FEEDING upon the Word of God, the bread of life, must necessarily be beneficial to the whole man, including his intellectual and physical being as well as his spiritual.

      Much deference is paid in these days to the "powers of the mind." Intellectual prowess is what wins the victories in the fierce commercial struggle of the times. Business men are, of course, keen to take advantage of this condition, as may be seen by the many and costly advertisements of "brain foods"; and many millions of dollars are annually acquired by the shrewd exploiters of these preparations. This, of course, could not be unless there were multitudes who give heed to the assurances that, by the use of the advertised article, it is possible to produce "a new set of brains."

      The Bible does not speak of a new set of brains, but it does say to believers, "Be renewed in the spirit of your mind" (Eph. 4:23) and "Be not conformed to this world (or age), but be ye transformed by the renewing of your mind" (Rom. 12:2). The new man requires a new mind, and provision is made to that end. The [102] old mind, with all its habits of self-occupation (a sure breeder of unhappiness and discontent), its morbid tendencies, its craving for excitement and sensation, its imaginations, appetites, tastes, inclinations and desires, and every high thing that exalteth itself against the knowledge of God, is to be displaced, and a new mind substituted; for godliness has the promise of the vigour of the life that now is, as well as of that which is to come.

      How, then, is this injunction to be carried out? It is of importance to millions of anxious souls to have a clear answer to this question. And it may be had. The every-day incidents and the atmosphere amid which the average man and woman spend their time are such as to produce mental disturbances and disorders to an extent which, if understood, and if anything could impress this thoughtless and excited age, would create wide-spread alarm. It was stated recently that there were twenty-eight thousand inmates of the insane asylums of New York State (a single state of the Union) prior to October, 1907, and that in six months following the industrial convulsion of that month the number of inmates was increased by three thousand. The startling increase in the number of suicides adds its forcible testimony; and the frequency with which one encounters cases of mental depression, insomnia, melancholia, and other nervous disorders, tells of [103] wide-spread and insidious foes which attack the seat of reason, and which call for methods and means of defense and repair which are beyond the resources of medicine.

      The writer knows by experience the indescribable horrors of depressed and morbid mental states, and knows too what a transformation is effected by the "renewing of the mind" according to the Biblical injunction. Full provision is made for this marvellous transformation, and the conditions wherein it is effected are accessible to every believer.

      In this case the study of the word used in the command ("be transformed") will make us acquainted with the conditions essential to the transformation. The word in question seems to have been set apart by the Holy Spirit for the purpose of teaching the important and wonderful secret of the transformation of the believer, during his existence in the body, into the likeness of Christ; so that all believers might be able to say with Paul, "We have the mind of Christ."

      It will, therefore, surely repay the reader to note carefully the usages of this particular word. Its first occurrence is in the gospel narratives of the Transfiguration of Jesus Christ, and is in fact the very word there translated "transfigured" (Matt. 17:2; Mark 9:2). The word is literally "metamorphosed." "His face did shine as the [104] sun, and His raiment was white as the light." This may well serve to teach the nature of the change contemplated. It is one that brings the radiance of heaven into the mind and tinges even the commonplace things with a glow of heavenly light.

      The next occurrence of the word is, as we have already seen, in Romans 12:2, where believers are enjoined to be not cut out on the pattern of this age, but to be metamorphosed or transfigured by the renewing of their minds.

      The third and last occurrence of the word tells us plainly how this great transformation is brought about. For the Bible is a very practical book. It comes, moreover, from One Who understands perfectly the limitations of man, Who knows and declares that the latter is, in his natural state, "without strength," that is to say, utterly impotent (Rom. 5:6). We may be sure, therefore, that when God calls upon the quickened soul to do a thing, He puts the means required for it within his reach. And so, in these plain words we read the conditions requisite for effecting the desired transformation:--"We all, with unveiled face, beholding as in a mirror the glory of the Lord, ARE CHANGED into the same image from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18).

      The word here translated "are changed" is the same word (metamorphosed or transfigured) used [105] in the other passages cited; and these are the only occurrences of that word in the Bible.

      The teaching is very clear. When the Jews read the Word of God a veil is over their hearts, their minds being blinded (verse 14). Or, as stated in Romans 11:25, "blindness in part is happened to Israel, until the fullness of the Gentiles be come in." Hence, they do not behold there Him of whom the Scriptures testify. But, for us who believe, the veil is done away in Christ, and consequently, all we beholding are transfigured into the same image by the Divine and irresistible operation of the Holy Spirit.

      If, when we look into the Word of God, we do not see Christ there, we look to no purpose, for He is everywhere in the Book.

      Let it be carefully noted that this transformation is not the work of the man who beholds Christ in the Word; for the process is carried on while the former is not occupied with himself at all, or with his transformation, but is absorbed in the contemplation of the glory of the Lord. The transformation is effected by the power of the Spirit of God; and we may learn from this passage the important lesson that occupation with, and concern about, the work of the Spirit in us can only hinder that work. Let it suffice us that He Who has begun a good work in us will perform it until the day of Christ (Phil. 1:6). Our part, and it should be also our delight, is to be [106] continually beholding or contemplating the glory of the Lord; and while so doing we "are changed" into the same image, and all the faster if we are unconscious of ourselves.

      Let, it be also noted that the transformation is a gradual operation, calling for steadfastness in contemplating the Object placed before us by the Holy Spirit. Little by little, as our gaze is fixed upon Him, the old traits and dispositions which are unlike Him are replaced by His own characteristics. Thus the work proceeds "from glory to glory." The conformation to His image, which is God's purpose for all the sons of God (Rom. 8:29), is not accomplished, as some would have it, by an instantaneous transfiguration, a convulsive upheaval and displacement of the old nature, brought about by working one's emotions into an ecstatic state; but is accomplished gradually while the believer is continually occupied with Christ ("beholding"). There is no hysterical short-cut to the desired result. For Christ must be known from the Written Word under the tuition of the Holy Spirit; and the process should continue during the whole term of the believer's existence in the body.

      Thus the living Word becomes the regulator and transformer of the minds of those who diligently seek it. Under its potent influence confusion of thought, perplexities, depressed mental states, and other hurtful conditions are dissipated, [107] and the serene tranquillity and repose of the mind of Christ are reproduced in those who are redeemed by His precious blood.

      We are passing through the domain of death, the country of the last enemy that is to be destroyed, and who has put all things in this scene under his feet (1 Cor. 15:26, 27). On every hand our eyes meet the unmistakable evidences of the supreme sovereignty of death. But in this domain of death there is a Living Word;--a Living Word in a dying world. The forces of corruption and decay cannot fasten upon it, and it laughs at the attacks of its enemies.

      But that Word is here, not merely to manifest life, but rather to impart life to those who are perishing, and to bring them into vital contact with the new Life-source of humanity, the Son of God, the Second Man, the Lord from heaven, Who liveth and was dead, and behold He is alive forevermore, and has the keys of death and of Hades (1 Cor. 15:47; Rev. 1:18). He, as Man, has crossed the gulf between the realm of death and that of life. To that end He became "a partaker of flesh and blood," not to improve flesh and blood, but in order that "through death He might destroy him that had the power of death, that is the devil and deliver them who through [108] fear of death were all their lifetime subject to bondage" (Heb. 2:14, 15). Having Himself crossed that gulf He is the Way of life to all who believe on Him, who, having heard His Word--the Word of life--have likewise passed out of death into life (John 5:24).

      This is the wonderful provision of God for the deliverance of dying men. In order that they might not die, and because God wills not that any should perish (2 Pet. 3:9), He has sent into this dying world a Word of Life. For God is not the God of the dead, but of the living (Matt. 22:32).

      In comparison with this provision of Divine wisdom, power and grace, from the God who quickeneth the dead (Rom. 4:17) how pitifully foolish and vain are all human schemes for the betterment, reform, and cultivation of that old man who has fallen under the sovereignty of death! Men are very ingenious, but none has yet brought forward a scheme for abolishing or escaping death, or for raising the dead. Without that, of what avail are plans of improvement? And what end do they serve but to blind men's minds to the truth that they are dead, and so are beyond all but the power of a God who raises the dead? Surely these schemes are the most successful devices of "the god of this age."

      What men need is not morality, but life; not to make death respectable, but to receive the gift [109] of eternal life; not decent interment but a pathway out of the realm of death. Many men have brought forward their schemes for the "uplift of humanity" (though the results thereof are not yet discernible); but there is only One Man who makes, or ever made, the offer of eternal life. None other has ever said, "I am the resurrection and the life; he that believeth on Me though he were dead yet shall he live. And whosoever liveth and believeth on Me shall never die" (John 11:25, 26). He only claims to be the "Fountain of Living Waters" (Jer. 2:13; John 4:14; 7:37), and says to all who are suffering the thirst of death, "Come unto Me and drink" (John 7:37).

      Therefore, in concluding these reflections upon the Living Word, we obey the command, "Let him that heareth say Come," and would lovingly repeat the last invitation of grace recorded in that Word of life:

[LITW 102-110]