Section of a Sermon by Henry

Section of a Sermon by Henry

Bible; Paschal mystery; Repentance--Christianity; Holy Spirit; Kingdom of God

This sermon explains the meaning of to "tarry in the city of Jerusalem." It says that Christ's death and resurrection rejuvenate others and even himself through the forgiveness of sins and that he called his Apostles to thus bring about the Kingdom of God through this message and through the Holy Spirit.

Noyes, Henry Varnum

Loose, The College of Wooster, Special Collections, Noyes Collection

Unpublished

Unknown

Council on Library and Information Resources Hidden Special Collections Grant

PDF

eng (English)

Text

noyes_c_misc_830

(1)
Luke 24:49
[u]But tarry ye in the city of Jerusalem until ye be endued with
power from on high[/u]. This is among the injunctions which Christ laid upon his
disciples during the time that elapsed between his resurrection and his ascension. His
Earthly toil, his sorrow and his pain at last [--were--] are finished. Sin and death and hell
have all been conquered. A few more waiting days and, crowned with triumphant
glory, he is to ascend from Bethany, his loved place of Earthly rest, to his eternal
throne in heaven. These few days seem to have been spent, not so much in
shewing himself to an unbelieving world, as in instructing comforting and
establishing those disciples from whom he is so soon to be separated. Among the important
directions given at this time and thus stamped with the impress of a parting command
is the one which the text records "Tarry ye in the city of Jerusalem until ye be
endued with power from on high." This direction means more than simply [u] do [/u] [u] not [/u]
[u] leave [/u] [u] Jerusalem [/u]. It means tarry before [u] entering [/u] [u] upon [/u] [u] your [/u] [u] appointed [/u] [u] Mission [/u],
and tarry [u] in [/u] [u] the [/u] [u] city [/u] [u] of [/u] [u] Jerusalem [/u]. The [u] active [/u] [u] restlessness [/u] that enters
so largely into the worlds busy life to-day, in contemplation of such an immense
work as Christ had just laid before his disciples, is "that repentance and
remission of sins should be preached in his name among all nations," would
hardly had said "[u] tarry [/u]". It would rather have said Gird up your loins for
energetic and [u] immediate [/u] work. A [u] world [/u] is [u] waiting [/u] for the glorious proclamation
of forgivness which must come through you. Not a [u] day [/u] not an [u] hour [/u] is to be lost;
the last thing for you [--to do is--] to think of doing is to [u] tarry [/u]. But [u] Christ [/u] more wisely
said [u] tarry [/u]. The thoughts which naturally arise in connection with the [tax]
will lie in the answers to two inquiries (1st) Why [u] tarry [/u]? (2d) Why tarry [u] in [/u] [u] the [/u] [u] city [/u]
[u] of [/u] [u] Jerusalem [/u]?
I
[u] Why [/u] [u] tarry [/u]? Christ did not tell them just [u] how [/u] [u] long [/u] they were to tarry, but
told them to tarry "until [u] they [/u] [u] were [/u] [u] endued [/u] [u] with [/u] [u] power [/u] [u] from [/u] [u] on [/u] [u] high [/u]" again it is said "wait
[u] for [/u] [u] the [/u] [u] promise [/u] [u] of [/u] [u] the [/u] [u] Father [/u]" - again "ye shall be baptized with the Holy Ghost not many days
hence"- and still again "ye shall receive [u] power [/u] after that the Holy Gost is come
upon you" - The text then is equivalent to saying, tarry [u] until [/u] [u] the [/u] [u] Holy [/u] [u] Ghost [/u] [u] is [/u] [u] come [/u]
[u] upon [/u] [u] you [/u]. Christ had already promised them this blessing. In the 16th chap of John
and 7th verse he says "Nevertheless I tell you the truth it is expedient for you that I go away,
for if I go not away the [u] Comforter [/u] will not come unto you, but if I depart I will send
him unto you." This [u] Comforter [/u] was the [u] Holy [/u] [u] Ghost [/u], as our Saviour himself says, John
14:26 "But the Comforter which is the [u] Holy [/u] [u] Ghost [/u], whom the Father will send in my name
he shall teach you all things and bring all things to your remembrance whatsoever I
have said unto you" - I will suggest [u] three [/u] reasons why it seemed em-
inently appropriate that the disciples should [u] wait [/u] for this promised descent of the Holy Ghost before
they commenced their ministry. (1st) The New Dispensation, now just beginning, in which
their ministry was to be accomplished, was in a special sense under the administration of the
[u] Holy [/u] [u] Spirit [/u]. The development of God's purposes in human history is carried on under
these great administrations. The [u] first [/u] reached from the beginning to the time of Christs
resurrection. Its form was [u] government [/u] its teaching [u] law [/u] and its requirements were largely
those of [u] service [/u], a service which as Paul expresses it "[u] gendered [/u] to [u] bondage [/u]" Its
great distinguishing peculiarity was the worship and service of the one true God, as
contrasted with the idolatry of heathen nations. I think we may not inappropriately
style it the administration of [u] God [/u] [u] the [/u] [u] Father [/u]. But it all the time looked forward to
something to come. It contained within it a [u] promise [/u], a promise which gave birth to
a hope. And the promise was all the time growing brighter, and the hope growing stronger
as the ages went on, until the promise found its [u] fulfillment [/u] and the hope its [u] completion [/u]
in Christ. Prophecy and sacrifice culminated here, and when on the cross the dying Son
of God cried out "[u] It [/u] [u] is [/u] [u] finished [/u]" the old Dispensation had accomplished its purpose
and the new one began. But God the Father besides promising to give his [u] Son [/u]
for the life of the world, had made another promise relating to the Dispensation that was
to come in these words (Joel 2: 28) "And it shall come to pass afterward that I will
pour out my [u] Spirit [/u] upon all flesh; and your sons and your daughters shall
prophesy, your old men shall dream dreams, your young men shall see visions. And also
upon the servants and upon the handmaids in those days will I pour out my Spirit.
And it shall come to pass that whosever shall call upon the name of the Lord
shall be saved". This was the "[u] promise [/u] [u] of [/u] [u] the [/u] [u] Father [/u]" to which the Saviour refers in
the gospel of John, or promise which as Peter explains began to be fulfilled on the day of
Pentecost. Then commenced the administration of the Holy Spirit an ad-
ministration which will continue until Christ shall come again to set up a Kingdom of
glory which will be everlasting, and thus begin a [u] third [/u] administration which will
be in a special sense the administration of [u] God the Son [/u]. Now the work of the
Apostles was to be under the [u] second [/u] of these administrations. As the distinguishing factor
of the first was [u] law [/u], so the distinguishing feature of the second was [u] grace [/u]. Christ
came to provide for its establishment but not to [u] administer [/u] it. "For the law came by
Moses, but grace and truth [u] came [/u] by [u] Jesus [/u] [u] Christ [/u] "He came" as one writer well expresses it "with
[u] forgivness [/u] in one hand and [u] holiness [/u] in the other, offering both to all, but refusing either to
every one not willing to accept both". But his ministry began and ended with the Old
Dispensation, as did also that of John the Baptist. He established no new churches, and his
personal ministry was confined to the Jews. He says himself "I am not sent but to the lost
sheep of the house of Israel". Not so however the Apostles. They were commanded to go
into all the world and preach the gospel to every creature" And they were to do this under
the direction of, and by the power of the [u] Holy [/u] [u] Ghost [/u]. It is the special office of the
Holy Ghost to make an [u] application [/u] of Christs forgiving love, and sanctifying grace
to the hearts of men, and thus bring back a revolted world to its allegiance to God
"But ye shall receive power" was one of the Saviour's parting promises "[u] after [/u] [u] that [/u] [u] the [/u] [u] Holy [/u]
[u] Ghost [/u] [u] is [/u] [u] come [/u] [u] upon [/u] [u] you [/u], and ye shall be witnesses unto me both in Jerusalem and in
all Judea, and in Samaria and unto the uttermost of the Earth." Their power
for work, and their work itself were both to come in point of time [u] after [/u] the descent
of

(2)
of the Holy Ghost. Even Christ himself is [?rejuvenated?] after his resurrection, as
giving his commandments to his disciples "[u] through [/u] [u] the [/u] [u] Holy [/u] [u] Ghost [/u]" See Acts 1:2 "Until
the day in which he was taken up after that he [u] through [/u] [u] the [/u] [u] Holy [/u] [u] Ghost [/u] had
given commandments unto the apostles whom he had chosen". Under such cir-
cumstances as these, for the Apostles to have commenced their ministry [u] before [/u] that coming
of the Holy Ghost, which had been promised, would have been like a subaltern endeav-
oring to bring on an engagement prior to orders issued by the commanding general
(2d) The apostles needed to wait for the promised gift of the Holy Ghost in order
to be [u] themselves [/u] [u] prepared [/u] [u] for [/u] [u] their [/u] [u] work [/u]. They were honest and earnest no doubt, but
they were still weak in the presence of the powerful for which they must grapple
They fled, at the first note of alarm, when their Master was [?seized?]. With only
their own strength, upon which to rely, they would doubtless do the same thing again.
They needed also [u] wisdom [/u] from above else the Saviour had not promised to send
the Comforter as a [u] teacher [/u] "to [u] teach [/u] you all things, and bring all things to your
remembrance whatsoever I have said unto you". Beyond all this the Comforter
would bring two [u] special [/u] gifts [?in?] the gift of working miracles and the gift of tongues
Then, but not till then, would they be thoroughly prepared, fully [--equippd--] equipped for
their great work. It was in full view of these things that the Saviour said "[u] Tarry [/u]
until ye be [u] endued [/u] with [u] power [/u] from on high" - They did not however
tarry in [u] idleness [/u]. They spent the time in united and expectant prayer. And
it was while they were thus together "all with one accord" in one place "that they
were all filled with the Holy Ghost and began to speak with other tongues as the
[u] Spirit [/u] gave them utterance." And what a wonderful day was that which
followed? When, in the whole history of the church, has there been another one like
it? [u] Three [/u] [u] thousand [/u] souls brought to [--chist--] Christ in a single day! And
how changed the Apostles! Can it be that these are the same men who so short
a time before left their Master alone? Can this be the same [u] Peter [/u] who, only a
few days ago, quailed before the question of a handmaid, who now faces the very
multitude that put his Master to death and charges that murder [--murder--] upon them?
Whom "ye have taken and with [u] wicked [/u] hands have crucified and slain". "Know
assuredly that God hath made that same Jesus whom [u] ye [/u] [u] have [/u] [u] crucified [/u] both
Lord and Christ" - Can it be that there are the same Peter and John, who
followed Jesus [u] afar [/u] [u] off [/u], lest some one might [u] suspect [/u] their relation to
him, who now in the presence of the same high priests who condemned
him to death, boldly declare, "If we this day be examined of the good deed
done to [--of--] the important man by what means he is made whole Be it known unto
you all, and to all the people of Israel, that by the name of [u] Jesus [/u] [u] Christ [/u] of [u] Nazareth [/u]
whom [u] ye [/u] [u] crucified [/u], whom [u] God [/u] [u] raised [/u] from the [u] dead [/u], even by [--his--] him doth
this man stand here before you whole. For there is none other name under
heaven given among men whereby we must be saved." And when commanded
not to speak at all [--not--] nor teach in the name of Jesus answered "Whether
it be right in the sight of God to hearken unto you more than unto God
judge ye" "For we cannot but speak the things which we have seen and heard"
[u] Are [/u] [u] these [/u] [u] the [/u] [u] same [/u] [u] men [/u]? Yes the [u] same [/u] [u] men [/u], but endued now with
[u] power [/u] [u] from [/u] [u] on [/u] [u] high [/u].
(3d) There is still a [u] third [/u] reason why it was wise for the Apostles to
wait the coming of the Comforter who "[u] would [/u] [u] abide [/u] [u] with [/u] [u] them [/u] [u] forever [/u]." They not
only needed him for themselves, to give them faith and courage" and guide them into
all truth but they needed his presence to open the hearts of others to receive their message
and he conceived of the birth of the words which they spake. That he would do this is
evident from the words of our Saviour in the 16th Chapter of John "If I depart I will
send him unto you and when he is come he will convict reprove the world of sin and
of righteousness and of judgement" Without this convincing power of the Holy Spirit
accompanying the word spoken, the labor of the Apostles would have been utterly
in vain. Their own power could never have led those [?impoverished?] Jews who so
lately cried out "[u] Crucify [/u] [u] him [/u], [u] Crucify [/u] [u] him [/u]" to turn to him they had so hated
in true penitence and love and cry out to him for salvation. It was the "[u] power [/u]
[u] from [/u] [u] on [/u] [u] high [/u]" that wrought such wonders on the day of Pentecost.
II
[u] Why [/u] [u] tarry [/u] [u] in [/u] [u] the [/u] [u] city [/u] [u] of [/u] [u] Jerusalem [/u]? Why not scatter away to their homes
in Galilee as they did after the resurrection? - [u] one [/u] important reason is men-
tioned in the 46th verse of the chapter from which the text is taken when Christ
says [u] Thus [/u] [u] it [/u] [u] is [/u] [u] written [/u]. He opened their understanding that they might understand
the Scriptures, and said unto them "Thus it is written and thus it behooved
Christ to suffer, and to rise from the dead on the third day; and that repentance
and remission of sins should be [--preached--] preached among all nations [u] beginning [/u]
at [u] Jerusalem [/u]. The prophet Isaiah speaking of the coming of Christ's kingdom
had written seven hundred years before "For out of [u] Zion [/u] shall go forth the
law and the word of the Lord from [u] Jerusalem [/u]" [u] One [/u] very important reason
then why the disciples were commanded to tarry [u] in [/u] [u] the [/u] [u] city [/u] of [u] Jerusalem [/u] was
that it had long before been [u] appointed [/u] and "[u] thus [/u] [u] it [/u] [u] was [/u] [u] written [/u]" that their
ministry should begin there. It was God's purpose that salvation should
be offered first of all [u] to [/u] [u] his [/u] [u] chosen [/u] [u] people [/u] [u] the [/u] [u] Jews [/u]. - [u] Another [/u] reason,
that [u] suggests [/u] itself, why the gospel should first be proclaimed in Jerusalem is
that its power might be most [u] triumphantly [/u] [u] manifested [/u] on the [u] very [/u] [u] spot [/u] of
its [u] seeming [/u] [u] defeat [/u]. Jewish hate and Jewish power had done their worst against
it, and with seeming success. Christ had died, and all his disciples had
ignominiously fled. But Christ [u] lived [/u] [u] again [/u] and so did the [u] gospel [/u] that he
had preached; And like its Author it rose from the grave of seeming death
to a new and still more glorious life. And it threw its first challenge down in
the presence of its fiercest enemies. It gave the best possible opportunity to [Illegible]
dispute its claims, if they could be disputed, to deny the alleged facts, upon which
those claims were based, if they could be denied. And this was doubtless of wise design



(1)
路加福音 24:49
但你们要在耶路撒冷城中逗留，直到你们被赋予
来自高处的力量。这是基督对祂的诫命之一
在他复活和升天之间的这段时间里的门徒。他的
尘世的劳苦，他的悲伤和痛苦终于结束了。罪恶、死亡和地狱
都被征服了。再等几天，胜利加冕
荣耀，他将从伯大尼，他所爱的尘世安息之地，上升到他的永恒
天上的宝座。这几天似乎已经度过了，没有那么多
向一个不信的世界展示自己，如教导安慰和
建立那些他很快就要分开的门徒。其中重要的
此时给出的指示，因此印有离别的命令的印记
就是经文记载的“你们在耶路撒冷城里等候，直到你们
被赋予了来自上天的力量。”这个方向不仅仅意味着不
离开耶路撒冷。这意味着在进入你指定的使命之前等待，
在耶路撒冷城逗留。主动进入的躁动
如此深入地融入当今世界忙碌的生活中，沉思着如此巨大的
基督刚刚摆在门徒面前的工作就是“悔改和
应奉他的名在万民中宣讲赦罪，”
几乎没有说过“等待”。它宁愿说束紧你的腰
精力充沛和直接的工作。一个世界在等待荣耀的宣告
必须通过你的宽恕。一天一小时都不能浪费；
你最不想做的就是拖延。但基督更聪明
说等一下。与[税]有关的自然产生的想法
将在于两个查询的答案（第一） 为什么要等？ （二）为什么要在城里逗留
耶路撒冷？
我
为什么要滞留？基督没有告诉他们要等多久，但
告诉他们要等到“直到他们被赋予来自上天的力量”，再次被说是“等待
为父的应许” - 再次“你们将受圣灵的洗礼不多几天
因此”——再一次“在圣灵降临之后，你们将获得能力
在你身上”——经文相当于说，等到圣灵降临
在你身上。基督已经应许了他们这个祝福。在约翰福音第 16 章
在第 7 节中，他说：“尽管如此，我还是实事求是地告诉你，我离开对你来说是有利的，
因为如果我不走，保惠师就不会来找你，但如果我走，我会差
他给你。”这位保惠师就是圣灵，正如我们的救主自己所说，约翰
14:26 “但保惠师是圣灵，父要奉我的名差遣他
他会教你一切，让你记住一切，无论我
已经对你说过”——我将提出三个理由，说明门徒应该等待圣灵降临之前似乎非常合适的三个原因
他们开始了他们的事工。 （第一）新时代，现在才刚刚开始，其中
他们的事工是要完成的，在特殊意义上是在政府的管理下
神圣的灵魂 。上帝在人类历史上的旨意的发展是在以下情况下进行的
这些伟大的政府。第一个从太初到基督时代
复活。它的形式是政府，它的教学法，它的要求主要是
服务 的 人 , 正如 保罗 所说 的 服务 " 性别 化 为 奴役 "
最显着的特点是对独一真神的崇拜和侍奉，因为
与异教国家的偶像崇拜形成鲜明对比。我想我们可能不会不当
风格它是父上帝的行政。但它一直在期待
有事要来。它里面包含了一个承诺，一个产生了
一个希望。许诺总是越来越明亮，希望越来越强烈
随着岁月的流逝，直到诺言实现，希望实现
在基督里。预言和牺牲在这里达到高潮，当死去的儿子在十字架上
上帝的呼喊“完成了”旧时代已经完成了它的目的
新的开始了。但父神除了应许赐下他的儿子
为了世人的生命，他作出了另一个与天命有关的应许
用这些话来（约珥书 2：28）“后来，我将
将我的灵浇灌凡有血气的；你的儿女必
预言，你的老人将做梦，你的年轻人将看到异象。并且
在那些日子里，我将把我的精神倾注在仆人和使女身上。
凡求告主名的人都必
必得救”。这就是救主所指的“父的应许”。
约翰福音，或如彼得所说的应许，在
五旬节。然后开始管理他是圣灵
服事将持续到基督再来建立一个王国
这将是永恒的荣耀，从而开始第三次执政，这将
在特殊意义上是圣子的行政。现在的工作
使徒将在这些政府中的第二个政府之下。作为区分因素
第一个是律法，所以第二个的显着特征是恩典。基督
来规定它的建立，而不是管理它。 “因为法律来了
摩西，但恩典和真理是由耶稣基督而来的，正如一位作家所说的那样，“他来了”
一方面宽恕，另一方面圣洁，两者都提供给所有人，但拒绝任何一个
每个人都不愿意接受两者”。但他的事工开始和结束于旧
福音期，施洗约翰的福音期也是如此。他没有建立新的教会，他的
个人事工仅限于犹太人。他自己说：“我不是被派来的，而是去迷失的
以色列家的羊”。但使徒们却不是这样。他们被命令去
到全世界，把福音传给一切受造之物”他们要在
圣灵的方向和力量。这是特设局
圣灵应用基督宽恕的爱和圣化的恩典
到人心中，从而使一个反叛的世界恢复对上帝的忠诚
“但你们将获得力量”是救主的临别应许之一，“在那之后，圣
鬼 降临 在 你 身上 , 你们 将 在 耶路撒冷 和 在
全犹太，撒玛利亚，直到地极。”他们的力量
为了工作，他们的工作本身都在下降后的时间点到来
的

(2)
的圣灵。甚至基督自己在他复活后也恢复了活力，因为
“借着圣灵”将他的诫命赐给他的门徒 见使徒行传 1:2 “直到
在他被接升的那一天，他借着圣灵得了
将诫命赐给他所拣选的使徒”。在这样的情况下，使徒们要在那之前开始他们的事工
所应许的圣灵就像一个副官，在司令官下达命令之前努力促成一场订婚
（二）使徒需要等待所应许的圣灵恩赐
为自己的工作做好准备。毫无疑问，他们是诚实和认真的，但是
在他们必须与之搏斗的强者面前，他们仍然很弱
当他们的主人被抓住时，他们一听到警报就逃跑了。只有
依靠他们自己的力量，他们无疑会再次做同样的事情。
他们还需要来自天上的智慧，否则救主没有应许要
保惠师作为老师“教导你所有的东西，把所有的东西带到你的
记住我对你所说的一切”。除此之外，保惠师
会带来两个特别的礼物，即行神迹的礼物和说方言的礼物
然后，但直到那时，他们是否会做好充分的准备，装备齐全
他们的伟大工作。救主对这些事情有充分的认识，他说：“暂缓
直到你们被赋予了来自上天的力量”——然而他们没有
无所事事。他们把时间花在团结和期待的祈祷上。和
就在他们这样“同心协力”在一个地方“一起”的时候，“他们
都被圣灵充满，开始说方言
圣灵给了他们话语。”那一天是多么美好的一天
跟随？什么时候，在整个教会的历史中，还有一个像
它？一天之内就有三千人归向基督！和
使徒们怎么变了！难道这些都是同样矮小的男人吗？
前一段时间让他们的主人独自一人？这会是同一个彼得吗？
几天前，在一个女仆的问题面前犹豫不决，她现在面临着非常
杀死他的主人并指控他们谋杀的群众？
“你们用邪恶的手将他钉死在十字架上”。 “知道
确实，上帝已经创造了你们已经钉死在十字架上的同一位耶稣
主与基督”——难道有同一个彼得和约翰吗？
远远地跟着耶稣，免得有人怀疑他们的关系
他，他现在在同一个大祭司面前谴责
至死，放胆宣示：“今若善行受审
对重要人物做了什么让他变得完整
你们和以色列所有的人，奉拿撒勒人耶稣基督的名
你们钉在十字架上的人，神使他从死里复活，甚至借着他
这个人站在你面前。因为下面没有别的名字
天赐于人间，我们必须借此得救。”
完全不说话也不奉耶稣的名教导 回答“是否
在上帝面前听你的话是对的

Sermon