Department Of Question And Answer

QUESTION.-What is the difference, if any, between "example" and "ensample" (see 1 Peter 2.21 and 1 Thessalonians 1. 7)?

ANSWER.-There is an important difference between the meanings of these twowords. Christ suffered for us, leaving us an "example," and the Greek word hupogrammos is faithfully rendered "example" for it means an "under-writing" as children do at schoo~ when they have a writing-copy and they attempt to copy as faithfly as possible what is set before them. Therefore it is good for us to take Christ as an example, for if we copy Him we shall never fail. It is not men that should be taken as examples, but Christ Himself.

The word translated "ensample" in 1 Thessalonians 1.7 is tupos, denoting a blow, hence the impression of a seal. It is used in 1 Peter 5. 8, where overseers are exhorted to make themselves "ensamples " to the flock. Each overseer is to show that he is according to the pattern. He is not himself a pattern, The fundamental ruling resulting from the use of this word may be arrived at by considering what may happen to the impression of a seal. That impression may be used to make another seal, ostensibly a replica of the original seal, just as a coin may be made from the impression of another coin. The second seal may then be used to give an impression of itself and a replica of itself may be made. So the process may be continued. If, then, after many such operations, the fln~ seal is compared with the original one there will be found to be quite marked differences, and it is interesting to trace the history

of these differences. No material can give a perfect irapression, and if that impression is used to give a fresh seal, then that new seal will contain the blemish of the impression plus some other imperfection, and so each stage of operation shews all the blemishes of all earlier stages.

If men copied men, there would be a progressive djminution in the value of the example shewn. We can only imitate Paul in those things wherein he is an imitator of Christ, and it is better far for each of us to take Christ as the Great Example; we may not give a perfect representation of Him, but it will be better far than copying a mere man, however good he may be. So an overseer is to be as one who is shewing an~ impression of Christ: he is to be an "ensample." Christ has stamped His mark upon him, and the quality of the impression depends upon his yieldingness to the work of Christ.

Much the same thought is evidenced in 1 Thessalonians 1.7. Those saints who turned to God from idols, who became imitators of Paul and Silvanus and Timothy, and of the Lord, receiving the word in affliction and joy, became ensamples to all the believers in Macedonia and Achaia. The impression made upon them, as shewn in their conduct, was direct. They were not adherents of other men whom they took to be examples, but they shewed the marks of divine action and teaching as from the original seal. Christ and His Word had been, so to speak, stamped upon them, and they could therefore be used to show to other believers what resulted from heartsubjection to the Person and Word of their Lord and Master. They were not to be an example for men to copy except in the sense that they showed to others how they themselves ought to respond to the teaching, as exhorted in Romans 7. 17, where the same word is

translated "that form of teaching."

There is, of course, some association of thought between "ensample "and "imitator." Paul in Philippians 3.17 exhorted the saints to imitate him, but is careful to point out that he is an ensample so that they could go beyond him to the prime source.

In 1 Thessalonians 2.14 those saints who had become ensamples were said to be imitators of the churches of God in Jud~a. Tbe church of God in Jerusalem was the prime church and all others should be ensamples of it in its constitution and function. For the Thessalonians to have imitated a near-by church, which itself was 'an imitator of some other church, and so by many processes back to the church of God in Jerusalem, would have led to many errors in constitution and function. The only proper course was for the church in Thessalonica to take its impression direct from the pattern given at the beginning. By this process of imitation they become an ensample of what a church ought to be. In these days we endeavour to follow the same principles, not by imitation of systems of men which have degenerated in the centuries through copying one another, but by direct recourse to the pattern given us once for all, and to the faith once for all delivered to the saints. If our hearts and consciences are tender towards Christ we shall be the right kind of impressionable

material. A.T.D.

QUESTION.-Is an audible interjectory" amen " permissible at the Remembrance or at the prayer meeting of the assembly?

ANSWER.-The saying of the "amen "is an exercise which should find full scope at all meetings where a brother speaks to God on behalf of the company present. The audible "amen" will be heard from the lips of ten thousand times ten thousand throughout eternity, and happy are we if we can reach the same condition now. To give thanks well is commended in 1 Corinthians 14.16-17, and it should be for the edification of the saints ; if this be so, then the response of appreciative hearts should indeed be heard.

The subject of the "amen" is very interesting. The word comes from the Hebrew word ama~, "to support." A striking instance of the use of the word ama~ is found in Isaiah 7.9, "If ye will not believe, surely ye shall not be established." The words "believe and "established" are from the same Hebrew word aman. We could almost read it, "If ye will not say amen to God, then He will not say amen to you." Belief is the acceptance of God's word, the saying of amen to His dealings with us, and our establishment is His acceptance of us. Read how the same thought is expressed in 2 Corinthians 1.20-21.

When, therefore, a brother engages in prayer he expresses his belief in God and in the promises of His word; as he acts for us we should therefore " support "him by saying the amen. Note, too, that as that prayer is presented to God by Christ, then He too, who is the Amen, "supports" it in the same way, and the response of the Father to our petitions is His amen to us.

This teaching, therefore, should not be set aside. It is the duty and privilege of all present to say the amen-not just to think it or to whisper it. The sisters in this have the same privilege and duty

otherwise they could not lift their voices in the hymns. But let it be noted that it is a corporate act. The question speaks of an interjectory "amen." If by this is meant an individual interrupting the service Godward, then the answer is that it is irreverent and disorderly to do so, for the individual is acting for himself and not for the company. The place for the amen is at the end, and then let all the people ~ay amen.

The last remarks apply more particularly to the Remembrance. There are exceptional times in prayer-meetings when a softly spoken "amen" is not out of place, but I would judge that considerable restraint is desirable in such a matter.

unknown | Mar 1950
Department Of Question And Answer