Isaac Massey Haldeman.

Friday night papers, second coming, and other expositions online

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By rev. I: M. HALDEMAN


First Baptist Church


I* « • « • '





THE WW ^^'^^^


The following Papers were written during the
summer vacation, and sent each week to the

The Topics were given by a committee from the
Young People's Association, and were intended to
form the subjects of general testimony.

No attempt at elaboration was made ; much that
was suggested to the mind was kept back from the
pen. The main endeavor was to be topical and di-
rect, as the occasion demanded.

When the public services of the church on the
Lord's Day were suspended, it was felt that the
weekly prayer-meeting should be kept open, as an
opportunity for those whose duties made it neces-
sary for them to remain in the city during the heat-
ed term ; it was thought that such a meeting might
keep alive spiritual interests, form the nucleus for
the constant agitation of spiritual desires, stimulate
work for the coming fall, and be always a refuge
for those otherwise deprived of their regular church

The Pastor also felt that if he should write a
paper on the weekly theme, send it and have it
read, he would, although absent in body, be present
in spirit and word, and thus witness to the people
that he had not forgotten them ; at the same time
he believed that such a work would keep him in
living communion with them, and be a reinforce-
ment to his own spiritual needs.

The result has more than justified the experi-



ment, in the numbers who attended, the spirit
manifested, the hopes brightened, and enthusiasm

As for the pastor, the steady attitude of prepara-
tion for the meeting, the weekly reports from those
who were present, the letters received and an-
swered, have brought him into that closeness of
touch with his church which has fully paid him for
any labor or sacrifice involved.

if the reading of the papers produced but a tithe
of the benefit the writer himself derived from the
study and contemplation incident to preparation, he
is well satisfied that his effort has not been in vain.

Since writing the above concerning the "Friday
Night Papers," it has been determined to add
others, as follows :

The Second Coming.

The Two Natures.

The Lord's Prayer.

How to Study the Bible.

The Holy Spirit.

Genesis Fourth and Fifth.



The Delicate Seal.

Meet for the Master's Use.

The papers on the Two Natures, The Lord's
Prayer, How to Study the Bible, Genesis Fourth
and Fifth, were taught to the Public Class which
meets every Wednesday night in the large audito-
rium of the Church.

The paper on The Second Coming is an address
delivered, in part, before the Southern New York
Baptist Association (October i6, 1900) under
the assigned head of "Neglected Themes in Mod-
ern Preaching."


The Holy Spirit is an address delivered before
the New York Conference of Baptist Ministers.

Moses, Paul, the Delicate Seal, and Meet for the
Master's Use are notes and fragments of sermons
preached in the First Church Pulpit.

I. M. H.


Always Ready 3

The Evil of Envy 9

Perplexity and Prayer 15

The Lord Our Strength 22

Spiritual Growth 29

A Friend In Need 35

Unhesitating Confidence 41

A New Name 47

The Indwelling Presence 55

Abiding In Christ 64

Consecration of Ability 72

The Second Coming 79

The Two Natures in

The So-Called "Lord's Prayer" 137

How to Study the Bible 145

An Address on the Holy Spirit 205

Genesis Fourth and Fifth 221

Moses 239

Paul 249

The Delicate Seal and the Day of Redemption 263

Meet for the Master's Use 275


}> are my witnesses^ saith the Lord.

— Isaiah xliii : lo.


Luke xii: 33-40.

The figure is simple enough.

The proprietor of an estate has been away cele-
brating his marriage.

After the wedding he returns to his estate with his

The men, the servants on the estate, are on the
lookout, watching for his return that they may es-
cort him and the bride into the mansion or palace.

When at last he comes with his bride he inaugu-
rates a new order of things ; that is, he brings his
bride in to share with him the glories of the estate.

At the commencement of the new era he calls
about him all those who have been waiting and
watching for him.

He rewards them with positions on the estate.

The proprietor is the Lord Jesus.

The estate is the kingdom in Israel.

He came and ofltered Himself at first as the King.

They refused Him, crucified Him, and put Him
to death.

God raised Him from the dead and took Him
to heaven.

For two thousand years He has been seeking a

That bride is the church.

The church is now being called out by the Spirit
through the Gospel. When the last individual


member of the bride is called the Lord will descend
secretly into the air as the bridegroom and call the
church up there to meet Him.

The marriage will take place in heaven.

After the wedding he will return to the earth
with His church and set up a new order of things ;
in other words He will bring the church in to share
the glories of the kingdom, the kingdom of heaven
and of God on earth.

The men, the servants, are those among the Jews
who after the church is taken out of the world will
be brought to own Jesus Christ as the true Messiah
through the preaching of the Gospel of the King-

They will at once yearn and pray for the return
of the King and His bride. They will be constantly
waiting for Him.

He is their only hope.

He will come suddenly.

He will then call around Him all those who have
remained watching for Him, and will reward them
with the kingdom.

This is the meaning of v. 32 :

"Fear not, little flock; for it is your Father*s
good pleasure to give you the kingdom."

This is the meaning of the passage in Luke xxii :

"And I appoint unto you a kingdom, as my
Father hath appointed unto me : that ye may eat
at my table in my kingdom, and sit on thrones,
judging the Twelve Tribes of Israel."

The Lord is here evidently addressing the dis-
ciples as the Prophetic Remnant in Israel in the
last days; and thus testifies that the great ground
of reward then will be, "Waiting" for the coming,
the appearing of Christ.



Luke xxi: 2p-j6.

The key of this discourse is to be found in w.,
27, 28.

The key is the distinction between the pronouns
"they" and ''your."

"And then shall they see the Son of man coming
in a cloud with power and great glory."

"And when these things begin to come to pass,
then look up, and lift up your heads ; for your re-
demption draweth nigh."

He says that this present age will end with war,
distress of nations, universal perplexity, and heart

The fig-tree will bud.

The fig-tree is Israel, and the budding is the re-
vival of nationality among the Jews.

When the whole world is under arms ; when the
nations are distressed and in commotion ; when
the Jew begins to show a movement for nationality ;
when there is a tendency Zionward, that is to say,
a Zionist movement all over the world, then the
Lord will come in glory as the world's true King
and Master.

But before these things arrive, when they *'begin
TO come" to pass, he says to the disciples "Lift up
yotir heads ; for your redemption draweth nigh."

"Redemption" according to Romans viii: 23, is
the resurrection of the body, and is the resurrection
spoken of in I Thess. iv : 16, 2y. This is the resur-
rection, and translation of the church.

Therefore our Lord in this passage is addressing
the church anticipatively, and says : "Before the
great crisis comes upon the earth, just when it be-


gins to come to pass, I will take you out of it," as it
is written in Revelation iii : 21.

"I will keep thee from (that is out of) the hour
of temptation (the tribulation) which shall come
upon all the earth to try them that dwell on the

He will take the church out of the world just
as Enoch was taken away before the flood, just as
Lot before the burning of Sodom.

But He also tells them that when they are thus
taken out they will be brought face to face with
the Lord, not as the bridegroom only, but as the
Son of man ; and Son of man according to John v :
27, means the Judge.

That is to say, when the church is taken out
of the world she will be immediately manifested
at the Judgment Seat of Christ; and there each
Christian will be called upon to give an account of
himself as the steward of the manifold grace of

He warns Christians not to be overtaken with
the affairs of this life lest while they may be taken
out of the world and away from its coming woes,
they may also find themselves suffering loss, ac-
cording to I Corinthians iii : 15.

Loss because of entanglement with the world

The exhortation is an assurance against coming
world-wide disaster, but at the same time an ex-
hortation to so live as Christians in constant ex-
pectation of Christ that when they shall be mani-
fested at His Judgment Seat they will not fall but be
able to "stand."

Two great common lessons are taught in each
of these discourses :

I. That those who are in an attitude of waiting,
looking for, and expectation of the Lord will be


greatly rewarded; that nothing will more certainly
assure an Amaranthine crown than waiting for, or
looking for the coming of the Lord.

Wherefore the Apostle writes :

"Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge,
shall give me at that day; and not to me only, but
unto all them also that love his appearing."

Holding to, loving, and waiting for the coming of
the Lord, is sure to get us a reward.

2. Any moment the Lord may come for the
church. Without another warning.

One more plash of a second of time on the dial
plate of prophecy, and we may look in His face, He
in ours.

Get that thought into your soul and mine; the
thought that at any turn in the road we may meet
Him, and hear Him say: *'Quo Vadis?" "Whither
goest thou brother, sister? What doest thou here
for Me? Art thinking of Me? Art toiling for Me?"

Let us get that fact into our blood and brawn
and we will not be entangled with the affairs of
this life ; nay, we shall be free, delivered as those
who are on the lookout for the King and Master
of the world.

And if suddenly we should hear His voice and
feel the touch of His power, our hearts would
thrill not with fear but hope ; our lips would echo
not with prayer but praise ; we would meet Him
with gladness and not with shame, and we would
go with Him into the "Banqueting" house on
high, as those who knew that His banner over
them would be love.

All the logic of the facts then, all the tender-
ness and hopefulness of the truth teach us that
we should be according to the topic, "Always
Ready :" always ready for the Master whether He


shall come in the first or the second watch ; whether
it be at even, or at the cock-crowing, or in the

"And what I say unto you," He says, "I say unto

all, WATCH."


Luke XV : 2y^2.
Gal. v: 26.

Before looking at the moral side of this story
let us consider briefly the Dispensational teaching in

The key of the passage, as of the whole chapter,
is in the second verse :

*'And the Pharisees and Scribes murmured, say-
ing, This man receiveth sinners, and eateth with

The Pharisees and Scribes prided themselves on
their own righteousness. They were amazed and
shocked that Jesus should receive sinners as well
as righteous people, and that He made sin and
human need the ground of approach to Him, rather
than righteousness, social distinction, or national
claims ; and they were at once filled with envy.

The Elder Brother full of envy sets forth these
Pharisees and Scribes.

By so much he sets forth the nation of Israel ; and
here, locally and particularly, the Jew.

The Jew is the Elder Brother.

The Gentile is the Younger Brother.

The Apostle declares that in every way the Jew
has the advantage, the precedence (Romans iii : 2).

In the last times He will inherit the earth and,
under God, rule over it.

When Christ came and showed His willingness
to receive Gentiles as well as Jews the moment they


took the sinner's place ; when He declared that He
came not to call the righteous, but sinners to re-
pentance (Mark ii: 17) the Jews were filled with
envy. This envy led them to reject Him, and hand
Him over to the Romans.

When the Apostles preached Jesus and the Res-
urrection, and invited the Gentile sinner as well as
the Jew, the latter stirred up riots and assaulted
them. It was not alone because the Apostles
preached Jesus and the Resurrection that the Jews
stirred up riots, but because they invited the Gen-
tiles to the grace of God through Him. Thus the
cause of manifold disturbances, and the final repu-
diation of the Gospel was on account of the recep-
tion of the Gentiles.

The Elder Brother, the Jew, envied his Younger
Brother, the Gentile. To-day, like the Elder Brother,
the Jew is angry because the Gentiles are brought
in. Like the Elder Brother he refuses to "go in"
to the Gospel feast. Like the Elder Brother he
stays outside and cries bitter things against the
Father. Although like the Elder Brother the Jew
is the final heir of the world, yet by his envy he
shuts himself out of the present grace of God. Thus
the evil of envy dispensationly speaking is that it
robs the Jew both of the grace of God, and the joy
of the Gospel feast.

The evil of envy on its practical side as indicated
in this story is plainly marked.

It led the Elder Brother :

I. To listen to hear-say instead of going direct
to headquarters. He called one of the servants and
asked him what these things meant, when he should
have gone and inquired of the Father. He put
himself at the mercy of report second hand rather
than the clearness and certainty of statement at
first hand, He sought alliance with an outsider


rather than opening his heart frankly to the one
who alone could have set him right.

2. It caused him to hear but one part of the
facts, the part that told of the return and the re-
ception, but not of the sorrow and repentance which
preceded them.

3. It stirred him up with anger. Instead of
being inspired with love and gladness he was filled
with bitterness and hatred.

4. It kept him from going into the feast.

He would not "go in." He staid outside. In-
stead of making one of the joyous company he
"flocked" by himself, a seceder, a dissenter, one
walking apart, holding himself aloof, with clenched
hands, and wrinkled brow.

5. It made him indifferent to his brother's sal-

He saw no value in his return. He never ap-
preciated that it was the recovery of that which
had been lost, and the bringing to life of that which
had been dead. He failed to see that it had en-
riched his Father, by giving Him back a Son. He
did not comprehend that it had glorified the Father
by enabling Him to express His grace and love.
He never thought of the sinner's salvation ; he
thought only of the sinner's sinning.

6. It made him accuse the Father. Instead of
finding an occasion to celebrate the tenderness of
his Father's heart, he saw an opportunity to criticize
his Father's favoritism and injustice.

7. It inspired him to exalt himself at his
brother's expense. He made his brother's weak-
ness the background on which to write his own
virtues. It is a peculiarity of the envious, always,
that they climb up by pulling others down. The
mark of the envious person is that he always dis-
parages others; always finds in them something


evil so that by contrast he may make himself appear
the better. The envious person is like a vulture;
he feeds on the impurity he scents in the air, and
grows fat in proportion as he finds the evil he seeks
in others.

8. Envy shut him out from a view of his own
blessings. He failed to see how much he really
had. He only saw what his brother had. All his
brother had was a new pair of shoes for his dusty
feet, a ring for his empty hand, a robe for his naked
back, and a good dinner for his empty stomach.
But he, the Elder Brother, had all the farm. And
yet, that pair of shoes, that ring, that robe, and those
few mouthfuls of roast veal made it impossible for
him to see his own many sandals, his own many
rings and robes, his own much cattle, his broad
acres, and the fact that he zvas the Elder Brother,
and, as such, the inheritor of all. Oh, the blinding,
blinding power of envy, the power that magnifies
the blessings of another to such a degree that the
envious person cannot see his own.

Thus envy destroys the sentiment of love, par-
alyzes the power of appreciation, and steals away
personal peace. In Proverbs xiv : 30, envy is called
''Rottenness in the bones." It so operates upon the
individual, so fills him with bitterness, jealousy, and
meanness, that like poisons they sap all his strength,
all his virtue, till he has no moral power for man or
God. No bones to hold him up. The wise man in
the same book, Proverbs xxvii : 4, asks '"'Who is
able to stand before envy?" And the answer is self-
evident. The best disposed, the most innocent per-
son in the world cannot stand before the envious.
The envious person will misjudge his every word
and act, and suspicions to him will be strong as
proofs of Holy Writ.

The individual who wishes to succeed or have


peace in this life should avoid an envious person
as he would avoid a pestilence. It was envy that
sold Joseph into Egypt; filled Rachel with bitter-
ness against her sister; led Israel to rebel against
Moses ; delivered the Son of God into the hands o(
His foes, and, as we have already seen, even now
shuts the Jew, as a Jew, out from the grace of God.

To be envious is to be sorely afflicted. No better
word for the affliction can be found than that of
Scripture already quoted, ''Rottenness in the
bones." Instead of calling it envy or jealousy, call
it as God calls it, "Rottenness in the bones." Every
time you speak of envy, speak of it as "Rottenness
in the bones." Each time you note with sorrow that
any one is envious, speak of him kindly, commiser-
atingly, and prayerfully, as afflicted with "Rotten-
ness in the bones." And this "Rottenness in the
bones," this envy, this jealousy, this "dog in the
manger" unwillingness that any one else shall have
something we do not have; this anger that any
one else shall be admitted upon as favorable terms
as ourselves ; this unwillingness to do justice, or
give grace to others, whenever it is permitted in
an individual, or family, or association, is bound to
produce unspeakable disaster. Christians should
cast it out of their midst as they would a foul
demon, and smite severely, without mercy every in-
dication of it in themselves.

Envy is the sign patent of the flesh. It was
the cause of the first murder. It is the inspiration
of war, the motive of conquest, the source of greed,
the drag-weight on love, the high road to worldli-
ness, and the pit-fall of all spirituality. It was
the ruin of Judas, the betrayal of Demas, and is the
basis on which Antichrist will yet erect his throne.
It is the one and absolute true explanation of the
Devil — the thing that made him what he is.


It was envy that led him to exalt himself and
rebel against God, for he said :

**I am a God. I sit in the seat of God." (Ezek.
xxviii : 2.)

"I will ascend above the heights of the clouds;
I will be like the Most High." (Isa. xiv : 14.)

It was envy that led him to seek to rob God of
equality. It was envy that led him to deceive the
woman and tempt the man ; it was envy that made
him whisper ambition to the Son of God; and it
was envy that gave him nerve to smite that Son of
God upon the cross. Envy and the Devil are sim-
ply synonyms. He therefore who is envious is
walking in the same pathway as the Devil, is mak-
ing common cause with him, is showing Devilish
characteristics, is doing all he can to set up Anti-
christ, and make void and nil, the place and power,
of the Christ of God.

Such is — The Evil of Envy.


Psalms xvii: 6; Ixii: 8.

I. The Definition of Prayer.

Prayer may be Adoration, Praise, Thanksgiving,
Invocation, Supplication, or Entreaty.

In the last analysis, prayer is talking with God ;
it is holding converse with the Almighty.

What an immense relationship it is, this talking
to, and holding converse with the God of the uni-
verse !

When you consider God's greatness, and man's
littleness, it is simply an infant talking to the In-

But when you consider the relation between God
and those who alone have the right to pray to Him,
it is the child talking to, and holding converse with
his Father.

It is the social intercourse between God and His

This is prayer.

2. The Basis of Prayer.

a. Man's need.

b. God's ability to meet that need.

3. The Assurance of Prayer.
The assurance is given in the two Psalms under

In Psalms xvii : 6.

1. He will hear.

2. He will listen — "Incline His ear."

3. He will answer; for such also is the meaning

of "hear."



The Bible is a record of answered prayer.

The whole history of the church is a record oi
answered prayer.

Every Christian, if he kept note of it would find
that he is himself the living witness that God hears,
and answers prayer.

In Psalm Ixii : 8, the further assurance is,
4. God is our refuge.

Just as the bird flees to the mountain, or the pur-
sued traveler flees to the rocks for shelter, so we
may run with the feet, or fly with the wings of
prayer to God, and He will be unto us as a mountain
height or sheltering rock.

He will receive us.

This assurance we have in New Testament lan-
guage, on the lips of God's own Son :

"Him that cometh to me I will in no wise cast
out.*' (John vi : 37.)

4. Mode and Principle of Prayer.

1. To the Father.

In the Name of the Son.

By the Holy Spirit. (Col. iii: 17.)

(Jude 20. "Praying in the Holy Ghost.")

2. Pouring out the heart before Him. Psalm

Ixii : 8.

3. Trusting Him at all times. Psalm Ixii: 8.
The demand for faith is absolute.

Listen to James i: 6, 7, "Let him ask in faith,
nothing wavering. For he that wavereth is like the
wave of the sea, driven with the wind and tossed.
For let not that man think that he shall receive
anything of the Lord."

Read also, Hebrews xi: 6. "Without faith it is
impossible to please Him; for he that cometh to
God must believe that He is, and that He is a re-
warder of them that diligently seek Him."


5. Attitude of Prayer.

1. Standing.

Luke xviii : 11. **The Pharisee stood and

2. Kneeling.

Psalm xcv: 6. "Let us kneel before the

Lord our Maker."
Daniel vi : 10. ''Daniel kneeled upon his

knees and prayed."
Acts vii : 60. Stephen "kneeled down."
Acts XX : 36. Paul "kneeled down and

Luke xxii : 41. Jesus "kneeled down and
There are those who imagine that kneeling is os-
tentatious, and Pharisaical : it is well to remember
that the Pharisee stood, and did not kneel at all.

3. In the closet (Mathew vi : 6.)

6. Privilege of Prayer.

The unrighteous have no privilege of prayer.

The prayer of the unrighteous is an abomination
before God. (Proverbs xxviii : 9.)

Only those who have the Holy Spirit can pray.
(Jude 20.)

Only those who are the people of God can draw
nigh to Him in prayer.

Only those who come by faith in Jesus Christ
can draw nigh unto God as a Father. (John xiv : 6.)

Prayer as already stated is a family matter; a
matter between God the Father and His children.

7. Examples of Prayer.

The pages of the Old and New Testaments are
filled with the names of those who prayed. All
who had power with God and men were men of


Through all the centuries since, the men in the

church who have been men of prayer, have

been the men of power.
Moses prayed till his face glistened with the glory

of God.
Daniel prayed as regularly as his meals, three times

a day.
Paul prayed constantly.

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Online LibraryIsaac Massey HaldemanFriday night papers, second coming, and other expositions → online text (page 1 of 18)