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Becoming A Vessel Of Honor Becoming A Vessel Of Honor

Becoming A Vessel Of Honor Order Printed Copy

  • Author: Rebecca Brown
  • Size: 9.39MB | 306 pages
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Inspiring, I was much impacted.

- ellah rupare (15 days ago)

Exceptional piece. Highly recommended!

- siphelele molefe (4 months ago)

Exceptional piece. Highly recommended!

- ignatius terblanche (a year ago)

About the Book


"Becoming a Vessel of Honor" by Rebecca Brown is a Christian self-help book that guides readers on how to become vessels of honor for God by following biblical principles and living a life of purity and dedication. The book emphasizes the importance of spiritual growth, obedience to God, and walking in righteousness to fulfill God's purpose for our lives. It encourages readers to surrender their lives to God and allow Him to transform them into vessels that bring glory to Him.

John and Betty Stam

John and Betty Stam The year 1934. Americans John and Betty Stam were serving as missionaries in China. One morning Betty was bathing her three-month-old daughter Helen Priscilla Stam when Tsingteh's city magistrate appeared. Communist forces were near, he warned, and urged the Stams to flee. So John Stam went out to investigate the situation for himself. He received conflicting reports. Taking no chances, he arranged for Betty and the baby to be escorted away to safety if need be. But before the Stams could make their break, the Communists were inside the city. By little-known paths, they had streamed over the mountains behind government troops. Now gun shots sounded in the streets as looting began. The enemy beat on the Stams' own gate. A faithful cook and maid at the mission station had stayed behind. The Stams knelt with them in prayer. But the invaders were pounding at the door. John opened it and spoke courteously to the four leaders who entered, asking them if they were hungry. Betty brought them tea and cakes. The courtesy meant nothing. They demanded all the money the Stams had, and John handed it over. As the men bound him, he pleaded for the safety of his wife and child. The Communists left Betty and Helen behind as they led John off to their headquarters. Before long, they reappeared, demanding mother and child. The maid and cook pleaded to be allowed to accompany Betty. "No," barked the captors, and threatened to shoot. "It is better for you to stay here," Betty whispered. "If anything happens to us, look after the baby." [When we consecrate ourselves to God, we think we are making a great sacrifice, and doing lots for Him, when really we are only letting go some little, bitsie trinkets we have been grabbing, and when our hands are empty, He fills them full of His treasures. --Betty Stam] Betty was led to her husband's side. Little Helen needed some things and John was allowed to return home under guard to fetch them. But everything had been stolen. That night John was allowed to write a letter to mission authorities. "My wife, baby and myself are today in the hands of the Communists in the city of Tsingteh. Their demand is twenty thousand dollars for our release. . . . We were too late. The Lord bless and guide you. As for us, may God be glorified, whether by life or by death." Prisoners in the local jail were released to make room for the Stams. Frightened by rifle fire, the baby cried out. One of the Reds said, "Let's kill the baby. It is in our way." A bystander asked, "Why kill her? What harm has she done?" "Are you a Christian?" shouted one of the guards. The man said he was not; he was one of the prisoners just released. "Will you die for this foreign baby?" they asked. As Betty hugged Helen to her chest, the man was hacked to pieces before her eyes. Terror in the Streets The next morning their captors led the Stams toward Miaosheo, twelve miles distant. John carried little Helen, but Betty, who was not physically strong, owing to a youthful bout with inflammatory rheumatitis was allowed to ride a horse part of the way. Terror reigned in the streets of Miaosheo. Under guard, the foreign family was hustled into the postmaster's shop. "Where are you going?" asked the postmaster, who recognized them from their previous visits to his town. "We do not know where they are going, but we are going to heaven," answered John. He left a letter with the postmaster. "I tried to persuade them to let my wife and baby go back from Tsingteh with a letter to you, but they would not let her. . . ." That night the three were held in the house of a wealthy man who had fled. They were guarded by soldiers. John was tied to a post all that cold night, but Betty was allowed enough freedom to tend the baby. As it turned out, she did more than that. Execution The next morning the young couple were led through town without the baby. Their hands were tightly bound, and they were stripped of their outer garments as if they were common criminals. John walked barefoot. He had given his socks to Betty. The soldiers jeered and called the town’s folk to come see the execution. The terrified people obeyed. On the way to the execution, a medicine-seller, considered a lukewarm Christian at best, stepped from the crowd and pleaded for the lives of the two foreigners. The Reds angrily ordered him back. The man would not be stilled. His house was searched, a Bible and hymnbook found, and he, too was dragged away to die as a hated Christian. John pleaded for the man’s life. The Red leader sharply ordered him to kneel. As John was speaking softly, the Red leader swung his sword through the missionary’s throat so that his head was severed from his body. Betty did not scream. She quivered and fell bound beside her husband’s body. As she knelt there, the same sword ended her life with a single blow. Betty Betty Scott was born in the United States but reared in China as the daughter of missionaries. She came to the United States and attended Wilson College in Pennsylvania. Betty prepared to follow in her parents’ footsteps and work in China or wherever else the Lord directed her. But China it proved to be. At a prayer meeting for China, she met John Stam and a friendship developed that ripened into love. Painfully they recognized that marriage was not yet possible. “The China Inland Mission has appealed for men, single men, to work in sections where it would be impossible to take a woman until more settled work has commenced,” wrote John. He committed the matter to the Lord, whose work, he felt, must come before any human affection. At any rate, Betty would be leaving for China before him, to work in an entirely different region, and so they must be separated anyhow. As a matter of fact, John had not yet even been accepted by the China Inland Mission whereas Betty had. They parted after a long tender day, sharing their faith, picnicking, talking, and praying. Betty sailed while John continued his studies. On July 1, 1932, John, too, was accepted for service in China. Now at least he could head toward the same continent as Betty. He sailed for Shanghai. Meanwhile, Betty found her plans thwarted. A senior missionary had been captured by the Communists in the region where she was to have worked. The mission directors decided to keep her in a temporary station, and later ill-health brought her to Shanghai. Thus without any choice on her part, she was in Shanghai when John landed in China. Immediately they became engaged and a year later were married, long before they expected it. In October, 1934 Helen Priscilla was born to them. What would become of her now that her parents John and Betty were dead? In the Hills For two days, local Christians huddled in hiding in the hills around Miaosheo. Among them was a Chinese evangelist named Mr. Lo. Through informants, he learned that the Communists had captured two foreigners. At first he did not realize that these were John and Betty Stam, with whom he had worked, but as he received more details, he put two and two together. As soon as government troops entered the valley and it was safe to venture forth, Mr. Lo hurried to town. His questions met with silence. Everyone was fearful that spies might report anyone who said too much. An old woman whispered to Pastor Lo that there was a baby left behind. She nodded in the direction of the house where John and Betty had been chained their last night on earth. Pastor Lo hurried to the site and found room after room trashed by the bandits. Then he heard a muffled cry. Tucked by her mother in a little sleeping bag, Helen was warm and alive, although hungry after her two day fast. The kindly pastor took the child in his arms and carried her to his wife. With the help of a local Christian family, he wrapped the bodies that still lay upon the hillside and placed them into coffins. To the crowd that gathered he explained that the missionaries had only come to tell them how they might find forgiveness of sin in Christ. Leaving others to bury the dead, he hurried home. Somehow Helen had to be gotten to safety. Pastor Lo's own son, a boy of four, was desperately ill -- semi-conscious after days of exposure. Pastor Lo had to find a way to carry the children a hundred miles through mountains infested by bandits and Communists. Brave men were found willing to help bear the children to safety, but there was no money to pay them for their efforts. Lo had been robbed of everything he had. From Beyond the Grave But from beyond the grave, Betty provided. Tucked in Helen's sleeping bag were a change of clothes and some diapers. Pinned between these articles of clothing were two five dollar bills. It made the difference. Placing the children in rice baskets slung from the two ends of a bamboo pole, the group departed quietly, taking turns carrying the precious cargo over their shoulders. Mrs. Lo was able to find Chinese mothers along the way to nurse Helen. On foot, they came safely through their perils. Lo's own boy recovered consciousness suddenly and sat up, singing a hymn. Eight days after the Stams fell into Communist hands, another missionary in a nearby city heard a rap at his door. He opened it and a Chinese woman, stained with travel, entered the house, bearing a bundle in her arms. "This is all we have left," she said brokenly. The missionary took the bundle and turned back the blanket to uncover the sleeping face of Helen Priscilla Stam. Many kind hands had labored to preserve the infant girl, but none kinder than Betty who had spared no effort for her baby even as she herself faced degradation and death. Kathleen White has written an excellent and very readable biography John and Betty Stam, available from Bethany House Publishers (1988). She reports that Betty's alma mater, Wilson College in Pennsylvania, took over baby Helen's support and covered the costs of her college education. She added: "Helen is living in this country (USA) with her husband and family but does not wish her identity and whereabouts to be made known." Resources: Huizenga, Lee S. John and Betty Stam; Martyrs. Zondervan, 1935. Pollock, John. Victims of the Long March and Other Stories. Waco, Texas.: Word Publishing, 1970. Taylor, Mrs. Howard. The Triumph of John and Betty Stam. China Inland Mission, 1935.

the only certain hope on earth

“It is the hope that kills you,” as many English football (soccer) fans say. Is it not better to have low expectations instead of hoping your team will do well, only to see those hopes dashed in sometimes cruel ways? The world has an idea of hope that sees it as an optimistic expectation that something good may happen in this life or, for the religious, the life to come. People cannot help but hope; it is part of our DNA as humans. We hope for good health, a good marriage, good weather, or an enjoyable holiday. Many even hope for a better life after the life they have lived on earth, which explains why so many claim that loved ones (including animals) are “smiling down” upon them after their death. Much of the hope that is found in the world lacks promise and certainty, which is like building a house on sand. Christian hope is very different from worldly hope. Christian hope is a Spirit-given virtue enabling us to joyfully expect what God has promised through Jesus Christ. It is, therefore, thoroughly Trinitarian. Height of Our Hope Christian hope looks to God because he is “the God of hope” (Romans 15:13). Because of the resurrection of Christ, Peter says that our “faith and hope are in God” (1 Peter 1:21). The degree to which we find God desirable and excellent will be the same to which hope plays a role in our lives. Our view of God will affect the hope we possess. A small god begets a small hope; but knowing God and Christ (John 17:3), which is eternal life, is ground for possessing a hope that bursts forth in our souls on a daily basis. The psalmist describes the blessed person as the one “whose help is the God of Jacob, whose hope is in the Lord his God” (Psalm 146:5). Consider the words of Thomas Aquinas on this: Wherefore the good which we ought to hope for from God properly and chiefly is the infinite good, which is proportionate to the power of our divine helper, since it belongs to an infinite power to lead anyone to an infinite good. Such a good is eternal life, which consists in the enjoyment of God Himself.  For we should hope from Him for nothing less than Himself, since His goodness, whereby He imparts good things to His creature, is no less than His essence . Therefore the proper and principal object of hope is eternal happiness. ( Summa Theologica , II-II.17.2) In short, Aquinas is saying that our joy is connected to our hope, which is connected to our Savior, which is connected to our God. Christian hope exists only when we hope in the God and Father of our Lord Jesus Christ (1 Peter 1:13). The height of our hope is God himself. Certain as God’s Promises Certain conditions characterize biblical hope: it must be good, it must be in the future, it involves some degree of difficulty (for example, patient suffering), and it must be founded on God’s promises. Those who persevere, by faith, shall attain what we hope for: the sight of our Savior (Titus 2:13). “Christian hope is a Spirit-given virtue enabling us to joyfully expect what God has promised through Jesus Christ.” This hope of the blessed vision of Christ is based not only upon the fact that we know he will return, but also on the knowledge that God dwells in us. This explains Paul’s language in Romans 15:13, “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.” Hope arises from not only objective promises, but also an internal “pull” toward God and Christ by his Spirit. Thus, Christian hope is not about probable hope or about mere conjecture concerning things future, but about great certainty. Faith, Hope, and Love Faith in God through Christ by the Spirit gives rise to Christian hope. Faith and hope bear an intimate relation to one another (Romans 4:18–21; 5:2; 15:13; Galatians 5:5; Ephesians 1:18–19; Colossians 1:23; 1 Timothy 4:10; Hebrews 11:1; 1 Peter 1:21). Faith is the foundation of hope, so that hope without faith is no hope at all. We believe God in order to hope in what we believe. But faith also returns to hope to give it courage to persevere. If faith apprehends God’s promises, hope expects what he promises. In times of trouble, despair, and suffering, faith and hope feed on God and his promises. The difference between faith and hope is not easy to discern. Simply put, faith believes, but hope waits patiently. (Yet there is an aspect whereby faith also requires patience.) God is the object of hope, as it specifically focuses on his goodness to us in Christ. Faith not only looks to God but also trembles at his threatenings (when appropriate). Hope remains free of such fear. Faith and love can relate to a present or future object, but hope looks to the future alone. And of course, faith and hope also bear an intimate relation to love. If hope relates to faith in terms of our expectations, hope relates to love in terms of our desire. Love requires desire, so the more we desire the good, the more we will love it. Equally, hope requires desire. The more we desire what is promised, the more we hope for it. Since faith focuses on Christ, hope will always be present where there is true faith. And since faith focuses on Christ, love will always accompany faith and hope because God and Christ are the object of faith and hope — how can we not love the one we believe has saved us and promised so much for the future? Thus, faith, hope, and love give expression to our Christian life (1 Corinthians 13:13; Colossians 1:4). Hope That Purifies The life of hope yields many benefits to the Christian, such as the expectation of eternal life (Titus 1:2; 3:7), salvation (1 Thessalonians 5:8), heaven (Colossians 1:5), the resurrection (Acts 23:6), the gospel (Colossians 1:23), God’s calling (Ephesians 1:18; 4:4), and our inheritance (Ephesians 1:18). But there is also a “duty” bound up with hope, namely, purification of our souls: “Everyone who thus hopes in him purifies himself as he is pure” (1 John 3:3). This command follows one of the greatest promises of Christian hope: “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” (1 John 3:2). Those who have the hope of being made like Christ in body and soul must also have the present desire to be  pure . While in sanctification the accent is often on what God does, here in 1 John 3:3 the accent is on what we do. Christians, if they embrace a hope of seeing Christ face to face, are to purify themselves. In other words, hope has a moral effect. The pursuit of purity arises out of our possession of hope. Hope gives birth to sanctification; and as we are sanctified, we hope even more because we get closer to God. Besides John, Peter also makes this point. He speaks of the future promise of the new heavens and new earth to his readers (2 Peter 3:13), and then reasons, “Therefore, beloved, since you are waiting for these, be diligent to be found by [God] without spot or blemish, and at peace” (2 Peter 3:14). “Our joy is connected to our hope, which is connected to our Savior, which is connected to our God.” Likewise, Paul writes, “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God” (2 Corinthians 7:1). The promises Paul speaks of include our adoption as sons and daughters, wherein God makes his dwelling and walks among us (2 Corinthians 6:16, 18). These promises are, of course, realized in this life, but they also await a type of consummation that we can all look forward to (see Romans 8:23). Christian hope has present realities, one of which includes our sanctification. In this matter, our faith clings ever so tightly to our hope, as we seek to be holy as God is holy. Hope Unlike the World’s In the church today, we have underemphasized the future motivation (our Christian hope) for how to live the sanctified life. As with the Lord’s Supper, we do not only look back to Christ’s death but also look now to the risen Christ and forward to the future blessings that await us. This is the purification of the truly hopeful. Our hope is unlike the world’s. The world’s hope is often vague, uncertain, a wish thrust up at the stars. But Christian hope is solid, certain, future, and cleansing. It lasts as long as the eternal God lives, and stands as tall as he stands. He is our hope, for apart from him, no such thing exists (Ephesians 2:13).

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