MAJOR BIBLE THEMES
Part Two
CHAPTER
XXVIII
SALVATION FROM THE GUILT AND
PENALTY OF SIN
The divine revelation concerning salvation should
be mastered by every child of God,
(1) since personal salvation depends on
it,
(2) it is the one message which God has committed to the believer to
proclaim to the world, and
(3) it alone discloses the full measure of God's
love.
I. THE MEANING OF
SALVATION
According to its largest meaning as used in the
Scriptures, the word salvation represents the whole work of God by which He
rescues man from the eternal ruin and doom of sin and bestows on him the riches
of His grace, even eternal life now and eternal glory in Heaven. "Salvation is
of the Lord" (Jonah 2:9). Therefore, it is in every aspect a work of God in
behalf of man, and is in no sense a work of man in behalf of God. Certain
details of this divine undertaking have varied from age to age. We are assured
that, beginning with Adam and continuing to Christ, those individuals who put
their trust in God were spiritually renewed and made heirs of Heaven's glory.
Likewise, the nation Israel will yet be spiritually born in a time as brief as
the beat of a foot (Isa. 66:8 Lit.). It is also said of the multitudes who are
to live on the earth during the coming kingdom that all shall know the Lord
from the least unto the greatest (Jer. 31:34). However, the salvation which is
offered to men in the present age is not only more fully revealed in the Bible
as to its details, but it far exceeds every other saving work of God in the
marvels which it accomplishes; for, as offered in the present age, salvation
includes every phase of the gracious work of God.
II. THE THREE TENSES OF SALVATION
1. The Past
Tense of Salvation.
There are certain Scriptures which, when speaking
of salvation, refer to it as being wholly past, or completed for the one who
has believed (Luke 7:50; 1 Cor. 1:18; 2 Cor. 2:15; Eph. 2:5, 8), and so perfect
is this divine work that the saved one is said to be safe forever (John 5:24;
10:28, 29; Rom. 8:1, R.V.).
2. The Present Tense of
Salvation.
This aspect of salvation, which is the theme of the next
chapter, has to do with present salvation from the reigning power of sin (Rom.
6:14; Phil. 1:19; 2:12, 13; 2 Thess. 2:13; Rom. 8:2; Gal. 2:19, 20; 2 Cor.
3:18).
3. The Future Tense of Salvation.
The believer will yet be
saved into full conformity to Christ (Rom. 8:29; 13:11; 1 Pet. 1:5; 1 John
3:2). The fact that some aspects of salvation are yet to be accomplished for
the one who believes does not imply that there is ground for doubt as to its
ultimate completion; for it is nowhere taught that any feature of salvation
depends upon the faithfulness of man. God is faithful, and, having begun a good
work, He will perform it until the day of Jesus Christ (Phil. 1:6).
III. TWO ASPECTS OF THE WORK OF GOD
When contemplating the work of God for lost men, it is important to
distinguish between the finished work of Christ for all, which is completed to
infinite perfection, and the saving work of God which is wrought for, and in,
the individual at the moment he believes on Christ.
1. The Finished
Work of Christ.
"It is finished" is the last recorded word of Christ
before His death (John 19:30). It is evident that He was not referring to His
own life, His service, or His suffering; but rather to a special work which His
Father had given Him to do, which did not even begin until He was on the cross
and which was completed when He died. This was distinctly a work for the whole
world (John 3:16; Heb. 2:9), and, in a provisionary sense, provided redemption
(1 Tim. 2:6), reconciliation (2 Cor. 5:19), and propitiation (1 John 2:2) for
every man. The fact that Christ died does not save men, but it provides a
sufficient ground upon which God in full harmony with His holiness is free to
save even the chief of sinners. This is the good news which the Christian is
appointed to proclaim to all the world. The blood of God's only and
well-beloved Son was the most precious thing before His eyes, yet it was paid
to ransom the sinner. The offense of sin had separated the sinner from God, yet
God provided His own Lamb to bear away the sin forever. The holy judgments of
God were against the sinner because of his sin, yet Christ became the
propitiation for the sin of the whole world. The fact that all of this is
already finished constitutes a message which the sinner is asked to believe on
the testimony of God. One can scarcely be said to have believed who, having
heard this message, has not experienced a sense of relief that the sin question
has thus been adjusted, and a sense of gratitude to God for this priceless
blessing.
2. The Saving Work of God.
The saving work of God
which is accomplished the moment one believes includes various phases of God's
gracious work: redemption, reconciliation, propitiation, forgiveness,
regeneration, imputation, justification, sanctification, perfection,
glorification. By it we are made meet (Col. 1:12), made accepted (Eph. 1:6),
made the righteousness of God (2 Cor. 5:21), made nigh (Eph. 2:13), made sons
of God (John 1:12), made citizens of heaven (Phil. 3:20, R.V.), made a new
creation (2 Cor. 5:17), made members of the family and household of God (Eph.
2:19; 3:15), and made complete in Christ (Col. 2:10). The child of God has been
delivered from the power of darkness and translated into the kingdom of God's
dear Son (Col. 1:13), and he now possesses every spiritual blessing (Eph.
1:3).
IV. THE GUILT AND PENALTY OF SIN
REMOVED
Among the stupendous works of God just mentioned, the
guilt and penalty of sin is seen to have been removed; for it is said of the
saved one that he is both forgiven all trespasses and is justified forever. God
could not forgive and justify apart from the cross of Christ; but since Christ
has died, God is able to save to the uttermost all who come to Him by Christ
Jesus.
V. SALVATION CONDITIONED UPON ONE THING
ALONE
In the New Testament in about one hundred and fifteen
passages, the salvation of a sinner is declared to depend only upon believing,
and in about thirty-five passages to depend on faith, which is a synonym of
believing. The Scriptures everywhere harmonize with this overwhelming body of
truth. God alone can save a soul and God can save only through the sacrifice of
His Son. Man can sustain no other relation to salvation than to believe God's
message to the extent of turning from self-works to depend only on the work of
God through Christ. Believing is the opposite of doing anything; it is trusting
another instead. Therefore, the Scriptures are violated and the whole doctrine
of grace confused when salvation is made to depend on anything other than
believing. The divine message is not "believe and pray," "believe and confess
sin," "believe and confess Christ," "believe and be baptized," "believe and
repent," or "believe and make restitution." These six added subjects are
mentioned in the Scriptures and there they have their full intended meaning;
but if they were as essential to salvation as believing they would never be
omitted from any passage wherein the way to be saved is stated (note John 1:12;
3:16, 36; 5:24; 6:29; 20:31; Acts 16:31; Rom. 1:16; 3:22; 4:5, 24; 5:1; 10:4;
Gal. 3:22). Salvation is only through Christ, and men are therefore saved when
they receive Him as their Saviour.
Review Questions for Chapter 28
1.
Name three reasons why the truth concerning salvation should be understood by
every Christian.
2. What is salvation according to the Scriptures?
3.
What nation and what peoples will experience the saving power of God?
4.
What is peculiar regarding present salvation by grace?
5. Name and describe
the three tenses of salvation.
6. What are the two aspects of the work of
God?
7. What three-fold work has been accomplished in the "finished work"
of Christ?
8. Define each of these accomplishments.
9. Indicate what God
does at the moment a soul is saved.
10. How does the cross of Christ make
possible the removal of human guilt and the lifting of the divine penalty?
11. Upon what one thing is salvation made to depend?
12. Name two reasons
why we believe that prayer, confession of sin, confession of Christ, baptism,
repentance, and restitution are not essential to personal salvation.
13.
State in simple terms what the sinner must believe in order to be saved.
14. What would be the natural sense of relief experienced by the one who really
believes?
CHAPTER XXIX
SALVATION FROM THE POWER OF SIN
Since salvation
from the power of sin is God's gracious provision for those whom He has already
saved from the guilt and penalty of sin, this doctrine, in its application, is
limited to Christians. Though saved and safe in Christ, Christians still have
the disposition to sin, and do sin. To these facts both the Scriptures and
human experience give abundant proof. Based upon the fact that Christians sin,
the New Testament proceeds to explain the divinely provided way of
deliverance.
Having supposed that a Christian would neither sin nor be
disposed to sin, many young believers are confused and alarmed - even doubting
their own salvation - when they discover the reigning power of sin in their
lives. Well may they be alarmed at sin, for it outrages the holiness of God;
but in place of doubt as to salvation or yielding to the practise of sin they
should learn God's gracious provisions whereby there is
deliverance.
I. AN EXACT
REVELATION FROM GOD
As it is in the preaching of the
Gospel, so it is in the presentation of the doctrine of divine deliverance, the
need of accuracy of statement is as imperative as the value of a soul. The
state demands extended preparation and examination before men are permitted to
prescribe for the ills of the body. How much more serious it is to prescribe
for the ills of the soul; yet how carelessly and inaccurately these eternal
issues are often presented! Next to the way of salvation there is no more
important theme to be mastered by the human mind than the divine plan whereby a
Christian may live to the glory of God. Ignorance and error may result in a
spiritual malpractise with its blasting effects reaching on into
eternity.
II. FROM WHAT SOURCE IN A CHRISTIAN
DOES SIN PROCEED?
Having received the divine nature (2 Pet. 1:4)
while still retaining the old nature, every child of God possesses two natures;
one is incapable of sinning, and the other is incapable of holiness. The old
nature, sometimes called "sin" (meaning the source of sin), and "old man," is a
part of the flesh; for, in Scriptural usage, the term flesh, when used in a
moral sense, refers to the spirit and soul, as well as the body - especially of
the unregenerate man. Therefore, the Apostle Paul states: "For I know that in
me (that is, in my flesh,) dwelleth no good thing" (Rom. 7:18). On the other
hand, when considering the imparted divine nature, the Apostle John writes:
"Whosoever is born of God doth not commit [practise] sin; for his seed
remaineth in him: and he cannot sin, because he is born of God" (1 John 3:9).
This Scripture teaches that every Christian, being born of God, does not
practise sin. Reference is made in the text to the divine Seed which is in him,
which Seed cannot sin. However, it should be observed that it is this same
Epistle which warns every child of God against professing that he has no sin
nature (1:8), or that he has not sinned (1:10). These two sources of action in
the believer are again considered in Galatians 5:17, where both the Holy Spirit
and the flesh are seen constantly to be active and in unceasing conflict: "For
the flesh lusteth against the Spirit, and the Spirit against the flesh: and
these are contrary the one to the other." The Apostle is not writing here of
the carnal Christian, but of the most spiritual, even of the one who is not
fulfilling the lust of the flesh (5:16). In such a one this conflict exists,
and though he is delivered from the lust of the flesh, it is because he is
walking in dependence upon the Spirit.
III.
THE CHRISTIAN'S WAY OF VICTORY
Various teachings are abroad
which purport to secure deliverance for the Christian from the power of
sin:
1. It is claimed that the Christian will be compelled to
live to the glory of God if he observes sufficient rules,. This law-principle
is doomed to fail because it depends upon the very flesh from which deliverance
is sought (Rom. 6:14).
2. It is widely claimed that the
Christian may seek and secure the eradication of the old nature, being thus
permanently free from the power of sin. There are objections to this theory:
(a.) There is no Scripture upon which the theory of eradication may be
based.
(b.) The old nature is a part of the flesh and will naturally be
dealt with as God deals with the flesh. The flesh is one of the Christian's
mighty foes - the world, the flesh, and the devil. God does not eradicate the
world, or the flesh, or the devil; but He provides victory over these by His
Spirit (1 John 5:4; 4:4; Gal. 5:16). In like manner, He provides victory over
the old nature by the Spirit (Rom. 6:14; 8:2).
(c.) No actual human
experience confirms the theory of eradication, and were that theory true,
parents of this class would give birth to unfallen children.
(d.) Likewise,
when this theory is accepted, there remains no place for, and no meaning to,
the ministry of the indwelling Spirit. On the contrary, the most spiritual
Christians are warned concerning the necessity of walking by the Spirit,
reckoning, yielding, not letting sin reign, putting off, mortifying, and
abiding.
3. Again, sometimes the Christian supposes that, apart
from the Spirit and simply because he is saved, he can live to the glory of
God. In Romans 7:15 to 8:4 the Apostle records his own experience with this
theory. He states that he knew what was good, but he did not know how to
perform what he knew (7:18). He therefore concluded (1) that at his best he was
always defeated because of an ever-present law of sin in his members warring
against his mind (7:23); (2) such an estate is wretched (7:24); (3) though
saved, the law of the Spirit of life in Christ Jesus made him free, and not his
own works (8:2); (4) the whole will of God is fulfilled in the believer, but
never fulfilled by the believer (8:4).
In Romans 7:25 it is stated that
deliverance from the power of sin is through - not by - Jesus Christ our Lord.
Since a problem related to the holiness of God is involved, deliverance can
only be through Jesus Christ. The Holy Spirit could not take control of an
unjudged fallen nature; but it is stated in Romans 6:1-10 that the believer's
fallen nature has been judged by co-crucifixion, co-death, and co-burial with
Christ, making it morally possible for the indwelling Holy Spirit to give
victory. Under these provisions, the believer may walk in the power of a new
life principle which is by dependence upon the Spirit alone, and should reckon
himself to be dead indeed unto sin (6:4, 11). Thus it is that deliverance is by
the Spirit through Christ.
IV. VICTORY BY THE
SPIRIT
"If by means of the Spirit ye are walking, ye shall not
fulfil the lust of the flesh" (Gal. 5:16, lit.). Salvation from the power of
sin, like salvation from the penalty of sin, is of God, and depends, on the
human side, upon on attitude of faith; as salvation from the penalty of sin
depends on an act of faith. The justified one shall live by faith - faith which
depends on the power of another - and the justified one will never know a time
in this life when he will need to depend less on the Spirit.
V. THREE REASONS FOR A LIFE OF DEPENDENCE ON THE INDWELLING
SPIRIT
1. Under the teachings of grace, a believer faces
an impossible heavenly standard of life; being a citizen of Heaven (Phil.
3:20), a member of the Body of Christ (Eph. 5:30), and of the household and
family of God (Eph. 2:19; 3:15), the child of God is called upon to act in
accordance with his heavenly position. Since this is a superhuman manner of
life (John 13:34; Eph. 4:30; 2 Cor. 10:5; Eph. 5:20; 1 Pet. 2:9; 1 Thess. 5:16,
17; Eph. 4:1-3), he must depend on the indwelling Spirit (Rom. 8:4).
2. The Christian faces Satan - the world-ruling foe. Because of
this, he must be "strong in the Lord" (Eph. 6:10-12; 1 John 4:4; Jude
1:9).
3. And, as has been seen, the Christian possesses the old
nature which he is powerless to control.
Review Questions for Chapter
29
1. Why is salvation from the power of sin limited in its application to
those who are already saved from the penalty of sin?
2. a. Is the doctrine
concerning God's provided cure for the Christian's sin a separate and distinct
teaching of the Scriptures?
b. How important is accuracy in all the
doctrines of salvation?
3. a. Does the child of God possess two
natures?
b. From what source in the believer does sin proceed?
4. If
there is a conflict between the flesh and the Spirit, is it limited to carnal
Christians?
5. Name three unscriptural theories of getting victory over sin
which are proposed by men.
6. Why does the law method fail?
7. Name
four reasons why the eradication method fails.
8. Why cannot the saved
person by his own new life and apart from the Spirit live to the glory of God?
9. What was the Apostle Paul's experience at this point?
10. Name four
important conclusions stated in Romans 7:15 to 8:4.
11. Since deliverance
from the power of sin is by the Holy Spirit (Rom. 8:2), what is meant by the
statement that this deliverance is through Jesus Christ our Lord (Rom. 7:25)?
12. a. Distinguish between an act of faith and an attitude of faith.
b.
Will the need to depend wholly on the Spirit be growing less as the believer
grows in grace and the knowledge of Christ?
13. What is the position of the
believer through grace and how does this impose a high and holy manner of life
which is humanly impossible?
14. Name the three super-human demands which
are laid on every Christian.
CHAPTER
XXX
FOUR ASPECTS OF
RIGHTEOUSNESS
A vital difference between God and man which the
Scriptures emphasize is that God is righteous (1 John 1:5) while the
fundamental charge against man as recorded in Romans 3:10 is that "there is
none righteous, no, not one." So, also, one of the glories of divine grace is
the fact that a perfect righteousness, likened to a spotless wedding garment,
has been provided and is freely bestowed upon all who believe (Rom.
3:22).
The Scriptures distinguish four aspects of righteousness:
I. GOD IS RIGHTEOUS (Rom. 3:25, 26)
This attribute of God is unchanging and unchangeable. He is infinitely
righteous in His own Being and infinitely righteous in all His ways.
1. He
is Righteous in His Being.
It is impossible for Him to deviate from His
righteousness by so much as the "shadow of turning" (Jas. 1:17). He cannot look
on sin with the least degree of allowance. Therefore, since all men are sinners
both by nature and by practise, the divine judgment has come upon all men unto
condemnation. The acceptance of this truth is vital to any right understanding
of the Gospel of divine grace.
2. He is Righteous in His Ways.
It must
also be recognized that God is incapable of slighting sin, or merely forgiving
sin in leniency. The triumph of the Gospel is not in the belittling of sin on
the part of God; it is rather in the fact that all those judgments which
infinite righteousness must of necessity impose upon the sinner have been borne
in substitution by God's provided Lamb, and that this is a plan of God's own
devising which according to His own standards of righteousness is sufficient
for all who believe. By this plan God can satisfy His love in saving the sinner
without infringing upon His own unchangeable righteousness; and the sinner,
utterly hopeless in himself, can pass out from all condemnation (John 3:18;
5:24; Rom. 8:1; 1 Cor. 11:32).
It is not unusual for men to conceive of God
as a righteous Being; but they often fail to recognize the fact that, when He
undertakes to save the sinful, the righteousness of God is not and cannot be
diminished.
II. THE SELF-RIGHTEOUSNESS OF MAN
(Rom. 10:3)
In complete accord with the revelation that God is
supremely righteous, there is the corresponding revelation that, in the sight
of God, the righteousness of man is as "filthy rags" (Isa. 64:6). Though the
sinful estate of man is constantly declared throughout the Scriptures, there is
no description more complete and final than is found in Romans 3:9-18, and it
should be noted that this, as all other estimates of sin which are recorded in
the Bible, is a description of sin as God sees it. Men have erected legitimate
standards for the family, for society, and for the state; but these are no part
of the basis upon which man must stand and by which he must be judged before
God. In their relation to God, men are not wise when thus comparing themselves
with themselves (2 Cor. 10:12); for not merely those who are condemned by
society are lost, but those who are condemned by the unalterable righteousness
of God (Rom. 3:23). There is therefore no hope for any individual outside the
provisions of God's grace; for none can enter Heaven's glory who are not as
acceptable to God as Christ. For this need God has made abundant
provision.
III. THE IMPUTED RIGHTEOUSNESS OF
GOD (Rom. 3:22)
The Bible doctrine of Imputation transcends all
other themes concerning the Christian, and because it has no comparisons in
things of this world, it is not easily comprehended.
1. The Fact of
Imputation.
As Adam's sin is imputed to the human race to the end that
all are constituted sinners by nature (Rom. 5:12-21), and as the sin of man was
imputed to Christ to the end that He became a sin-offering for the whole world
(2 Cor. 5:14, 21; Heb. 2:9; 1 John 2:2), so, also, the righteousness of God is
imputed to all who believe to the end that they may stand before God in all the
perfection of Christ. By this divine provision those who are saved are said to
have been "made" the righteousness of God (1 Cor. 1:30; 2 Cor. 5:21). Since it
is the righteousness of God and not of man and since it is said to be apart
from all self works or deeds of law observance (Rom. 3:21), obviously this
imputed righteousness is not something wrought out by man. Being the
righteousness of God, it is not increased by the goodness of the one to whom it
is imputed, nor is it decreased by his badness.
2. The Results of
Imputation.
In like manner, this righteousness, though it is termed
"the righteousness of God" is in no way to be confused with the fact that God
is Himself righteous. It is rather a quality which is imputed to the believer
from God on the basis of the fact that the believer is, through the baptism
with the Spirit, in Christ. Through that vital union to Christ by the Spirit,
the believer becomes related to Christ as a member in His body (1 Cor. 12:13),
and as a branch in the True Vine (John 15:1, 5). Because of the reality of this
union, God sees the believer as a living part of His own Son. He therefore
loves him as He loves His Son (John 17:23), He accepts him as He accepts His
own Son (Eph. 1:6; 1 Pet. 2:5), and He accounts him to be what His own Son is -
the righteousness of God (Rom. 3:22; 1 Cor. 1:30; 2 Cor. 5:21). Christ is the
righteousness of God, therefore those who are saved are made the righteousness
of God by being in Him (2 Cor. 5:21). They are complete in Him (Col. 2:10), and
perfected forever (Heb. 10:10, 14).
3. Biblical Illustrations of
Imputation.
Garments of skin which necessitated the shedding of blood
were divinely provided for Adam and Eve. A righteous standing was imputed to
Abraham because he believed God (Gen. 15:6; Rom. 4:9-22; Jas. 2:23), and as the
priests of old were clothed with righteousness (Psa. 132:9), so the believer is
robed in the wedding garment of the righteousness of God and in that garment he
will appear in glory (Rev. 19:8). The attitude of the Apostle Paul toward
Philemon is an illustration both of imputed merit and imputed demerit. Speaking
of the slave Onesimus, the Apostle said: "If thou count me therefore a partner,
receive him as myself" (the imputation of merit), "If he hath wronged thee, or
oweth thee ought, put that on mine account" (the imputation of demerit -
Philemon 1:17, 18. Note, also, Job 29:14; Isa. 11:5; 59:17; 61:10).
4.
Imputation Affects the Standing and not the State.
There is, then, a
righteousness from God, apart from all human works which is unto and upon all
who believe (Rom. 3:22). It is the eternal standing of all who are saved. In
their daily life, or state, they are far from perfect, and in this aspect of
their relation to God they are to "grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ" (2 Pet. 3:18).
5. Imputed Righteousness
the Ground of Justification.
According to the New Testament usage, the
words righteousness and justify are from the same root. God declares the one
justified forever whom He sees in Christ. It is an equitable decree since the
justified one is clothed in the righteousness of God. Justification is not a
fiction, or a state of feeling; it is rather an immutable reckoning in the mind
of God. Like imputed righteousness, justification is by faith (Rom. 5:1),
through grace (Titus 3:4-7), and made possible through the death and
resurrection of Christ (Rom. 3:24; 4:25). It is abiding and unchangeable since
it rests only on the merit of the eternal Son of God.
Justification is
more than forgiveness, since forgiveness is the cancellation of sin; while
justification is the imputing of righteousness. Forgiveness is negative - the
removal of condemnation; while justification is positive - the bestowing of the
merit and standing of Christ. James, writing of a justification by works (Jas.
2:14-26), has in view the believer's standing before men; Paul writing of
justification by faith (Rom. 5:1), has in view the believer's standing before
God. Abraham was justified before men in that he proved his faith by his works
(Jas. 2:21); likewise he was justified by faith before God on the ground of
imputed righteousness (Jas. 2:23).
IV.
RIGHTEOUSNESS IMPARTED BY THE SPIRIT (Rom. 8:4)
When filled with
the Spirit, the child of God will produce the "fruit of the Spirit" (Gal. 5:22,
23), and will manifest the gifts for service which are by the Spirit (1 Cor.
12:7). These results are distinctly said to be due to the immediate working of
the Spirit in and through the believer. Reference is made, therefore, to a
manner of life which is in no way produced by the believer; it is rather a
manner of life which is produced through him by the Spirit. To those who "walk
not after the flesh, but after the Spirit," the righteousness of the law, which
in this case means no less than the realization of the whole will of God for
the believer, is fulfilled in them. It could never be fulfilled by them. When
thus inwrought by the Spirit, it is none other than a life which is the
imparted righteousness of God.
Review Questions for Chapter 30
1.
What testimony do the Scriptures give relative to the righteousness of God, of
man, and of the believer?
2. Name the four aspects of righteousness as
found in the Scriptures.
3. How can God be righteous and at the same time
forgive and justify sinners?
4. What estimation does the Bible make of man's
righteousness?
5. Name three forms of imputation.
6. By whom is
imputed righteousness said to be "made"?
7. On what reasonable basis can
the righteousness of God be imputed?
8. Restate the Biblical illustrations
of imputation.
9. Distinguish the believer's standing from his state.
10. On what basis does God justify a sinner?
11. How may justification
be eternal?
12. What are the contrasts between forgiveness and
justification?
13. Distinguish between justification by works and
justification by faith.
14. a. How may righteousness be imparted?
b.
Who among believers experience imparted righteousness?
CHAPTER XXXI
SANCTIFICATION I
Though clearly stated in the
Bible, no doctrine has suffered from misunderstanding and misstatement more
than the doctrine of Sanctification. Because of this, the theme calls for
special consideration.
Three laws of interpretation obtain which if
carefully followed will preclude the errors usually connected with this
doctrine.
First, The Doctrine of Sanctification must be Rightly
Related to every other Bible Doctrine.
Disproportionate emphasis on any one
doctrine, or the habit of seeing all truth in the light of one line of Bible
teaching, leads to serious error. The doctrine of Sanctification, like all
other doctrines of the Scriptures, represents and defines an exact field within
the purpose of God, and since it aims at definite ends, it suffers as much from
overstatement as from understatement.
Second, The Doctrine of
Sanctification Cannot be Interpreted by Experience.
Only one aspect of
sanctification out of three deals with the problems of human experience in
daily life. Therefore an analysis of some personal experience must not be
substituted for the teaching of the Word of God. Even if sanctification were
limited to the field of human experience, there would never be an experience
that could be proven to be its perfect example, nor would any human statement
of that experience exactly describe the full measure of the divine reality. It
is the function of the Bible to interpret experience, rather than the function
of experience to interpret the Bible. Every experience which is wrought of God
will be found to be according to the Scriptures.
Third, The
Right Understanding of the Doctrine of Sanctification Depends upon the
Consideration of all the Scriptures Bearing on this Theme. The body of
Scripture presenting this doctrine is much more extensive than appears to the
one who reads only the English text; for the same root Hebrew and Greek words
which are translated "sanctify," with their various forms, are also translated
by two other English words, "holy" and "saint" with their various forms.
Therefore if we would discover the full scope of this doctrine from the
Scriptures, we must go beyond the passages in which the one English word
"sanctify" is used, and include, as well, the passages wherein the words "holy"
and "saint" are used. Leviticus 21:8 illustrates the similarity of meaning
between the words "sanctify" and "holy" as used in the Bible. Speaking of the
priest, God said: "Thou shalt sanctify him therefore; for he offereth the bread
of thy God: he shall be holy unto thee: for I the Lord, which sanctify you, am
holy." Here the root word used four times is twice translated "sanctify" and
twice translated "holy."
I. THE MEANING OF THE
WORDS
1. Sanctify, With Its Various Forms.
This word,
which is used one hundred and six times in the Old Testament and thirty-one
times in the New Testament, means to "set apart," or the state of being set
apart. It indicates classification in matters of position and relationship. The
basis of the classification is usually that the sanctified person or thing has
been set apart, or separated from others in position and relationship before
God from that which is unholy. This is the general meaning of the word.
2. Holy, With Its Various Forms.
This word, which is used
about four hundred times in the Old Testament and about twelve times, of
believers, in the New Testament, refers to the state of being set apart, or
separate, from that which is unholy. Christ was "holy, harmless, undefiled, and
separate from sinners." Thus was He sanctified. So, also, there are certain
things which the words holy and sanctify, in their Biblical use, do not imply:
(a) Sinless perfection is not necessarily implied, for we read of a
"holy nation," "holy priests," "holy prophets," "holy apostles," "holy men,"
"holy women," "holy brethren," "holy mountain," and "holy temple." None of
these were sinless before God. They were holy according to some particular
standard or issue that constituted the basis of their separation from others.
Even the Corinthian Christians who were "utterly at fault" were said to be
sanctified. Many inanimate things were sanctified, and these could not even be
related to the question of sin.
(b) The word does not necessarily imply
finality. All these people just named were repeatedly called to higher degrees
of holiness. They were set apart again and again. People, or things, became
holy as they were set apart for some holy purpose. Thus they were sanctified.
3. Saint.
This term, used of Israel about fifty times and of
believers about sixty-two times, is applied only to human persons and relates
only to their position in the reckoning of God. It is never associated with
their own quality of daily life. They are saints because they are particularly
classified and set apart in the plan and purpose of God. Being sanctified they
are saints. In three Epistles, according to the Authorized Version, believers
are addressed as those who are "called to be saints." This is most misleading.
The italicized words "to be" should be omitted. Christians are saints by their
present calling from God. The passages do not anticipate a time when they will
be saints. They are already sanctified, set apart, classified, "holy brethren,"
who therefore are saints. Sainthood is not subject to progression. Every
born-again person is as much a saint the moment he is saved as he ever will be
in time or eternity. The whole church which is His body is a called-out,
separate people. They are the saints of this dispensation. According to certain
usages of these words, they are all sanctified. They are all holy. Because they
do not know their position in Christ, many Christians do not believe they are
saints. The Spirit has chosen to give us the title of "saints" more than any
other but one. We are called "brethren" one hundred and eighty-four times,
"saints" sixty-two times, and "Christians" but three times.
II. THE MEANS TO SANCTIFICATION
First,
Because of infinite holiness, God Himself - Father, Son and Spirit - is
eternally sanctified. He is classified, set apart, and separate from sin. He is
holy. He is sanctified (Lev. 21:8; John 17:19; Holy Spirit).
Second,
God - Father, Son and Spirit - are said to sanctify persons.
1. The Father
sanctifies (1 Thess. 5:23).
2. The Son sanctifies (Eph. 5:26; Heb. 2:11;
9:12, 14; 13:12).
3. The Spirit sanctifies (Rom. 15:16; 2 Thess. 2:13).
4. God the Father sanctified the Son (John 10:36).
5. God sanctified
the priests and the people of Israel (Exod. 29:44; 31:13).
6. Our
sanctification is the will of God (1 Thess. 4:3).
7. Our sanctification
from God is: By our union with Christ (1 Cor. 1:2; 1:30); by the Word of God
(John 17:17; cf. 1 Tim. 4:5); by the blood of Christ (Heb. 13:12; 9:13); by the
Body of Christ (Heb. 10:10); by the Spirit (1 Pet. 1:2); by our own choice
(Heb. 12:14; 2 Tim. 2:21, 22); by faith (Acts 26:18).
Third,
God sanctified days, places and things (Gen. 2:3; Exod. 29:43).
Fourth, Man may sanctify God. This he may do by setting God apart in his
own thought as holy. "Hallowed be thy name." "But sanctify the Lord God in your
hearts" (1 Pet. 3:15).
Fifth, Man may sanctify himself. Many
times did God call upon Israel to sanctify themselves. He says to us, "Be ye
holy, for I am holy." Also, "If a man therefore purge himself from these
[vessels of dishonour and by departing from iniquity] he shall be a vessel unto
honour, sanctified, and meet for the Master's use" (2 Tim. 2:21).
Self-sanctification can only be realized by the divinely provided means.
Christians are asked to present their bodies a living sacrifice, holy, and
acceptable unto God (Rom. 12:1). They are to "Come out from among them," and be
separate (2 Cor. 6:17). Having these promises, they are to cleanse themselves
"from all filthiness of the flesh and spirit, perfecting holiness
[sanctification] in the fear of God" (2 Cor. 7:1). "This I say then, Walk in
the Spirit, and ye shall not fulfil the lust of the flesh" (Gal. 5:16).
Sixth, Man may sanctify persons and things. "For the
unbelieving husband is sanctified by the wife, and the unbelieving wife is
sanctified by the husband, else were your children unclean; but now are they
holy" (sanctified, 1 Cor. 7:14). "And the priests shall sanctify the people."
"So they sanctified the house of the Lord."
Seventh, One thing
may sanctify another thing. "For whether is greater, the gold, or the temple
that sanctifieth the gold?" "For whether is greater, the gift, or the altar
that sanctifieth the gift?" (Mt 23:17).
From this very limited
consideration of the Scriptures on the subject of Sanctification and Holiness,
it is evident that the root meaning of the word is to set apart unto a holy
purpose. The thing set apart is sometimes cleansed and sometimes it is not.
Sometimes it can itself partake of the character of holiness and sometimes, as
in the case of an inanimate thing, it cannot. Yet a thing which of itself can
be neither holy nor unholy, is just as much sanctified when set apart unto God
as is the person whose moral character is subject to transformation. It is also
evident that where these moral qualities exist, cleansing and purification are
sometimes required in sanctification; but not always (1 Cor. 7:14).
Review Questions for Chapter 31
1. What laws of interpretation must
necessarily be followed in order to arrive at the right understanding of the
doctrine of sanctification?
2. Wherein does human experience fail as a
guide?
3. What three words are vitally a part of this doctrine?
4. What
is the meaning of the word sanctify?
5. Are the words sanctify and holy
used only of sinless conditions?
6. Is sanctification ever repeated?
7.
Who are the saints so called in the Epistles?
8. a. When do they become
saints?
b. On what ground are they called saints?
9. What persons are
said to sanctify?
10. Name the means used in sanctifying the
believers.
11. By what means may a person sanctify himself?
12. In what
particulars is it possible for one person to sanctify another?
13. Is
sanctification limited to those objects which are capable of partaking of
holiness?
14. Does the sanctifying of a person always imply a change in
character?
CHAPTER
XXXII
SANCTIFICATION
II
Beyond the brief study in the preceding chapter of words and
means related to the doctrine of Sanctification, consideration should be given
to the deeper aspects of the truth as in the New Testament.
Though the
exact meaning of the words sanctify, holy, and saint is unchanged, there is a
far deeper reality indicated by their use in the New Testament than is
indicated by their use in the Old Testament. The Old Testament is a "shadow of
good things to come." This chapter is primarily concerned with the New
Testament revelation, which may be considered in three divisions:
I. POSITIONAL SANCTIFICATION
This is a sanctification, holiness, and sainthood which is accomplished by
the operation of God through the body and shed blood of our Lord Jesus Christ.
We, who are saved, have been redeemed and cleansed in His precious blood,
forgiven all trespasses, made righteous through our new headship in Him,
justified, and purified. We are the sons of God. All of this indicates a
distinct classification and separation, deep and eternal, through the saving
grace of Christ. It is based on facts of position which are true of every
Christian. Hence every believer is now said to be positionally sanctified,
holy, and is therefore a saint before God. This position bears no relationship
to the believer's daily life more than that it should inspire him to holy
living. The Christian's position in Christ is, however, according to the
Scriptures, the greatest incentive to holiness of life.
The great
doctrinal Epistles observe this order. They first state the marvels of saving
grace, and then conclude with an appeal for a life corresponding to the
divinely wrought position. (Note Rom. 12:1; Eph. 4:1; Col. 3:1.) We are not now
accepted in ourselves: we are accepted in the Beloved. We are not now righteous
in ourselves: He has been made unto us righteousness. We are not now redeemed
in ourselves: He has been made unto us redemption. We are not now positionally
sanctified by our daily walk: He has been made unto us sanctification.
Positional sanctification is as perfect as He is perfect. As much as He is set
apart, we, who are in Him, are set apart. Positional sanctification is as
complete for the weakest saint as it is for the strongest. It depends only on
his union and position in Christ. All believers are classified as "the saints."
So, also, they are classified as "the sanctified" (note Acts 20:32; 1 Cor. 1:2;
6:11; Heb. 10:10, 14; Jude 1:1). The proof that imperfect believers are
nevertheless positionally sanctified and are therefore saints, is found in the
First Epistle to the Corinthians. Corinthian Christians were unholy in life (1
Cor. 5:1, 2; 6:1-8), but they are twice said to have been sanctified (1 Cor.
1:2; 6:11).
By their position, then, Christians are rightly called
"holy brethren" and "saints." They have been "sanctified by the offering of the
body of Jesus Christ once for all" (Heb. 10:10), and are "new men" who are
"created in righteousness and true holiness" (Eph. 4:24). Positional
sanctification and positional holiness are "true" sanctification and holiness.
In his position in Christ, the Christian stands righteous and accepted before
God forever. Compared to this, no other aspect of this truth can have an equal
recognition. But let no person conclude that he is holy, or sanctified, in life
because he is now said to be holy, or sanctified, in position. While all
believers are sanctified positionally, there is never a reference in any of
these Scriptures to their daily lives. The daily-life aspect of sanctification
and holiness will be found in another and entirely different body of truth
which may be termed,
II. EXPERIMENTAL
SANCTIFICATION
As positional sanctification is absolutely
disassociated from the daily life, so experimental sanctification is absolutely
disassociated from the position in Christ. Experimental sanctification may
depend
(1) on some degree of yieldedness to God,
(2) on some degree of
separation from sin, or
(3) on some degree of Christian growth to which the
believer has already attained.
1. Experimental Sanctification the
Result of Yieldedness to God.
Whole self-dedication to God is our
reasonable service: "That ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service" (Rom. 12:1). By so doing
the Christian is classified and set apart unto God by his own choice. This is
self-determined separation unto God and is an important aspect of experimental
sanctification. "And being servants unto God, ye have fruit unto holiness"
(sanctification, Rom. 6:22).
Sanctification cannot be experienced as a
matter of feeling or emotion any more than justification or forgiveness. A
person may be at peace and be full of joy because he believes he is set apart
unto God. So also, by yielding unto God, a new infilling of the Spirit may be
made possible which will result in a blessedness in life hitherto unknown. This
might be either sudden or gradual. In any case it is not the sanctification
that is experienced: it is the blessing of the Spirit made possible through
sanctification or a more complete separation unto God.
2.
Experimental Sanctification the Result of Freedom from Sin.
The Bible
takes full account of the sins of Christians. It does not teach that only
sinless people are saved, or kept saved; on the contrary, there is faithful
consideration of, and full provision made for, the sins of saints. These
provisions are both preventive and curative.
(a) There are three
divine provisions for the prevention of sin in the Christian: The Word of God
with its clear instructions (Psa. 119:11), the present interceding, shepherding
ministry of Christ in Heaven (Rom. 8:34; Heb. 7:25. Note, Luke 22:31; John
17:1-26), and the enabling power of the indwelling Spirit (Gal. 5:16; Rom.
8:4). However, should the Christian sin, there is
(b) the divinely
provided cure, which is the present advocacy of Christ in Heaven by which He
pleads His own sufficient sacrificial death. Thus, and only thus, imperfect
believers are kept saved.
The divine prevention of sin is imperative in
the case of every child of God, since so long as he is in this body he retains
a fallen nature which is ever prone to sin (Rom. 7:21; 2 Cor. 4:7; 1 John 1:8).
The Scriptures promise no eradication of this nature, but there is a
moment-by-moment victory promised through the power of the Spirit (Gal.
5:16-23). This victory will be realized just so long as it is claimed by faith
and the conditions for a Spirit-filled life are met.
The sin-nature
itself is never said to have died. It was crucified, dead, and buried with
Christ; but since this was accomplished two thousand years ago, the reference
is to a divine judgment against the nature which was gained by Christ when He
"died unto sin." There is no Bible teaching to the effect that some Christians
have died to sin and some have not. The passages include all saved persons
(Gal. 5:24; Col. 3:3). All believers have died unto sin in Christ's death; but
not all believers have claimed the riches which were provided for them by that
death. We are not asked to die experimentally, or to enact His death; we are
asked to "reckon" ourselves to be dead indeed unto sin. This is the human
responsibility (Rom. 6:1-14). Every victory over sin is itself a separation
unto God and is therefore a sanctification. Such victory should ever be
increasing as the believer comes to know his own helplessness and the marvels
of divine power.
3. Experimental Sanctification in Relation to
Christian Growth.
Christians are immature in wisdom, knowledge,
experience and grace. In all these things they are appointed to grow, and their
growth should be manifest. They are to "grow in grace and in the knowledge of
our Lord and Saviour Jesus Christ." Beholding the glory of the Lord as in a
glass, they are "changed into the same image from glory to glory, even as by
the Spirit of the Lord." This transformation will have the effect of setting
them more and more apart. They will, to that extent, be more sanctified.
A Christian may be "blameless," though it could not be truthfully said
of him that he is "faultless." The child labouring to form his first letters in
a copybook may be blameless in the work he does; but the work is not faultless.
We may be walking in the full measure of our understanding today, yet we know
that we are not now living in the added light and experience that will be ours
tomorrow. There is perfection within imperfection. We who are so incomplete, so
immature, so given to sin, may "abide in him."
III. ULTIMATE SANCTIFICATION
This aspect of
sanctification which is related to our final perfection, will be ours in the
glory. By His grace and transforming power He will have so changed us - spirit,
soul and body - that we will be "like him," and "conformed to his image." He
will then present us "faultless" before the presence of His glory. His bride
will be free from every "spot and wrinkle." It therefore becomes us to "abstain
from every appearance of evil. And the very God of peace sanctify you wholly;
and I pray God your whole spirit and soul and body be preserved blameless unto
the coming of our Lord Jesus Christ."
Review Questions for Chapter
32
1. Is the exact meaning of the words sanctify, holy, and saint ever
changed as used in the Scriptures?
2. In what sense are all believers said
to be sanctified?
3. State on what ground they are thus sanctified and to
what degree of perfection.
4. Is positional sanctification real and abiding?
5. What relation does it sustain to the believer's daily life?
6. What
are the aspects of experimental sanctification?
7. How may one promote his
own experimental sanctification?
8. a. What is promised as to the
prevention of sin in a Christian?
b. What is promised as to the cure of sin
in a Christian?
9. In what sense is a victory over sin a sanctification?
10. What is the relation between Christian growth and sanctification?
11. May an immature and inexperienced Christian be experimentally set apart
unto God?
12. What difference is possible between being blameless and being
faultless?
13. May experimental sanctification increase as we receive more
light?
14. Describe ultimate sanctification.
CHAPTER XXXIII
SECURITY
This chapter is concerned with the
Biblical answer to the question, "Could a person once saved ever be lost
again?" Since fear of eternal perdition must destroy the believer's peace, and
since to suppose that one once saved might be lost again, of necessity, limits
the saving grace of God as it is in Christ, the subject of this chapter is of
utmost importance.
The claim that one who is once saved might be lost
again is usually based on a form of rationalism which, emphasizing certain
passages of Scripture, does not consider sufficiently the testimony of all the
Word of God. Concerning this question, church creeds have taken opposing sides;
but it will be observed that belief or disbelief in the security of all who are
saved is more personal than creedal. While the great body of New Testament
Scriptures which bear directly or indirectly on this question declare the
believer to be secure, there are upwards of twenty-five passages which have
been cited in evidence by those who maintain that the believer is insecure. It
is certain that an individual could not be at the same time both secure and
insecure. Therefore, of these two bodies of Scripture, one body of Scripture
must of necessity conform to the other.
From careful study it will be
seen that the so-called "insecurity passages" are not such in reality, that
they do not oppose the positive doctrine of security, and that they seem to
teach insecurity only when they are misunderstood or misapplied. Certain of
these do not apply to the Christian since they belong to another dispensation
(Matt. 24:13; Ezk. 33:7, 8; Matt. 18:23-35; 25:30). Other passages refer only
to false and unregenerate teachers of the "last days" (1 Tim. 4:1, 2; 2 Pet.
2:1-22; Jude 1:17-19). One passage describes that which is merely a moral
reformation (Luke 11:24-26). Several of these Scriptures bear on the important
fact that Christian profession is justified by its fruits. Salvation which is
of God will, under normal conditions, prove itself to be such by its own fruits
(1 John 3:10; John 8:31; 15:6; 2 Pet. 1:10; Jas. 2:14-26; 1 Cor. 15:1, 2; Heb.
3:6, 14). In addition to this, there are certain passages that contain warnings
which, when rightly interpreted, do not imply the insecurity of the believer
under grace. Jews are warned that since their sacrifices have ceased they must
turn to Christ or be lost (Heb. 10:26), in like manner, unsaved Jews as well as
Gentiles are warned against "falling away" from the illuminating, converting
work of the Spirit (Heb. 6:4-9). So, also, unspiritual Jews are warned that
they will not be received into the coming kingdom (Matt. 25:1-13), and Gentiles
are given a corporate warning which has no reference to the individual believer
(Rom. 11:21). Again, the one who is saved and safe may lose his reward (1 Cor.
3:15; Col. 1:21-23), and be disapproved concerning his service for Christ (1
Cor. 9:27). Likewise, he may lose his fellowship because of sin (1 John 1:6),
and he may be chastened of God (1 Cor. 11:29-32; John 15:2; 1 John 5:16). And,
finally, it is possible for the believer to "fall from grace" (Gal. 5:1-4),
which, however, is never accomplished by sinning; for the Christian falls from
grace only when he turns from his true liberty under grace to the bondage of
the law.
The positive doctrine of security rests upon an extended body
of truth in which no less than twelve unchangeable facts of divine grace and
its accomplishments are declared; any one of which alone would suffice to form
an adequate basis for perfect rest and peace.
I. THE COVENANT OF GOD
The direct, unqualified
promises of security (John 5:24; 6:37; 10:28) form an unconditional covenant in
which God simply declares what He is going to do, which is also an expression
of His unchangeable will. In Romans 8:29, 30 this eternal purpose is revealed
and its realization is assured through sovereign grace and apart from every
human work and merit.
II. THE POWER OF GOD
As being absolutely free from every limitation the Scriptures
assert that God is able to keep all who are saved through Christ (John 10:29;
Rom. 4:21; 8:31, 38, 39; 14:4; Eph. 3:20; Phil. 3:21; 2 Tim. 1:12; Heb. 7:25;
Jude 1:24).
III. THE LOVE OF GOD
Not only is God revealed as one who is able to do according to His eternal
purpose, but His love for His own is a motive which can never fail. In Romans
5:8-11 that love is declared to exceed even His love for sinners because of
which He gave His Son to die (John 3:16). The argument is simple: If He loved
men enough to give His Son to die for them when they were "sinners" and
"enemies," He will love them "much more" when, through redeeming grace, they
are justified in His sight and reconciled to Him. Such knowledge-surpassing
love for those whom He has redeemed at such limitless cost is sufficient
assurance that they could never be plucked out of His hand until every resource
of His infinite power has been exhausted.
IV.
THE PRAYER OF THE SON OF GOD
While here on earth Christ prayed
that those whom the Father had given Him should be kept (John 17:9-12, 15, 20)
and this prayer which had its beginning on earth, we may believe, is continued
in Heaven (Rom. 8:34; Heb. 7:25. Note, also, Luke 22:31, 32). Considering this,
there is abundant assurance of security in the fact that no prayer of the Son
of God could ever be unanswered.
V. THE
EFFICACIOUS SUBSTITUTIONARY DEATH OF THE SON OF GOD
The death of
Christ is the sufficient answer to the condemning power of sin (Rom. 8:34).
When it is claimed that the saved one might be lost again, that claim is
usually based on the fact of possible sin. Such an assumption of necessity
proceeds on the supposition that Christ has not borne all the sins the believer
will ever commit, and that God, having saved a soul, might be disappointed and
surprised by unexpected, subsequent sin. On the contrary, the omniscience of
God is perfect. He foreknows every sin or secret thought that will ever darken
the life of His child, and for those sins the sufficient, sacrificial blood of
Christ has been shed and by that blood God has been propitiated (1 John 2:2).
Because of that blood which avails for the sins of both saved and unsaved God
is as free to continue His saving grace toward the meritless as He is to save
them at all. He keeps them forever; not for their sakes alone, but to satisfy
His own love and manifest His own grace (Rom. 5:8; Eph. 2:7-10). It is because
of the fact that salvation and safe-keeping depend only on the sacrifice and
merit of the Son of God that all condemnation is forever removed (Jn.3:18;
5:24; Rom. 8:1. R.V.; 1 Cor. 11:31, 32).
VI.
THE RESURRECTION OF THE SON OF GOD
The eternal security of the
believer is made certain through two vital facts connected with the
resurrection of Christ:
1. The gift of God is eternal life (John 3:16;
10:28; Rom. 6:23), which life is the resurrection life of Christ (Col. 2:12;
3:1), eternal as He is eternal, and as incapable of dissolution or death as
Christ is incapable of dissolution or death.
2. Likewise, by union with the
resurrected Christ by the baptism with the Spirit and the impartation of His
eternal life, the child of God is made a part of the New Creation in which he
stands in the federal headship of the Last Adam. Since the Last Adam cannot
fall, there is no fall possible for the weakest one who is in Him.
VII. THE INTERCESSION AND SHEPHERDHOOD OF THE
SON OF GOD
The present ministry of Christ in glory has only to
do with the eternal security of those on earth who are saved. Christ both
intercedes and advocates. As Intercessor, He has in view the weakness,
ignorance, and immaturity of the believer - things concerning which there is no
guilt. In this ministry, Christ not only prays for His own who are in the world
and at every point of their need (Luke 22:31, 32; John 17:9, 15, 20; Rom.
8:34), but on the grounds of His own sufficiency in His unchanging priesthood,
He guarantees that they will be kept saved for ever (Heb. 7:25; Rom. 5:10; John
14:19).
VIII. THE ADVOCACY OF THE SON OF
GOD
The present ministry of Christ as Advocate has to do with
the Christian's sin - that concerning which there is guilt. Since sin is always
sinful in the sight of God and can be cured only on the ground of the blood of
Christ, the death of Christ is efficacious as much for the sins of the saved as
for the unsaved (1 John 2:2). God is infinitely holy; therefore the Christian's
sin in every case merits eternal condemnation, and that judgment would of
necessity be executed were it not for the fact that, a Advocate, Christ pleads
the saving value of His own blood before the throne of God (1 John 2:1; Rom.
8:34; Heb. 9:24). This He does, not after the Christian sins, which would imply
that there might be even a moment of insecurity in the believer's position
before God; but when he is sinning he has an Advocate with the Father.
IX. THE REGENERATING WORK OF THE SPIRIT
By the regenerating work of the Spirit the believer is made a
child of God (John 1:13; 3:3-6; Titus 3:4-6; 1 Pet. 1:23; 2 Pet. 1:4; 1 John
3:9), an heir of God and a joint-heir with Christ (Rom. 8:16, 17). Having thus
been born of God, he has partaken of the divine nature and that nature is never
said to be removed or disannulled.
X. THE
SPIRIT'S INDWELLING
The fact that the Spirit now indwells every
believer (John 7:37-39; Rom. 5:5; 8:9; 1 Cor. 2:12; 6:19; 1 John 3:24) and
never leaves him (John 14:16) should be recognized by every Christian. The
Spirit may be grieved by unconfessed sin (Eph. 4:30), or He may be quenched in
the sense that He is resisted (1 Thess. 5:19); But He, as the divine Presence
in the heart, is never removed. For this reason, the child of God continues as
such forever.
XI. THE BAPTISM WITH THE
SPIRIT
By the Spirit's ministry in baptizing, the believer is
joined to that body of which Christ is the Head (1 Cor. 12:13; 6:17; Gal. 3:27)
and he is therefore said to be in Christ. To be in Christ, constitutes a union
which is both vital and abiding. In that union, old things -- as to position
and relationship which might be the ground of condemnation - are passed away,
and all positions and relationships have become new and are of God (2 Cor.
5:17, 18). Being accepted for ever "in the beloved," the child of God is as
secure as the One in whom he is and in whom he stands.
XII. THE SPIRIT'S SEALING
Finally, it is
declared that all true Christians are sealed with the Spirit unto the day of
redemption (Eph. 4:30; 2 Cor. 1:22; and Eph. 1:13 which should read "having
believed ye were sealed"). Since this sealing is of God for His own purpose and
glory, and since it is unto the day of redemption, this ministry of the Spirit
also guarantees the eternal security of all who are saved.
CONCLUSION
It may be concluded, then, from this extensive
body of truth that the eternal purpose of God which is for the preservation of
His own can never be defeated. To this end He has met every possible hindrance.
Sin which might otherwise separate has been borne by a Substitute who, in order
that the believer may be kept, pleads the efficacy of His death before the
Throne of God. The believer's will is held under divine control (Phil. 2:13),
and every testing is tempered by the infinite grace and wisdom of God (1 Cor.
10:13).
It cannot be too strongly emphasized that, while, in this
chapter, salvation and safe-keeping have been treated as separate divine
undertakings as an adaptation to the usual ways of speaking, the Bible
recognizes no such distinction; for, according to the Scriptures, there is no
salvation purposed, offered, or undertaken under grace which is not infinitely
perfect and that does not abide for ever.
Review Questions for Chapter
33
1. What is the fundamental question involved in the doctrine of Security?
2. Could both the doctrine of Security and the doctrine of Insecurity be
true?
3. In what ways are the so-called "insecurity passages"
misinterpreted and misapplied?
4. What form of covenant do the promises of
saving grace constitute?
5. In what ways do the power of God and the love
of God guarantee the believer's safe-keeping?
6. What peculiar certainty is
there in the prayer of Christ?
7. How does the death of Christ provide for
the Christian's eternal security?
8. Name two assurances of security which
are provided in the resurrection of Christ.
9. Distinguish between Christ's
intercession and advocacy.
10. Might the divine nature within the believer
be disannulled?
11. a. Does the Spirit indwell every true Christian?
b. Does He ever leave the one in whom He dwells?
12. In what way does the
baptism with the Spirit guarantee the security of the child of God?
13.
What time limit is placed on the Spirit's sealing?
14. Why is it that the
believer's sin, his own will, or his own liability to be tempted are unable to
break his eternal security in Christ?
CHAPTER
XXXIV
ASSURANCE
The
theme of this chapter should be distinguished clearly from that of the
preceding chapter. Security relates to the absolute, eternal safety of those
who are in Christ, while assurance relates to a personal confidence in a
present salvation.
According to the Scriptures, that assurance of salvation
which is justifiable rests upon two lines of evidence:
(a) normal
manifestations of the indwelling Christ, and
(b) the veracity of the Word
of God.
I. NORMAL MANIFESTATIONS OF THE
INDWELLING CHRIST
Among the various divine accomplishments
which together constitute the salvation of a soul, the impartation of a new
life from God is, in the Bible, given the supreme emphasis. Upwards of
eighty-five New Testament passages attest this feature of saving grace.
Consideration of these Scriptures disclose the fact that this imparted life is
the gift of God to all those who believe on Christ (John 10:28; Rom. 6:23); it
is from Christ (John 14:6); it is Christ indwelling the believer (Col. 1:27; 1
John 5:11, 12), and therefore is as eternal as He is eternal. On the basis of
the fact that Christ indwells him, the believer is appointed to judge himself
as to whether he is in the faith (2 Cor. 13:5); for it is reasonable to expect
that the heart wherein Christ dwells will, under normal conditions, be aware of
that wonderful Presence. However, the Christian is not left to his own
misguided feelings and imagination as to the precise manner in which the
indwelling Christ will be manifested, it being clearly defined in the
Scriptures. For the Christian who is subject to the Word of God, this
particular revelation serves a two-fold purpose: it protects against the
assumption that fleshly emotionalism is of God - a belief far too prevalent at
the present time - and sets a standard of spiritual reality toward which all
who are saved should ceaselessly strive.
It is obvious that an unsaved
person, be he ever so faithful in outward conformity to religious practice,
will never manifest the life which is Christ. In like manner, the carnal
Christian is abnormal to the extent that he can in no way with accuracy prove
his salvation by his experience; for all normal Christian experience (but never
the imparted divine life) is limited, if not dissipated, by that which is
carnal (1 Cor. 3:1-4). It should be recognized that a carnal Christian is as
perfectly saved as the spiritual Christian; for no experience, or merit, or
service can form any part of the grounds of salvation. Though but "a babe" he
is, nevertheless, in Christ (1 Cor. 3:1). His obligation toward God is not one
of the exercises of saving faith, but rather one of adjustment to the mind and
will of God. It is of fundamental importance to understand that a normal
Christian experience is vouchsafed only to those who are Spirit-filled.
The manifestations of the indwelling Christ which are mentioned in the
Scriptures are:
1. The Knowledge of God as Father.
In Matthew
11:27 it is declared that no one knoweth the Father save the Son and he to whom
the Son will reveal Him. It is one thing to know about God, which, experience
is possible to the unregenerate; but quite another thing to know God, which can
be realized only as the Son reveals Him, "And this is life eternal that they
might know thee the only true God" (John 17:3). Fellowship with the Father and
with the Son is known only by those who "walk in the light" (1 John 1:6). A
normal Christian experience includes, therefore, a personal appreciation of the
Fatherhood of God.
2. A New Reality in Prayer.
Prayer
assumes a very large place in the experience of the spiritual Christian. It
becomes increasingly his most vital resource. By the indwelling Spirit the
believer offers praise and thanksgiving (Eph. 5:18, 19), and by the Spirit he
is enabled to pray according to the will of God (Rom. 8:26, 27; Jude 1:20). It
is reasonable to believe, also, that since Christ's ministry both on earth and
in Heaven was and is so much one of prayer, the one in whom He dwells will if
normal be moved to prayer.
3. A New Ability to Understand the
Scriptures.
According to the promise of Christ, the child of God will
understand through the Spirit the things of Christ, the things of the Father,
and things to come (John 16:12-15). On the Emmaus road Christ opened the
Scriptures to His hearers (Luke 24:32) and their hearts to the Scriptures (Luke
24:45). Such an experience, though so wonderful, is not designed alone for
favoured Christians; it is the normal experience of all who are right with God
(1 John 2:27), since it is a natural manifestation of the indwelling Christ.
4. A New Sense of the Sinfulness of Sin.
As water removes
that which is foreign and unclean (Ezk. 36:25; John 3:5; Titus 3:5, 6; 1 Pet.
3:21; 1 John 5:6-8), so the Word of God displaces all human conceptions and
implants those ideals which are of God (Psa. 119:11), and by the action of the
Word of God as applied by the Spirit the divine estimate of sin displaces the
human estimate. It is impossible that the sinless Christ who, on becoming a sin
offering, sweat drops of blood, should not, when free to manifest His presence,
create a new sense of the sinfulness of sin in the one in whom He dwells.
5. A New Love for the Unsaved.
The fact that Christ has died
for all men (2 Cor. 5:12) is the grounds upon which the Apostle Paul could say
"Henceforth know we no man after the flesh" (2 Cor. 5:16). Apart from all
earthly distinctions, men were seen by his spiritual eyes only as souls for
whom Christ had died. Likewise, for the lost he ceased not to pray (Rom. 10:1),
to strive (Rom. 15:20) and for them he was willing to be "accursed from Christ"
(Rom. 9:1-3). As a result of the divine presence in the heart the divine
compassion should be experienced by every Spirit-filled believer (Rom. 5:5;
Gal. 5:22).
6. A New Love for the Saved.
In 1 John 3:14,
love for the brethren is made an absolute test of personal salvation. This is
reasonable, since by the regenerating work of the Spirit the believer is
brought into a new kinship in the household and family of God, wherein alone
the true Fatherhood of God and brotherhood of man exist. The fact that the same
divine Presence indwells two individuals relates them vitally and anticipates a
corresponding bond of devotion. The Christian's love one for the other is
therefore made the insignia of true discipleship (John 13:34, 35), - this love
is the normal experience of all who are born of God.
7. A
Manifestation of the Character of Christ.
The believer's subjective
experiences which are due to the unhindered divine Presence in the heart are
indicated in nine words: "Love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance" (Gal. 5:22, 23), and each word
represents a flood tide of reality on the plane of the limitless character of
God.
This is the life which Christ lived (John 13:34; 15:11; 14:27); it
is the life which is Christ-like (Phil. 2:5-7), and it is the life which is
Christ (Phil. 1:21). Since these graces are wrought by the Spirit who indwells
every believer, this experience is provided for all. 8. A Consciousness of
Salvation through Faith in Christ.
Saving faith in Christ is also a
definite experience. The Apostle related of himself, "I know whom I have
believed" (2 Tim. 1:12). A personal reliance upon a Saviour is so definite an
act of the will and attitude of the mind that one could hardly be deceived
regarding it. But it is the purpose of God that the normal Christian shall be
assured in his own heart that he is accepted of God. To the spiritual Christian
the Spirit beareth witness that he is a son of God (Rom. 8:16). Similarly,
having trusted in Christ, the believer will have no more the consciousness of
condemnation because of sin (Heb. 10:2; Rom. 8:1; John 3:18; 5:24). This does
not imply that the Christian will not be conscious of the sin which he commits;
it rather has to do with a consciousness of an eternal acceptance with God
through Christ (Eph. 1:6; Col. 2:13), which is the portion of all who believe.
In concluding the enumeration of the essential elements of a true
Christian experience, it should again be stated that mere fleshly emotionalism
is excluded, and that the experience of the believer will be normal only as he
is "walking in the light" (1 John 1:6).
II.
THE VERACITY OF THE WORD OF GOD
Above and beyond all that the
believer may experience - which experience is too often indefinite and
overshadowed because of carnality - there is given the abiding evidence of the
dependable Word of God. In addressing believers the Apostle John states, "These
things have I written unto you that believe on the name of the Son of God; that
ye may know that ye have eternal life" (1 John 5:13). By this passage assurance
is given to every believer, carnal or spiritual alike, that they may know that
they have eternal life. This assurance is made to rest, not on a changeable
experience, but upon the things which are written in the unchangeable Word of
God (Matt. 24:35; Psa. 119:89, 160; Matt. 5:18; 1 Pet. 1:23, 25).
The
written promises of God are as a title deed (John 6:37; 5:24; 3:16, 36; Rom.
1:16; 3:22, 26; 10:13; Acts 16:31) which challenge confidence. These promises
of salvation form the unconditional covenant of God under grace and call for no
human merit, nor are they proven to be true through any human experience. These
mighty realities are to be reckoned as accomplished on no other ground than the
veracity of God. God hath spoken. It becomes man to believe, and all lack of
assurance concerning personal salvation will be found to be due to one or the
other of two forms of unbelief:
1. Doubting
One's Own Committal.
Multitudes are in no way certain
that they ever have had a personal transaction with Christ regarding their own
salvation. And while it is non-essential that one should know the day and the
hour of his decision, it is imperative that he should know that he is now
trusting Christ without reference to the time it began. The Apostle states that
he is persuaded that God is able to keep (Lit., guard his deposit) that which
he had committed unto Him (2 Tim. 1:12). Obviously the cure for any uncertainty
as to one's acceptance of Christ is to receive Christ now, reckoning that no
self-merit or religious works are of value - Christ alone can
save.
2. Doubting the Faithfulness of God.
Others who lack
assurance of their own salvation do so because they, though having come to
Christ, are not sure that He has kept His word and received them. This state of
mind is usually caused by looking for a change in their feelings rather than
looking to the faithfulness of Christ. Feelings and experiences have their
place; but, as before stated, the final evidence of personal salvation, which
is unchanged by these, is the truthfulness of God. What He has said, He will
do, and it is not pious or commendable to distrust one s salvation after having
definitely cast one's self upon Christ.
Review Questions for Chapter
34
1. State the difference between the doctrine of Security and that of
Assurance.
2. State the lines of Biblical assurance.
3. What one aspect
of salvation is made the test of the believer's experience?
4. Wherein may
this experience fail or be misleading?
5. Prove that a carnal Christian is
saved and safe in Christ.
6. State the meaning of Matthew 11:27.
7. How
might the indwelling Christ inspire the believer to pray?
8. State the
normal effect of the indwelling Christ on the believer's knowledge of the
Scriptures, upon his sense of sin, and his love for the unsaved.
9. a. On
what basis is 1 John 3:14 a reasonable test of a real Christian experience?
b. Why is it reasonable to expect Christ-likeness in the believer?
10.
What passages indicate that a spiritual Christian will be conscious of his
acceptance with God?
11. Is a normal Christian experience essential to
salvation?
12. On what certainty does assurance rest apart from
experience?
13. What should one do who doubts his own trust in Christ?
14. What should one do who doubts Christ's promise to receive even after
having trusted Him?
CHAPTER
XXXV
THE CHURCH: HER
MEMBERSHIP
Next to salvation truth, it is vitally important for
the believer to know the Bible doctrine of the Church.
Following the
eclipse of nearly all truth in the Dark Ages, it was given to Martin Luther in
the sixteenth century to reinstate the doctrine of salvation through faith
alone, and, in the last century, it was given to J.N. Darby of England to
reinstate the doctrine of the Church. Protestant theology has concerned itself
largely with salvation truth to the neglect of the doctrine of the Church.
I. THE MEANING OF THE WORD
As
used in the New Testament, the word church means a called-out or assembled
company of people. It has two distinct applications:
(1) In its less
important usage it refers to a local gathering of people, not necessarily
Christians, who have been called out and assembled in one place (1 Cor. 1:2;
Gal. 1:2; Phil. 1:2. Note, Acts 7:38).
(2) In its more important usage it
refers to a company of people called out from the old creation into the new,
being gathered by the Spirit into one organism or body of which Christ is the
Head. This company includes all those, and only those, who have been saved in
the period between the day of Pentecost and the return of Christ to receive His
own. So, also, there are organized churches in the world with their
memberships, but these should not be confused with the one Church of which
Christ is the Head and all believers members in particular. There is little
said in the Bible regarding the organization of churches, though there is
nothing written to oppose it; and, since an organization is not in view, there
is nothing written in the Bible as to membership in organized churches. The
Bible emphasis is upon the true Church and that membership ¦which is
formed by the baptism with the Spirit.
II. A
NEW TESTAMENT REVELATION
The word church is not found in the Old
Testament because of the fact that the Church did not then exist, and being a
mystery or sacred secret of the New Testament (Eph. 3:3-6), it is not even a
subject of Old Testament prophecy. Likewise, the word church is used but twice
in the four Gospels: once of a local assembly of people (Matt. 18:17), and once
in a prophecy by Christ of the true Church which was yet to be formed (Matt.
16:18). The true Church could not have existed until Christ died; for she must
be redeemed by His blood (Eph. 5:25-27). The true Church could not have existed
until His resurrection; for she partakes of His resurrection life, and she is
the harvest of which He, in resurrection, is the "Firstfruits" in the New
Creation. The true Church could not have existed until His ascension; for He
must first become "head over all things to the church." Likewise, the true
Church could not exist until the advent of the Spirit on the day of Pentecost;
for she can be formed only by the present ministry of the Spirit in baptizing
all members into one body and causing them to drink into one Spirit (1 Cor.
12:14). Therefore we turn to the Epistles for the unfolding of the doctrine of
the Church. This revelation was given to the Apostle Paul (Eph. 3:3-6), as
before stated, and is set forth by him particularly in the Ephesian and
Colossian letters.
III. THE JEW, THE GENTILE,
AND THE CHURCH
The Bible recognizes three major divisions of the
human family in the present dispensation - the Jew, the Gentile, and the Church
of God (1 Cor. 10:32).
1. The Jew.
The Jews, or the Children
of Israel, are that nation which sprang from Abraham in the line of Isaac and
Jacob, and who according to divine purpose and promise are the chosen earthly
people of God. This nation has been miraculously preserved to the present time,
and, according to prophecy, will yet be the dominant, glorified people of the
earth in the coming kingdom age (Isa. 62:1-12). The eternal promises of Jehovah
to this people cannot be altered. These promises include a national entity
(Jer. 31:36), a land (Gen. 13:15), a throne (2 Sam. 7:13), a King (Jer. 33:20,
21), and a kingdom (2 Sam. 7:16). In the faithfulness of God, their promises,
which are all earthly in character, have been fulfilled to the present hour,
and will be fulfilled to all eternity; for each of these covenants is said to
be everlasting as to its duration). Four words describe the out-working of the
divine purpose in this people - chosen, scattered, gathered, blessed. It is
obvious that they were chosen, and are now scattered among all the nations of
the earth. As certainly they will yet be gathered and blessed. The peculiar
ministry of this people is stated in Romans 9:4, 5.
2. The
Gentile.
The Gentiles are that vast unnumbered company, excluding the
Israelites, who have lived on the earth from Adam until now. Apart from certain
individuals, there is no record that during the period from Adam to Christ God
sustained any special relation or extended any immediate promises to them.
However, the prophecies of the Old Testament predict great earthly blessings to
come upon the Gentiles in the yet future kingdom on the earth, and in the
present age they partake alike with the Jews in the privileges of the Gospel.
3. The Church of God.
It should be noted that by the phrase
"the Church" reference is made, not to the membership of the organized
churches, but to the whole company of the redeemed who will have been saved in
the present age. They are a distinct people
(1) because each individual in
that company being born again enters the kingdom of God (John 3:5), and is
destined to be conformed to the image of Christ (Rom. 8:29).
(2) They are
no longer in Adam partaking of the ruin of the old creation (2 Cor. 5:17), but
they are in Christ partaking in the New Creation of all that Christ is in His
resurrection life and glory (Eph. 1:3; Col. 2:10).
(3) In the sight of God,
their nationality is changed; for they have come upon new ground where there is
neither Jew nor Gentile, but Christ is all in all (Col. 3:11).
(4) They are
now citizens of Heaven (Phil. 3:20; Col. 3:3), and all their promises, their
possessions, and their positions are heavenly (2 Cor. 5:17, 18). By so much
this heavenly people are distinguished from all other people of the earth.
IV. FORMED FROM BOTH JEWS AND GENTILES
The respective earthly positions of the Jews and the Gentiles
have already been pointed out. To this it should be added that God, during the
present age and for the purposes of grace, has placed both Jews and Gentiles
upon a common ground (Rom. 3:9). They are now said to be "under sin," which
means that they are now shut up to salvation by grace alone. At the death of
Christ the change in the divine programme from the recognition of a favoured
nation to an appeal to individuals, both Jews and Gentiles alike, was most
difficult to be understood by the Jew. He did not understand that his covenants
were set aside for a time, but not abrogated. The nation's struggles with this
problem are recorded in the Book of Acts. The Jew is unadjusted to this
age-programme to the present time, and it is predicted of him that he will
remain blinded in part until the Church is called out (Rom. 11:25), after which
the Deliverer will come out of Zion and will turn away ungodliness from Jacob.
This, it is stated, is God's covenant with them when He will take away their
sins (Rom. 11:26, 27). Nevertheless, through the preaching of the Gospel, both
Jews and Gentiles are now being saved and the Church is being completed. The
Apostle directed that the Gospel should first be preached to the Jew (Rom.
1:16) and his own ministry was ordered according to this program (Acts 17:1-3).
As has been suggested, two revelations were given to the Apostle Paul:
one, of the Gospel of the grace of God - probably while in Arabia at the
beginning of his ministry (Gal. 1:11, 12), and the other, of the Church which
is the body of Christ - probably while in prison (Eph. 3:3-6). The vital
feature of the second revelation was that out of the two sources - Jews and
Gentiles God is now forming one new body (Eph. 2:15). This was a mystery, or
hitherto unrevealed divine secret. That God had purposes for Israel, or for the
Gentiles, was no secret since it is the theme of Old Testament prophecy; but
the secret "hid in God" was the making of a new heavenly order of beings from
both Jews and Gentiles.
V. CHURCH MEMBERSHIP
The answer to the question, "Could a person be saved and not be
a church member?" depends upon the meaning which is given the word church. It
is obviously true that a person may be a Christian and not be a member of a
local organized church. In fact, all should be saved before they join a church;
and, if saved, it is normal for the individual to choose the fellowship of the
people of God in one form or another. On the other hand, it is impossible to be
saved and not be a member of the Church which is Christ's own body; for a part
of the divine work in salvation is the uniting of the saved one to Christ by
baptism with the Holy Spirit (1 Cor. 12:13). As used in connection with the
work of the Spirit, baptize is a word of discriminating meaning which reaches
far beyond the limits of the outward ordinance of water baptism and represents
that ministry of the Spirit for the believer which is more far-reaching in its
effects than any other divine undertaking in salvation. It is not surprising
that Satan has undertaken to distort the plain meaning of the baptism with the
Spirit and the divine ministry it represents; for only on the ground of this
ministry can we understand the riches of divine grace or enter into the
celestial joy, with its impulse to a holy life, which these riches impart. On
the earth, the Church is seen to be a pilgrim band of witnesses. They are not
of this world even as Christ is not of this world (John 17:16), and as the
Father has sent the Son into the world, so has the Son sent these witnesses
into the world. As to what they really are through riches of grace, "it doth
not yet appear" (Col. 3:4; 1 John 3:2). Being the heavenly people, as in
contrast to Israel the earthly people, the glory of the Church, as also the
realization of her divine purpose, is seen in Heaven where she appears as the
Bride of the Lamb, co-reigning with the King, and partaker forever in the glory
of the eternal Son of God.
Review Questions for Chapter 35
1. a.
What is the general meaning of the word church as used in the New Testament?
b. What are its two applications?
2. Upon which use of the word church
does the Bible emphasis fall?
3. a. What evidence can be given that the
church is a New Testament revelation?
b. Why could it have not existed
before Pentecost?
c. In what part of the New Testament is this doctrine set
forth?
4. Name the present major three-fold division of the human family.
5. What is Israel's history in four words?
6. Who are the Gentiles and
when according to prophecy are they to receive blessing from God?
7. Name
four characteristics of all those who form the Church.
8. From what sources
is the Church being taken out?
9. What is the new-age condition stated in
Romans 3:9?
10. Describe the two revelations given to the Apostle Paul.
11. What answer would you give to the question, Can a person be saved and
not belong to the church?
12. What ministry of the Spirit relates the
believer to the true Church which is Christ's Body?
13. What can be said as
to the place the true Church now holds on earth?
14. What can be said as to
her future place in Heaven?
CHAPTER
XXXVI
THE CHURCH: HER
MISSION
Strictly speaking, the Church has no mission; for God has
never commissioned her as a corporate body to undertake any task whatsoever. It
is true that by means of the Church, God is now making known His wisdom, and
will yet make known His grace to the angelic hosts (Eph. 3:10; 2:7); but this
calls for no effort or sacrifice on her part. All divine commissions are to the
individual believer; and this is reasonable, since Christian service is the
exercise of a personal gift in the power of the indwelling Spirit. It is
noticeable that no service programme for the church succeeds until it becomes a
service programme for the individual.
Another error to be avoided in
connection with this subject is the supposition that the divine purpose in this
age is the conversion of the world. It is true that the world will be converted
and there is yet to be a kingdom of righteousness in the earth; but, according
to the Bible, that day of a transformed earth, so far from being the result of
Christian service, is said to follow rather than precede the return of Christ,
and is said to be made possible only by His personal presence and immediate
power. It is after the smiting of the Stone - a symbol of the return of Christ
- that the God of Heaven sets up an everlasting kingdom in the earth (Dan.
2:44, 45). It is after the Lord returns and sits on the throne of His glory
that He directs the sheep on His right hand to enter the earthly kingdom
prepared for them (Matt. 25:31-34). In like manner, it is after He is seen
descending from Heaven that Christ reigns a thousand years on the earth (Rev.
18:11 to 20:9. Note, also, Acts 15:13-19; 1 Cor. 15:20-25).
I. THE PRESENT DIVINE PURPOSE IN THE WORLD
When
anticipating the peculiar features of this age (Matt. 13:1-50), the Lord made
mention of three major characteristics:
(1) Israel's place in the world
should be as a treasure hid in the field (Matt. 13:44);
(2) evil should
continue to the end of the age (Matt. 13:4, 25, 33, 48); and
(3) the
children of the kingdom who are likened to wheat, to a pearl of great cost, and
to good fish, shall be gathered out (Matt. 13:30, 45, 46, 48). Of these three
characteristics of the age, it is disclosed that the last, or the gathering out
of the children of the kingdom, constitutes the supreme purpose of God in this
age. In accordance with this, it is stated in Romans 11:25, that Israel's
present blindness is only "until" the completion of the Church (note Eph. 1:22,
23).
Likewise, the "mystery of iniquity," or evil in the present age, is
declared to continue, though restrained, until the Restrainer - the Spirit of
God - is taken out of the way (2 Thess. 2:7), and, as the Spirit will depart
only when He has completed the calling out of the Church, the immediate purpose
of God is not the correction of the evil in the world, but the out-calling of
all who will believe. Israel's covenants will yet be fulfilled (Rom. 11:27),
and evil will be banished from the earth (Rev. 21:1); but the present purpose
of God, for which all else most evidently awaits, is the completion of the
Church.
In Acts 15:13-19 we read the substance of James' address at the
conclusion of the first council of the Church in Jerusalem. The occasion of
this council was to determine this same question as to the present purpose of
God. The early church was largely composed of Jews, and these were confused
with regard to their own national position in the light of the fact that the
new Gospel was flowing out to Gentiles. James states that, according to Peter's
experience in the house of Cornelius the Gentile, God is first visiting
Gentiles (a like visitation of the Jews is assumed) to take out of them a
people for His name. "After this," James continues, the Lord will return and
then will fulfill all His purposes for Israel and the Gentiles. The practical
bearing of all this upon the subject of this study is that, in the present age,
never is the individual believer (much less the Church) appointed of God to a
world-improvement programme; but the believer is called to be a witness in all
the world to Christ and His saving grace, and through this ministry of Gospel
preaching the Spirit of God will accomplish the supreme divine purpose in the
age.
II. THE FORMATION OF THE
CHURCH
Christ prophesied that He would build His Church (Matt.
16:18), and the Apostle Paul likens the Church to a structure of living stones
which "groweth" and is "being builded together for an habitation of God through
the Spirit" (Eph. 2:21, 22, R.V.). Likewise, the believer's ministry of
soul-winning and edification of the body of Christ continues, not for ever, but
"till we all come in the unity of the faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature of the fulness of
Christ" (Eph. 4:13). The "stature of the fulness of Christ" does not refer to
the development of Christ-like men; but rather to the development of the body
of Christ to its completion (note Eph. 1:22, 23). The same aspect of truth is
restated in Ephesians 4:16, where the members of the body, like living cells in
the human body, are represented as being unceasingly active in soul-winning,
and are thereby making "increase of the body."
III. THE BELIEVER'S PURPOSE
Christ gave a
prediction that the seed sowing which is to characterize the present age would
result in but a fourth portion becoming "wheat" (Matt. 13:1-23). Nevertheless,
though the preaching of the Gospel is a savour of death unto death as well as
of life unto life (2 Cor. 2:16), the child of God is commissioned to be instant
in season and out of season in his efforts to win the lost. He is appointed to
go into all the world and preach the Gospel to every creature (Mark 16:15),
knowing that faith cometh by hearing, and hearing by the Word of God (Rom.
10:17). It is also stated in 2 Corinthians 5:19 that God who was in Christ,
reconciling the world unto Himself, hath committed unto us the word of
reconciliation. "Now then we are ambassadors for Christ, as though God did
beseech you by us: we pray you in Christ's stead, be ye reconciled to God" (2
Cor. 5:20). This ministry rests upon every believer alike and may be exercised
in three different ways:
1. The Gospel may be presented to the
unsaved through sacrificial gifts. Evidently there are many earnest believers
who would rejoice to win a soul for Christ who have not awakened to the
effectiveness of giving their substance to this end. The messenger cannot go
except he be sent, but the one who sends him is a partner in the service and
has taken stock which will pay eternal dividends.
2. Again, the
Gospel may be presented to the unsaved in answer to prayer. He who has said,
"If ye shall ask anything in my name, I will do it" (John 14:14) will certainly
thrust labourers into the harvest in answer to prayer. It is easily proven that
there is no more fruitful ministry possible to the child of God than prayer;
yet how very few seem to realize that souls are saved through that service.
3. So, also, the Gospel may be presented to the unsaved by word of
mouth. Since all are commissioned to this task, there are certain imperative
conditions to be observed:
(1) The messenger must be willing to be placed
where the Spirit wills.
(2) The messenger should be instructed as to the
precise truths which constitute the Gospel of grace which he is appointed to
declare. And
(3) the messenger must be Spirit-filled, else he will lack
that impelling passion for the lost which alone prompts one to fearless and
tireless soul-winning service. "After that the Holy Ghost is come upon you,"
Christ said, "ye shall be witnesses unto me" (Acts 1:8). Apart from this
filling there will be no disposition to witness. But, being filled, there is no
staying the outflow of divine compassion (Acts 4:20).
Review Questions
for Chapter 36
1. a. What has God commissioned the Church to do?
b. Who
alone is responsible for all true service and why?
2. What is the present
divine purpose?
3. Show from the prophecies that Christ must return before
a kingdom of righteousness will be set up in the earth.
4. Name three
characteristics of this age as stated in Matthew, Chapter 13.
5. Of these
three which is proven to be the present purpose of God in the world?
6.
What order of events is given in Acts 15:13-19?
7. By what agency and
service will the Church be gathered by the Spirit of God?
8. Do the terms
and figures used as to the development of the Church imply that this
development will go on without end?
9. Define the responsibility of those
who are called to preach.
10. a. Are all believers called to this
ministry?
b. What results are they to anticipate?
11. Indicate as to how
the Gospel may be preached through sacrificial giving.
12. Indicate as to
how the Gospel may be preached through prayer.
13. Name three essentials of
fitting for the one who would preach the gospel by word of mouth.
14. Are
all Christians called alike to the three-fold service of giving, praying, and
preaching?
CHAPTER
XXXVII
THE SABBATH
Beginning with His own work in creation, God has chosen to sanctify, or set
apart, one-seventh of all time. To Israel He commanded the seventh day as a day
of rest; the seventh, or sabbatic year in which the land was to rest (Exod.
23:10, 11; Lev. 25:2-7); and the fiftieth year as a year of jubilee in
recognition of seven times seven years. In various details both the sabbatic
year and the year of jubilee were typically prophetic of the kingdom age which
is the seventh and last of the dispensations, and which is characterized by the
enjoyment of a sabbatic rest for all creation. Though in the present age the
day to be celebrated is divinely changed from the seventh to the first day of
the week because of the New Creation's beginning, the same proportion in the
division of time - one day in seven - is perpetuated. The word sabbath means
cessation, or perfect rest, from activity. Apart from the continual burnt
offerings and feasts, the day was in no sense one of worship or service.
In view of the wide-spread confusion which exists regarding the sabbath
and especially in view of the effort which is made to recognize it as in force
in this present age, it is imperative that the precise teachings of the
Scriptures concerning the sabbath shall be carefully weighed.
A degree of
clarity is gained when the sabbath is considered in its relation to various
periods of time:
1. The Period From Adam to Moses.
It is
recorded that God rested at the close of His six creative days (Exod. 2:2, 3;
20:10, 11; Heb. 4:4); but there is no intimation in the Word of God that man
was appointed to observe, or ever did observe, a sabbath until Israel came out
of Egypt. The book of Job discloses the religious life and experience of the
patriarchs, and though their various responsibilities to God are therein
discussed, there is never a reference to a sabbath-day obligation. On the other
hand, it is distinctly stated that the giving of the sabbath to Israel by the
hand of Moses was the beginning of sabbath observance among men (Exod. 16:29;
Neh. 9:10-12; Ezk. 20:12). Likewise, it is evident from the records of the
first imposition of the sabbath (Exod. 16:1-35), that on the particular day
which was one week, or seven days, previous to the first recorded sabbath, the
children of Israel took a sabbath-breaking journey of many miles from Elim to
the wilderness of Sin. There they murmured against Jehovah, and on that day the
supply of food from Heaven began which was to be gathered for six days, but was
not to be gathered on the seventh day. It is evident, therefore, that the day
of their journey which would have been a sabbath had a sabbath obligation, been
in force, was not observed as a sabbath.
2. The Period From
Moses to Christ.
In this period the sabbath was rightfully in force. It was
embedded in the law (Exod. 20:10, 11) and the divine cure for its
non-observance was likewise provided in the law of the offerings. In this
connection, it is important to observe that the sabbath was never imposed on
the Gentiles, but was peculiarly a sign between Jehovah and Israel (Exod.
31:12-17). Among Israel's sins, her failure to keep the sabbath and to give the
land its rest, are especially emphasized.
In the midst of this period
of the law, Hosea predicted that, as a part of the judgments which were to come
upon Israel, her sabbaths would cease (Hosea 2:11). This prophecy must at some
time be fulfilled, for the mouth of the Lord hath spoken it. As the preceding
age continued to the death of Christ, His earth-life and ministry was under the
law. For this reason, He is seen as keeping the law, expounding the law, and
applying the law. Finding the sabbath law obscured by the traditions and
teachings of men, He pointed out that the sabbath was given as a benefit to man
and man was not to be made a sacrifice for the sabbath (Mark 2:27). Christ was
faithful to the whole Mosaic system, which included the sabbath, because that
system was in force during His earth-life; but that obvious fact is no basis
for the claim that a Christian who is under grace and living in another
dispensation is appointed to follow Christ in His sabbath observance either in
example or precept.
3. The Period of the Church.
Following
the resurrection of Christ, there is no record in the New Testament that the
sabbath was observed by any believer, even in error. Doubtless the multitude of
Judaized Christians did observe the sabbath; but no record of such observance
was permitted to appear in the Word of God. In like manner, following the
resurrection of Christ, there is no injunction given to Jew, Gentile, or
Christian to observe the sabbath, nor is sabbath breaking once mentioned among
the numerous lists of possible sins. On the contrary, there are warnings
against sabbath observance on the part of those who are the children of God
under grace.
Galatians 4:9, 10 condemns the observance of "days and
months and times and years." These were usually observed with a view to
meriting the favour of God and by those who would be thoughtful of God at one
time and careless at another.
Hebrews 4:1-13 contemplates the sabbath
as a type of the rest (from his own works) into which the believer enters when
he is saved. Colossians 2:16, 17 plainly instructs the child of God not to be
judged with respect to a sabbath day, and infers that such an attitude toward
the sabbath is reasonable in view of all that Christ has become to one who is
now of the New Creation (Col. 2:9-17). In this passage, most evidently
reference is made to the weekly sabbaths, rather than to those special or extra
sabbaths which were a part of the ceremonial law. Romans 14:5 declares that
when the believer is "persuaded in his own mind" he may esteem all days alike.
This does not imply a neglect of faithful worship, but rather suggests that, to
such an one, all days are full of devotion to God.
Because of the fact
that in the New Testament the sabbath is never included as any part of the
Christian's life and service, the term Christian sabbath is a misnomer. In this
connection it may be noted that in place of the sabbath of the law there is now
provided the Lord's Day of the New Creation which far exceeds the sabbath in
its glory, its privileges, and its blessings.
4. The Sabbath in
the Coming Age.
In full harmony with the New Testament doctrine that the
new Lord's Day is related only to the Church, it is prophesied that the sabbath
will be reinstated - thus superseding the Lord's Day - immediately upon the
completion of the out-calling of the Church and her removal from the world.
Even in the brief period of the Tribulation which must intervene between the
end of this age and the age of the kingdom, the sabbath is again in view (Matt.
24:20); but prophecy especially anticipates the sabbath as a vital feature of
the coming kingdom age (Isa. 66:23; Ezk. 46:1).
Review Questions for
Chapter 37
1. What portion of time has God sanctified?
2. Name the
apportionments of time prescribed for Israel.
3. In what particular is the
apportionment of the present age similar to the age that is past?
4. a. What
is the meaning of the word sabbath?
b. How was the sabbath observed?
5.
What evidence have we that the sabbath was not observed in the time of Adam and
Moses?
6. a. When rightfully in force in the period between Moses and
Christ, to whom did the sabbath law apply?
b. Did God treat the failure to
keep the sabbath laws as a serious sin?
7. At what time in the history of
the world would Hosea's prophecy (2:11) naturally be fulfilled?
8. a. What
was Christ's attitude toward the law and the sabbath?
b. Is His sabbath
precept and example binding on the Christian?
9. What evidence have we that
the sabbath is not to be kept after the resurrection of Christ?
10. What
Scriptures bear on sabbath keeping in this age?
11. What is their teaching?
12. What day has now superseded the sabbath?
13. What Scriptures
disclose the fact that the sabbath will be observed in the Tribulation?
14.
What Scriptures disclose the fact that the sabbath will be observed in the
Kingdom?
CHAPTER XXXVIII
THE
LORD'S DAY AND THE NEW CREATION
The first day of the week has been
celebrated by the church from the resurrection of Christ to the present time.
This fact is proven by the New Testament records, the writings of the early
fathers, and the history of the church. There have been those in nearly every
century who, not comprehending the present purpose of God in the New Creation,
have earnestly contended for the observance of the seventh-day Sabbath. At the
present time, those who specialize in urging the observance of the seventh day
combine these appeals with other unscriptural doctrines. Since the believer is
appointed of God to observe the first day of the week under the new
relationships of grace, confusion arises when that day is invested with the
character of, and is governed by, the seventh-day Sabbath laws. All such
teachings ignore the New Testament doctrine of the New Creation.
I. THE NEW CREATION
The New
Testament reveals that the purpose of God in the present unforeseen
dispensation is the out-calling of the Church (Acts 15:13-18), and this
redeemed company is the New Creation, a heavenly people. While it is indicated
that there are marvellous glories and perfections which are to be accomplished
for this company as a whole (Eph. 5:25-27), it is also revealed that they
individually are the objects of the greatest divine undertakings and
transformations. Likewise, as the corporate body is organically related to
Christ (1 Cor. 12:12), so the individual believer is vitally joined to the Lord
(1 Cor. 6:17; Rom. 6:5; 1 Cor. 12:13).
Concerning the individual
believer, the Bible teaches that,
(a) as to sin, each one in this company
has been cleansed, forgiven, and justified;
(b) as to their possessions,
each one has been given the indwelling Spirit, the gift of God which is eternal
life, has become a legal heir of God, and a joint-heir with Christ;
(c) as
to their positions, each one has been made the righteousness of God by which he
is accepted in the Beloved forever (2 Cor. 5:21; Eph. 1:6), a member of
Christ's mystical body, a part of His glorious bride, and a living partaker in
the New Creation of which Christ is the Federal Head.
We read: "If any man
be in Christ, he is a new creature [creation]: old things [as to positions, not
experience] are passed away; behold, all things are become new. And all [these
positional] things are of God" (2 Cor. 5:17, 18; Eph. 2:10; 4:25; Gal. 6:15).
Peter, writing of this company of believers, states: "But ye are a chosen
generation" (1 Pet. 2:9), which means a distinct heaven-born race, or
nationality - a stock, or kind - which has been directly created by the power
of God. As the first Adam begat a race which partook of his own human life and
imperfections, so Christ, the Last Adam, is now begetting by the Spirit a new
race which partakes of His eternal life and perfection. "The first man Adam was
made a living soul; the last Adam was made a quickening spirit" (1 Cor. 15:45).
Having partaken of the resurrection life of Christ, and being in
Christ, the believer is said to be already raised (Rom. 6:4; Col. 2:12, 13;
3:1-4). However, as to his body, the believer is yet to receive a glorious body
like unto the resurrection body of Christ (Phil. 3:20). In confirmation of this
we also read that when Christ appeared in Heaven immediately following His
resurrection, it was as the "firstfruits," implying that the whole company that
are to follow will be like Him (1 John 3:3) even to their glorified bodies. In
the Word of God, the New Creation - which began with the resurrection of Christ
and consists of a born-again, heavenly company who are in Christ - is
everywhere held in contrast to the old creation, and it is from that old and
ruined creation that the believer is said to have been saved and delivered.
As the Sabbath was instituted to celebrate the old creation (Exod.
20:10, 11; 31:12-17; Heb. 4:4), so the Lord's Day celebrates the New Creation.
Likewise, as the Sabbath was limited in its application to Israel as the
earthly people of God, so, also, the Lord's Day is limited in its application
to the Church as the heavenly people of God.
II. THE LORD'S DAY.
In addition to the fact that
the Sabbath is nowhere imposed on the children of God under grace, there are
abundant reasons for their observance of the first day of the week.
1. A
New Day is Prophesied and Appointed under Grace.
According to Psalms
118:22-24 and Acts 4:10, 11, Christ in His crucifixion was the Stone rejected
by Israel the "builders"; but, through His resurrection, He has been made the
Head-Stone of the corner. This marvelous thing is of God, and the day of its
accomplishment is divinely appointed as a day of rejoicing and of gladness. In
accord with this, Christ's greeting on the resurrection morn was, "All hail!"
(Matt. 28:9, which is more literally, "O joy!"), and being "the day which the
Lord hath made," it is rightfully termed "The Lord's Day."
2.
Observance of the First Day is Indicated by Various Events.
a. On that
day Christ arose from the dead (Matt. 28:1).
b. On that day He first met
His disciples in the new fellowship (John 20:19).
c. On that day He gave
them instruction (Luke 24:3-45).
d. On that day He ascended into heaven as
the "firstfruits," or wave sheaf (John 20:17; 1 Cor. 15:20, 23; Lev.
23:10-12).
e. On that day He breathed on them (John 20:22).
f. On that
day the Spirit descended from Heaven (Acts 2:1-4).
g. On that day the
Apostle Paul preached in Troas (Acts 20:6, 7).
h. On that day believers
came together to break bread (Acts 20:6, 7).
i. On that day they were to
"lay by in store" as God had prospered them (1 Cor. 16:2).
j. On that day
Christ appeared to John on Patmos (Rev. 1:10).
3. The Eighth Day was
the Day of Circumcision.
The rite of circumcision, which was performed
on the eighth day, typified the believer's separation from the flesh and the
old order by the death of Christ (Col. 2:11), and the eighth day, being the
first day after a completed week, is symbolical of a new beginning.
4. The New Day is of Grace.
At the end of a week of toil, a
day of rest was granted to the people who were related to God by law-works;
while to the people under grace, whose works are finished in Christ, a day of
worship is appointed, which being the first day of the week, precedes all days
of work. In the blessing of the first day the believer lives and serves the
following six days. A day of rest belongs to a people who are related to God by
works which were to be accomplished; a day of ceaseless worship and service
belongs to a people who are related to God by the finished work of Christ. The
seventh day was characterized by unyielding law; the first day is characterized
by the latitude and liberty belonging to grace. The seventh day was observed
with the hope that by it one might be acceptable to God. The first day is
observed with the assurance that one is already accepted of God. The keeping of
the seventh day was wrought by the flesh; the keeping of the first day is
wrought by the indwelling Spirit.
5. The New Day has been Blessed of
God.
Throughout this age the most Spirit-filled, devout believers to
whom the will of God has been clearly revealed, have kept the Lord's Day apart
from any sense of responsibility to keep the seventh day. It is reasonable to
suppose that had they been guilty of Sabbath breaking, they would have been
convicted of that sin.
6. The New Day is Committed only to the
Individual Believer.
a. It is not committed to the unsaved.
It is
certainly most misleading to the unsaved to give them grounds for supposing
that they will be more accepted of God if they observe a day; for apart from
the salvation which is in Christ, all men are utterly and equally lost. For
social or physical reasons a day of rest may be secured to the benefit of all;
but the unregenerate should understand that the observance of such a day adds
nothing to their merit before God.
b. It is not committed to the Church as
a body.
The responsibility relative to the observance of the first day is
of necessity committed to the individual believer only, and not to the Church
as a whole, and the manner of its celebration by the individual is suggested in
the two sayings of Christ on the morning of His resurrection: "O Joy!" and "Go
Tell." This calls for ceaseless activity in all forms of worship and service;
and such activity is in contrast to the seventh-day rest.
7. No
Command is given to keep the First Day.
Since it is all of grace, a
written requirement for the keeping of the Lord's Day is not imposed, nor is
the manner of its observance prescribed. By this wise provision, none are
encouraged to keep the day as a mere duty; it is to be kept from the heart.
Israel stood before God as immature children under tutors and governors and
needing the commandments which are given to a child (Gal. 4:1-11); while the
Church stands before God as adult sons. Their life under grace is clearly
defined, but it is presented only as the beseeching of God with the expectation
that all shall be done willingly (Eph. 4:1-3; Rom. 12:1, 2). There is little
question as to how a well-instructed, Spirit-filled believer (and the Scripture
presupposes a normal Christian to be such) will be occupied on the day which
commemorates Christ's resurrection and the New Creation. If perchance the child
of God is not yielded to God, no unwilling observance of a day will correct his
carnal heart nor would such observance be pleasing to God. The issue between
God and the carnal Christian is not one of outward actions, but of a yielded
life.
8. The Manner of the Observance of the Lord's Day may be
Extended to All Days.
Christ was not more devoted to His Father on one
day than on another. Sabbath rest could not be extended to all days alike; but,
while the believer may have more time and freedom on the first day of the week,
his worship, joy and service, which characterizes the keeping of the Lord's
day, should, so far as possible, be his experience all the days (Rom.
14:5).
Review Questions for Chapter 38
1. On what evidence is it
claimed that the first day of the week has been celebrated since the
resurrection of Christ?
2. a. What is the present divine purpose?
b.
What may be said of the relation the believer sustains to Christ?
3. What
has been accomplished for the Christian?
4. What passages refer to the New
Creation?
5. To what extent was Adam a type of Christ?
6. Define the
believer's relation to Christ in His resurrection.
7. When did the New
Creation begin?
8. What prophecy anticipates the celebration of the Lord's
Day?
9. Name the important events which are said to have transpired on the
first day of the week.
10. In what particular does the Lord's Day symbolize
grace as in contrast to law?
11. Why should not the Lord's Day observance
be imposed on the unsaved?
12. How is the Lord's Day to be observed?
13. a. Explain why there are no commands for the keeping of the Lord's Day.
b. What is God's contention with a carnal Christian?
14. Does the
Lord's Day call for more piety and devotion to God than the other days of the
week?
CHAPTER XXXIX
LOVE
he attributes of God partake of His very
Being. His holiness, wisdom, power, and love are as infinite as Himself. The
truth that no one hath fully seen God (John 1:18) applies as much to
comprehending His character as it does to seeing His form. Like all His
attributes, it is as impossible to measure the love of God as it is to measure
the Person of God, and all true love is from Him. The Bible alone discloses the
source and nature of love. Turning to its pages, we discover (1) the direct,
and (2) the indirect manifestations of the love of God.
I. THE DIRECT MANIFESTATIONS OF THE LOVE OF GOD
While the finite mind can at best comprehend but little of the infinite
God, it can, nevertheless, comprehend to the full within the sphere of its own
limitations. "And this is life eternal, that they might know thee the only true
God, and Jesus Christ, whom thou hast sent" (John 17:3; Eph. 3:19).
Five characteristics of divine love may be mentioned:
1. Its
Eternal Duration.
"God is love." He has not attained to love by
self-effort or culture, nor does He hold love as a detached possession which
might be abandoned at will. Love is a vital part of His Being. It began when He
began. If His love were to cease, a very essential part of the Person of God
would cease. He is what He is, to a large degree, because of His love. The love
of God can know no change. To Israel He said, "I have loved thee with an
everlasting love" (Jer. 31:3); and of Christ it is written, "Having loved his
own which were in the world, he loved them unto the end" (Lit., without end;
John 13:1; 15:9). In God's love toward an individual, there is neither
fluctuation nor cessation.
2. Its Ceaseless Activity.
Though
the love of God was once and for all manifested in the sacrifice of His
well-beloved Son (Rom. 5:8; 1 John 3:16), that which was manifested in a moment
of time is, nevertheless, the revelation of the eternal attitude of God toward
men. Could we have gazed into the heart of God before the creation of the
material universe, we would have seen every provision then made for His Lamb to
be slain for the sin of the world (Rev. 5:6). Could we now gaze into the heart
of God we would see the same undiminished compassion for the lost that was
expressed in the death of His Son. The momentary death of Christ was not a
spasm in the divine affection; it is the announcement to a lost world of the
fact of God's eternal, unchangeable love.
3. Its Transparent
Purity.
Concerning this aspect of the love of God no human words avail.
There is no selfishness in divine love. God has never sought benefits for
Himself. He receives nothing; He bestows everything. Peter exhorts believers to
love God with a pure heart fervently (1 Pet. 1:22); but how very few love God
for what He is in Himself apart from all His benefits! How different it is
-with God's love! Judging by ourselves, we are sure He needs our money, our
service, or our influence. He needs nothing from us; but He needs us, and only
because His infinite love cannot be satisfied apart from us. The title
"Beloved" when addressed to believers is most expressive; for, in their
relation to God, their highest function is to be loved.
4. Its
Limitless Intensity.
The most costly thing in the universe was the
blood of God's only Son; yet God so loved the world that He gave His only
begotten Son. The sacrifice of His Son for men when they were "sinners" and
"enemies" seems to reach to the outmost bounds of infinity, however, we are
told of a "much more" love even than this. It is God's love for those who have
been reconciled and justified through Christ's death (Rom. 5:8-10) - yea,
nothing "shall be able to separate us from the love of God, which is in Christ
Jesus our Lord" (Rom. 8:39).
5. Its Inexhaustible Benevolence.
There is no hope for this world apart from the marvellous fact that God
loves even sinners. But divine love is not passive. Moved to an infinite degree
by His love, God undertook in behalf of those whom He otherwise would have had
to banish from His presence forever. God could not ignore the just condemnation
of the sinner which His own holiness imposed; but He could take upon Himself
the curse which belonged to the sinner "Greater love hath no man than this,
that a man lay down his life for his friends" (John 15:13) - and this He did in
order that, without violating His own holiness, He might be free to save the
guilty (Rom. 3:26). Being free through the substitutionary death of Christ, God
knows no limitations and does not cease working until, to His own satisfaction,
He places the justly doomed sinner in Heaven's highest glory, even conformed to
the image of Christ.
Saving grace is more than love; it is God's love set
absolutely free and made to triumph over His righteous judgments against the
sinner. "By grace are ye saved through faith" (Eph. 2:8; 2:4; Titus 3:4, 5).
There is also in God a perfect hatred for sin which, like a counterpart of
His love, prompts Him to save the sinner from his doom. In like manner, this
same hatred for sin, combined with His love, makes of God a Father who chastens
His child. "As many as I love, I rebuke and chasten" (Rev. 3:19), and "Whom the
Lord loveth he chasteneth" (Heb. 12:6).
Because of his living union with
Christ (1 Cor. 6:17), the believer is loved of the Father even as Christ is
loved (John 17:23), and this infinite love is never decreased even in the hour
of correction or trial.
II. THE INDIRECT
MANIFESTATION OF THE LOVE OF GOD
There is little reference in
the New Testament to human love. Its emphasis falls rather upon the imparted
divine love which is experienced only by the Spirit-filled believer. The
message of Romans 5:5 is that the love of God gushes forth out from the Spirit
which is given unto us. Since this divine love is "the fruit of the Spirit"
(Gal. 5:22), He is its source. Thus passing through the believer's heart the
divine love is indirectly manifested. The First Epistle by John emphasizes the
truth that, if born of God, we will love as God loves, and 1 Corinthians,
Chapter 13, is a description of the superhuman character of that love. There is
no ecstasy in this life comparable to that of experiencing the unhindered
outflow of the love of God.
It should be observed that love for God is
not under consideration; rather it is the love which is God's own. Concerning
this love, certain things should be noted:
1. It is experienced in answer
to the prayer of Christ (John 17:26).
2. God loves the lost world (John
3:16; Eph. 2:4), and as certainly He abhors the world-system which is evil (1
John 2:15-17).
3. God loves those whom He has redeemed (Rom. 5:8; Eph. 5:25;
1 John 4:12; John 13:34, 35; 15:12-14; 1 John 3:16).
4. God loves the nation
Israel (Jer. 31:3).
5. God loves those who have wandered from Him (Luke
15:4, 20).
6. God's love is eternal (John 13:1).
7. God's love is
sacrificial, even giving His own Son (1 John 3:16; 2 Cor. 8:9; Eph. 5:2). In
the mystery of this imparted divine compassion, the Apostle Paul was willing to
be accursed from Christ for his brethren - his kinsmen after the flesh (Rom.
9:1-3).
8. The exercise of divine love is the first commandment of Christ
under grace (John 13:34, 35; 15:12-14), and should be the outstanding
characteristic of every Christian (Gal. 5:13; Eph. 4:2, 15; 5:2; Col. 2:2; 1
Thess. 3:12; 4:9).
9. The imparted love of God cannot be cultivated, nor can
it be produced by the flesh. It is the normal experience of those who, having
met the simple conditions, are filled with the Spirit (Gal.
5:22).
Review Questions for Chapter 39
1. Why may it be said that the
attributes of God are infinite?
2. Into what two classifications does the
truth concerning the love of God divide?
3. To what extent can we expect to
comprehend the One who is infinite?
4. Intimate the abiding character of the
love of God.
5. To what extent is the cross an expression of the abiding
love of God?
6. Point out the unselfish character of God's love.
7. What
do we know of the intensity of God's love?
8. State the manner in which
God's love has cooperated in the demands of His holiness to the end that
sinners otherwise doomed might be saved.
9. What may be said of the divine
hatred for sin?
10. Where in the love of God does union with Christ place
the believer?
11. What passages teach the fact that the outflow of divine
love is a possible experience of the Christian?
12. State exactly the love
which is to be reproduced in the believer by the Spirit.
13. Name nine facts
concerning this imparted love of God.
14. Who among the children of God are
given the normal experience of the imparted love of God?
CHAPTER XL
PRAYER
Prayer, whether it be petition or praise,
is the direct communion of man with God, and, according to the Scriptures, is
subject to a four-fold classification:
I. PRAYER
BEFORE THE FIRST ADVENT OF CHRIST
Though individual and private
prayer was offered by godly men in all the ages, it is evident that prayer, in
the main, was offered by the patriarch in behalf of his household (Job 1:5),
and during the period between Moses and Christ, by the priests and rulers in
behalf of the people. Throughout these centuries, the ground of prayer
consisted in pleading the covenants of Jehovah (1 Kings 8:22-26; Neh. 9:32;
Dan. 9:4), and His holy character (Gen. 18:25; Exod. 32:11-14), and followed
the shedding of sacrificial blood (Heb. 9:7).
II. PRAYER IN EXPECTATION OF THE KINGDOM
The
Messianic claim of Christ and the acceptance of the kingdom at His hand were
rejected by the nation Israel; but during the early days of His preaching and
when the kingdom alone was in view He taught His disciples to pray for the
kingdom to be set up in the earth. The "manner" of this prayer is stated in
Matthew 6:9-13, and the prayer is adapted in every particular to the kingdom
expectation. Its appeal is for the glory of God by the manifestation of His
power in the realization of the kingdom on the earth (Matt. 6:13. Note, also,
added teaching relative to prayer in the kingdom, Matt. 7:7-11; Luke
11:2-13).
III. THE PRAYER OF CHRIST
In this aspect of prayer we recognize the utmost freedom in communion
between the Father and the Son, and, as in the High Priestly prayer recorded in
John, Chapter 17, the theme of His prayer is of those eternal issues between
the Father and the Son relative to the saved ones on the earth. Record is given
that Christ spent long seasons in prayer (Matt. 14:23), even all night (Luke
6:12), and it is probable that the form of His prayer was the same familiar
communion with His Father. There is no ground of appeal in the prayer of
Christ. He pleads no mediation or covenant. The privilege of "listening in"
when Christ is in prayer concerning us is most blessed (John 17:13).
IV. PRAYER UNDER THE RELATIONSHIPS OF GRACE
As already pointed out, prayer is not the same throughout all the ages;
but, like all other human responsibilities, it is adapted to the various
dispensations, and prayer in the present age is no exception.
Among the
seven outstanding features of the believer's life under grace which Christ
mentioned in the upper room (John 13:1 to 17:26), prayer is included as one of
them; and the teaching of Christ on this most vital theme is given in three
passages (John 14:12-14; 15:7; 16:23, 24). According to this word of Christ,
the present possibility of prayer under grace is lifted out of earthly
limitations into the sphere of the infinite relationships which obtain in the
New Creation.
This form of prayer may be considered under four aspects:
1. As to Its Office.
Rationalism teaches that prayer is
unreasonable since God must know what is required better than the man who
prays. Perhaps God did not need to arrange it thus; but it is revealed (John
14:13, 14) that prayer has now been divinely constituted an office, or trust.
When Christ can say of prayer, "Whatsoever ye shall ask ... that will I do," He
has elevated its importance to a point where, to a large degree, God has
conditioned His own action on the faithful prayer of the believer. It is no
longer a question of reasonableness; it is a question of adjustment. This
responsibility in partnership has been established. It is probable that we
cannot know all that is involved, but we do know that, in the ministry of
prayer, the child of God is brought into vital partnership in the work of God
in a manner in which he could not otherwise partake. Since the Christian may
share in the glory that follows, he is given this opportunity of sharing in the
achievement. This responsibility in partnership is not extended to the believer
as a special concession; it is the normal function of one for whom the
sacrificial blood has been shed (Heb. 10:19, 20), and who has been vitally
joined to Christ in the New Creation. It is not unreasonable that one who is a
living part of Christ (Eph. 5:30) should share both in His service and in His
glory.
It should be noted that it is in connection with this
announcement of the new office of prayer as a co-partnership in achievement
that Christ stated, "Greater works than these shall he [the believer] do" (John
14:12), which word is immediately followed by the assurance that He alone
undertakes to do in response to this ministry of prayer. So vital is this
blending of endeavour between prayer and that which is divinely wrought in its
answer that the believer is said by Christ to be the doer of the "greater
works."
2. As to Its Appeal.
The privilege of praying in the
name of the Lord Jesus Christ, which under grace is extended to every child of
God, lends to prayer a characteristic which lifts it to an infinite degree
above every other form of prayer that ever was or ever will be. Likewise, the
present form of prayer supersedes all preceding privileges; for when Christ
said, "Hitherto have ye asked nothing in my name" (John 16:24), He dismissed
every other ground of prayer that had ever been. We may be sure that the name
of the Lord Jesus Christ commands the attention of the Father, and that the
Father will not only listen when that name is used, but will be inclined to do
whatsoever is asked to be done for the sake of His beloved Son. The name of
Christ is equivalent to the Person of Christ, and the name is not given to
believers merely as something with which to conjure. Praying in the name of
Christ means recognition of one's self as a living part of Christ in the New
Creation and therefore limits the subjects of prayer to those projects which
are in direct line with the purposes and glory of Christ. It is praying a
prayer which Christ might pray. Since prayer in the name of Christ is like
signing His name to our petition, it is reasonable that prayer in His name
should be thus limited.
Having pointed out that sometimes spiritual
poverty is due to the fact that we "ask not," James goes on to state that, "Ye
ask, and receive not, because ye ask amiss, that ye may consume it upon your
lusts" (Jas. 4:2, 3). Prayer thus may become either an appeal for the things of
self, or for the things of Christ. The believer having been saved from self and
vitally united to Christ (2 Cor. 5:17, 18; Col. 3:3), is no longer concerned
with self. This is not to say that the believer's best interests are abandoned;
but it is to say that these interests are now looked upon as belonging to the
new sphere wherein "Christ is all in all." Being in Christ, it is normal to
pray in His name, and abnormal to pray for the mere desires of self which are
apart from the glory of Christ.
Since prayer is possible only on the ground
of the shed blood and by virtue of the believer's vital union with Christ, the
prayer of the unsaved cannot be accepted of God.
3. As to Its Scope.
The scope of prayer under grace is stated in the one word "whatsoever";
but not without its reasonable limitations. It is whatsoever ye ask in the
name, according to the purposes and glory, of Christ. Before true prayer can be
offered, the heart must be conformed to the mind of Christ. Thus it is said,
"If ye abide in me, and my words abide in you, ye shall ask what ye will" (John
15:7), and this is true; for under such heart adjustment, the child of God will
ask only for those things which are in the sphere of God's will. Under grace,
there is perfect liberty of action given to the one in whom God is working both
to will and to do of His good pleasure (Phil. 2:13). Likewise, there is
unlimited freedom of petition to the one who prays in the will of God. To the
Spirit-filled believer it is said: "Likewise the Spirit also helpeth our
infirmities: for we know not what we should pray for as we ought: but the
Spirit itself maketh intercession for us with groanings which cannot be
uttered. And he that searcheth the hearts knoweth what is the mind of the
Spirit, because he maketh intercession for the saints according to the will of
God" (Rom. 8:26, 27). The scope of prayer under grace is not narrow: it is as
infinite as the eternal interests of the One in whose name we are privileged to
pray. 4. As to Its Practise.
It is well for believers to listen to
their own manner of prayer that they may correct irreverent phrases, useless
repetitions, and be conformed to the divine order. There is a divine order
prescribed for prayer under grace. This is stated in the words, "In that day ye
shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask
the Father in my name, he will give it you" (John 16:23), and prayer is to be
"in the Holy Spirit" (Jude 1:20).
This order is not arbitrarily
imposed. However, to pray to Christ is to abandon His mediation by praying to
Him, rather than through Him; thereby sacrificing the most vital feature of
prayer under grace - prayer in His name. To pray to the Spirit of God is to
pray to Him, rather than by Him; and implies that we are, to that degree,
depending on our own sufficiency.
It may be concluded then, that prayer
under grace is to be offered to the Father, in the name of the Son, and in the
power of the Holy Spirit.
Review Questions for Chapter 40
1. Name the
four-fold classification of prayer.
2. Before the first advent of Christ by
whom was prayer offered?
3. "What was the ground of prayer in the Old
Testament?
4. State the essential character of prayer for and in the
kingdom.
5. a. Indicate the peculiar character of the prayer of Christ.
b. Could any prayer of Christ be unanswered?
6. Was His prayer as
recorded in Luke 22:42 answered?
7. To what level is prayer under grace
lifted?
8. Describe the office of prayer and the extent of its
possibilities.
9. What is the new appeal or ground of prayer under grace?
10. Indicate the vital fact of union which underlies the Christian's
privilege of prayer in the name of Christ.
11. Why cannot the unsaved pray
as the believer prays under grace?
12. Point out the scope of prayer and
the extent of its liberty under grace.
13. a. What is implied when prayer
is made to the Second Person of the Trinity?
b. What is implied when prayer
is made to the Third Person of the Trinity?
14. What is the true order of
prayer under grace?
CHAPTER
XLI
SERVICE
Service
is any work performed for the benefit of another. When tracing this theme
through the Bible a series of similarities and contrasts between the Old and
New Testament orders will be observed. Almost every doctrine of the New
Testament is anticipated in the Old Testament and almost every doctrine of the
Old Testament is incomplete until perfected in the New Testament. The theme of
service is no exception; for its study will prove to be largely a recognition
of the Old Testament type with the New Testament antitype.
Service
which God appoints, whether of the Old or New Testament order, is committed
only to a divinely fitted priesthood. In the Old Testament order the priesthood
was a hierarchy over the nation and in their service they were under the
authority of the High Priest. In the New Testament order every believer is a
priest unto God (1 Pet. 2:5-9; Rev. 1:6) and the whole ministering company of
New Testament priests is under the authority of Christ who is the true High
Priest, of whom all other High Priests were but types. Therefore, according to
the New Testament order, service is committed to all believers alike and on the
ground of their priestly relation to God.
In their priestly ministry, the
priests of the New Testament, like the priests of the Old Testament, were
appointed to serve both God and man.
I.
SERVICE TOWARD GOD
As there was no evangel to be preached to the
nations of the earth, service, in the period covered by the Old Testament,
consisted only in the performance by the priests of the divinely appointed
ritual in the tabernacle or temple. In contrast to this, the New Testament
priestly ministry is much broader in its scope, including not only a service to
God and fellow-believers, but to all men everywhere.
1. The Service
of Sacrifice.
At this point there is a striking similarity to be
observed. The Old Testament priest was sanctified or set apart both by the fact
that he was born into the priestly family of Levi and by the fact that he, with
due ceremony, was inducted into the priestly office, which appointment
continued so long as he lived. Likewise, at the beginning of his ministry he
was ceremonially cleansed by a once for all bathing (Exod. 29:4). In fulfilling
the antitype, the believer priest is wholly and once for all cleansed at the
moment he is saved (Col. 2:13; Titus 3:5), and, by virtue of his salvation is
set apart unto God. So, also, he is set apart by the new birth into the family
of God. In addition to all this, it is peculiarly required of the New Testament
priest that he shall willingly dedicate himself to God. Concerning his
self-dedication we read: "I beseech you therefore, brethren, by the mercies of
God, that ye present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service" (Rom. 12:1). The phrase, "the mercies of
God," refers to the great facts of salvation which have been set forth in the
preceding chapters of the book of Romans, into which mercies every believer
enters the moment he is saved; while the presentation of the body as a living
sacrifice is the self-dedication to the will of God of all that the believer is
and has. That which is thus yielded, God accepts and places where He wills in
the field of service (Eph. 2:10). According to the Scriptures, this divine act
of accepting and placing is consecration. Therefore, the believer priest may
dedicate himself, but never consecrates himself, to God. In connection with the
divine act of consecration, it should be observed that, the present work of
Christ as High Priest - receiving, directing, and administering the service of
believers - fulfills that which was typified by the ministry of the Old
Testament priest in the consecration of the sons of Levi.
Having
yielded to God and being no longer conformed to this world, the believer priest
will experience a transfigured life by the power of the indwelling Spirit, and
by that power he will make full proof of "what is that good, and acceptable,
and perfect, will of God" (Rom. 12:2). According to the New Testament order,
priestly service in sacrifice toward God is three-fold:
(a) The dedication
of self which is declared to be a "reasonable service" (Rom. 12:1), or more
literally, "a spiritual worship." As Christ was Himself both a Sacrificer and a
Sacrifice, so the believer may glorify God by the offering of his whole body as
a living sacrifice to God.
(b) The sacrifice of the lips which is the voice
of praise and is to be offered continually (Heb. 13:5).
(c) The sacrifice
of substance (Phil. 4:18).
Referring to the cleansing of the priests,
it should be noted again that the Old Testament priest upon entering his holy
office was once for all cleansed by a whole bathing, which bathing was
administered to him by another (Exod. 29:4); however, afterwards, though thus
wholly bathed, he was required to be cleansed repeatedly by a partial bathing
at the brazen laver, and this before undertaking any and every priestly
service. In fulfilling the typical significance of this, the New Testament
priest, though wholly cleansed and forgiven when saved, is at all times
required to confess every known sin in order that he may be cleansed and
qualified for fellowship with God (1 John 1:9).
As the appointment of the
Old Testament priest was for life, so the New Testament priest is a priest unto
God forever.
2. The Service of Worship.
As worship was a
part of the service of every priest of the old order, so every believer is now
appointed to worship. In like manner, as the furnishings of the holy place
symbolized the worship of the priest in the Old Testament order and every
feature and furnishing of that place spoke of Christ, so the believer's worship
is by and through Christ alone.
Again, in service unto God, the
believer's worship may be the offering of one's self to God (Rom. 12:1), the
ascribing of praise and thanksgiving to God from the heart (Heb. 13:15), or the
sacrificial gifts that ar« offered to Him.
In connection with the
worship of the Old Testament priests, there were two prohibitions recorded and
these, also, are of typical meaning. No "strange" incense was to be burned
(Exod. 30:9) - which speaks typically of mere formality in service toward God;
and no "strange" fire was allowed (Lev. 10:1) - which symbolizes the
substitution of fleshly emotions in our service for true devotion to Christ by
the Spirit, or the love of lesser things to the exclusion of the love for
Christ (1 Cor. 1:11-13; Col. 2:8, 16-19).
3. The Service of
Intercession.
As the prophet is God's representative to the people, so
the priest is the people's representative to God, and priesthood, being a
divine appointment, the necessary access to God is always provided; however, no
priest of the old dispensation was permitted to enter the holy of holies other
than the High Priest, and he but once a year on the ground of sacrificial blood
(Heb. 9:7). In this dispensation, in addition to the fact that Christ as High
Priest has with His own blood now entered into the heavenly sanctuary (Heb.
4:14-16; 9:24; 10:19-22) and is now interceding for His own who are in the
world (Rom. 8:34; Heb. 7:25), when Christ died, the veil of the temple was rent
- which signifies that the way into the holiest is now open, not to the world,
but to all who come unto God on the ground of the shed blood of Christ (Heb.
10:19-22).
Having unhindered access to God on the ground of the blood of
Christ, the New Testament priest is thus privileged to minister in intercession
(Rom. 8:26, 27; Heb. 10:19-22; 1 Tim. 2:1; Col. 4:12).
II. SERVICE TOWARD MAN
There is a divine
arrangement in the order of the truth as found in Romans 12:1-8. Here, as in
all the Scriptures, Christian service is not mentioned until the great issues
of dedication and consecration are presented. Immediately following the message
concerning these fundamental issues, the subject of divinely bestowed gifts for
service is introduced, and in this connection it is important to observe the
wide difference between the Biblical use of the word gift and that meaning
which is given to it in common speech. A gift is generally understood to refer
to some native ability received by birth enabling one to do special things.
According to the Scriptural use of the word, a gift is a ministry of the
indwelling Spirit. It is the Spirit performing a service and using the believer
as an instrument. In no sense is it something which is wrought by the believer,
or by the believer when assisted by the Spirit. Christian service is said to be
a "manifestation of the Spirit" (1 Cor. 12:7), just as Christian character is a
"fruit of the Spirit" (Gal. 5:22, 23).
Though every believer possesses
some divinely bestowed gift (1 Cor. 12:7; Eph. 4:7), there is a diversity of
gifts (Rom. 12:6; 1 Cor. 12:4-11; Eph. 4:11). Christians are not all appointed
to do the same thing. In this there is a contrast with the priestly office
wherein all believers sacrifice, worship, and intercede. Though certain
representative gifts which are general are named in the Scriptures (Rom.
12:6-8; 1 Cor. 12:8-11; Eph. 4:11) and though some of these have evidently
ceased (1 Cor. 13:8), it is probable that the ministry of the Spirit through
the believers is as varied as the circumstances in which they are called to
serve.
Gifts are bestowed that the servant of God may be "profitable"
(1 Cor. 12:7), and it is therefore implied that service which is wrought in the
energy of the flesh is not profitable. The Spirit's manifestation in the
exercise of a gift is as "rivers of living water" (John 7:37-39), and is the
realization of those "good works, which God hath before ordained that we should
walk in them" (Eph. 2:10).
Without being urged, Spirit-filled believers
are constantly active in the exercise of their gifts; while carnal believers,
though, possessing a gift, are not active in its exercise, nor do they respond
to human exhortations. However, when they become adjusted to God by confession
of sin, yieldedness of life, and a walk in dependence on the indwelling Spirit,
immediately they are Spirit-filled and as a result they desire to do the will
of God, and, by His sufficient power working in them, become profitable in that
service to which they have been before ordained of God. Christians are not
Spirit-filled because they are active in service; they are active in service
because they are Spirit-filled. Likewise, it is sometimes the will of God that
all activity shall cease and that the weary servant shall rest. It was Christ
who said, "Come ye apart ... and rest."
Review Questions for Chapter
41
1. a. What is service?
b. Name two general classes of service.
2. To what extent was the Old Testament service restricted?
3. Who are
the priests of the New Testament?
4. Name three forms of service toward God
which are committed to the New Testament priest.
5. Name three ways in
which the Old Testament priest was sanctified, or set apart, which had typical
meaning concerning the New Testament priest.
6. Indicate how these three
types are fulfilled in the believer and give Scripture for each.
7. What
distinction should be recognized between self-dedication and consecration?
8. Name three aspects of priestly service in sacrifice toward God.
9.
State the typical meaning of the whole bathing and partial bathing of the Old
Testament priest in the experience of the believer.
10. a. In what ways may
the service of worship be offered to God?
b. State the typical meaning of
the two things prohibited in Old Testament worship.
11. On what ground is
there access to God in intercession?
12. Define the word gift as used in
the New Testament.
13. Distinguish between the exercise of gifts, and
priestly service.
14. a. To what purpose are gifts bestowed?
b. How may
the manifestation of a gift be realized?
CHAPTER XLII
THANKSGIVING
True thanksgiving is the voluntary
expression of heartfelt gratitude for benefit received. Its effectiveness
depends upon its sincerity, as its intensity depends upon the value which is
placed upon the benefit received (2 Cor. 9:11). Thanksgiving is peculiarly
personal. There are obligations belonging to us which may be assumed by
another; but no one can offer for us our word of thanksgiving (Lev. 22:29).
Thanksgiving is in no way a payment for the benefit received; it is rather a
gracious acknowledgment of the fact that the one who had received the benefit
is indebted to the giver. Since no payment can be made to God for His
unmeasured and uncounted benefits, the obligation to be thankful to Him is
stated throughout the Scriptures and all thanksgiving is closely related to
worship and praise. Under the old order, the spiritual relationships to God
were expressed in material ways. Among these, provision was made for the
offering, or sacrifice, of thanksgiving (Lev. 7:12, 13, 15; Psa. 107:22;
116:17). Similarly, in this age, it is the privilege of the believer to make
sacrificial offerings of thanksgiving to God. However, if while offering the
sacrificial gift of thanksgiving the motive should include the thought of
compensation, the essential value of thanksgiving is destroyed.
The
subject of thanksgiving is mentioned about forty times in the Old Testament,
and thirty of these references are found in the Psalms. In the Old Testament
Scriptures explicit direction is given for the thanksgiving offerings (Lev.
7:12-15), and praise and thanksgiving were especially emphasized in the revival
under Nehemiah (Neh. 12:24-40). Likewise, the prophetic message of the Old
Testament anticipates thanksgiving as a special feature of worship in the
coming Kingdom (Isa. 51:3; Jer. 30:19). So, also, there is ceaseless
thanksgiving in Heaven (Rev. 4:9; 7:12; 11:17). An important feature of Old
Testament thanksgiving is the appreciation of the Person of God apart from all
His benefits (Psa. 30:4; 95:2; 97:12; 100:1-5; 119:62). Though so constantly
neglected, this theme of thanksgiving is most important and such praise is
reasonable and fitting. "It is a good thing to give thanks unto Jehovah" (Psa.
92:1).
Turning to the New Testament, we find that the theme of
thanksgiving is mentioned about forty-five times and that this form of praise
is offered for both temporal and spiritual blessings. Christ's unfailing
practice of giving thanks for temporal bread (Matt. 15:36; 26:27; Mark 8:6;
14:23; Luke 22:17, 19; John 6:23; 1 Cor. 11:24) should prove an effectual
example to all believers. The Apostle Paul was also faithful in this particular
(Acts 27:35. Note also Rom. 14:6; 1 Tim. 4:3, 4).
Thanksgiving on the
part of the Apostle Paul is worthy of close attention. He uses the phrase
"thanks be unto God" in connection with Christ as the "unspeakable gift" (2
Cor. 9:15), concerning the victory over the grave which is secured by the
resurrection (1 Cor. 15:57), and because of the present triumph which is ours
through Christ (2 Cor. 2:14). His thanksgiving to God for believers (1 Thess.
1:2; 3:9), for Titus in particular (2 Cor. 8:16), and his exhortation that
thanks be given for all men (1 Tim. 2:1) is likewise an object lesson to all
the children of God.
Two important features of thanksgiving according
to the New Testament should be noted:
1. Thanksgiving Without
Ceasing.
Since the adorable Person of God is unchanged and His benefits
never cease and since the abundant grace of God will redound to the glory of
God through the thanksgiving of many (2 Cor. 4:15), it is reasonable that
thanksgiving shall be given to Him without ceasing. Of this form of praise we
read: "By him therefore let us offer the sacrifice of praise to God
continually, that is, the fruit of our lips giving thanks to his name" (Heb.
13:15. Note also Eph. 1:16; 5:20; Col. 1:3; 4:2). This feature of thanksgiving
is also emphasized in the Old Testament (Psa. 30:12; 79:13; 107:22; 116:17).
2. Thanksgiving for All Things.
Again we read: "Giving
thanks always for all things unto God and the Father in the name of our Lord
Jesus Christ" (Eph. 5:20); "In every thing give thanks: for this is the will of
God in Christ Jesus concerning you" (1 Thess. 5:18. Note also Phil. 4:6; Col.
2:7; 3:17). Giving thanks always for all things is far removed from giving
thanks sometimes for some things. However, having accepted the truth that all
things work together for good to them that love God, it is fitting that thanks
shall be rendered to God for all things. Such God-honouring praise can be
offered only by those who are saved and who are Spirit-filled (Eph. 5:18-20).
Daniel gave thanks to God in the face of the sentence of death (Dan. 6:10), and
Jonah gave thanks to God from the belly of the great fish and from the depths
of the sea (Jonah 2:9). The common sin of ingratitude toward God is illustrated
by one of the events which is recorded in the ministry of Christ. Ten lepers
were cleansed, but only one returned to give thanks, and he was a Samaritan
(Luke 17:11-19). It should be noted here that ingratitude is a sin, being
included as one of the sins of the "last days" (2 Tim. 3:2).
It is
probable that there is true sincerity on the part of many unsaved who try to be
thankful to God for temporal benefits; but their utter failure to appreciate
the gift of His Son leaves them most unthankful in His sight.
It should be
remembered that Thanksgiving Day was established in this country by believers
and for believers and with the recognition of the fact that the
Christ-rejecting sinner cannot give acceptable praise unto God.
Review
Questions for Chapter 42
1. What is thanksgiving and why is it personal?
2. a. Should thanksgiving be considered a payment of obligation?
b. How
may a thank-offering be related to true thanksgiving?
3. Indicate the scope
of thanksgiving in the Old Testament.
4. In what particular does the Old
Testament emphasize the Person of God in thanksgiving?
5. Should a
Christian be thankful to God for God Himself apart from all His benefits?
6. According to the New Testament what are the reasons for thanksgiving?
7. What example in thanksgiving did Christ set?
8. Indicate various
things for which the Apostle Paul was thankful.
9. What lessons may be
drawn from his thanksgiving?
10. Name two important features of
thanksgiving according to the New Testament.
11. What abiding blessings
call for unceasing thanksgiving?
12. What Scripture calls for unceasing
thanksgiving?
13. a. Is it humanly possible to give thanks always for all
things?
b. By what sufficiency may such thanksgiving be offered?
14. a.
What incident in the ministry of Christ illustrates the sin of ingratitude?
b. Wherein do the unsaved fail in true gratitude to God?
CHAPTER XLIII
STEWARDSHIP
Money which is earned by toil is
human life in concrete form and since money, however gained, is so vital a
factor in both spiritual and material progress, the child of God because of his
right or wrong use of it will be tried by fire, as he will concerning all his
service (1 Cor. 3:12-15). The element of self is especially evident in matters
of Christian finance; for too often money is acquired, held, or dispensed by
the child of God without due recognition of that fundamental relationship which
he sustains to God. The Christian's responsibility in stewardship may be
considered under three phases:
I. THE
ACQUIRING OF MONEY
Though the motives which actuate people in
their efforts to get money are many, there is but one which is worthy of the
Christian's relation to God, which motive is expressed in the words,
"Whatsoever ye do, do all to the glory of God" (1 Cor. 10:31). This injunction,
it may be seen, is far-reaching in its scope.
It is divinely arranged
that all shall engage in toil (Gen. 3:19; 2 Thess. 3:10), and the Christian is
not excepted. However, to the spiritual, instructed believer, labour is more
than merely earning a living: it is doing the will of God; for every
employment, be it ever so menial, should be accepted by the child of God as a
specific appointment from God, and to be done for Him, else not done at all.
The incidental fact that God is pleased to give His child food and raiment
through daily labour should not obscure the greater truth that God in infinite
love is committed to the care of His children, and this without reference to
their earning power (Phil. 4:19; Heb. 13:5). The saying, "God provides for
those only who cannot provide for themselves," is untrue. He cares for His own
at all times, since all that they have is from Him (1 Sam. 2:7). In the
relationships among men there are agreements and salaries to be recognized, for
"the labourer is worthy of his hire"; but in relation to his Father, the
Christian's highest ideal concerning his toil is that whatever he does, he does
at the appointment of his Father, for His sake, and as an expression of
devotion to Him. Likewise, whatever is received is not earned, but is rather
the expression of the Father's loving care. Such an attitude is not sentimental
or impractical; it is the only basis upon which the believer can sanctify all
his toil by doing it for the glory of God, or be able to "rejoice evermore" (1
Thess. 5:16) in the midst of the burdens of life.
II. THE POSSESSING OF MONEY
In view of the
appalling need on every hand and the unmeasured good that money may accomplish,
every spiritual Christian is facing the practical question relative to
retaining property in his own possession. It is doubtless often the will of God
that property shall be kept in store; but the yielded Christian will not assume
this. His property will be held only as God directs and it will be subject to
His control. The motives which actuate men both rich and poor - the desire to
be rich (1 Tim. 6:8, 9, 17, 18; Jas. 1:11; Heb. 13:5; Phil. 4:11), the desire
to provide against a day of need (Matt. 6:25-34), and the desire to provide for
others - are commendable only as they fulfill the specifically revealed will of
God in each individual's life.
III. THE
DISPENSING OF MONEY
Self and money are alike the roots of much
evil, and in the dispensing of money, as in its acquisition and possession, the
Christian is expected to stand upon a grace relationship to God. This
relationship pre-supposes that he has first given himself to God in unqualified
dedication (2 Cor. 8:5), and a true dedication of self to God includes all that
one is and has (1 Cor. 6:20; 7:23; 1 Pet. 1:18, 19) - his life, his time, his
strength, his ability, his ideals, and his property.
In matters
pertaining to the giving of money, the grace principle involves the believer's
recognition of God's sovereign authority over all that the Christian is and
has, and is in contrast to the Old Testament legal system of tithing which
system was in force as a part of the law until the law was done away (John
1:16, 17; Rom. 6:14; 7:1-6; 2 Cor. 3:1-18; Eph. 2:15; Col. 2:14; Gal. 3:19-25;
5:18). Though certain principles of the law were carried forward and restated
under grace, tithing, like sabbath observance, is never imposed on the believer
in this dispensation. Since the Lord's day superseded the legal sabbath and is
adapted to the principles of grace as the sabbath could not be, so tithing has
been superseded by a new system which is adapted to the teachings of grace as
tithing could not be.
Christian giving under grace as illustrated in
the experience of the saints at Corinth, is summarized in 2 Corinthians 8:1 to
9:15. In this passage we discover:
1. Christ was their pattern.
The Lord's giving of Himself (2 Cor. 8:9) is the pattern of all giving
under grace. He did not give a tenth; He gave all.
2. Their giving was
even out of great poverty.
A striking combination of phrases is
employed to describe what the Corinthians experienced in their giving (2 Cor.
8:2): "In a great trial of affliction," "the abundance of their joy," "their
deep poverty abounded," "the riches of their liberality." Likewise, concerning
liberality in spite of great poverty, it should be remembered that "the widow's
mite" (Luke 21:1-4), which drew out the commendation of the Lord Jesus, was not
a part, but "all that she had."
3. Their giving was not by
commandment, nor of necessity.
Under the law, a tenth was commanded and
its payment was a necessity; under grace, God is not seeking the gift, but an
expression of devotion from the giver. Under grace no law is imposed, and no
proportion to be given is stipulated; and, while it is true that God works in
the yielded heart both to will and to do His good pleasure (Phil. 2:14), He
finds pleasure only in that gift which is given cheerfully, or more literally,
hilariously (2 Cor. 9:7). If a law existed stipulating the amount to be given,
there are those, doubtless, who would seek to fulfill it, even against their
own wishes and thus their gift would be made "grudgingly," and "of necessity."
If it be said that to support the work of the Gospel we must have money whether
given hilariously or not, it may also be said that it is not the amount which
is given, but rather the divine blessing upon the gift that accomplishes the
desired end. Christ fed five thousand from five loaves and two fishes, and
there is abundant evidence to prove that wherever the children of God have
fulfilled their privilege in giving under grace, their liberality has resulted
in "all sufficiency in all things" which has made them "abound unto every good
work," for God is able to make even the grace of giving to "abound" to every
believer (2 Cor. 9:8).
4. They gave themselves.
Acceptable
giving is preceded by a complete giving of one's own self (2 Cor. 8:5). This
suggests the important truth that giving under grace, like giving under the
law, is limited to a certain class of people. Tithing was never imposed by God
on any other than the nation Israel. So, Christian giving is limited to
believers, and is most acceptable when given by believers who have yielded
their lives to God.
5. They gave systematically.
Like
tithing, there is suggested systematic regularity in giving under grace. "Upon
the first day of the week let every one of you lay by him in store, as God hath
prospered him" (1 Cor. 16:2). This injunction is addressed to "every man"
(every Christian man), and thus excuses none; and giving is to be from that
which is already "in store," rather than a promise or pledge concerning funds
which they have not yet received. It may be observed that very much giving at
the present time is a direct violation of this principle. Believers are
everywhere urged to make their "pledge" based on what they hope to receive.
6. God Sustains the Giver.
God will sustain grace-giving
with limitless temporal resources (2 Cor. 9:8-10; Luke 6:38). In this
connection it may be seen that those who give as much as a tenth are usually
prospered in temporal things; but, since the believer can have no relation to
the law (Gal. 5:1), it is evident that this prosperity is the fulfillment of
the promise under grace, rather than the fulfillment of promises under the law.
No blessings are thus dependent on the exact tithing. The blessings are
bestowed because a heart has expressed itself through a gift. It is manifest
that no gift will be made to God from the heart which He will not graciously
acknowledge. There is no opportunity here for designing people to become rich.
The giving must be from the heart, and God's response will be according to His
perfect will for His child. He may respond by bestowing spiritual riches, or in
temporal blessings as He shall choose.
7. True Riches are from God.
The Corinthian Christians were made rich with heavenly riches. There is
such a thing as being rich in this world's goods and yet not rich toward God
(Luke 12:21). All such are invited to buy of Him that gold which is tried in
the fire (Rev. 3:18). Through the absolute poverty of Christ in His death, all
may be made rich (2 Cor. 8:9). It is possible to be rich in faith (Jas. 2:5),
and rich in good works (1 Tim. 6:18); but in Christ Jesus the believer receives
"the riches of grace" (Eph. 1:7), and "the riches of glory" (Eph.
3-16).
Review Questions for Chapter 43
1. Name three general phases
of stewardship.
2. What, according to the Scriptures, should be the
Christian's supreme motive in acquiring money?
3. What attitude should a
yielded Christian assume toward his daily toil?
4. What attitude should he
assume toward the money he receives?
5. How may all work be done to the
glory of God and with increasing joy?
6. On what ground should a spiritual
Christian hold property?
7. What fact underlies all giving under grace?
8. Is tithing imposed on the children of God in this dispensation?
9.
a. What proportion of a Christian's property is now under the authority of God?
b. What portion did Christ give?
10. Is poverty a legitimate excuse for
not giving?
11. a. What is meant by the phrases "giving grudgingly" and
"giving of necessity"?
b. What in giving is more important than the
money?
12. a. Of whom did God expect a tenth?
b. Of whom does He expect
gifts under grace?
13. a. What principle of giving is violated by pledges?
b. Explain the fact that divine blessings follow the giving of a tenth.
14. Indicate some of the true riches and state the way they may be
received.
CHAPTER
XLIV
PROPHECY IN THE OLD
TESTAMENT
In all ages it has pleased God to pre-announce certain
things He proposed to do. Those announcements are termed prophecies. All
prophecy is history pre-written and it is as credible as any word God hath
spoken (2 Tim. 3:16). While prophecy is found in almost every book of the
Bible, sixteen books of the Old Testament and one book of the New Testament are
wholly prophetic in character. In all, nearly one-fourth of the Bible was
predictive when it was written. A portion of the Bible prediction has now been
fulfilled, and, it should be noted, in every case its fulfillment has been
literal or precisely as predicted. It is reasonably concluded, therefore, that
all remaining prophecy will be as literally fulfilled. It is probable that, to
some degree, prophecy has been divinely sealed (Dan. 12:9) until the end of the
age and it is therefore significant that to this portion of the Scriptures so
much study is now being given with gratifying results. However, throughout its
history the Protestant church has retained in a large measure the Roman
Catholic assumption that the church is the kingdom and is therefore appointed
to conquer and govern the earth. A right understanding of prophecy is demanded
if the student is rightly to divide the Word of Truth and to discern his own
place and divine appointments in the world.
While it is not difficult
to believe the record of events given in the Bible which have already taken
place, it is a test upon faith to believe the record of events which are yet
future and known only through the prophecies of the Bible.
A consistent
interpretation of prophecy requires that all words such as Israel, Zion,
Kingdom, and Church shall be given their natural and obvious meaning, and that
no place shall be allowed for the supposition that there are various and
equally acceptable ways of interpreting the Scriptures. The Bible lends itself
to but one programme of events and to this programme all Scripture is in
perfect accord. While men may earnestly contend for the Post, the Non, or the
Premillenarian interpretation, but one of these could be according to truth. It
is evident that all Bible interpretation will be incomplete without the
knowledge of prophecy, and it is equally true that the right understanding of
the New Testament is wholly dependent upon the right understanding of Old
Testament prediction. The Apostle Paul stated regarding himself that he could
gain the enviable title of "a good minister of Jesus Christ" (1 Tim. 4:6) only
as he in all faithfulness put his hearers in remembrance of things which were
future (1 Tim. 4:1-5).
The prophet was God's representative to man, as
the priest was man's representative to God. There is a beautiful order in the
fact that he was first called "the man of God," then "the seer," and finally
"the prophet" (1 Sam. 9:8, 9). There were many "false prophets" who uttered
only their own messages; the true prophets of God were moved (Lit., borne
along) by the Spirit of God (1 Pet. 1:21), though not all of them were called
upon to write their predictions. All true prophets were patriots and reformers,
and it is noticeable that their ministry was exercised at such times as the
nation Israel, to whom they spoke, was drifting away from God.
While
the study of prophecy is as inexhaustible as the Scriptures themselves, there
are certain major themes of prophecy in both the Old and the New Testaments.
The major themes of prophecy in the Old Testament are:
I. CONCERNING THE GENTILES
Old Testament
prophecy relative to the Gentiles begins with the allotment of the portion of
the sons of Noah (Gen. 9:25-27), which prediction has been fulfilled to the
present hour. Another extensive Gentile prophecy of the Old Testament concerns
the judgments of God upon the nations surrounding Israel - Babylon and Chaldea
(Isa. 13:1-22; 14:18-27; Jer. 50:1 to 51:64), Moab (Isa. 15:1-9; 16:1-14; Jer.
48:1-4), Damascus (Isa. 17:1-14; Jer. 49:23-27), Egypt (Isa. 19:1-25; Jer.
46:2-28), Philistia and Tyre (Isa. 23:1-48; Jer. 47:1-7), Edom (Jer. 49:7-22)
Ammon (Jer. 49:1-6), Elam (Jer. 49:34-39) - which likewise have largely been
fulfilled (see, also, Amos, 1:1-15). Additional Gentile prophecy is recorded in
the Old Testament as to world-ruling monarchies and their authority during the
"times of the Gentiles" (Luke 21:24). This succession of governments was
revealed to Daniel (2:37-45; 7:1-14) and subsequent history has proven these
kingdoms to have been Babylon, Media-Persia, Greece and Rome. Old Testament
prophecy also anticipates the final judgment of the Gentile nations (Joel
3:2-16; Zeph. 3:8). However, Old Testament prophecy gives assurance that the
Gentiles will come into great blessing in the kingdom age (Isa. 11:10; 42:1, 6;
49:6, 22; 60:3; 62:2).
II. CONCERNING ISRAEL'S
EARLY HISTORY
This group of predicted events which began with
Abraham covers Israel's life both in the land and in bondage, and the detailed
predictions are found in the Pentateuch and the Books of history. All of these
prophecies have been fulfilled and in the most literal manner. Some of these
predictions are: (a) Israel's Egyptian bondage and release (Gen. 15:13, 14);
(b) The character and destiny of Jacob's sons (Gen. 49:1-28); (c) Israel in the
land following the Egyptian bondage (Deut. 4:26-30; 31:14-23); (d) Israel's
three dispossessions of the land (Gen. 15:13, 14, 16; Jer. 25:11, 12; Deut.
28:62-67. See, also, Psa. 106:1-48; Deut. 30:1-3; Lev. 26:3-46; Neh. 1:8; Jer.
9:16; 18:15-17; Ezk. 12:14, 15; 20:23; 22:15; James 1:1).
III. CONCERNING THE NATION ISRAEL
Beginning with
the Abrahamic covenant (Gen. 12:1-4; 13:14-17; 15:1-7; 17:1-8), and continuing
throughout the Old Testament there is prediction concerning the chosen earthly
people of God. To them has been promised: a national entity (Jer. 31:36), a
land (Gen. 13:15), a throne (2 Sam. 7:16; Psa. 89:36), a King (Jer. 33:21), and
a kingdom (Dan. 7:14). All of these divine blessings are endless in their
duration; yet reservation is made whereby these blessings may be interrupted as
a chastisement upon the nation, but never can they be abrogated. The importance
of the chosen people in the reckoning of God and the extent of the Scriptures
bearing upon their past, present, and future, is disclosed when it is seen that
all Scripture from Genesis 12:1 to the end of Malachi relates to them directly
or indirectly. As to their future, this people will, according to prophecy,
take the leading place among all the peoples of the earth, planted forever upon
their own land under the gracious reign of David's Greater Son sitting on
David's throne.
IV. CONCERNING THE LAST
DISPERSION AND REGATHERING OF ISRAEL
By the Assyrian captivity
of the Northern Kingdom and the Babylonian captivity of the Southern Kingdom
and as a national punishment for sin, the whole house of Israel was taken from
off the land and in due time was scattered among the nations of the earth. This
was in fulfillment of multiplied prophecies (Lev. 26:32-39; Deut. 28:63-68;
Psa. 44:11; Neh. 1:8; Jer. 9:16; 18:15-17; Ezk. 12:14, 15; 20:23; 22:15; Jas.
1:1).
In no case would Israel's national entity be lost even through
centuries of dispersion (Jer. 31:36; Matt. 24:34). They refused the divine
offer and provision for their regathering and kingdom glory which was made by
their Messiah at His first advent (Matt. 23:37-39), and, as at Kadesh-barnea
where their wilderness experience was extended (Num. 14:1-45), their
chastisement was continued, and will be continued until He comes again. At that
time He will regather His people into their own land and cause them to enter
into the glory and blessedness of every covenant promise of Jehovah concerning
them (Deut. 30:1-10; Isa. 11:11, 12; Jer. 23:3-8; Ezk. 37:21-25; Matt. 24:31).
V. CONCERNING THE ADVENT OF MESSIAH
From 1 Peter 1:10, 11 it is clear that the prophets of the Old
Testament were unable to distinguish two advents of the Messiah. So perfectly
was the present age a secret in the counsels of God that, to the prophets,
these events which were fulfilled at His first coming and those which are yet
to be fulfilled, at His second coming were in no way separated as to the time
of their fulfillment. Isaiah 61:1, 2 is an illustration of this. When reading
this passage in the synagogue of Capernaum, Christ ceased abruptly when He had
concluded the record of those features which were predicted for His first
advent (Luke 4:18-21), making no mention of the remaining features which are to
be fulfilled when He comes again. In like manner, the Angel Gabriel, when
anticipating the ministry of Christ, combined as in one the undertakings which
belong to both the first and the second advents (Luke 1:31-33). According to
Old Testament prophecy, Christ was to come both as a sacrificial, unresisting
Lamb (Isa. 53:1-12), and as the conquering and glorious Lion of the tribe of
Judah (Isa. 11:1-12; Jer. 23:5, 6). Considering these two extensive lines of
prediction, there is little wonder that there was perplexity in the minds of
the Old Testament prophets as to the "manner of time" when all this would be
fulfilled (1 Pet. 1:10, 11). Prophecy stipulated that the Messiah must be of
the tribe of Judah (Gen. 49:10), of the house of David (Isa. 11:1; Jer. 33:21),
born of a virgin (Isa. 7:14), in Bethlehem of Judea (Micah 5:2), that He must
die a sacrificial death (Isa. 53:1-12), by crucifixion (Psa. 22:1-21), rise
again from the dead (Psa. 16:8-11), and come to earth the second time (Deut.
30:3) on the (clouds of Heaven (Dan. 7:13). Jesus of Nazareth has fulfilled,
and will fulfill, every requirement of prophecy concerning the Messiah as no
other claimant can ever do.
VI. CONCERNING THE
TRIBULATION
Closely related to the present age-long chastisement
of Israel, Old Testament prophecy anticipates a time of unprecedented
tribulation in the earth (Deut. 4:29, 30; Psa. 2:5; Isa. 24:16-20; Jer. 30:4-7;
Dan. 12:1). Though this line of prediction is greatly enlarged in the New
Testament, the Old Testament prophecy indicates the one essential feature of
this period. It is said to be "the time of Jacob's trouble" (Jer. 30:4-7), and
comes to that nation as the consummation of their sufferings at the hand of
Jehovah for their sins.
VII. CONCERNING THE
MESSIANIC KINGDOM AND THE DAY OF THE LORD
In respect to the
amount of the Scriptures involved, there is no theme of Old Testament prophecy
comparable with that of the Messianic kingdom. Lying beyond all the predicted
chastisements that are to fall on Israel is the glory which will be theirs when
regathered into their own land, with unmeasured spiritual blessings under the
glorious reign of their Messiah-King. This vision was given to all the prophets
and as certainly and literally as Israel, in fulfillment of prophecy, was
removed from the land and caused to suffer during these many centuries, so
certainly and literally will she be restored to marvellous blessings in a
redeemed and glorified earth (Isa. 11:1-16; 12:1-6; 24:22 to 27:13; 35:1-10;
52:12; 54:1 to 55:13; 59:20 to 66:24; Jer. 23:3-8; 31:1-40; 32:37-41; 33:1-26;
Ezk. 34:11-31; 36:32-38; 37:1-28; 40:1 to 48:35; Dan. 2:44, 45; 7:14; Hos. 3:4,
5; 13:9 to 14:9; Joel 2:28 to 3:21; Amos 9:11-15; Zeph. 3:14-20; Zech. 8:1-23;
14:9-21).
Old Testament predictions concerning the kingdom are often a
part of the predictions concerning the return of the King and when these two
themes are combined into one, it is termed The Day of the Lord, which phrase
refers to that lengthened period extending from the second coming of Christ and
the accompanying judgments in the earth, to the end of His millennial reign
(Isa. 2:10-22; Zech. 14:1-21). Because of the fact that none of the great
prophecies were fulfilled in the days covered by the Old Testament, that
portion of the Bible is in itself incomplete and therefore to that extent
disappointing. By the second coming of Christ who is the fulfiller of her
prophecies (Matt. 5:17), the "consolation" of Israel is to be realized (Luke
2:25).
Review Questions for Chapter 44
1. What relation does prophecy
sustain to history?
2. What portion of the Bible is prophetic?
3. What
may be said regarding the interpretation of prophecy?
4. What may be said
concerning the men who were prophets?
5. Name four features of Old
Testament prediction concerning the Gentiles.
6. Name four features of Old
Testament prediction concerning Israel's early history.
7. Name five
covenant blessings which according to Old Testament prophecy are to come to
Israel.
8. Name some of the predictions which speak of Israel's present
dispersion and her future regathering.
9. Under what limitation did the Old
Testament prophets write concerning the advent of Messiah?
10. Name the
specifications which the true Messiah must fulfill.
11. Could any
individual other than Christ meet these conditions today?
12. What
essential features of the Great Tribulation are mentioned in Old Testament
prophecy?
13. What time and what events are included in the Day of the
Lord?
14. In what sense is the Old Testament incomplete?
CHAPTER XLV
PROPHECY
IN THE NEW TESTAMENT
As the Old Testament closes with the
expectation unrealized concerning the coming of Israel's King and His kingdom,
so the New Testament opens with the advent of the King and the offer to that
nation of His kingdom (Matt. 2:1, 2; 4:17). They rejected the King (Matt.
23:37, 38), and answered His claims by crucifixion. Before His death, He spoke
in prophecy concerning that death, His resurrection, His departure from this
world (John 16:5) and of His coming again (Matt. 24:27-31; 25:31). Likewise, He
spoke in prophecy of a new hitherto unannounced age which was to intervene
between His rejection and His return, and which was to introduce new and
far-reaching divine purposes in the earth (Matt. 13:1-50). Thus at the very
beginning of the New Testament, the message of prophecy contained in the Old
Testament is advanced and broadened with great rapidity.
Though
prophecy is included in nearly every book of the New Testament, the
consummation of prophecy for the New Testament and for all the Scriptures is
set forth in the last book of the Bible. That Book, though containing but
twenty-two brief chapters is the termini of all highways of prophecy which like
great trunk lines have threaded their way through all the Word of God. Because
of its relation to all that has gone before, the Book of Revelation cannot be
understood apart from all preceding prophecy, nor can the preceding prophecy be
understood until it is traced for its consummation to this closing portion of
the Scriptures. Some of these highways of prophecy are: The Person of Christ as
Prophet, Priest, and King; The destiny of Israel, of the Church, of the
Gentiles, of human institutions and governments, of Satan and his hosts both of
earth and of Heaven. The extent of this Book is disclosed in the fact that in
it this age and the future ages are also unfolded. It records the history of
the Church on the earth in the present dispensation and unfolds the coming days
of the Tribulation. It reaches on to the glorious millennial reign of Christ on
the earth and unfolds the blessedness of the redeemed and the woes of the lost
in the eternity to come.
The continuity of the whole Bible is shown in many
ways, but in none is it seen more clearly than in the fact of prophecy and its
fulfillment. The New Testament takes up unfulfilled Old Testament prophecy and
carries it on to its consummation; it also introduces new themes of prediction
and advances them to their fulfillment.
The major themes of the New
Testament are:
I. THE NEW AGE
The
present dispensation which has extended already nearly two thousand years and
which lies between the two advents of Christ, was never anticipated in any Old
Testament prophecy. Also, in being mentioned as a "mystery" (Matt. 13:11), it
is declared to be one of the sacred secrets hidden in the counsels of God until
the appointed time of its revelation; for a "mystery" in the New Testament use
of the word is something hitherto unrevealed (note Rom. 11:25; 2 Thess. 2:7;
Col. 1:27; Eph. 3:1-6; 5:25-32; 1 Cor. 15:51). The phrase "The kingdom of
heaven" refers to any rule God may exercise at any time in the earth. Being
limited to the earth, it is to be distinguished from the kingdom of God, which
embraces not only the sphere of the kingdom of heaven, but all that is in
Heaven, and the whole universe. While the long predicted millennial reign of
Christ in the earth is the final form of the kingdom of heaven and that which
was foreseen by all the prophets and announced by Christ in His early ministry,
the present dispensation, being that form of divine rule in the earth in which
God is ruling to the extent that He is realizing the accomplishment of those
things which are termed "mysteries," is rightly called "the mysteries of the
kingdom of heaven" (Matt. 13:11).
The first twelve chapters of the
Gospel by Matthew present Christ as Israel's Messiah and record the first
indication of His rejection by that nation. Following these indications of His
rejection, He, as recorded in Chapter 13, announces by seven parables the
features of the new age and indicates its character at its beginning, its
course, and its end. At the opening of Chapter 13, the sphere of the divine
purpose is changed from the nation Israel to the whole world, and Israel is
seen only as a "treasure" hid in a field (13:44). The seed of the Gospel is
sown in the whole world and the harvest is an out-calling of those who believe.
These will be received and preserved as the children of God, while those who do
not believe are to be rejected and judged.
This new age at its
beginning was said to be evil (Gal. 1:4), and its course is characterized by
the parallel development of both the evil and the good (Matt. 13:24-30, 36-43).
Its "last days" and their evil character are set forth in one of the most
extensive bodies of the New Testament Scriptures (2 Thess. 2:1-12; 1 Tim.
4:1-3; 2 Tim. 3:1-5; Jas. 5:1-10; 2 Pet. 2:1 to 3:8; Jude 1:1-24; Rev.
3:14-22). In no sense does the Bible predict a converted earth in this
dispensation (Matt. 13:1-50; 24:38, 39; 2 Tim. 3:16); but it does anticipate
the perfect realization of the purpose of God.
II. THE NEW DIVINE PURPOSE
The New Testament
introduces the Church as a new classification of humanity in addition to the
Jews and the Gentiles who have been seen throughout the Old Testament (1 Cor.
10:32). By the word Church (note its first use - Matt. 16:18) reference is made
to those from all kindreds and tribes who in this age are born again, and thus,
by receiving the new resurrection life of Christ and by being baptized with the
Spirit, are in Christ forming the New Creation. Into this company both Jews and
Gentiles are gathered (Eph. 3:1-6) through the preaching of the Gospel of
divine grace. This redeemed company are now related to Christ as, His sheep
(John 10:6-16), the branches in the Vine (John 15:1-5), the stones in a
building (Eph. 2:18-22), a kingdom of priests (1 Pet. 2:5; Heb. 8:1), the New
Creation (2 Cor. 5:17), the body (Eph. 1:22, 23; 3:6), and they will be related
to Him as His bride in Heaven (Rev. 19:7, 8; 21:9).
When the divine
purpose in the out-calling of the Church has been completed, Christ will come
to receive His own (John 14:1-3; 1 Thess. 4:13-17). Those who may have died
will be raised (1 Cor. 15:23; 1 Thess. 4:13-17), and those then living will be
translated (1 Cor. 15:51; 1 Thess. 4:13-17), and all, whether by resurrection
or translation, shall receive a new body like unto His glorious body (Phil.
3:20). New Testament prophecy carries the Church through all the pilgrim
experiences on the earth (Rev. 2:1 to 3:22), sees her received into Heaven at
the Coming of the Lord, and sees her returning with Him to reign with Him on
the earth (Rev. 19:14; 20:6).
III. THE NATION
ISRAEL
New Testament prophecy takes up the nation Israel where
Old Testament prophecy leaves them - a disorganized and partly scattered people
a portion of whom are living in the land but without right or title.
Dispensationally, they are nationally set aside, but individually they are on
the same plane with the Gentiles (Rom. 3:9) and alike shut up to the offer of
salvation by grace alone. Christ predicted that the wrath of God would fall
upon them and that their beloved city would be destroyed (Luke 21:20-24) which
prophecy was fulfilled by the siege under Titus in the year 70 A.D. Likewise,
He predicted the sorrows of the Tribulation (Matt. 24:8-22), their sifting
judgments preparatory to their entrance into their kingdom glory (Matt. 24:44
to 25:30; note also, Ezk. 20:38), and His own occupancy of the throne of David
(Matt. 25:31; note, also, Luke 1:31-33; Acts 15:16, 17) when their blessings
under the Davidic covenant will be realized. The Apostle Paul prophesied of
Israel's national conversion (Rom. 11:26, 27) and the Apostle John prophesied
of their place in the Tribulation (Rev. 7:4-17; 12:13-17) and of their coming
kingdom in the earth (Rev. 20:4, 6). At its beginning it was predicted that,
throughout this dispensation the nation Israel would be hid (Matt. 13:44),
blind (Rom. 11:25), broken off (Rom. 11:17), without their national center
(Luke 21:24), and scattered (Matt. 10:6; Jas. 1:1); that in the Tribulation
they are to be hated (Matt. 24:9); and in the kingdom they are to be regathered
(Matt. 24:31) and saved (Rom. 11:27).
IV. THE
GENTILES
"The times of the Gentiles" (Luke 21:24), which began
in the last dispersion six hundred years before Christ, are characterized by a
succession of world empires (Dan. 2:37-45; 7:1-14), continue their course
throughout the present dispensation and are ended by the coming of Christ.
Fulfilling Daniel's prophecy of the "smiting stone" (Dan. 2:36-45), He comes in
"the fierceness of the wrath of Almighty God" (Rev. 19:15), conquering the
God-defying nations of the earth in the battle of Armageddon (Rev. 19:17-21;
17:8-18). Then, also, the nations are to be judged and from among them
appointments made of those who shall be counted worthy to enter the coming
kingdom (Matt. 25:34), and those who shall be dismissed into everlasting fire
(Matt. 25:41-46).
The divine purpose in the present dispensation is
that the Gospel shall be preached to Gentiles as well as to Jews (Acts 9:15;
13:47; 15:14; Rom. 3:9, 29; 11:11; 15:9-27; Eph. 3:6).
V. THE TRIBULATION
Continuing with greater
detail the Old Testament predictions concerning the Tribulation, the New
Testament is both explicit and extensive. Christ spoke of that time in relation
to Israel (Matt. 24:8-31), the Apostle Paul writes of it in its relation to the
forces of evil (2 Thess. 2:1-12), while the Apostle John records at length the
tremendous divine program which will be enacted in those days (Rev. 3:10; 6:1
to 19:6). In this brief period which is probably at most but seven years (Dan.
9:24-27, and shortened a little, Matt. 24:22), judgments are accomplished in
the earth, the forces of evil are first released and then terminated,
¦while both ecclesiastical and political Babylon are destroyed.
VI. SATAN AND FORCES OF EVIL
Prophecy concerning Satan begins in the Old Testament (Ezk. 28:11-19; Isa.
14:12-17) and concludes with his expulsion from Heaven into the earth (Rev.
12:7-12), his binding and confinement to the abyss (Rev. 20:1-3), and, after he
has been released from the abyss for a little season and has led the last
revolt against the authority of God (Rev. 20:7-9), his final doom in the lake
of fire (Rev. 20:10). Closely related to prophecy concerning Satan is that of
the Man of Sin which prophecy also begins in the Old Testament (Ezk. 28:1-10;
Dan. 7:8; 9:24-27; 11:36-45) and includes the prophecy by Christ in which the
coming of that wicked one is pointed out as a sign to Israel of the end of the
age (Matt. 24:15). Likewise, the Apostle Paul foresees him desecrating the
restored temple, declaring himself to be God, and then to be destroyed by the
glorious appearing of Christ (2 Thess. 2:1-12); while the Apostle John sees him
in both his governmental power and his final doom (Rev. 13:3-10; 19:20; 20:10).
VII. THE SECOND COMING OF CHRIST
This the greatest theme of all prophecy was the subject of the
first prediction by man (Jude 1:14, 15), and is the last message of the Bible
(Rev. 22:20). It is the dominant feature of all Old Testament prophecy
concerning the Day of the Lord and, likewise, is the major theme of New
Testament prophecy. Beginning with the first evidence of Israel's rejection of
His Messianic claims, this great event was continually upon the lips of Christ
(Matt. 23:37 to 25:46; Mark 13:1-37; Luke 21:5-38). Again, it is emphasized by
the Apostle Paul (Rom. 11:26; 1 Thess, 3:13; 5:1-4; 2 Thess. 1:7 to 2:12), by
James (5:1-8), by Peter (2 Pet. 2:1 to 3:17), by Jude (1:14, 15), and by John
throughout the Revelation.
VIII. THE MESSIANIC
KINGDOM
Continuing this major theme of the Old Testament
prophecy, the New Testament adds many details. The kingdom teachings of Christ,
addressed to Israel as recorded! in the Synoptic Gospels, portray the character
and glory of that coming age, while the Apostle John reveals it duration to be
a period of one thousand years (Rev. 20:4, 6).
IX. THE ETERNAL STATE
While little is written in
the Old Testament, the final estates of both the saved and the lost are in view
throughout the New Testament. Of those who testify regarding these future
conditions, Christ and the Apostle John have spoken with greatest emphasis
(Matt. 25:46; John 14:1-3; Rev. 20:14, 15; 21:1 to 22:15).
Review
Questions for Chapter 45
1. Indicate the manner in which prophecy relates
the Old and New Testaments.
2. What relation to all Bible prophecy does the
one prophetic book of the New Testament sustain?
3. Is the continuity of
the Bible indicated by prophecy and its fulfillment?
4. a. Distinguish the
kingdom of heaven and the kingdom of God.
b. What is meant by the
"mysteries" of the kingdom of heaven?
5. a. What are the essential details
of Christ's prophecies in Matthew 13?
b. What is the divine purpose in this
dispensation? v
6. a. What are the essential features of the Church?
b.
How is the Church to be removed from this world?
7. What additional facts
does New Testament prophecy add to the message of Old Testament prophecy
concerning Israel?
8. What additional facts does New Testament prophecy add
to the message of Old Testament prophecy concerning the Gentiles?
9. What
additional facts does New Testament prophecy add to the message of Old
Testament prophecy concerning the Tribulation?
10. What does prophecy
reveal concerning the origin and destiny of Satan and the Man of Sin?
11.
What additional facts does New Testament prophecy add to the message of Old
Testament prophecy concerning the Second Coming of Christ?
12. What
additional facts does New Testament prophecy add to the message of Old
Testament prophecy concerning the Messianic Kingdom?
13. What Scriptures
predict the eternal state of man?
14. What are the subjects of prophecy
which are peculiar to the New Testament?
CHAPTER XLVI
JUDGMENT OF THE BELIEVER'S WORKS
With reference
to sin, the Scriptures teach that the child of God under grace shall not come
into judgment (John 3:18; 5:24; 6:37; Rom. 5:1; 8:1, R.V.; 1 Cor. 11:32); for,
as to his standing before God, and on the ground that the penalty for all sin -
past, present, and future (Col. 2:13) - has been borne by Christ as the perfect
Substitute, the believer is not only placed beyond condemnation, but, being in
Christ, is accepted in the perfection of Christ (1 Cor. 1:30; Eph. 1:6; Col.
2:10; Heb. 10:14), and loved of God as Christ is loved (John 17:23). But with
reference to his daily life and service for God, the Christian must give an
account before the judgment seat of Christ (Rom. 14:10; 2 Cor. 5:10; Eph. 6:8),
which judgment will occur at the coming of Christ to receive His own (1 Cor.
4:5; 2 Tim. 4:8; Rev. 22:12. Note also Matt. 16:27; Luke 14:14). When standing
before the Great White Throne for their final judgment, the unsaved are to be
judged "according to their works" (Rev. 20:11-15). It is not the purpose of
this judgment to determine whether those standing there are saved or lost; it
rather determines the degree of penalty which, because of their evil works,
shall rest upon those who are lost. Likewise, the saved, when standing before
the judgment seat of Christ at His coming, are judged according to their works,
and this judgment does not determine whether they are saved or lost; it rather
determines the reward or loss of reward for service which will be due each
individual believer. Those who shall stand before the judgment seat of Christ
will not only be saved and safe, but will already have been taken into Heaven;
not on the ground of their merit or works, but on the ground of divine grace
made possible through the saviourhood of Christ. Since, under grace, the
character of the believer's life and service does not, and cannot, in any way
condition his eternal salvation, by so much, the life and service of the
believer becomes a separate and unrelated issue to be judged by Christ - whose
we are and whom we serve.
When gathered before "the throne of his
glory," there is also to be a reckoning of reward on the basis of merit both
for Israel and the nations, but apart from the issues of personal salvation
(Matt. 25:31. Note Matt. 6:2-6; 24:45, 46; 25:1-46).
There are two
central passages on the subject of the believer's rewards which are conclusive:
First. 1 Corinthians 3:9-15. v
In determining the force of this
passage, it should be observed
(1) that only those who are saved are in
view. The personal pronouns 'we' and 'ye' include all who are saved and exclude
all who are not saved, and likewise, the word 'man' refers only to the one who
is building on the Rock Christ Jesus.
(2) Having presented to the
Corinthians the Gospel by which they were saved - which salvation provides the
Rock on which the saved one stands - the Apostle Paul likens himself to a wise
master-builder who has laid the foundation; but in strong contrast to this, he
indicates that each believer for himself is building the superstructure upon
the one foundation which is provided through the grace of God. The appeal,
therefore, is to each one to take heed how he builds thereon. This is not a
reference to so-called "character building," which theme finds no basis in
those Scriptures which are addressed to the saints of this dispensation; their
character is said to be "the fruit of the Spirit" (Gal. 5:22, 23) and is
realized not by fleshly effort, but when walking by means of the Spirit (Gal.
5:16). The believer is represented as building a superstructure of service, or
works, which is to be tested by fire - possibly by the eyes of fire of the Lord
before whom he will stand (Rev. 1:14). (3) The "work" which the Christian is
building upon Christ Jesus may be of wood, hay, or stubble which fire destroys;
or it may be of gold, silver, and precious stone which fire does not destroy,
and which, as in the case of gold and silver, is purified by it. (4) To the one
whose "work" shall abide which he hath built on Christ, a reward shall be
given; but the one whose "work" shall be burned shall suffer loss: not his
salvation which is secured through the finished work of Christ, but his reward.
Even when passing through the fire which is to test every Christian's work and
though suffering the loss of his reward, he himself shall be saved.
Second. 1 Corinthians 9:16-27.
Having reference to his own
service in preaching the Gospel, the Apostle inquires, "What is my reward
then?" The true answer to this question most naturally depends upon the nature
and quality of the service he has rendered to God. The Apostle therefore
proceeds to recount his own faithfulness in works (18-23). No one will deny the
truthfulness of his report. He then likens Christian service to a race in which
all believers are running, and, as in a foot race, but one receiveth the prize
- and that through a superior effort. Similarly, in Christian service the
believer should exert all his strength that he may obtain his full reward -
run, as it were, to surpass all others. Again, as the athlete is temperate in
all things that he may obtain a corruptible crown, so the Christian should be
temperate in all things that he may obtain an incorruptible crown. The
Apostle's temperence is seen in the fact that he kept his own body under and
brought it into subjection lest that in some unworthy and half-hearted service
for others he himself should be disapproved. The word here translated
"castaway" is _adokimos, which is the negative form of _dokimos, and as
_dokimos is translated "approved" (Rom. 14:18; 16:10; 1 Cor. 11:19; 2 Cor.
10:18; 2 Tim. 2:15), so adokimos should be translated "disapproved." Since the
Apostle's salvation is in no way in question, he was not fearing lest he would
be dismissed from God forever; but he did fear being disapproved in the sphere
of his service.
The Christian's reward is sometimes mentioned as a
"prize" (1 Cor. 9:24), and sometimes as a "crown" (1 Cor. 9:25; Phil. 4:1; 1
Thess. 2:19; 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4; Rev. 2:10; 3:11). These crowns
may be classified under five divisions representing five distinct forms of
Christian service and suffering, and the child of God is also warned lest he
lose his reward (Col. 2:18; 2 John 1:8; Rev. 3:11). The doctrine of rewards is
the necessary counterpart of the doctrine of salvation by grace. Since God does
not, and cannot, reckon the believer's merit or works to the account of his
salvation, it is required that the believer's good works shall be divinely
acknowledged. The saved one owes nothing to God in payment for salvation which
is bestowed as a gift; but he does owe God a life of undivided devotion, and
for this life of devotion there is promised a reward in Heaven.
Review
Questions for Chapter 46
1. On what ground is it stated in the Bible that
the believer shall not come into judgment?
2. Concerning what must the
believer give an account before the Judgment Seat of Christ?
3. What
comparison may be drawn between the judgment of the unsaved at the Great White
Throne and that of the believer at the Judgment Seat of Christ?
4. Why is
the question of the Christian's life and service a separate issue from his
salvation?
5. To whom is the Apostle writing in 1 Corinthians 3:9-15?
6. Why is this passage not related to so-called "character building"?
7. What is the believer building on the Rock?
8. What is the loss
which the believer may suffer?
9. What subject is in view in 1 Corinthians
9:16-27?
10. Was the Apostle Paul faithful?
11. In what sense is the
Christian running in a race?
12. a. What is temperance and why should the
Christian be temperate?
b. What is his judgment if he is not temperate?
C. What did the Apostle Paul fear for himself?
13. Give Scriptures on
the promise of crowns and a prize.
14. What is the relation between the
doctrine of rewards and the doctrine of grace?
CHAPTER XLVII
JUDGMENT OF THE NATIONS
While but three judgments
are considered particularly in this series, the Bible distinguishes seven in
all, which fact is in marked disagreement with the almost universal conception
that there is but one final and all-inclusive judgment. The seven judgments
described in the Scriptures are:
1. The judgment of the cross wherein
Christ as Substitute bore that righteous judgment from God which was due the
sinner because of his sins (John 5:24; Rom. 5:9; 8:1; 2 Cor. 5:21; Gal. 3:13;
Heb. 9:26-28; 10:10, 14-17; 1 Pet. 2:24). At that judgment the Substitute was
executed and perfect deliverance was secured for all who will believe.
2. Chastisement from the Father upon the believer because of persistent
and willful sin (1 Cor. 11:31, 32), which judgment may be avoided if in true
penitence and confession the believer will judge himself before God.
3.
The judgment of the nation Israel at the close of the Great Tribulation and
in connection with the Second Coming of Christ. The object of this judgment is
to determine those among that nation who will be accounted worthy to enter the
covenanted, earthly kingdom (Ezk. 20:37, 38; Matt. 25:21).
4. The
judgment of the believer's works at the coming of Christ to receive His own
(Rom. 14:10; 1 Cor. 4:5; 2 Cor. 5:10; Eph. 6:8; 2 Tim. 4:8; Rev. 22:12) - the
theme of the last chapter.
5. The judgment of the nations which is
the subject of this study.
6. The judgment of the fallen angels (Jude
1:6).
7. The judgment of the Great White Throne (Rev. 20:11-15)
which is the theme of the next chapter.
Among the world-transforming events
which are to occur at the Second Coming of Christ, Israel will be judged first.
This is the order which obtains in Matthew, Chapters 24 and 25. It is there
stated that at His coming He will gather His elect people - Israel - (24:31)
from among the nations (note Deut. 30:3-6; Isa. 11:11, 12; 14:1-3; 60:1-22;
Jer. 23:6-8; 32:27, 38; 33:7-9; Ezk. 36:16-38; 37:21-25; Micah 4:6-8), and
while it is true that all Israel shall be saved (Rom. 11:26), it is equally
true that He will purge out the "rebels" (Ezk. 20:37, 38), and that only the
spiritual among Israel will enter the covenanted, earthly kingdom. Of two
grinding at the mill, or two in the field, one shall be taken away in judgment
and one shall be left to enter the kingdom glory (Matt. 24:40-51). Five virgins
will enter the marriage feast, and five will be excluded (Matt. 25:1-13). So,
likewise, Israel will be judged as to the use of God-given talents, and from
one shall be taken even that which he hath, and he shall be cast into outer
darkness (Matt. 25:14-30).
Following the judgment of Israel, the
nations are to be judged by Christ who, accompanied by the holy angels, will
have returned to the earth with power and great glory, and who will have been
seated on the throne of His glory (Matt. 25:31-46). At the present time, Christ
is seated on His Father's throne awaiting the appointed time of His return to
the earth (Rev. 3:21). His own throne (Rev. 3:21) is the throne of David (Luke
1:31-33), which is the throne of His glory on the earth.
In the context
of Matthew, Chapters 24 and 25, and continuing to 25:31, Christ is seen
executing judgment over regathered Israel. Beginning with 25:31, He is seen
judging the nations, which judgment is to determine who among the nations shall
enter the kingdom prepared for them from the foundation of the world (Matt.
25:34. Note Psa. 72:11, 17; 86:9; Isa. 55:5; Dan. 7:13, 14; Micah 4:2; Zech.
8:22). The test in this judgment will be the treatment the nations will have
accorded to Israel, who are here called by the Lord "my brethren." This is not
a reference to the Church; that company will have been with the Lord in Heaven
and will have returned with Him to reign (Rev. 19:7-14) before He sits upon the
throne of His glory. The "brethren" are Israel - His brethren according to the
flesh.
While there has been for many centuries a degree of persecution
of Israel by the nations, the present world condition in this respect lends
little basis for the understanding of the issues that will exist at the end of
the Great Tribulation. Among other features, that period is to be characterized
by the witness to the nations on the part of a godly remnant among Israel
concerning the returning King and His kingdom. The Tribulation period will be
characterized also by the persecution of Israel on the part of some of the
nations. Because of this fact, that period is termed "the time of Jacob's
trouble" (Jer. 30:7). At that time, the persecution of Israel will no longer be
a passing event in the affairs of the world; the Gentile peoples will have been
divided over the national interests of Israel and unprecedented violence will
be Israel's portion. There are two general reasons why the force and meaning of
the judgment of the nations is so often misunderstood:
(1) Failure in
recognizing the world conditions, especially concerning Israel in her relation
to the nations, which, according to prophecy, are to be consummated at the end
of the Tribulation; and
(2) failure in recognizing the unique place which
the chosen people occupy in the love and purpose of God. They are dear to Him
as the apple of His eye, and are graven on His hand (Isa. 49:16). We read in
connection with the judgment which Jehovah will bring on the nations who
persecute Israel: "He that toucheth you toucheth the apple of his eye" (Zech.
2:8), and, "The Lord's portion is his people; Jacob is the lot of his
inheritance. He found him in a desert land, and in the waste howling
wilderness; he led him about, he instructed him, he kept him as the apple of
his eye" (Deut. 32:9, 10). To this people Jehovah has said: "I have loved thee
with an everlasting love" (Jer. 31:3). He has never asked the nations to
persecute Israel, and the Scriptures predict a sore judgment to fall on those
nations who do persecute her. The kingdom belongs to Israel, and only the
nations who have proven themselves to be kindly disposed to that people are to
be permitted to share their earthly glory.
In the Scriptures, the term
"sheep" is used of any people who are in covenant with, or in provisional
relation of blessing to, Jehovah. The Gentile "sheep" who enter the kingdom on
the ground of their merit in relation to Israel are not to be confused with the
Christians of this age who enter Heaven on the ground of the finished work of
Christ. Nor are those who are termed "goats" and who are dismissed into
everlasting fire because of their own sinfulness and their hatred of that
people who are graven on the hand of Jehovah to be confused with those of this
age who are condemned because of a personal rejection of Christ as Saviour
(John 3:18). The judgment of the nations, which prepares for the kingdom, is
too often confused with the final Great White Throne judgment with which the
kingdom ends. The judgment of the nations is distinctly said to be at the
Second Coming of Christ. There is no resurrection, the throne of judgment is on
the earth, three classes of people are in view, and no books are opened. All of
this is in contrast to those conditions which are predicted for the judgment of
the Great White Throne (Rev. 20:11-15). The issues of the judgment of the
nations are stupendous: the righteous character of God is declared, a
transformed social order is set up in the earth, and the prayer, "Thy kingdom
come. Thy will be done in earth, as it is in heaven," will then be
answered.
Review Questions for Chapter 47
1. Name the seven judgments
mentioned in the Scriptures.
2. Describe the judgment of the cross.
3.
a. Describe the judgment of the believer which is due to persistent sin.
b.
When does this judgment take place?
4. Which judgment will be first in
order of those occurring at the Second Coming of Christ?
5. Indicate the
passages and parables which describe Israel's judgment.
6. a. Where is
Christ now seated?
b. Upon what throne will He reign on the earth?
7.
Indicate the passages which describe the judgment of the nations.
8. What
evidence can you give that the Church will not be judged among the nations?
9. What will Israel's condition be in the world just before the coming of
Christ in power and great glory?
10. a. Give two reasons why it is not
usually understood that "my brethren" of Matthew 25:40 refers to Israel.
b.
Indicate the Scriptures which declare Jehovah's love and care for Israel.
11. To whom will the earthly kingdom belong?
12. What classes of people
in the Scriptures are called "sheep"?
13. In what particulars is the
judgment of the nations to be distinguished from the judgment of the Great
White Throne?
14. State the major issues in the judgment of the
nations.
CHAPTER
XLVIII
JUDGMENT OF THE
WICKED
Whatever of uncertainty the present human limitations in
understanding may cast over the difference which now exists between the saved
and the unsaved, from the Scriptures it is obvious that in their destinies
these two classes are widely separated. While, as to their bodies, all who have
died are now in their graves, the hour is coming when the dead shall hear the
voice of the Son of God, and they that hear shall live. These are the words of
Christ, and He goes on to say: "Marvel not at this: for the hour is coming, in
the which all that are in the graves shall hear his voice, and shall come
forth; they that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation [condemnation]" (John 5:25,
28, 29).
From this Scripture it is clear that all - both good and evil
-- are to be raised from the dead at the command of the Son of God, and while,
at the present time, there is some difference to be observed between the saved
and the lost, it is not until the resurrection that men find themselves
separated into an unalterable two-fold classification with eternal destinies
assigned which are removed from each other as Heaven is removed from hell.
The fact that Christ, when speaking of the universality of the
resurrection and the two classes to be raised, omitted any reference to the
relative time of resurrection for each group, affords no basis for the
prevalent theory that there is to be but one general and simultaneous
resurrection. Confusion here is needless since other scriptures supply the time
element and without the slightest contradiction. The saved of this and past
ages will be raised at the coming of Christ to receive His own (1 Cor. 15:23; 1
Thess. 4:16, 17). This resurrection, which evidently is extended in point of
time to include those who are saved and who die during the Tribulation (Rev.
20:4, 5), is termed "the first resurrection," and in distinction to this it is
said that the rest of the dead lived not until the thousand years were
finished. Thus it is revealed that the first resurrection precedes, and the
final resurrection follows, the millennial kingdom on the earth. "Blessed and
holy is he that hath part in the first resurrection: on such the second death
hath no power, but they shall be priests of God and of Christ, and shall reign
with him a thousand years" (Rev. 20:6). That all of the dead are not raised at
the first resurrection is clearly stated in the Bible (1 Cor. 15:24; Phil.
3:11, margin; 1 Thess. 4:17). Having declared the fact of the first
resurrection, the scriptures go on to state that "the rest of the dead lived
not again until the thousand years were finished" (Rev. 20:5), and it is this
company of the dead, both small and great, who, having been raised from the
dead, shall stand before the Great White Throne to be judged according to their
works (Rev. 20:11-15). Included in this company are all the people of every
dispensation who were not raised in the first resurrection. The scriptures are
silent as to the divine method of receiving the saints of the kingdom into
their eternal reward. It is obvious that none of these are found standing
before the Great White Throne; and all who stand there are said to pass into
their unutterable doom.
At this judgment the books are opened in which
are recorded the evil works of the lost. In like manner another book is opened
which is the book of life: not that any standing there will be found written
therein; but rather to give full proof that none are written therein. Having
been judged, this unnumbered throng are dismissed into the lake of fire, which
is the second death, and the word death here, as in all the Scriptures, does
not mean a cessation of existence. Physical death is a separation of soul and
spirit from the body, while spiritual death is a separation of soul and spirit
from God. The second death means continued and conscious existence separated
from God in what is termed a "lake of fire." It is implied that the Beast and
the False Prophet who are living men are alive and conscious in this "lake of
fire," though they were cast therein a thousand years before (Rev. 19:20;
20:10).
In this judgment, the wicked are subject to various degrees of
retribution since they are judged according to their works. In other ages human
works have more directly related men to God; but in the present age both that
which is good and that which is evil in the sight of God has been crystallized
into one issue. Following the great event of Christ's death for the sin of the
world, there could be but one question remaining - Do men believe the thing
which God has wrought for them? Christ stated: "This is the work of God, that
ye believe on him whom he hath sent" (John 6:29), and again, "He that believeth
not is condemned already, because he hath not believed in the name of the only
begotten Son of God" (John 3:18). The rejection of Christ is the all-inclusive
sin. It not only does "despite" to the Spirit of grace, rejecting the infinite
love of God (Heb. 10:29); but, if it were possible, the Christ rejecter would
take his sin off from the Lamb of God and lay it back upon himself to his
eternal condemnation. As to the destiny of the heathen to whom no knowledge of
the Gospel has come, Scripture again is silent, except that it teaches that all
men are lost who do not believe on Christ.
Two features characterize
this age:
(1) The Gospel is to be preached to every creature, and
(2)
those to whom it is preached are to be judged according to their reception of
it.
The woeful failure of the children of God to take the Gospel to
every creature has created a condition for which Scripture does not and could
not provide a revelation. However, it is to be concluded that the heathen are
eternally lost apart from the knowledge of divine grace, since the importance
of preaching the Gospel to them is stressed by Christ beyond any other issue in
this age.
If the doctrine of the judgment of the wicked is to be
understood, the terms employed in the Scriptures to describe the final state of
the lost should be carefully considered.
1. In the Old Testament, the
Hebrew word _sheol (sometimes translated "grave," "pit," and "hell"), like the
New Testament Greek word _hades (translated "hell," and "grave"), refers to the
place of departed spirits, and three shades of meaning are giving to it: (1)
The grave where activity ceases (Psa. 88:3); (2) The end of life so far as mere
human knowledge can go (Eccles. 9:5, 10); (3) A place of conscious sorrow (2
Sam. 22:6; Psa. 9:17; 18:5; 116:3).
2. In the New Testament the Greek
words _gehenna, _hades, and _tartaros are translated "hell." _Gehenna is a name
which speaks of human sacrifice and suffering; _hades indicates the place of
departed spirits; and _tartaros refers to the lowest abyss, and to it the
wicked spirits are consigned (2 Pet. 2:4).
Additional English words
found in the New Testament are:
(1) "perdition," meaning utter loss and
ruin;
(2) "damnation," which is usually more accurately translated
judgment, or condemnation;
(3) "torment," which speaks of physical pain
(Luke 16:28); "second death," which is the same as the "lake of fire" (Rev.
20:14); "everlasting fire" (Matt. 18:8); and "everlasting punishment" (Matt.
25:46). The Greek word for "everlasting" - more often translated "eternal" - is
_aionios, and may be used to indicate the ages of time, implying a time of
termination; but this word is almost universally used in the New Testament to
express that which is eternal. The new life which the believer has received is
forty-seven times said to be "eternal" or "everlasting." We read of the
"eternal Spirit," the "everlasting God," "eternal salvation," "eternal
redemption," "eternal glory," "everlasting kingdom," and the "everlasting
gospel." Seven times this word is used in connection with the destiny of the
wicked (Matt. 18:8; 25:41, 46; Mark 3:29; 2 Thess. 1:9; Heb. 6:2; Jude 1:7).
Some are asserting that _aionios is limited as to duration when referring to
the suffering of the lost; but, if this were true, every promise for the
believer and the very existence of God would be limited as well. Men are
pleased to receive the Bible revelation concerning Heaven, but do not heed its
warning regarding hell. Human sentiment, opinion, and reason are valueless
concerning these eternal issues. It is wisdom to heed the voice of the Son of
God, and He more than any other has stressed the woes of the lost (Matt. 5:22,
29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5). If eternal
punishment cannot be comprehended, it should be remembered that infinite
holiness and the sin by which infinite holiness is outraged are equally
unmeasurable by the human mind. God is not revealed as one who causes good
people to suffer in hell; but He is revealed as one who at infinite cost has
wrought to the end that sinners, believing in Christ, may not perish, but have
everlasting life.
Review Questions for Chapter 48
1. Are all, both
saved and unsaved, to be raised from the dead?
2. When does the real
difference between these two classes especially appear?
3. Is there grounds
for believing in but one general resurrection?
4. a. What is meant by "the
first resurrection"?
b. When does it occur?
c. Who are included in this
resurrection?
d. Who are excluded?
5. a. When are the wicked dead to be
raised?
b. Into what judgment will they go?
6. a. What is the result of
this judgment?
b. Define the meaning of "second death."
7. a. What is
the basis of man's relation to God in this age?
b. Describe the wickedness
of rejecting Christ.
8. What two features were to characterize this
age?
9. What is the state of the heathen world?
10. What are the three
shades of meaning of the words _sheol and _hades?
11. Name and define the
words used in the New Testament to describe the condition of the lost.
12.
Why do we believe that the word _aionios means eternal as to duration?
13.
What complications arise when the word is made to indicate a limited
time?
14. a. Who alone speaks with authority as to the destiny of men?
b.
What is the attitude of God toward men?
CHAPTER
XLIX
THE ETERNAL ESTATE OF THE
REDEEMED
Probably no Bible theme is more agreeable to the mind of
man than that of Heaven. This is especially true of those who through advancing
years of physical limitations are drawing near to the end of the realities of
earth. In their writings, various religions, other than the Christian, present
their conceptions of an eternal estate; but in every instance they offer that
which is evidently the invention of the human imagination. In contrast to this,
the Bible presents the facts of eternity past, the issues of the present, and
the realities of eternity to come with never a descent to the plane of human
conception, but always evidencing the high and holy distinguishing qualities of
a divine revelation.
Human proof relative to divine revelation cannot
proceed beyond the range of human life and experience; therefore that portion
of the Bible revelation which transcends the limitations of this sphere is not
subject to human verification; but, within the limited human sphere, every
teaching of the Scriptures is found to be perfectly true. It is therefore
reasonable to conclude that all divine revelation is equally true, and that
both the eternal estate of the redeemed and the eternal estate of the lost are
as accurately stated in the Scriptures as are the present things of time.
Though it is not the divine purpose that those who go out of this life shall
return; yet the unseen worlds have not been left without a witness. On the
statement of the Son of God whose veracity is unquestionable and who is Himself
the Truth, we know that a certain rich man when he died went to a place of
torment, and that a certain beggar when he died went to a place of bliss (Luke
16:19-31). We observe, also, that Christ was as familiar with the unseen as He
was with the seen. This was true in His teachings concerning God (John 4:24;
5:36, 37, 45; 10:15, 18), concerning the fallen and unfallen angels (Matt.
22:30; Mark 1:32-34), and concerning the destinies of men (Matt. 5:22; 25:34,
46). Again, the Apostle Paul was caught up into the highest Heaven and heard
unspeakable words which, he declared, were not lawful for a man to utter (2
Cor. 12:1-4), and long after that experience he testified that to depart and be
with Christ is far better (Phil. 1:23), and that he was willing to be absent
from the body that he might be present with the Lord (2 Cor. 5:8). Added to all
this, we have the divinely appointed witness of the Apostle John who, in his
Patmos vision, went into Heaven's glory and returned with the commission to
write for the comfort and encouragement of the servants of God the things which
he had seen. Thus, since the divine revelation concerning the future state is
presented to us by the message of the Son of God and by the testimony of both
the Apostle Paul and the Apostle John as eye-witnesses, we are assured of the
certainty of every word that has been spoken.
We are told that, at
death, the believer immediately departs to be with the Lord and that this
estate is "far better" (Phil. 1:23); and though it is indicated that there is
an intermediate body which is from Heaven and which is provided in order that
the child of God shall not be unclothed, or bodiless (2 Cor. 5:1-4), the
glorified body, which is by resurrection, is not given until it is given to all
the saved at the coming of Christ. It is the teaching of the Word of God that
the future estate of the believer, regarding his own person, is to be one in
which he will be conformed to the image of the resurrected Christ in glory
(Rom. 8:29; 1 John 3:1-3; Phil. 3:20, 21). He will then know even as he is now
known (1 Cor. 13:12); that is, his every capacity for knowledge will be
expanded to the measure of Christ's present knowledge of us. By this we are
assured that we are to be deprived of no present knowledge, but rather, all
this is to be increased to an infinite degree. Loved ones will be nearer and
dearer than ever before, and while Christ is the center of all attraction in
Heaven, at the coming of Christ, believers who have fallen asleep in Jesus will
be joined to those who are alive and remain, and together they will all go on
to meet the Lord in the air, and thus be together with the Lord forever (1
Thess. 4:15-17).
Heaven is a place (John 14:1-3) of surpassing beauty
and celestial glory (Rev. 21:1 to 22:7). It is to be inhabited by "God the
Judge of all," by "Jesus the mediator of the new covenant," by "an innumerable
company of angels," by "the spirits of just men made perfect," and by "the
general assembly and church of the firstborn" (Heb. 12:22-24). The phrase, "the
spirits of just men made perfect," doubtless refers to the saints of other
dispensations since the "church of the firstborn" is so obviously limited to
the saints of the present age of grace (Eph. 3:3-6). In like manner, Christ
stated that there are many mansions in the Father's house -which, we believe,
will be occupied; but He has gone to prepare a place for the Church which is
His bride whom He will receive unto Himself when He comes again (John
14:1-3).
In attempting to portray to the mind of man the glories of the
celestial sphere, language has been strained to its limits; yet we may believe
that no considerable portion of that wondrous glory has ever been revealed. Who
can comprehend the blessedness that will be experienced by the redeemed in
Heaven, or that has already come to human hearts in anticipation of that
wonderful place! It is characterized as a place of abundant life (1 Tim. 4:8),
of rest (Rev. 14:13), of knowledge (1 Cor. 13:8-10), of holiness (Rev. 21:27),
of service (Rev. 22:3), of worship (Rev. 19:1), of fellowship with God (Rev.
21:3), of fellowship with other believers (1 Thess. 4:18), and of glory (2 Cor.
4:17). "And God shall wipe away all tears from their eyes; and there shall be
no more death, neither sorrow, nor crying, neither shall there be any more
pain: for the former things have passed away. And he that sat upon the throne
said, Behold, I make all things new" (Rev. 21:4, 5).
The student of the
Scriptures should distinguish between "the kingdom of heaven" - a phrase
peculiar to Matthew's Gospel which refers to the divine reign on the earth, -
"the heavenly" - a phrase peculiar to the Ephesian Epistle which refers to the
present sphere of the believer's association with Christ, - and "heaven" which
refers to the unseen realms of celestial glory.
The Bible, which alone
discloses the wonders of Heaven, is equally explicit in its declarations
concerning the conditions upon which sinners of this fallen race may enter
there. Notwithstanding this, multitudes are assuring themselves that they will
be privileged to enter Heaven who, at the same time, are giving no heed to
those counsels of God in which He states the only way given among men whereby
they must be saved. Not every person will be found in Heaven; that glory and
bliss is for the redeemed. Redemption, which involves no impossible human
condition is, nevertheless, absolutely dependent on a personal acceptance of
the Redeemer. Such acceptance is a transaction most simple, and yet so vital
and conclusive that the trusting soul will be assured above all else that he is
depending only on Christ for salvation.
Review Questions for Chapter
49
1. What is peculiar in the Bible teaching about Heaven not found in other
religions?
2. Though Heaven is unseen, what reasonable proof have we that
the Bible records concerning Heaven are true?
3. Who are the three
experienced witnesses who have written of Heaven?
4. What did Christ say
concerning Heaven?
5. a. Under what circumstances did Paul see Heaven?
b. What was his own attitude toward death after having seen Heaven?
6.
a. Under what circumstances did John see Heaven?
b. What record did he
leave?
7. a. Of what body does the Apostle write in 2 Corinthians
5:1-4?
b. When does the believer receive his resurrection body?
8. What
may be believed as to the extent of the Christian's knowledge of Heaven?
9.
Is Heaven a place or a state?
10. Who are the inhabitants of Heaven?
11. Name things which are to characterize Heaven.
12. Distinguish
between Heaven and the heavenly, also the kingdom of heaven.
13. On what
one condition is Heaven promised to men?
14. Is that one condition
unreasonable?
THE END