SIR ROBERT ANDERSON
Secret Service
Theologian
THE GOSPEL AND
ITS MINISTRY
CHAPTER XVIII
THE GODHOOD OF GOD.
It is matter for reflection whether the want of such a
word as "Godhood" has not helped to let the thought it signifies die out.
Whether men believe it or not, Jehovah is GOD. This is a fact absolute and
certain. But is He my God? The Psalmist could say, "0 God, Thou art my God!"
Does this mean no more than that He was God? He was the God of Israel; but if
any one imagines that He was the God of Pharaoh, or of the Philistines, or of
the kings of Canaan, he must have strange ideas of what it is to have a God.
Because He was the God of Israel, He destroyed the power of Pharaoh in order to
deliver them. If the sea barred their way, He made a highway through it. If
they hungered, the heaven rained bread; if they thirsted, the rock gave forth
water in the midst of the desert And the tribes of the wilderness and the
nations of the land, as they heard that battle-shout from the puny armies of
Israel, "The Lord of Hosts is with us, the God of Jacob is our refuge" could
have taught the Christians of today what it means to have Jehovah for our God.
God was not their God, but He was the God of Israel.
And can any
thoughtful man look abroad upon the world, and imagine for a moment that God is
a God to creation now? "The whole creation groans." The children of Israel
groaned in Egyptian bondage, but when, their deliverance complete, they stood
around their glorious king in their glorious city, it was no longer a groan
that rose to heaven, but shouts of praise and the worship of full hearts. And
when God becomes once again a God to all His creatures, their groans will no
more be heard. The creation shall then be " delivered from the bondage of
corruption into the glorious liberty of the children of God." Then "shall the
Lord rejoice in His works," and from His opened hand the desire of every living
thing shall be satisfied. Men delight to speak of the Fatherhood of God,
(see App.) because they think it gives them claims on Him. And doubtless
they who are indeed His children have real claims upon God in virtue of the
tie. Though even here there is need to remember that a relationship cannot be
wholly on one side: "If I am a Father, where is mine honour?" God may well
demand. But what is usually meant by the Fatherhood of God is really His
Godhood. And if God was the God of Israel there were mutual obligations
involved in the relationship. And so it must ever be. But men speak as though
the fact of their being His creatures gave them claims on God, while they
utterly forget that sin is a repudiation of His claims on them - a denial of
the very relationship on which they insist so strongly when their own interests
are concerned.
Moreover, as we have seen, by the rejection of Christ
man forfeits every claim of every kind on God; while, in.the gospel, the grace
of God presents Christ as the fulfilment of every blessing which a loving God
can bestow. God has far different thoughts toward the "Canaanite" and the
"Philistine" of today than were expressed by the sword of Israel. It is not
that the human heart is changed, still less the heart of God; but that the work
of Christ has enabled God to assume a new attitude toward men. "In Christ He
was reconciling the world unto Himself"; "The God of our Lord Jesus Christ" can
now become a God to all, because, I repeat once more, RECONCILIATION is
accomplished.
But if men reject Christ, and refuse the reconciliation,
how can there possibly be mercy for them? In past dispensations mans sin
and failure have always drawn out some better thing from Gods great
goodness and wisdom and power; but, now, the climax has been reached. His best
gift has been given; His masterwork has been achieved; heaven is flung wide
open, and sinful men are called to fellowship with Christ in His glory. Divine
love and grace are now exhausted, and the only possible alternative and sequel
is VENGEANCE. If men insist on defying God and maintaining the place of
adversaries, there can be nothing for them but "judgment and fiery indignation
which shall devour the adversaries."
By Godhood then I mean the
relationship existing between God and His creatures in virtue of His Godhead.
That relationship was outraged and set aside by sin, and even the lower
creation shared the blight which fell upon our world because of it. But "by the
blood of the cross" God has reconciled all things to Himself. The enjoyment .of
this benefit is postponed for "the creation until the "manifestation of the
sons of God," a and it will be lost for ever by impenitent men. But the
reconciliation is a fact and a truth for the believer, here and now, and he has
access to it, and ought to be in the joy of it. But the Godhood of God toward
the believer is. true only to faith. The Christian's God is "the God of our
Lord Jesus Christ," for even such a one as He had a God; and yet the Lord Jesus
knew what it was to be in want. The universe was His creature, and by a word He
could make bread for starving thousands,. or crown the provision for a feast
with richest wine; but when it was Himself who hungered or was athirst, He
looked up and trusted in His God. He had a God, and yet He had not where to lay
His head. And as it was with the Leader of Faith, so has it been, with the sons
of Faith in every age. In the 11th chapter of Hebrews we read of some "who
through faith subdued kingdoms, wrought righteousness, obtained promises,
stopped the mouths of lions, quenched the violence of fire, escaped the edge of
the sword, out of weakness were made strong, waxed valiant in fight, turned to
flight the armies of the aliens." But we read of others who, none the less
through faith, "were tortured, not accepting deliverance," and of others again
who "had trial of cruel mockings and scourgings, yea, moreover, of bonds and
imprisonment. They were stoned, they were sawn asunder, were tempted, were
slain with the sword; they wandered about in sheepskins and goatskins, being
destitute, afflicted, tormented." And to these it is that the divine epitaph
belongs, "Of whom the world was not worthy."
The faith that bears and
suffers, is greater than the faith that triumphs. How many there are who,
through ignorance of this mystery of faith, have made shipwreck of their hopes,
and are sunk under trial and disappointment. Faith must be prepared for a
refusal. Faith trusts for safety, but never fails when perils come. Faith
looks, for food and shelter, but never falters when "hunger, and thirst, and
cold, and nakedness" become its portion. The faith that cries with the
Psalmist, "At midnight I will rise to give thanks unto Thee," is truer and
greater than the faith that could bid the sun stand still upon Gibeon; and the
sufferings of Paul denote a higher faith than the mightiest acts of Elijah. "In
deaths oft. Of the Jews five times received I forty stripes save one. Thrice
was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night
and a day I have been in the deep. . . . In weariness and painfulness, in
watchings often, in hunger and thirst, in fastings often, in cold and
nakedness;"
"A night and a day have I been in the deep!" Paul - the
beloved child and saint of God, the faithful and honoured servant, the chosen
vessel to bear His name before the world, the foremost of the apostles -
clinging to some frail plank upon the wild lone sea hour after hour for a whole
sun's round; in hunger, and thirst, and cold; the sport of every wave; lost to
earth, and seemingly unknown to heaven; and yet he had a God who could have
delivered him by a word! And though deliverance came not, he kept his heart and
eye fixed upon unseen realities, and reckoned the present sufferings unworthy
to be compared with the coming glory.
Even in the midst of sorrow and
trial, happiness is the Christian's lot. Happiness: not the flippant gaiety of
a careless heart (for if, even in the world, such happiness is contemptible -
the uncoveted monopoly of fools - how utterly unworthy is it of those who have
been called to fellowship with the sufferings of Christ!) but happiness in the
truer and deeper sense in which alone the Scripture speaks of it. The highest
type of existence is not the butterfly, but "The Man of Sorrows " - He of the
marred visage and the melted heart.
Such then is the Christian's
happiness. Through all circumstances, and in spite of them, he is a prosperous
man, a blessed man. He may indeed have care and trial and sorrow; but his is
the God who, while He could leave His child to be a solitary and outcast
wanderer, with no pillow but a stone, and no companion but a staff, could yet
turn that stone into a memorial pillar of thanksgiving and. praise, and make
that loneliness the very gate of heaven! "Happy is he that has the God of Jacob
for his help! ". "Happy the people whose God is Jehovah! "
"SAFE."
Safe in
Jehovah's keeping,
Led by His glorious arm,
God is Himself my refuge,
A present help from harm.
Fears may at times distress me,
Griefs
may my soul annoy;
God is my strength and portion,
God my exceeding
joy.
Safe in Jehovah's keeping,
Safe in temptation's hour,
Safe in the midst of perils,
Kept by Almighty power.
Safe when the
tempest rages,
Safe though the night be long;
E'en when my sky is
darkest,
God is my strength and song.
Sure is Jehovah's promise,
Nought can my hope assail;
Here is my soul's sure anchor.
Entered within the veil.
Blest in
His love eternal,
What can I want beside!
Safe through the blood that
cleanseth
Safe in the Christ that died.
APPENDIX.
NOTE I - P. 50. MIRACLES.
THE subject of miracles, and of "evidences" in general, is
too large to treat of here; but yet the reference I have made to them compels
me to add a few remarks.
1st. The mere fact of miracles is no proof
of divine intervention. A miracle is such an interference with the course of
nature as is beyond our own power. Any creature, - therefore, entirely superior
to us can perform what we deem a miracle. The miracles worked by Satan in the
temptation of our Lord (Luke iv. 5) are far more wonderful (I do not say
"greater ") than all the miracles of all the apostles combined; and Scripture
testifies that the devil will again exert miraculous power on earth.
2nd. Miracles are never appealed to in Scripture as ". an evidence," save
in connection with a preceding revelation tct which they are referred. The
gospel of Christ was not "the beginning of the oracles of God" ; it was another
chapter in a long-continued revelation. But it had a two-fold aspect. He came
to a people whose every hope, for earth and heaven centred in a Messiah
promised to their fathers, and He came, moreover, to a world that was ruined
and lost. His mission, therefore, had a two-fold character and purpose. He was
the Messiah to the Jew; He was the bread of God to give life to the world. It
was with the former that the miracles had specially to do The knowledge of His
higher mission and character was not an inference from miracles. It was the
subject of a special revelation to John the Baptist, and through him to those
who afterwards became the first disciples of the Lord (John 1. 3334).
These all belonged to the little company spoken of in Luke ii. 38 as waiting
for the redemption of Israel. They followed Him because they were already God's
people, and yet even these needed a word from God to enable them to know Him.
3rd. If this be so, we shall expect to find that it was to Jews
that the testimony was based on miracles, and that when the kingdom gospel, or
special national testimony, ceased, miracles became of secondary importance.
Both these points are plain upon the face of Scripture. As soon as the
Sanhedrin decreed the destruction of Christ, He sought to keep His miracles
secret (Matt. Xii. 14 - 16). He could not be face to face with need and refuse
to meet it, but He no longer wished the fame of His power to go forth. And
when, after His final rejection, the gospel became a purely spiritual
testimony, miracles were never appealed to in confirmation of it. The national
testimony which the apostles had been sent forth to render at the first was
based on miracles (Matt. x. 7, 8). The gospel of Pentecost was a living power,
independent of all extrinsic proof; it was itself the means of the conversion
of 3000 souls (Acts ii. 41). "To the Jew first," is characteristic of the Acts,
and of the transitional period the book embraces. After the conversion of
Cornelius, the public testimony was no longer confined to the Jew, but the Jew
retained the right to priority in the offer of grace (see ex. gr. Acts xiii.
46). The miracles therefore continued, though without their former prominence.
And when Paul went forth preaching to Gentiles, miracles seem to have been
divorced from his testimony. His miracle at Lystra was in response to the faith
of the man who was the subject of it (Acts xiv, 9) and the effect it had upon
those who witnessed it was that, they owned the apostles as gods, as was
natural with heathens, and prepared to sacrifice to them. So was it also at
Melita (Acts xxviii. 6).
That miraculous power existed in Gentile
Churches the 12th chapter of 1st Corinthians establishes; but the question is,
Did the gospel which produced those Churches appeal to miracles to confirm it?
Can any one read the first four chapters of that very Epistle, and retain a
doubt as to the answer? The great question here involved resolves itself,
sooner or later, into this: When God speaks to man's heart through the gospel,
does He speak in such wise that the word carries with it the certainty that it
is from Him? To say that God cannot do this is to deny that He is supreme; and
to deny a Supreme Being is sheer Atheism. To say that He does not is to remove
the truth of revelation out of the region of certainty altogether. For the
genuineness of miracles must, of course, depend on evidence; and if, as Paley
declares, the reality of a revelation must be proved by miracles, it is only by
weighing evidences that we can determine what is revealed; and that form of
proof can never, in such matters, reach higher than probability; indeed, no
accurate or astute thinker has ever claimed more for it. The degree of
conviction thus attainable is, doubtless, an overwhelming condemnation of the
infidel, but it is a poor substitute for the faith of the Christian. According
to Paley, the value of the Christian revelation is determined by the miracles.
According to Scripture, the value of the miracles was determined by the
revelation. it was not that miracles were wrought. but that the miracles of the
ministry were precisely what Isaiah prophesied the Messiah would accomplish.
The whole system is false, and must drive simple-minded folk to Rome; for the
many are quite incapable of reasoning out Christianity from evidences, and, if
that be our only foundation, they must trust the Church. With what a sense of
relief we turn to a word like this, "I thank Thee, 0 Father, Lord of heaven and
earth, because Thou hast hid these things from the wise and prudent, and hast
revealed them unto babes." I have dealt with this subject in
The Silence 0f God, Chapters III., IV..
and V.
NOTE 11.P. i6g.
Matt. vi. g." Hallowed be Thy name" (and Luke xi. 2).
Matt.
xxiii. 17, 19.The temple that sanctifieth the gold: the altar that
sanctifieth the gift.
John x. 36.Say ye of Him whom the Father hath
sanctified.
John xvii. i7, 19.Sanctify them through Thy truth. For
their sakes I sanctify myself, that they also might be sanctified through the
truth.
Acts xx. 32..Inheritance among all them that are sanctified
(and xxvi. i8).
Rom. xv. x6.That the offenng up of the Gentiles might
be acceptable, being sanctified by the Holy Ghost.
iCor. i.
2.Sanctified in Christ Jesus.
i Cor. vi. xi.But ye are
sanctified. . . by the Spirit of our God.
i Cor. vii. 14.The
unbelieving husband is sanctified by the wife, and the unbelieving wife is
sanctified by the husband.
Eph. v. 26.That He might sanctify it (the
Church). iThess. v. 23.God of peace sanctify you wholly.
i Tim. iv.
(Every creature) is sanctified by the Word of God and prayer.
3 APPENDIX.
2 Tim. ii. 21.A vessel
sanctified and meet for the Master's use.
Heb. ii. riHe that
sanctifieth and they who are sanctified. Heb. ix. 13.If blood . ..
sanctifieth to the purifying of the flesh.
Heb. x. 10.By which will
we are sanctified.
Heb. x. 14.flath perfected them that are
sanctified. Beb. x. 29.Blood . . . wherewith he was sanctified.
Heb.
Xiii. 12.That He might sancti/y the people.
i Pet. iii.
15.Sanctify in your hearts Christ as Lord (R.V.). Jude i.To them
that are sanctified by God the Father (the Revised reading is beloved in God
the Father).
Rev. xxii. ir.Let him be holy still (literally, let him
be sanctified still).
Rom. vi. 19.Yield your members servants to
righteousness unto holiness.
Rom. vi. 22.Ye have your fruit unto
holiness.
i Cor. i. 30.Christ is made unto us . . . sanctification.
1 Thess. iv. 3.This is the will of God, even your sanctifica tion,
that ye should abstain from fornication.
1 Thess. iv. 4.Possess his
vessel in sanctification.
1Thess. iv. 7.God hath not called us to
uncleanness, but to holiness.
2 Thess. 12 13.Salvation through
sanctification of the Spirit and belief of the truth.
i Tim. ii.
15.Saved in childbearing if they continue in holiness.
Heb. xii.
14.Follow. . . holiness, without which no man shall see the Lord.
iPet. i. 2.Elect . . . through sanctification of the Spirit unto,
etc.
NOTE IV.P. 197.
THE FATHERHOOD OF GOD.
The figment of the universal Fatherhood of God
is one of the most popular of heresies. With those who hold that man is the
product of evolution the claim is obviously fanciful. Nor is it much better in
the case of those who accept the truth of Scripture. For we are not the
children of Adam as he came from the hand of God, but the remote descendants of
the sinful and fallen outcast of Eden. And were it not that in the sphere of
religion people seem to take leave not only of their Bibles but of their
brains, they would recognise that this cannot constitute us children of God in
the Scriptural sense.
True it is that in order to expose the error and
folly of thinking "that the Godhead is like unto gold or silver or stone,
graven by art and man's device," the Apostle Paul when addressing a heathen
audience adopted the words of a heathen poet," For we are also His offspring"
(Acts xvii. 28, 29). But no doctrine of sonship can be based on this. The word
here used (genos) is one of wide significance ; and the argument founded upon
it would be equally valid if the lower creation were intended.
Heb. ii
i4 is also appealed to in support of this figment. But the words of verse x6
are explicit :" He taketh hold of the seed of Abraham." "We must not here
understand mankind, as some have done," is Dean Alford's obvious comment. The
"children" of verse 14 are not the seed of Adam but "the seed of Abraham"; that
is, the children of faith. We become children of God, not by descent from Adam,
but by faith in Christ. The teaching of Scripture here is definite and clear:
"As many as received Him, to them gave He the right to become children of God,
even to them that believe in His name, which were born . . . of God" (John i.
12, 13). This is the test. The relationship depends on birth. "Except a man be
born again he cannot see the kingdom of God" (John iii. 3).
Most
certain it is, therefore, that he cannot be a child of God. Still more terribly
explicit were the Lord's words to the religious leaders who rejected Him. Said
He: "Ye are of your father the devil, and the lusts of your father it is your
will to do" (John viii. 44) This heresy teaches that we are by nature children
of God: the Scripture declares that we are" by nature children of wrath" (Eph.
ii. 3).
THE END
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