weakness, but it is no weakness in G.o.d to forget. This is but another one of those expressions descriptive of G.o.d in which human language is used to describe a thought and in which human language is too poor an agency to convey all the depth of the meaning. It is just another picture of G.o.d stooping down to meet our weakness and it is G.o.d a.s.suring us that our sins are gone completely. It is as if they never had existed, for they shall never stand against us and in the day of judgment they shall not even be mentioned. Our sins must have been a grief to him, just as the sin of an earthly child is the source of sorrow to an earthly parent; but they are so no longer, for he has forgotten. The Bible represents G.o.d as being angry because of our transgressions, but if ever there was anger with him it is so no longer, for you cannot be angry with a person whose injury against you you have forgotten entirely. We do not in this world speak of what we have forgotten, nor will G.o.d speak of our sins. We do not punish what we have forgotten, nor will G.o.d permit us to be punished, for he has blotted out our transgressions and will remember them no more. There is no awaiting penalty for your sin, there is no judgment to meet at the great white throne, there is no h.e.l.l for you at the last, for your sins, for Christ's sake, have been forgotten.

If you cast a stone into the water and it sinks away there is for a time a ripple, where the stone has gone down; but in a moment it has gone forever, you can see it no more. So G.o.d has cast our sins into the sea and the place where they have gone cannot even be found.

V

But what must I do to take advantage of all this gracious offer of G.o.d?

I answer according to the Scripture. There must be true repentance; repentance is a change of mind, it is having a new mind for G.o.d. There must be regeneration; regeneration is a change of nature, it is a new heart for G.o.d. There must be conversion; conversion is a change of living and a new life for G.o.d. If we would be born from above we must accept G.o.d's word.

Two friends were conversing one evening. One of them with a skeptical mind had just rejected the Bible because it did not tell him the things that he would know. He insisted on knowing how the worlds were made, and demanded that he should be told concerning the origin of heaven and why G.o.d permitted it, and because the Bible failed here he would have none of it. Just as his friend was leaving the skeptic said to him, "Here is my lantern. I want you to take it and it will light you home." But the lantern was refused by the Christian man, "for," said he, "this lantern will not light up the mountains in the distance, nor the valley stretching away at my feet." His friend was amazed. "Man,"

said he, "take the lantern; it will make a road for you across the moor and light up your pathway home." "Oh," said his friend, "if that is true I will take it; but listen to me. So is the Bible not for distant paths of investigation; it is not so much to tell us concerning creation and existence--we shall know these things by and by. It is for the path at your feet and it will light you home a s.p.a.ce at a time." The skeptical man saw it in an instant, he took G.o.d's word and came back again to the faith of his childhood.

So I offer it to you with its promises as of lanterns, if its commands are carefully received and followed out. You, too, may pa.s.s from darkness into light and you may claim from G.o.d this text of mine which says, "I even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins."

CONVERSION

TEXT: "_And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven._"--Matt. 18:3.

Jesus Christ was the world's greatest teacher and preacher. Mult.i.tudes followed him because he taught them, not as the scribes, but as one having authority. He came to them with the deepest truth of G.o.d, but couched in such familiar expressions, and told in such a fascinating way, that all men heard him and went their way rejoicing that so great a teacher had come into the world as the messenger of G.o.d. He desired to speak to them concerning the kingdom, and seeing on the distant hillside a farmer sowing his seed, he gave them the parable of the sower; and every farmer in his company began to understand his message.

He told them the story of a woman baking bread, and in the spreading of the leaven every housekeeper had a vision of one of the deepest principles of the coming kingdom. He gave them the account of the boy who went away from his home, breaking his mother's heart, and, according to tradition, putting her in her grave; causing his old father to bow his head in shame again and again, and yet in spite of it all, his father loving him; and every listener learned from the story a lesson concerning the love of G.o.d which could have been given to him in no other way. He was acknowledged as the world's greatest teacher and preacher.

The text is introduced by the word "verily," and this is peculiar to Jesus. The word calls especial attention to the coming message. It was as if he had sounded a bell and said, "Stop and listen"; and wherever the word "verily" occurs the Bible reader would do well to give heed to the message of Jesus.

What hope is there for the moralist when Jesus said, "Except ye be converted"? What hope can there be for the man who says G.o.d is so merciful that he will not allow him finally to be lost when Jesus said "Ye shall not enter into the kingdom, except ye be converted and become as little children."

It will be necessary for us to read carefully verses eight and nine in this eighteenth chapter of Matthew, if we would be impressed with the importance of conversion. There are solemn words here. "Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into h.e.l.lfire."

I have been told that there are two ways of reading this text. The first is as we have it in the King James version; the second would make it read thus: "Verily, I say unto you, except ye convert yourselves and become as little children, ye shall not enter into the kingdom of heaven." Those who hold to this second reading say that there is a difference between regeneration and conversion--that regeneration is G.o.d's part of the contract, while conversion is ours; that conversion is simply having the willing mind, while regeneration is G.o.d's imparting to us his own life; and to convert one's self is simply to be willing to be saved. And this is all-important, for even G.o.d himself cannot save us against our wills. But I prefer to use, in my treatment of the text, the generally accepted idea of conversion, and wish my message to center around the following questions: What is conversion?

How may I be converted? Do I know when I was converted? How may I know certainly?

I

What is conversion? I own a piece of property, and you desire to purchase it. You pay me a price, and the property is transferred from my owners.h.i.+p to yours. It is a converted piece of property. This is just a hint as to what conversion is. We were sold under sin; and if any should object to this expression, we have sold ourselves under sin.

Jesus came and in the shedding of his own blood paid the price of our redemption. As a child of G.o.d, I am bought back from bondage to freedom. To be converted is to be turned about. Going away from G.o.d, I turn towards him. With my face set away from heaven, I deliberately turn and accept Jesus, who said, "I am the way, the truth, and the life." To be converted is to cross the line which separates light from darkness, and may be done as easily as if one drew a line in the path before him and stepped over it. Both of these would be by the act of one's will; only it is to be remembered that when by faith we accept Jesus there is imparted to us a knowledge which comes from the Holy Ghost alone; while we seem to be acting in our own strength, yet really it is in the strength of G.o.d. Let it be remembered, however, that no two people may have exactly the same experience. There is an ill.u.s.tration of this in the healing of the blind men in the New Testament. I can imagine them having a convention, and each giving his testimony. One declares that the only way to receive your sight is to have clay and spittle put upon your eyes and to wash in the pool of Siloam. Another ridicules this experience and declares that only the touch of the fingers of Jesus is necessary. Still another speaks and emphatically declares that even the touch of Jesus is superfluous, for at the command of Jesus he saw clearly. Another says that instantaneous sight is impossible, and describes his own experience, when he saw men like trees, walking. But when all have given their testimony, they finally unite in declaring that whereas they once were blind, now they can see; and after all this is the important matter. A friend of mine described a number of people who came to view "The Angelus" that celebrated masterpiece of Millet's. Some people admired the perspective; others, the figure of the man; others, that of the woman. One man simply stood aghast as he looked, and exclaimed, "What a marvelous frame that picture has!" and no two people expressed the same opinion concerning the masterpiece. How could we expect them to have the same experience in coming to Christ?

It may be that some will say, "Why insist upon conversion when my life is a moral one?" And my answer is that the difficulty with morality is that it is worked out according to men's standard and falls far short of G.o.d's.

In my first pastorate I had a blind man as one of my hearers. He used to walk about the village where I preached, generally without a guide, and apparently went as easily as a man with eyes. He had a little stick in his hands, with which he touched the trees and the fences, and seemed to know by the very sound where he was. One day at noon, when he should be going home, I saw him walking rapidly away from his home.

I finally convinced him that he was going in the wrong direction, and he asked me to set him straight, which I did. Going in the new direction, he used his stick in the same fas.h.i.+on, used his legs in the same mechanical way, but the difference between the man in the first instance and the second was this--that in the first picture he was going away from home, while in the second he was going homeward rapidly. The trouble with man's morality is that it is self-centered and not Christ centered if he is rejected.

II

How may I be converted? For from the text which says "Except ye be converted" it would seem as if some power outside of ourselves must be working in our behalf, and this is true. The foundation of it all is the atonement by Christ, his sacrificial death upon the cross.

Rejecting this truth, there is no hope for us. In our sinful condition, the spirit of G.o.d rouses us, convicts us of sin, convinces us of our need of a Savior, and finally G.o.d, in his grace, gives us the strength to yield, and we pa.s.s from darkness to light.

Sometimes great need drives us to light, as in the case of Nicodemus; while again great sin compels us to come to him, as in the case of the thief on the cross. But whether it be need or sin, let us start with little faith, if we have no more, and G.o.d will meet us the moment we start. I once conducted services in a soldiers' home. The commanding officer told me, when the service was concluded, of a former inmate, an old sea captain, who came to the inst.i.tution a confessed infidel. He refused to attend any of the services in the chapel; finally he was taken ill, and then the commanding officer entered his room, asking him to read the Scriptures, which he declined to do. Again he came suggesting that he read the Bible to see if there was any part he could believe, and a bottle of red ink and a pen were left by his bedside, the officer suggesting that he mark any verse red if he could accept it. This appealed to the dying man and he said, "Where shall I read?"

The officer said "Begin with John's Gospel." And he did so. He read through two chapters without making a mark, and through fifteen verses of the third chapter. Then he came to the sixteenth verse, which is a picture of the very heart of G.o.d, and he reached for his pen and marked the verse red. When this much of the story had been told we reached the old captain's room and pa.s.sed the threshold to find the bed empty, for he was gone. "I wish you might have seen his Bible," said the captain. "I sent it to his family recently. There was not a page in it that was not marked red." Over his bed swung a pasteboard anchor; marked upon it were these words--"I have cast my anchor in safe harbor." For he had gone home.

III

Do you know when you were converted? That is, do you know the exact time? There are two extremes in experiences in this matter. I recall the experience of an old man who sat in my lecture room one Friday evening, and just as the hands of the clock marked the hour 9:30 he said "I will," and came to Christ. That was the moment of his conversion. But, as for myself, I have not had this experience; I do not know just when I turned to Christ. It must have been when I was but a small child. One of the best women I know has had an experience similar to mine, while one of the greatest preachers in the land has told me that he was a drunkard until he was 21 years of age, and then, on his knees, by his father's death bed, he came to the Savior. After all, it is not so much a question of the knowledge of the day, or the hour, or the month of one's conversion as "Do we now know Christ?"

IV

How may we know that we have pa.s.sed from death into life? Certainly not with our feelings as a proof, for they change as the sands s.h.i.+ft on the seash.o.r.e. If our feelings be the foundation, then we may be in the kingdom and out of it a great many times a day. It is not always to be determined by a great change in one's life, for men who have not accepted Christ have had such an experience. There is only one sure way of knowing it, and that is on the authority of the word of G.o.d.

John 5:24, "Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is pa.s.sed from death unto life." And John 6:47, "Verily, verily, I say unto you, he that believeth on me hath everlasting life."

It is said that Napoleon while riding in front of his soldiers lost control of his horse, when a private stepped from the ranks, seized the horse's bridle and saved the officer's life. Napoleon saluted him and called him captain. "But, sir," said he, "I am not a captain, only a private." "Then," said Napoleon, "I will commission you captain." And immediately he stepped into the company of those officers; they ordered him to the ranks, but he said, "I am a captain." "By whose authority?"

they said. If then he had replied, "Because I feel like a captain,"

how ridiculous it would have been! Pointing to Napoleon, he said, "I am a captain, because he said it." Thus with G.o.d's word as a foundation we stand secure.

V

Do not forget to notice that we are told that we must come like little children. Not like the philosophers of the world, but like little children who always trust implicitly those who are about them. If we would be saved, we must be willing to be taught, and we must some time make a beginning. Then why not now?

Some years ago John B. Gough visited a home in a New England city, and the heartbroken mother told him that her boy, who was an inebriate, was confined in an upper room in the house, which was much like a cell.

The great temperance leader went to speak to him and said "Edward, why don't you pray?" and he said, "Because I don't believe in prayer."