PHOTOGRAPH ABOVE:
Showing some of the tents - (situated in the grounds
of “The New University” at Coleraine, County
Londonderry, Northern Ireland,) - to accommodate Christians attending “New Horizon” - an annual, weekly event, of Bible
Ministry by various speakers.
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TRACTS:
That is, a collection
of Selected Writings or Pamphlets, which
deal
Methodically with the Religious Subject shown above.
Keep
in mind when reading these tracts, that the word “SALVATION”
(a noun), is equivalent in meaning to the word “SAVE” (a verb): and both words are
frequently used, throughout Holy Scriptures, in different contexts, senses,
demanding different interpretations.
“It is well to note some of the distinctions,” said Joseph Sladen
(See his: ‘Salvation in the Kingdom of God.’),
“(1) It
refers to a past time: ‘God who saved us, and called us with a holy calling, not according to
our works, but according to his own purpose and grace
which was given us in Christ Jesus’ (2 Tim. 1: 9). (2) It refers to a present time: ‘The Lord is able to save to the uttermost them that draw near to God through him, seeing He ever liveth to make
intercession for them” (Heb. 7: 25). (3)
It refers to the future
time: ‘Christ shall
appear a second time, apart from sin, to them that wait for Him, unto salvation.”
“Salvation then refers to the gift of Eternal Life [see Rom. 6: 23, R.V.], and also to the coming
-------
“Some years ago, a brilliant young
American actor was on his way to the theatre in one of our western cities. As he turned the corner, a humble woman,
whose name has never been revealed, handed him a tract. Out of respect to her, he put it in his coat
pocket, never expecting to read it.
When
he went to the hotel, he happened to find the tract and said to himself. ‘I believe I’ll see what this is about.’ He found it so interesting that he finished
it. When he went to bed, he began to
think and found it impossible to sleep. All
through the night the Christian message of that tract kept recurring to his
mind.
The
next morning, he still could not get the message out of his mind, and finally
he went to consult a minister and told him about his experience. The minister began to tell him about Jesus and His way of life so that the actor bowed
his heart and yielded to Him. Five
months later, he gave up the stage and entered a theological seminary to
prepare for the Christian ministry.
That
man was George C. Lorimer,
who afterwards became the famous pastor of
THE REJECTED MESSIAH IS THIS WORLD’S
COMING
KING OF RIGHTEOUSNESS
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101
CONTENDING
FOR THE FAITH
BY ARLEN L
CHITWOOD
Beloved, when I gave all diligence to write unto you of the common
salvation, it
was needful for me to write unto you, and exhort you that ye should earnestly
contend for the faith which was once delivered unto the saints (Jude 3).
Following introductory remarks in verses one and two,
Jude calls attention to the original intent of his epistle. Jude had originally set about to write on the
“common salvation [salvation by grace through faith, possessed commonly
by all believers]”; but the Holy Spirit prevented him from writing upon this
subject and, instead, moved him to write upon something entirely
different. The Holy Spirit moved Jude to
write upon contending for the faith during a day of
apostasy.
There
are two indispensable keys which one must possess when studying the Epistle of
Jude: a) a correct understanding of “apostasy from the faith” as it relates to both individual Christians and to
the Church as a whole, and b) a
correct understanding of exactly what is meant by the expression “earnestly contend for the
faith.” These things must be grasped at the very
outset, else the main message in this epistle will be either distorted or lost
to the reader.
“Apostasy from the faith,” the first indispensable key, was the main subject
under discussion throughout the introduction to this book; and this
introductory material should prove sufficient to provide a base upon which one
can build as he moves on into the Epistle of Jude and views the various forms
which apostasy can take. Those who
apostatize from the faith are [regenerate] Christians, not those of the world. It is not possible for an unsaved person to “stand away from” the faith, for he has never come into a position
from which he can stand away. Only the saved have come into this position, and
only the saved can enter into this latter-day apostasy.
The
second indispensable key which one must possess to correctly understand the
Epistle of Jude is the subject matter at hand in our present study - “earnestly contend for the
faith,” which in one sense of the
word is the opposite of “apostasy from the faith.” However,
contrary to popular interpretation, this opposite meaning has nothing to do
with being a protector or guardian of the great Christian doctrines. Something entirely different is in view, and
this will constitute the subject matter of our present study.
Striving in the Contest
The words translated “earnestly contend” in Jude 3 are from
the Greek word epagonizomai. This is an intensified form of the word agonizomai, from which we derive the English word “agonize.” The
word agonizomai is found in such passages as 1
Cor. 9: 25 (“striveth”), 1 Tim. 6: 12 (“fight”), and 2 Tim. 4: 7 (“fought”). This word refers particularly to a “struggle in a contest.”
In
1 Cor. 9: 24-27 Paul pictured himself as a contestant in a race
with a victor’s crown to be won by successful completion of the race. He “agonized” as he ran the
race. That is, he strained every muscle
of his being as he sought to finish the race in a satisfactory manner and be
awarded the proffered crown.
1 Tim. 6: 12 states, “Fight the good fight of faith,
lay hold on eternal life, whereunto thou art also called ...” This verse
could be better translated, “Strive [‘Agonize,’ Agonizomai] in the good contest [agon] of the faith;
lay hold on life for the age, whereunto thou art also called …” Agon, translated
“contest,” is the noun form of the verb agonizomai, translated
“strive.” A contest/race
is in view (same as 1 Cor.
9: 24-27), and it is a “contest of the faith.” It is “striving” relative
to the faith.
2 Tim. 4: 7 is a very
similar verse. “I have fought a good
fight...” could be better
translated, “I
have strived [‘agonized,’ agonizomai] in the good contest [agon] ...” The “contest” here, as in 1 Tim.
6: 12,
has to do with the faith. This
verse, along with the following, goes on to state, “… I have finished my course [the contest/race], I have kept the faith: Henceforth there is laid up
for me a crown of righteousness, which the Lord,
the righteous judge, shall
give me at that day ...” The contest or race here is the same race set
forth in 1 Cor. 9: 24-27, with one or more crowns in view at the end of
the race. And successful completion of
the race will result in the runner being crowned, anticipating
the coming rule from the heavens over the earth as a joint-heir with Christ
(called “life
for the age” in 1 Tim. 6: 12).
With
these things in mind concerning the use of the word agonizomai relative to “the faith,” note
the expression “earnestly
contend for the faith” in Jude 3. In
keeping with the other translations, the exact thought brought out by the word epagonizomai in Jude could perhaps be better
understood by using the translation “earnestly strive.” Once again a contest/race is in view, and the
thought is really earnestly
striving “with reference to the faith” rather than earnestly
striving “for the faith.” The wording in the Greek text will allow
either translation, but related Scriptures are concerned with the basic thought
from the former translation rather than the latter. Earnestly
striving “with reference to the faith” in Jude carries
the identical thought as striving “in the good contest of the
faith” in 1
Timothy. The intensified form of agonizomai (used only this one place in
the New Testament) undoubtedly appears in Jude
because of the immediate danger of the recipients of this
message being caught up in the apostasy at hand.
Jude and 2 Peter
Understanding
exactly what is involved in earnestly
striving “with
reference to the faith” in Jude is
possibly best brought out in 2 Peter. 2 Peter is
the companion epistle to Jude. Both epistles deal with the same subject
matter throughout - “faith,” and “apostasy.” “Faith” appears first in both epistles (Jude 3; 2 Peter ch. 1), followed
by “apostasy” from the faith (Jude 4ff;
2 Peter chs. 2, 3).
2 Peter also occupies the
same unique relationship to 1 Peter that Jude occupies relative to certain preceding
epistles (Hebrews; James;
1, 2 Peter;
1, 2, 3 John). 1 Peter deals specifically with the salvation of the soul and 2 Peter deals
with “faith” (ch.
1) and “apostasy” (chs. 2, 3) in
relation to this [future] salvation. The same order is set forth in Jude and the seven preceding epistles. The seven epistles preceding Jude, as (and including) 1
Peter, also deal specifically with the salvation of the soul. Jude then forms the capstone for the entire
subject, presenting, as 2 Peter, “faith” in relation to the salvation of the soul first (v. 3), and then “apostasy”
in relation to the salvation of the soul (vv. 4ff).
Parallels in the sections on apostasy from the faith in both epistles (Jude 4ff;
2 Peter 2: lff clearly illustrate the oneness of
Peter’s and Jude’s messages. Numerous
identical subjects, events, and places are recorded in the same order (cf. 2 Peter 2: 1-3 and Jude 4; 2 Peter 2: 4-9 and Jude 6, 7; 2 Peter 2: 10-14 and Jude 8-10; 2 Peter 2: 15, 16 and Jude 11;
2 Peter 2: 17,
18 and Jude 12,
13, 16; 2 Peter 3: 1-13 and Jude 17-19). “Apostasy” in both instances is from the same “faith”; and since Scripture is to be interpreted in the
light of Scripture, a proper study on either “faith” or “apostasy” in one epistle would necessitate a study of the same
subject matter in the other epistle. The
best available commentary on Jude is 2 Peter, along with other related Scripture; and
the best available commentary on 2 Peter is Jude, along with other related Scripture.
Our
main interest at hand is the
parallel sections on “faith” in the
two epistles. Where Jude devotes one
verse to earnestly striving with reference to the
faith (v. 3), Peter
devotes the greater part of an entire chapter to maturity in the faith (ch.
1).
And this chapter, in the light of Jude
and other related Scripture, is actually a dissertation on earnestly striving “with reference to the faith,” which will result in the one engaged in this “contest of the faith” (if he runs according to the rules)
“receiving the
end [goal]” of his faith, even the salvation
of his soul (1 Peter 1: 9). Thus, in order to properly understand Jude 3, the remainder of this study will be drawn
from 2 Peter, chapter
one.
Maturity in
the Faith
Peter
directs his second epistle to “them that have obtained like precious faith with us through the righteousness of God and our Saviour [lit. ‘our God and Saviour’] Jesus Christ” (v. 1). This is a “faith” possessed
by all Christians. We were all accorded the same measure of “faith” at the
time of the birth from above. Every
Christian begins at the same point with the same “like precious faith.” Then, in verses five
through seven Christians are to “add to [lit. ‘abundantly supply in’]” this faith “virtue; and to [‘in’] virtue
knowledge; And to
[‘in’] knowledge temperance; and to [‘in’] temperance patience; and to [‘in’] patience godliness; And to [‘in’] godliness brotherly kindness; and to [‘in’] brotherly kindness charity.” Peter then
states that “if these
things be in you, and abound, they make you that ye shall neither be barren nor unfruitful
in the knowledge [epignosis, ‘mature knowledge’]
of our Lord Jesus Christ.”
The
Greek word epignosis, referring to a “mature knowledge,” occurs three times in 2
Peter, chapter one (vv. 2, 3, 8). I n
verse two “grace
and peace” are multiplied through
a mature knowledge “of God, and of Jesus our Lord [lit. ‘of God, even Jesus our Lord’ (cf. v. 1)].” In verse three
Christians are given “all things that pertain unto life and godliness” through the mature knowledge “of him that hath called us to
glory and “virtue”; and in verses five
through eight, abundantly supplying the
things listed (with “faith” as the
foundation), will result (if these things “abound” in the person)
in “fruitbearing” within one’s mature knowledge “of our Lord Jesus Christ.”
Colossians 2: 2, 3 is a corresponding passage concerning a mature
knowledge “of
Jesus our Lord” which deals with
the same basic truths as 2 Peter 1: 2, 3, 8. In the Colossian passage the “mystery of God” is revealed to be Christ,
and in
Him “are
hid all the treasures of wisdom and knowledge.” The words
appearing between “God” and “Christ” (v. 2) in the Authorized
Version are not found in the best Greek manuscripts, and the latter part of
this verse should literally read: “... unto a mature knowledge [epignosis] of the mystery of God, Christ.” The name “Christ” is
placed in apposition to the word “mystery” in the
Greek text, making Christ to be “the mystery of God.” The things in
this mystery were unrevealed in prior ages; but now, through the teaching ministry of the Holy Spirit, the previously
hidden truths concerning Christ are being made known to the saints. Man today has the complete revelation of God,
and as this revelation is received into man’s saved human spirit, the
indwelling Holy Spirit takes the Word of God and reveals things (previously
hidden) concerning the Son (cf. John 16: 13-15; 1 Cor. 2: 6-13; Gen. 24: 4, 10, 36, 53).
In
Col. 2: 2, 3 it is only
the person coming into a mature knowledge of the “mystery of God” who will see the great storehouse of “treasures of wisdom and
knowledge” in Christ. In like manner, only the person coming into a mature
knowledge of “Jesus
our Lord” in 2 Peter 1: 2, 3, 8, contained
in the “mystery
of God” in Col. 2: 2, will realize an increase of “grace” and “peace” (cf. “Mercy unto you, and peace, and love, be multiplied” [Jude 2]), or come into possession of the numerous
other things mentioned in this chapter.
In
2 Peter 1: 3,
4, a mature knowledge of God's Son results
in the realization of two things:
a) Possessing “all things that pertain unto life and godliness.” “Life” (Gr. Zoe) is used
referring to life in its absolute fulness which a Christian is to exhibit
during his present pilgrim walk, and “godliness”
refers to piety or reverence which is to be exhibited
at the same time. A godly walk in the
fulness of life is appropriating that which God has for man (revealed in His
Word) and, at the same time, walking in a God-like manner.
b) Possessing “great and precious
promises.” Through these “great and
precious promises” (revealed in God’s Word) individuals become “partakers of the divine nature, having escaped the
corruption that is in the world
[by means of epignosis; cf. 2 Peter 1: 2, 3; 2: 20].” The “divine nature” has been planted within the inner being of every
Christian, but it, as faith, can be either dormant or very active. To assure that the “divine nature,” along with faith, does not lie dormant, a Christian must lay aside the things having
to do with corruption in the world and receive the Word of God into his saved
human spirit (James 1: 21; 1 Peter 2: 1, 2). It is
the reception of this Word and the corresponding work of the Holy Spirit alone which
bring individuals into that position where spiritual growth is wrought,
partaking of the “divine nature” is effected, and
victory over the things of the world, the flesh, and the Devil come to pass.
The
great problem among Christians today is spiritual immaturity, which results in
defeated lives, worldly living, etc.
There is no increase of “grace,” “mercy,” “peace,” and “love.” Such
Christians, not in possession of a mature knowledge (epignosis), are not in possession of the things
pertaining to “life
and godliness”; and they know very
little or nothing of the “great and precious promises,” or being “partakers of the divine nature.” They, thus, can be easily “carried about with every wind
of doctrine, by the sleight of men, and cunning craftiness, where they lie in wait to deceive” (Eph. 4: 14).
Fruitbearing
for the Kingdom
In
2 Peter 1: 5-11, fruitbearing is in view; and fruitbearing is
associated with things abundantly supplied in faith (vv.
5-7), a mature knowledge of our Lord Jesus
Christ (vv.7, 8, 9), one’s “calling and election” (v. 10), and “entrance” into
the coming “kingdom of our Lord and Saviour Jesus Christ” (v. 11).
1. Things
Abundantly Supplied in Faith (vv. 5-7)
Every
Christian is in possession of faith, obtained “through the righteousness of our God and Saviour Jesus Christ.”
This
faith can be very active, or it can be weak, anaemic, or even dead (James 2: 17, 20, 26). But faith, even though dead, is still present
with the believer, and it can never pass away (1 Cor. 13: 13).
The
word “dead” appearing in James 2:
17, 20, 26 (KJV) in connection with faith can
only refer to a “barren” or “fruitless” faith.
This type faith is void of
works, and works are necessary to bring forth fruit. In a number of the older Greek manuscripts
the word for “barren” rather than the word for “dead” appears in verse twenty,
equating “barren” in this verse with “dead” in verses seventeen and twenty-six.
However, one need not belabour whether or not this rendering from these
older manuscripts is to be accepted, for 2 Peter 1:
5-8 teaches
the same thing concerning a “barren” faith.
2 Peter 1: 5 should literally read:- “But also for this cause,
giving all diligence, abundantly
supply in your faith ...” Because of what has preceded (outlined in verses one through four)
- things resulting from a mature knowledge (epignosis) “of God, even Jesus our Lord” - the Christian is commanded to follow a certain
stepped course of action. And this
course of action will result in “fruitbearing,”
within one’s mature knowledge (epignosis)
“of our Lord
Jesus Christ” (v. 8), which
will, in turn, ultimately result in an abundant
entrance “into the everlasting kingdom
of our Lord and Saviour Jesus Christ”
(v. 11).
a) “Add to [‘bundantly supply in’]
your faith virtue” (v. 5). The words “Add to” should
literally be understood as “Abundantly supply in” throughout verses five through seven. The
Greek word translated “virtue” is arete (same as v.
3), which has to do with “energy” rather than moral goodness. The thought is that we are to exhibit “energy” in the exercise of our faith. This is to be understood as exercising “courage” and “purpose”
in the things of the Lord. It is acting in a purposeful, courageous
manner in the energy of the [Holy] Spirit.
b) “And to [‘in’] virtue knowledge” (v. 5). “Knowledge” is the translation of gnosis (the regular Greek word for “knowledge”) rather than epignosis
(“mature knowledge”) as used in verses two, three,
and eight.
Gnosis refers to the
accumulation of facts, which may result in epignosis, but not necessarily. Epignosis is more
restricted in its usage, having to do with knowledge pertaining more particularly to things relating to the coming kingdom ...
c) “And to [‘in’] knowledge
temperance” (v. 6). The
Greek word translated “temperance” is egkrateia, which means “self-control.” Passions
and desires emanating from the man of flesh are to be held in check.
d) “And to [‘in’] temperance patience” (v. 6). The Greek word translated “patience”
is hupomone, which has to do with “patient endurance” during the pilgrim walk. Note how the verb form of
this word (hupomeno) is
used in James 1: 12: “Blessed is the man that endureth [‘patiently endureth’] temptation:
for when he is tried [‘approved’],
he shall receive the crown of life, which the Lord hath promised to them that love him.” Note also the use of hupomeno in 2 Tim. 2: 10, 12 (translated “endure” and “suffer” respectively).
Both should be translated “patiently endure.”
e) “And to [‘in’] patience godliness” (v. 6). The Greek word translated “godliness” is eusebeia, which
refers to Christians exercising “piety,” or “godliness” as they patiently endure the trials and testings of
life during their pilgrim walk.
f) “And to [‘in’] godliness
brotherly kindness” (v. 7). The words “brotherly kindness”
are a translation of the compound Greek word
g) “And to [‘in’] brotherly kindness charity” (v. 7). The
Greek word translated “charity” is agape, which, as phileo, means “love.” However, agape
moves beyond mere affection, or the type love between Christians set forth
by the word phileo.
Agape has to do with “Divine love,”
which God is in His character and nature. “God is love,” i.e., “God is agape” (1 John 4: 8). This is
also the same word used relative to man in the context of this verse in 1 John. “Love” set forth by the word agape is the highest type
love attainable. This is love produced
by the Holy Spirit in the life of a faithful believer. Agape appears
after all the other things mentioned in 2 Peter 1:
5-7. It must be supplied last, for it is placed at
the height of Christian experience, and nothing can be added therein (cf. 1 Cor. 13: 1ff; agape is used throughout this chapter).
2. A Mature
Knowledge (vv. 8, 9)
Epignosis in Scripture has
a peculiar relationship to the salvation to be revealed, the salvation of the soul. This word appears in passages which have to
do with the saints possessing a mature knowledge in
things related [the ‘First Resurrection
and]
to the coming [Millennial and Messianic] kingdom. The list is by no means complete, but
throughout the New Testament epignosis is
associated with a mature knowledge of “God,” of God’s “Son [‘the mystery of God, Christ’], God’s “will,” truths
pertaining to “faith,”
“life,” and “godliness,” the coming “judgment” of the
saints’ [‘works’], the “bessed hope,” and the
coming [millennial] “inheritance” of the saints (Rom. 1: 28; Eph. 1: 17, 18; 4: 13; Col. 1: 9-12; 22; 3: 10; 1 Tim. 2: 4; 2 Tim. 2: 25; 3: 7; Titus 1: 1, 2; 2: 13; 3: 7; Heb. 10: 25-31; 2 Peter 1: 1-8; 2: 20, 21).
Epignosis, having to do with an impartation of things pertaining
to “life and
godliness,” allows Christians to [recognise,
and ask for God’s grace, to] escape the “pollutions of the world” (2 Peter 1: 3, 4; 2: 20). Rejection of epignosis, on the other hand,
places Christians in the dangerous position of being easily entangled in the
things which epignosis allows them to
escape (Rom. 1:
28; 2 Peter 2:
20-22). “All filthiness and superfluity of naughtiness” must be set aside prior to receiving the “engrafted [‘implanted’] word, which is able to save
your souls” (James 1: 21),
and the reception of this Word progressively produces the renewing of your mind
“in knowledge
[epignosis] after
the image of him that created him,” working
the metamorphosis in one’s life (Rom. 12: 1, 2; Col. 3: 10), allowing that person to escape the
entanglements of the world.
Epignosis has
to do with the “strong
meat” of the Word, which is
associated in Heb. 5:
6-14 with
Christ and His Melchizedek priesthood. Those
who have been enlightened in these truths - been allowed by God to move from gnosis to epignosis -
and then “fall away” are the ones [i.e.,
apostates]
who become entangled again in the affairs of the world (Heb. 6: 1-6). The fact that such persons cannot be renewed again unto repentance (vv. 4, 6) will
answer the question concerning why it
would have been better for such individuals not to have known “the way of righteousness” (2 Peter 2: 21) through coming into possession of epignosis (v. 20).
Hebrews, chapters five and six must
be understood in the light of chapters three
and four, which contain the record of the
Israelites being allowed to go on into things beyond the death of the firstborn
in
Calling and Election (v. 10)
Individuals
are to give diligence to make their “calling and election sure.” The word “election” could
be better translated “called out.” The words translated “calling” and “election” in
this verse are from the same root forms as the words translated “called” and “chosen” in Matt. 22: 14, which should literally be translated, “For many are called, but few are called
out.” An
individual’s calling has to do with the [initial and eternal] salvation
which he presently possesses (salvation of the spirit [i.e.,
regeneration]), and an individual’s out-calling has to do with the salvation which he will possess in the future (salvation of the
soul).
The
word “diligence” in this verse is from the same word also translated “diligence” in verse five. With the same intensity that a person is to
abundantly supply in his faith virtue ..., he is to make his calling and out-calling “sure.” The word “sure” is the translation of a word which means “certain,” “firm,” “secure.” A
Christian is to know just as much about one calling as the other. He is to be knowledgeable in things
pertaining to his [holy] calling, and he is
to be equally knowledgeable in things pertaining to his out-calling. And with the same intensity that he made his calling certain/sure,
he is to likewise make his out-calling certain/sure.
There
is no such thing as following Biblical guidelines in the matter of salvation
and, at the same time, ignoring one’s out-calling after one’s calling. The
entire concept widely promulgated in Christian circles today that the one
really important thing is just to be saved (called), with all other things
relegated to some type sub-importance, emanates from the apostates and those
who follow their pernicious teachings (cf. 2 Peter 2: 1-3). Scripture places one’s out-calling on
the same level of importance as one’s calling, or vice
versa. One is not placed above the
other. One has to do with the work of an
evangelist, and the other has to do with the work of a pastor-teacher. Both evangelists and pastor-teachers have
been placed in the Church for his purpose (Eph.
4: 11-14; “knowledge” in v. 13 is epignosis
in the Greek text), and they, accordingly, are to be faithful in
fulfilling their God-ordained callings.
The work of an evangelist anticipates the work of a pastor-teacher, for
a person is called in view of his being called
out.
4. Entrance into the Kingdom (v. 11)
The
word “entrance” is the translation of a word which means a road into. The
route has been properly marked in the preceding verses, and one can not only
follow this route, but he is exhorted to so do.
He is exhorted, following his calling, to make his out-calling “sure.”
Peter
did not follow “cunningly devised fables” when he made known “the power and coming of our
Lord Jesus Christ.” He was an “eyewitness of his majesty.” He saw the
Son’s glory when
he was with Christ “in the holy mount,”
and he penned the Epistles of 1, 2 Peter as he was “moved [‘borne along’] by the Holy Spirit” (2 Peter 1: 16-21). Peter not only saw and recorded things having to do with the coming [millennial] kingdom, but
he also left detailed instructions concerning how
Christians can have a part in this kingdom.
When
will Christians learn that they have been saved for a purpose? and when will
they learn that this purpose has to do with the coming kingdom? Positions as joint-heirs with Christ in the governmental structure of the
kingdom are presently being offered, and crowns
must be won by conquest. The
arch-enemy of our souls is at work in the closing days of this [evil] age as never before; but the route for an “abundant entrance” into the kingdom has been properly marked, and the
promise of God stands sure:- “To him that overcometh...” (Rev. 2: 7, 11, 17, 26-28; 3: 5, 12, 21).
“Earnestly strive for [with reference to, in the good contest of] the
faith…”
-------
NOTE ON ‘APOSTASY’
The word “apostasy” in itself
is not used in the Epistle of Jude, but this word is taken from the Greek text
of several corresponding Scriptures appearing elsewhere in the New Testament
which refer to the latter-day departure from the faith as “the apostasy.” Paul states in
2 Thess. 2: 3, “Let no man deceive you by any means: for the day [the Day of the Lord] shall not come except there come a
falling away [‘the apostasy’] first …” Paul again
in 1 Tim. 4:
1 states, “Now [‘but’]
the Spirit speaketh expressly, that in the latter times some shall depart [‘apostatize’] from the
faith, giving heed to seducing spirits, and doctrines of demons.” The writer of Hebrews calls attention to this same thing in Heb. 3: 12: “Take heed brethren,
lest there be in any of you an evil heart of unbelief,
in departing [‘apostatizing’]
“falling away,”
“depart,”
and “departing” are translations of either the Greek noun apostasia,
a compound word formed from apo and stasis.
In the true sense of the word, no one can stand
away from something which he had never been associated. This can be illustrated by the use of the Greek word apostasion
(neuter form of apostasia) in Matt. 5: 31; 19: 7; Mark 10: 4. In each instance the word is translated “divorcement.” It is one
person “standing away from” another
person. There could be no “divorcement,” “standing away from,”
unless there had previously been a marriage.
In like manner, no one could “stand away from”
‘the faith’ (apostasize) unless they had previously been associated with ‘the faith’. [Regenerate] believers
alone occupy a position of this nature from which they can “stand away.”
Unbelievers [the unregenerate] have never come into such a position, and, in the
true sense of the word, are not associated with the
latter-day apostasy in Scripture.
* *
* * *
* *
102
THE SOLRIER, THE WRESTLER,
THE
HUSBANDMAN.
BY R. GOVETT,
M. A.
Timothy was called by Christ to be his soldier. He needed then to be courageous. He was to expect hardships, and was to endure
them with patience, as a good soldier.
He was the herald of a coming King
in the presence of those who owned Caesar alone, and were the foes of
Jesus. It was virtually a proclamation
of war with Satan. And in war the soldier expects hardships. He is exposed to the changes of the seasons,
to heat, and cold, to rain and storms.
He experiences by turns hunger and thirst, fatigue, and want of
rest. Now he lies on the earth drenched
with rain; now a night-alarm breaks his sleep.
The good soldier does not murmur at these trials; but makes
light of them. He does not flinch: does not desert.
But
there is another aspect of the soldier’s life.
War
demands the whole man: not his body merely, but his heart, his time, his
powers. The soldier would not, when
about to start on a campaign, engage in a lawsuit, or open a shop, or treat
about the purchase of house or land; or begin to build himself a mansion. Not that these things are unlawful in
themselves; but only felt to be unsuitable to one going to the field. Such things betoken one desirous of settling:
the other mode of life is one who knows no rest. The soldier’s dwelling is the tent; soon
pitched, soon struck. Herein behold an illustration of that
principle in the Parable of the Sower,
that the cares of this life and seeking riches choke the good seed, and cause it to bring no fruit to
perfection: Luke 8: 14.
“None going on a campaign entangleth himself with the affairs
of this life,
that
he may please him who chose him to be a soldier.”
Thus
the Christian’s life is one of war. It
is a life spent while Satan is at large, and full of desire to destroy the
saints of God. It hates the spirit and
doctrine, and the life of the Christian.
But Christ has called him out of the world and his previous pursuits, to
be his soldier. And the scene in
which we find ourselves is best fitted to exercise the spiritual soldier. The
greatest general of modem times said - ‘Poverty,
privations, misery are the school for good soldiers!’
What
is to sustain Christians, then, in the perils, wounds and hardships of “the evil day?” What upholds
the soldier of this world in his trials and privations? The desire of the favour of his general. The expectation of his rewarding such ‘soldier-like conduct.’ So the expected praise of Christ is to sustain the
Christian. When the war is over, our
Captain and King will remember His faithful and gallant warriors. He
will account them worthy of His Kingdom, on behalf of which they combat: 2 Thess.
1: 5. The successful generals of Napoleon became
dukes or kings. Death on the field of
this world indeed cuts off the soldier’s hopes.
But it is not so in our warfare. Life lost in
Christ’s battle, is to be restored:
to be enjoyed in glory and honour during ‘the thousand
years’ of the
Courage, then, is necessary to enter the kingdom. Those who desert the battle will
not be owned of Christ; and if not
owned, cannot enter the
kingdom of reward. Those who confess Christ will be confessed: Matt. 10: 32, 33; 16: 25-27. Thus
Paul has been exhibiting two of the classes named in Jesus’ parable of the
Sower. Pressure from the fourth Gentile
kingdom was now being exerted against the soldiers of Christ, and many were
giving way. The Asiatic Christians were
ashamed of Paul; the Roman Christians would not stand by his side in the day of
peril. They had heard “the word of the
kingdom” and
delighted in it at first; but now that “tribulation and persecution had arisen because of the word,” they were
at once stumbled: Matt. 13: 19-21.
THE WRESTLER
“Now even if a man wrestle, yet he is not crowned,
except he wrestle according to
the laws of the games.”
There was no prize in the games, were there
was no contest, or where there was
no previous training. And the training was of long continuance
and severe. The rules of preparation
regarded diet, exercise, anointing, wrestling, running and so on. There were officers whose commands were to be
obeyed. The whole man was to be engaged
in pursuit of the prize. But even if in
the day of the contest, he flung all opponents, he would not be crowned, if disobedience to the laws of the games
could be proved against him.
Now
Christ is our Director and His commands are to he obeyed. He is “the Righteous Judge,” who in the [millennial] day to come shall distribute the crowns to the
successful wrestlers.
But,
then, the wrestlers must have owned Him
their Lord by their obedience, or
else there would be to them no prize. For Satan has his wrestlers also; men of
self-denial, equal, nay superior, to that of many Christians. The Encratitae, a
branch of the Gnostics, abstained from animal food, marriage and wine. Some could give up wealth, some lacerate the
flesh. Now must these be crowned as men
of self-denial and sturdy wrestlers - in the coming day? No:
for while we grant that they displayed this energy, they did not own Christ as their Lord;
did not believe in Him, or obey Him.
As not wrestling then according to the laws of the games, they would receive no
crown.
So
with monkish self-denial. The codes of
many of the orders of
“Not every one (even) that
saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in
heaven.” Matt. 7: 21.
Then
this sentiment will exclude even many Christians from the prize. The
gift of God is eternal life in Jesus Christ our Lord. The prize of God is
the enjoyment of the millennial kingdom. If there is no
faith in that, no striving for that, there will be
no entry into it: Luke 18: 17.
So
Paul warns us. He tells us, that he used
self-denial lest he should he adjudged at last unworthy to obtain this glory. 1 Cor. 9: 10. He
assures us, that he desired death itself for Christ’s sake, if he might but attain to this, the first and
blest resurrection. Phil. 3. But at last, in this his final epistle, he
feels confident of the crown - He has fought the fight as the good soldier; he
has run the race according to the rules of the Great Judge; the kingdom and the
crown are his.
The
Christian, then, is taught of God to covet the honour of the coming kingdom;
and is shown how to attain it. The Christian should be ambitious of
glory, if only he be ambitious of that
which comes from God, and His Christ: Luke 14:
10, 14;
THE
HUSBANDMAN
“The labouring husbandman must be the first to partake of the
fruits.”
There
is some difficulty in regard to the sense of the simple words of this
verse. Three main significations are
given to it; according as we connect the word ‘first’ with ‘labour’ or with ‘partake.’ Some read it thus:-
1.
‘The husbandman must first labour, before he partakes of the fruits.’
This
is true; but is not the translation recommended by the order of the Greek. The participle, too, would not naturally be,
as now it is, in the present; but in the aorist. The next view is:-
2.
‘The husbandman must first partake of the fruit before he can labour.’
This
is an inversion of the previous statement.
But it is still less in accordance with the order of the Greek. ‘The fruits’ must mean those which are the result of
his labour. The reference is not to the sustenance
by grace in the present day, but to reward in the one to come. The following, then, is the true sense:-
3.
‘The labouring
husbandman must be the first to partake of the fruit.’ This is
perhaps the sense which our translators designed. It adheres to the order of the Greek. It gives its true stress to the qualifying
word “labouring.” Not every
husbandman has this title. The slothful
shall beg in harvest and have nothing: Prov. 20: 4. The sheaves gathered in by the diligent are
the fruit of his toil. In that day, then, when justice rules, the diligent ought to be the first to
partake. In the day to come,
according to the promise of our Lord, “reward” or “wages” shall be given to both the sowers
and the reapers in His field. In His
great harvest-home they shall rejoice together. John
4: 36, 38. Diligence in service that is, admits to the
millennial kingdom. When the
seventh trump sounds, the time is come to give “the reward to thy
servants the prophets, and to the saints:”
Rev. 11: 18. “Each shall receive his
own reward according to his own labour:” 1 Cor. 3: 8, 14; 2 John 8; Rev. 22: 12.
Life
[now], is regarded as the time of labouring for Christ as
the Master of the field. And herein is given by the apostle
encouragement to Timothy, and to all other workers for Christ. Labour in
the flesh may fail of its reward. One sows and dies; another steps in and
reaps. But labour
in the Lord shall
not fail; the Great Master of the harvest to come remembers His labourers, and will recall the sleepers from the tomb to
take part in His joy; as we see in the parables of the Talents and Pounds.
But
there too we see, that it is only the diligent servants who receive reward,
and enter on the joy and the kingdom.
The slothful servant is shut out of the banquet; and can but
lament, in ‘the darkness outside,’ his sin and folly.
Thus
the verse is connected with that which follows.
For some denied this special [‘out-] resurrection’ and ‘reward’; and so took away the stimulus to exertion which was thereby furnished,
both to the apostle and to Christians
generally.
Timothy
was to ponder these three brief parables; as therein much of truth, warning,
encouragement was concealed. Many, satisfied
with the first glance, have mistaken their meaning. The general sense is, that reward in
the kingdom to come is an incitement to present suffering, self-denial,
obedience and diligence. Probably one of the reasons why the apostle
does not name the kingdom more frequently was, because his letters were most
likely overlooked and knowing the jealousy of the Emperor and his satellites
upon this very point, he used prudence.
But the Holy Ghost would reveal
the meaning, to Timothy and to
us.
*
* * *
* * *
103
SOWING TO THE FLESH
BY ROBERT
GOVETT
Gal. 5: 19. “Now the works of the flesh
are manifest, which are [adultery,*] fornication, uncleanness,
lasciviousness. 20. Idolatry,
witchcraft, enmities,
contentions. emulations,
passionateness, party-strifes, discords,
parties. 21. Envies, murders, drunkenness, revellings, and the like to
these; of which I give you warning beforehand,
as I also told you before, that they who do such things shall not inherit
the kingdom of God.”
* This word is omitted by some critics.
The sons of the flesh, the unconverted and unjustified
Jews, should surely be excluded from the kingdom. But even those born of the Spirit, might by their
failure in regard of sanctification, fail of the kingdom. This warning, then, applies to those who were
right on the great question of justification: and so refers to [regenerate] believers of
the present day. The kingdom is for “the saints”, as the original passage in Daniel declared, 7: 18. This assertion Jesus and his Apostles had
enforced and expanded. None, without a
righteousness superior to that of the Pharisee, shall enter it. It is for the doers of the Father’s
will. Those who walk after the Spirit
enter, and those who live after the
flesh are excluded. In the list of evil
works, not all are specified - it is added, “and such like”.
The flesh is doubly excluded;
first, as unjustified, and under the curse.
Secondly, as unsanctified, and unfit for
the
The
justified, then, though not under the curse of the law, might be found at last
so unsanctified, as to be accounted unworthy to enter the kingdom. But some assume that none who walk after the
flesh can be Christians. Let such, then,
bow to the testimony of scripture, which affirms of some believers, that they
were “fleshly”, and “walking as men”:
1 Cor. 3: 1-4. “And I, brethren, could not speak unto
you as unto spiritual, but as unto fleshly
ones, as unto babes in Christ.” “For ye are yet fleshly; for whereas
there are among you envying and strife, and
divisions, are ye not fleshly, and
walk as men?” Hence warning
is given, that the actors of such deeds
of the flesh shall be shut out of the kingdom.
The deeds spoken of are distributed into four
principal heads. 1. Sins of uncleanness: 2.
Then two of a different kind: 3. Sins
against love in the use of the tongue, and in action: 4. And then three of a miscellaneous character again. Those sins, doubtless, are made prominent,
against which Galatian churches had most need to be warned. Paul had before spoken of their biting and
devouring one another; he therefore sets before them a list of special
offences, arising from a breach of love-offences of the tongue. Emulation, strife for the pre-eminence, the
desire to be equal with, or in advance of those above us in station, and the
words and actions to which these desires give rise may be approved of men, but
are hateful to God. Our Lord assured the
apostles that even they, though
chosen to be chief officers of his church, should be excluded from the kingdom,
if they continued to be guilty of them, as
they were at that time: Matt. 18: 3.
These
offences would exclude from the kingdom. Will any say that [regenerate] believers
cannot be guilty of them? Will they deny
that they are actually manifested in our own day? that they sprung up by
nature, and need the taming down of the flesh to keep them under? And if believers can be guilty of them, and are actually
guilty, will any say that the warning of exclusion from the kingdom does not
refer to them? If they were not to apply
to them, what means the apostle’s solemn and repeated warning? Why did he tell them of it at his first
preaching? and when writing, renew the caution?
If it referred only to the ungodly, to what purpose was it, so earnestly
to press it on the attention of the renewed?
If the caution be universal, that all doers of the things described in
this list will be excluded from the kingdom: and if it be certain too, that
some saints are guilty of these things, then is it certain too, that some
saints will be excluded from the kingdom.
6: 7. “Be not deceived: God is not mocked: for
whatsoever a man soweth, that shall he also reap.”
There are various kinds of seeds, some useful, some
noxious. Everyone is sowing seed. God would have all to be assured, that our present
acts of every day are telling, with the utmost certainty and regularity, upon
our future welfare. To look upon the
past as a thing with which we have no concern, is a thing as utterly foolish as
for the farmer to imagine that he has no manner of concern with the field into
which he has cast his grain. Actions are not forgotten, but only passed by; as
the seed is not lost, but only covered in.
It will appear at the harvest.
The results of life await us at the day of God’s judging the secrets of
men by Jesus Christ. The Christian for
his acceptance by God, rests on the merits of Jesus. But, after he is once received of God on that
ground, he is, in an important sense, the architect of his own destiny. He is sowing his own field. That he is an elect son of God will not
prevent his reaping as he has sown. Thus
money given to God is not lost, it is sown.
What is done to Christ, Christ will requite with good. And so as to quantity. The liberal sower shall meet the liberal
harvest; the niggardly, the poor and scant return: 2
Cor. 9.
8. “For he that soweth into his own flesh,* shall out of the flesh reap
corruption; but he that soweth unto the Spirit
shall out of the Spirit reap life everlasting.”
* [See Greek …]. Else it might be said, that he who gives to the
bodily necessities of others, comes under this warning.
There
is a way of explaining this verse, which shall remove all its force and
pressure. You may make the first half of
threat, to refer
to the unbeliever alone; and the second half of promise, to relate to the justified alone.
Just so the prophecies used to be expounded. ‘All the promises belong to the Church; all the threats to the Jews.’ Both
modes of exposition are, I suppose, equally unfair. A general truth is here propounded; and as
such, it affects believer and unbeliever alike.
Whoever is embraced by its terms will
share in its results, whether of good or evil. The
sower to the flesh or to the Spirit, whoever
he may be, is the party pointed out.
But
even if this be granted, the weight of the doctrine may be removed from off the
believer by another mode of treating the passage. Let us then proceed with a common
exposition. The meaning of the verse, it
may be said, is as follows:- ‘If the believer acts to
the gratification of his fallen nature, he will receive vanity, vexation, and
disappointment. And every one is daily sowing and
daily reaping. Acts of obedience are increasing our
faith: acts of disobedience are increasing the native force of evil within us.’ Now this is true; but it is not the meaning of the passage before us.
This
comment does not explain the terms used by the apostle, but is obliged to
pervert them in more ways than one. 1. It makes the term “corruption”, when used of the believer, to signify ‘vexation,
disappointment’. But the word
never has that meaning. Its sense in the
present case is clear enough: “corruption” is here spoken of as springing out of the flesh or
the body. But corruption as applied to the
flesh means putridity, the decomposition of the dead body. So it is used continually in the New
Testament. “The creature itself also
shall be delivered from the bondage of corruption, into the
liberty of the glory of the sons of God.” The apostle in the context is
speaking of the resurrection of the body: Rom.
8: 21. So in
that chapter which treats especially of the saints’ resurrection, the Holy
Spirit says of the flesh - “It is sown in corruption, it is raised in
incorruption”, 1 Cor. 15: 42, 50; also, Acts 2: 27, 31; 13: 34, 35, 36, 37.
2. Again, this interpretation is faulty, as changing
the tense used by the apostle. The
sowing is spoken of in the comment as a regular and habitual thing going on
now. But the reaping is by the apostle
described as future. “He that soweth [present and habitual employment] shall reap.” “Then shall
he have rejoicing in himself.”
“Each shall bear his own burden.” “Whatsoever a man soweth, that shall he also reap.” “In due season we
shall reap.” While
the sowing is in this life, the reaping is in the time [or ‘Age’ yet] to come. And
it is because harvest is put off to a distance, that in the next verse we are
directed not to faint, while expecting the issue.
3.
Nor does the threat accurately apply to the ungodly. The sower to the flesh shall reap “corruption”. Some
expound it of eternal punishment and destruction. But “corruption”
never has that meaning. We must not
force on a word a sense which it has not elsewhere. If it had been said that he should reap “death”,
the idea would have been more plausible.
But how can eternal death be threatened to the believer for sowing to
the flesh? For it is certain, as has
already been shown, that saints do sow to the flesh. And it is also certain that no saint shall
finally be [eternally] lost.
Both
alternatives belong to Saints. Saints
cannot only sow to the flesh occasionally, but so continually, as to take in
the sight of God, the very name of fleshly or “carnal”, as their description: 1 Cor. 3: 1-4. But such fleshly actions must carry with them
a future recompense, just as truly as holy actions. It is a “sowing”. And the sowing will have its reaping, whether
for the saint, or for the sinner; whether for good, or for evil.
The
threat of God against evil sowing, is, that such shall, “out of the flesh” - the field which they have tilled- reap a fruit they
will not covet. They will reap “corruption”. What means
this? It does not refer to simple death of the body now, for that
is felt by saints whose walk pleases God, as truly as by the most irregular and
careless of believers. It is something
which must harmonize with the previous threat contained in verses 19-21 of
the former chapter. There we were
cautioned that the workers after the flesh should, by God’s ordination, “not inherit the
Thus,
too, it falls into perfect harmony with the other part of the verse - that the
sower to the Spirit shall out of the Spirit reap life eternal. The result of a life to the Spirit is the
contrary of a life to the flesh. The
issue of the fleshly life is exclusion from the kingdom. The result then of the spiritual life, to one
who is in Christ, is the entrance into the kingdom. But why is it not so stated here? It is said,
“shall of the
Spirit reap life everlasting”. The reason of the smaller and inferior issue not being
named is, I suppose, lest it should be imagined that a thousand years was the
limit of the obedient saint’s joy. He
receives, as reward according to his works, an entrance on the life of the
thousand years. But after these: are
ended, there will be no break in his enjoyment, but an eternity of life begins
for him at the kingdom. “The Spirit,” says the apostle, “is life:” Rom.
8: 10. Already, as the gracious gift of God, the soul of the believer is
alive. But this is a further and future
life, the result of our works, the consequence of a spiritual living to
God. How, then, can it be understood of any other
than life of the body - life in resurrection? And, as this alternative intends life in
resurrection, so does the close of the verse speak of the reverse - the failure of ‘the first resurrection’ - the being counted unworthy to attain the
coming ‘age’, and the resurrection [out] from amongst
the dead [lit. ‘out of dead ones’]. As the
resurrection of the just is by Jesus promised to a holy beneficence (Luke 14: 14), so may the contrary justly be awarded to
the contrary scheme of life and expenditure.
“But does not this scheme of yours open the door to sin? Will
not its consequence in many be, that they will reason thus? - ‘We shall have eternal life at all events. We care little about the kingdom of the
thousand years. We shall therefore live after the flesh, and indulge its lusts
to the full.’ Will mere exclusion from the kingdom suffice to prevent such
dread consequences?” Aye, but,
friend, who ever said that there was no
further punishment for the guilty believer than simple exclusion from
millennial bliss? There are different
degrees of living after the flesh. There are
also different degrees of punishment. A quiet love of the world in its decent
forms, in the case of the uninstructed saint, may perhaps require at the Lord’s
hands no more than simple rejection from that scene of joy. But a
deliberate choice of the works of the flesh after the present truth is
presented and owned, a shocking and stumbling of the world by open breaches of
morality, would demand far more. There is time in a thousand years to
inflict as much of wrath on the delinquent son as the Father shall deem
necessary. “I say unto you, my friends ... I will forewarn
you whom ye shall fear. Fear him, which after he hath killed hath power to cast into hell
[Gehenna], yea, I say unto you, ‘Fear him’.” “That servant which knew his lord’s will, and prepared
not himself, neither did according to his will,
shall be
beaten with many stripes. But he that knew
not, and did commit things worthy of stripes,
shall be beaten with few stripes:” Luke 12: 4, 5, 47, 48. This doctrine
brings the fear of God, in all its magnitude and awe, to bear upon the
disobedient child of God. And this motive is assigned as designed to
perfect holiness. “Let us cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God:” 2 Cor. 7: 1.
-------
FAITHFUL
UNTO DEATH
Katar
Singh, a Tibetan, was sentenced by the Lama of Tshingham,
to death by torture for professing his faith in Christ. Sewn up in a heavy wet yak skin, he was
exposed to the heat of the sun. The slow
process of contraction of this death-trap is a most awful means of
torture. At the close of the day the
dying man asked to be allowed to write a parting message. It was as follows:-
“I give to Him, Who gave to me my life, my
all, His all to be;
My debt to Him, how can I pay, though I may
live to endless day?
I ask not one, but thousand lives for Him
and His own sacrifice:
Oh, will I then not gladly die for Jesus’
sake, and ask not why?”
This
testimony, uttered in a moment of agony, did not go unfruitful, for one of the
highest officials in the Lama’s palace was gripped by the martyr’s cry and
confessed Christ that same night.
*
* * *
* * *
104
THE PRE-TRIBULATION RAPTURE
BY G. H. LANG
There are two principle views upon matters here
considered: one, that the Parousia will commence prior to the Times of the End,
and that at its inception all believers of the heavenly calling, dead and
living, will be taken to the presence of the Lord in the air; the other, that
the Parousia will occur at the close of the Great Tribulation, until when no
believers will be raised or changed. The
one view says that no believers will go into the End Times, the other that none
then living will escape them. The one
involves that the utmost measure of unfaithfulness or carnality in a believer
puts him in no peril of forfeiting the supreme honour of rapture or of having
to endure the dread End Days: the other view involves that no degree of
faithfulness or of holiness will enable a saint to escape those Days. As regards this matter, godliness and unfaithfulness
seem immaterial on either view; which raises a doubt of both views.
Our
study thus far has shown that the former view is unfounded: we have now to see
that the latter is partly right and partly wrong. It is right in asserting that
the Parousia will commence at the close of the Great Tribulation, but wrong in
declaring that no saints living as the End Times near will escape that awful
period.
1.
For our Lord Jesus Christ has declared distinctly that escape is possible. In Luke 21
is a record of instruction given by Him to four apostles on the
Then
He mentions the disturbances in nature
and the fears of mankind that are grouped under seal 6 in Rev. 6: 12-17, and adds
explicitly that “then
shall they see the Son of Man coming in a cloud with power and great glory,” and that when these things begin His disciples may
know that their redemption draweth nigh (ver. 27,
28).
In
concluding this outline of the period of the Beast the Lord then uttered this
exhortation and promise: “But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this
life, and that day come on you suddenly as a snare: for so shall it come
upon all them that dwell on the face of all the earth. But watch ye at
every season, making
supplication, that ye may prevail to escape all these things that shall
come to pass, and to stand before the
Son of Man.”
This
declares distinctly: (1) That escape
is possible from all those things of which Christ had been speaking, that is,
from the whole End-times. (2) That
that day of testing will be universal, and inevitable by any then on the earth,
which involves the removal from the earth of any who are to escape it. (3) That those who are to escape will be
taken to where He, the Son of Man, will then be, that is, at the throne of the
Father in the heavens. They will stand
before Him there. (4) That there is a
fearful peril of disciples becoming worldly of heart and so being enmeshed in
that last period. (5) That hence it is
needful to watch, and to pray ceaselessly, that so we may prevail over all
obstacles and dangers and thus escape that era.
This
most important and unequivocal statement by our Lord sets aside the opinion
that all Christians will escape irrespective of their moral state, and also negatives the
notion that no escape is possible. There is a door of escape; but as with all doors, only those
who are awake will see it, and only those who are in earnest will reach it ere
the storm bursts. In every place
in the New Testament the word “escape” has its
natural force - ekpheugo, to flee out of a place or trouble and
be quite clear thereof * It never means to
endure the trial successfully. In this
very discourse of the Lord it is in contrast with the statement, “He
that endureth (hupomen.5) to
the end [of these things] the
same shall be saved” (Matt. 24: 13). One
escapes, another endures.
* Note. It comes
only at Luke 21: 36:
Acts 16: 27;
19: 16; Rom. 2: 3; 2 Cor. 11: 33; 1 Thess. 5: 3; Heb. 2: 3; 12: 25. In comparison with
The
attempt to evade the application of this passage to Christians on the plea that
it refers to “Jewish” disciples of Christ is
baseless: (a) No “Jewish” disciples of Christ are known to the
Scriptures (Gal. 3:
28; Eph. 2: 14-18). (b)
The God-fearing remnant of
2.
In harmony with this utterance of our Lord is His further’s
statement to the church at Philadelphia (Rev.
3: 10): “Because thou didst
keep the word of My patience, I also will
keep thee from (ek) the hour of
trial, that hour which is to come upon the whole
inhabited earth, to try them that dwell upon the
earth.” Here also are declared:
(a) The universality of that hour of trial, so that any escape from it must
involve removal; (b) the promise of being kept from it; (c) the intimation that
such preservation is the consequence of
a certain moral condition: “Because thou didst keep ... I also will
keep.” As this is addressed to a church
no question of a “Jewish” application can
arise. Nor do known facts or the Scriptures allow of the supposition that every [regenerate] Christian keeps the word of Christ’s patience (Matt. 24: 12; Rev. 2: 5; Gal. 6: 12; Col. 4: 14 with 2 Tim. 4: 10 concerning Demas); so that this promise
cannot be intended to mean all [regenerate] believers ...
3.
Of this escape and preservation there are two pictures as there are two
promises.
In
Rev. 12
is a vision of (a) a woman; (b) a man-child whom she bears; (c) the rest of her family. Light on this complex figure may be gained
from Hosea 4 and Isa. 49:
17-21; 50: 1.
As
to this “woman” the dominant fact is that at one and the same time
she is seen in heaven arrayed with heavenly glory and on earth in sorrow and
pain. This simultaneous and
contradictory experience is true of the
As
to the Man-child, his birth and rapture, as with the whole of this book from c. 4: 1, pointed to events which the angel distinctly
said were future to the time of the visions.
There is no exception to this, and therefore there is no possible
reference to the resurrection and ascension of Christ. Nor, in the fact, did our Lord at His birth
escape from Satan by rapture to the throne of God: on the contrary, the Dragon
slew Him in manhood and only thereafter did He ascend to heaven. Nor at the ascension of Christ was Satan cast
out of heaven. Thirty years later, when
Paul wrote to the Ephesians, he and his servants were still there (6: 12), and
another thirty years later again, when John saw the visions, his ejection was
still future (Rev. 12).
The
identity of this Man-child is indicated by the statement that he “is to rule
all the nations with a rod of iron,” for this is a repetition of the promise (Rev. 2: 26, 27), “And he
that overcometh, and he that keepeth My works unto the end [comp. the keeping ‘the word
of My patience’, as above], to him will I give authority over the
nations, and he shall rule them [‘the nations’] with a rod of iron.” This promise is given only to Christ and
the overcomers of the churches.
As it cannot here (Rev. 12) apply to Him it can only
apply to them.
This
removal of the Man-child cannot be the
event foretold in 1 Thess.
4: 15-17, for those there in view will be taken up
only as far as to the air around this earth when the Lord descends thereto from heaven, but this [pre-tribulation] removal takes
the Man-child to the throne of God,
which is where Christ now is, in the upper heavens. This fulfils the promise that such as prevail to escape shall “stand before the Son of
As
we have seen, the Lord does not
descend [to earth] from heaven
till the close of the Great Tribulation, not before
Satan is cast down. Moreover, this
one child can be only a part of
the whole family, not the completed church in view in 1 Thess. 4 * and 1 Cor. 15. The “woman” out of whom he is born remains on earth, and after
his ascent the “rest of her
seed” are persecuted by the Beast; but his removal
is before the Beast is even on the scene or Satan is cast out of heaven. Thus those who will form this [‘accounted worthy to
escape’ A.V.)] company escape
all things that will occur in the End-times, as Christ promised; and the identification with the overcomers declares
that they had lived that watchful, prayerful, victorious life, upon which, as
the Lord said, that escape will depend.
* Note. In 1 Thess. 4: 15, 17 the word
perileipo, “that are left,” deserves notice. It is not found elsewhere in the New
Testament, but the force may be seen in the LXX of Amos.
5: 15,
and of the verb (in some editions) at 2 Chron.
34: 21: Hag. 2: 3. In each
case it means, to be left after others
are gone. So the lexicons also, and
they are confirmed by The Vocabulary of
the Greek Testament. In this place it seems redundant save on
our view that the rapture there in question is at the close of the Tribulation
and that some saints will not have been left on earth until that event, but
will have been removed alive earlier; for to have marked the contrast with
those that had died it would have been enough to have said “we that are alive” without twice repeating this
unusual word.
Consequent
upon this removal of the watchful, Satan is cast out of heaven, and presently
brings up the Beast, who persecutes the rest of the woman’s family (12: 17, 18; 13: 7-10). So that one
section of the family escapes the End-times by being rapt to heaven, and the rest, the more numerous portion,
as the term indicates, go into the Great Tribulation. These latter
are such as “keep the commandments of God and hold the testimony of Jesus”
(ver. 17). In 14: 12, such are termed “the saints,” which in New Testament times, was the term regularly used
by Christians of one another; and among their number John had already included
himself (1: 2,
9).
It covers therefore the
4.
The second picture of this pre-Tribulation rapture is given in Rev. 14. In this chapter there are six scenes: 1. “First-fruits”
with the Lamb on the
The
agricultural figure wrought into this chapter by the Holy Spirit is the key to
its teaching. In the early summer the
Jew was to gather a sheaf of corn as soon as enough was ripe, and this was to
be presented to God in the temple at
Thus
the “first-fruits” are shown as on
The
last scene is the destruction of the Beast by the Lord at His descent to
The
First-fruits cannot be a picture of the whole of the redeemed as they will
finally appear at the end of the drama of those days, for first-fruits cannot
be more than a portion of the whole harvest, neither can first-fruits
describe the final ingathering. It were a contradiction to speak thus.
First-fruits must be gathered first, before the reaping of the remainder. The number 144,000 need not be taken
literally. In the Apocalypse numbers are
sometimes literal, but sometimes figurative.
As
has been noted above, these had been purchased out of the earth, which shows
that they were not then on earth, and they learn the song of the heavenly
choir. Nor can this
The
144,000 of ch. 7 are a different company. They are the godly Remnant of Israel seen on
earth after the Appearing and the gathering of the elect to the clouds, and are
sealed (comp. Ezek. 9)
so as to be untouched by the wrath of the Lamb now to be poured upon the
godless (Zeph. 2: 3: Isa. 26: 20, 21).
The
identity of these First-fruits is revealed by a similar means to that which
reveals the identity of the Man-child.
These persons are shown as connected with the Father, the Lamb, and the Mount
Zion, which also refers back to the promises to the overcomers, and shows that
the First-fruits will be a portion of the company of the victors, who, it is
promised, will be marked as connected with the Father, the Son, and the New
Jerusalem (Rev. 3:
12). These three marks of identification
come together in these two passages only.
Now the moral
features attributed to these First-fruits show that they had lived just that
pure, faithful christian life which necessarily results from watchfulness,
prayerfulness, and patient obedience to the words of Christ, as
inculcated in the corresponding passages quoted.
As
the Man-child and the rest of the woman’s seed were but one family, only
removed in two portions, one before the Beast and the other after his persecutions,
so first-fruits and harvest were grown from one sowing in one field, only they
were reaped in two portions, one before the hour of judgment and the other
after the Beast had persecuted. We have
remarked above that these latter are termed “saints,” and
that this was the regular title that Christians gave to one another; that it is
amplified by the double description “they that keep the commandments of God and the faith of Jesus,” and that in this description John had before twice
included himself, so that the terms mean that company in which John had
membership, the church of God. Moreover,
as the Jewish remnant will not have
owned Jesus during the period in view the terms can apply only to [regenerate] Christians.
Finally,
as between the gathering of the sheaf of first-fruits and the ingathering of
the harvest there came the intensest summer heat, so between the removal of the
First-fruits and the reaping of the Harvest there is placed (ver. 9-13) the Great
Tribulation, that final persecution which while, like all persecution, it will
wither the un-rooted stalk (Matt. 13: 21), ripens
the matured grain. It is ripeness, not the calendar or the clock, that determines the time
of reaping (Mk. 4:
29). The Heavenly Husbandman reaps no unripe
grain: hence, “the hour to reap is come” when the harvest is “dried up” (Rev. 14: 15), for
the dryness of the kernel in the husk is its fitness for the garner and for
use. Thus the Great Tribulation will be a true mercy to [those “that are left” (1 Thess. 4: 17, R.V.) of] the Lord’s
people by fully developing and sanctifying them for their heavenly destiny and [millennial] glory.*
[* See Isa.
11: 9, 10; Hab.
2: 14. cf.
Luke 22: 28-30; Matt. 25: 31, R.V. -
“But when the Son of man shall
come in his glory, and all the angels
with him, then shall he sit ON THE THRONE OF HIS
GLORY.”]
*
* * *
* * *
105
THE SOULS UNDER THE ALTAR
BY G. H. LANG
The present words are addressed expressly to [regenerate] believers. “Brethren, we are debtors.” We are “debtors:” here rises
the question of our duty, not our
passive privilege; and of each saint’s conduct, as under
that obligation. Here too the difference
between one individual saint and another enters. And accordingly, promise and threat, as the
results of the performance or neglect of that duty, follow in the next
verse. We are free from debt to the law,
and the apostle warns him who would make himself a debtor to it, that he is
fallen from Christ, and the benefits of grace: Gal.
5. We
are under claims from the new nature, not from the old.
We
are under no obligation to the flesh, for, as it regards God, the flesh has
brought in judgment from him, and enmity against him. And, as it regards ourselves, it has entailed
on us death.
Besides,
as God’s design towards us is that we should be performers of the good deeds
demanded by the law, and the flesh
cannot render them, it follows that whether in view of our duty, or its rewards,
the obligation lies on us not to live to the old nature, but to the new, which
alone can please God.
13.
“For if ye live according to the flesh, ye are about to die;*
but if ye through the Spirit put to death
the deeds of the body, ye shall live.”
* See Greek …
“About to die!” What! as a consequence of conduct to believers, justified by faith, and possessing
eternal life in Jesus Christ by deed of gift?
Death to
those elect ones, on whose behalf the apostle, in this very chapter, lifts up his
bold and sublime defiance of every creature?
DEATH because of their own
conduct, to those who have all Christ’s merits imputed, and whose spirits are
already “life,
because of righteousness?”
Yes!
even so. “Wherefore, brethren, we are debtors.” “If ye live after the flesh, ye are
about to die.” Is not the other part of the verse spoken of
believers? “If ye through the
spirit do mortify the deeds of the body, ye
shall live.” Can this apply to any but the
regenerate? Why not, then, the first
part of the verse? There is no hint of a
change in the parties addressed. “We know, that what things soever the law saith, it saith to those that are under the law:” and so, whatever the epistles say, they say to
saints. But the present verse is beside expressly
asserted of saints.
At
this point commentators have broken off from the obvious bearing of the
words. They have assumed that no saint
can walk after the flesh - an assumption manifestly untrue, contradicted by a
thousand conspicuous facts in our own, and every other day. Thousands of truly converted men have been
and are living as warriors, are employed in taking and giving oaths, in
administering justice instead of being the children of mercy, surrounded by
every luxury, treasuring up the riches of the world, and mixed up with the
world in its traditions and its glory.
Commentators
explain the first part of the verse as applying to the ungodly, the last as referring to saints.
In consequence they take “die” in its strongest sense, as the eternal death
threatened to the sinner; and life as the eternal life promised to the
believer. Of which take Haldane and Barnes as examples. “If
you live agreeably to your carnal nature, without Christ and faith in him, and
according to the corrupt principles that belong to man in the state in which he
is born, ‘ye shall die’. Ye shall suffer all the misery that
throughout eternity shall be the portion of the wicked, which is called death,
as death is the greatest evil in this world.”
Haldane. “If you live to indulge your carnal
propensities, you will sink to eternal death,” chap. 7: 23. “Either your sins must
die, or you must. If they are suffered
to live, you will die. If they are put
to death, you will be
saved. No man can be saved in his sins.” Barnes.
That the other clause is made to refer to believers, take Matthew
Henry and Scott as witnesses. “Ye shall live. Live and be happy to eternity.” Matthew
Henry. “Their spiritual
life will abound till perfected in eternal happiness.” Scott.
But
if so, a further difficulty arises.
Either eternal life is the
recompense of mortification, or a sense is given to the word “live” which does not belong to it, making it to intend
degree of spiritual enjoyment.
But
how can the words be understood, if applied to [regenerate]
believers? This is the very interesting
question, which I proceed to unfold.
1. First, it does not signify the eternal death threatened
to the wicked. The saint’s being a
member of Christ excludes that dread consequence. And the question at issue in this place is
not justification or condemnation. That was declared to be settled at the very first verse of
the chapter. It was promised to each
believer that he should be raised to life in consequence of the Spirit’s [regenerating
and]
indwelling.*
* “There is therefore now no condemnation to them that are in
Christ Jesus” (Rom. 8: 1). All that are in Christ Jesus, partakers of
the spiritual life that is in him, are not condemned. They are delivered from the judicial arraignment
and penalty of the law, as a part of Christ, and members of his body. If under law, they had been still
condemned. But this freedom from eternal
condemnation is not here made to depend upon their present holy walk. If they be partakers of the life which is in
Christ, and members of his body, the imputation of his righteousness suffices,
and will ever suffice, to deliver them from the curse and the eternal penalties of the law.
2. Nor does it signify that the soul shall endure present spiritual death, such as is
the state of the unregenerate: v. 6. For the
renewed soul is “life,
because of righteousness.” And the threat
is of a future death. “Ye are about to die.”
3. Nor is it the common
death of men. For that is endured by the saints who have walked after the Spirit as well as by those who
walk according to the flesh. “The body is dead, because of sin,”
in both classes of believers.
The
death and the life here spoken of refer to the body, as it regards the resurrection. God shall “make alive even your mortal bodies:” v. 11. We shall be “joint heirs of Christ if we
suffer with him, that we may also be glorified
with him:” v. 17. “The glory which is about to be revealed unto us:” v. 18. “The creature also shall be
set free from the bondage of corruption into
the liberty of the glory of the sons of God:” v. 20. “We are expecting adoption,
the redemption of our body:” v. 23. Both
before and after this verse, then, the
resurrection, and the time of Jesus’ appearing, are before the apostle’s eye.
What
else, then, have we, than the doctrine of “the first resurrection,” as the glory to be given to
some? “Blessed and holy is he that hath part in the
first resurrection; over 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. This at
once gives its full force to the word as addressed
to saints. “If ye live according to the
flesh, ye are about to die.” The mere falling asleep at the close of this life is
in itself nothing. That sleep will be
broken, for all those accounted worthy,
in an instant, at the
Lord’s descent. But if you live to the flesh, its native tendency
to death will be seen in your being left under the bondage of corruption a
thousand years. “The rest of the dead lived not till the thousand years were finished”:* v. 5. Till Jesus appears, the great difference
between sleep and death will not be seen.
“The body is dead:” but this is a future death, to be felt keenly, because others will then
live. “Ye are about
to die.” This implies a death posterior to that assumed by the
apostle’s statement in v. 10. It is
confirmed too by the answering explanation of the close of the verse, and by the
like passage in the Epistle to the Galatians: Gal. 6: 8.
This
loss is made dependent on conduct. “If ye live according to the flesh.” Though the believer is not in the flesh to his
condemnation, the flesh is in him for
his trial. He is in the Spirit, and
thus able to please God. But he may not actually do so. He may habitually give the reins to the old
nature. Hence an “if,” and a penalty, are suspended over him. God
would have the regenerate fulfil the righteous conduct required by the
law. But they may, instead, act so as
not to serve God; they may even bring disgrace on the cause of Christ before
the world. And shall such conduct be unnoticed and
unpunished? It shall not! Even the new law of liberty, the edict of the
[coming] kingdom forbids the entry of such. “Except your
righteousness shall exceed the righteousness of the scribes and Pharisees,
ye shall in no
case enter into the kingdom of heaven:” Matt.
5: 20.” “Not every one that
saith unto me Lord, Lord, shall enter into
the kingdom of heaven, but he that doeth
the will of my father which is in heaven:” Matt.
7: 21.
“Ye shall live.” Here the same reasoning applies as to the
former case. What life is promised?
1.
Not eternal life. That is a gift through Jesus Christ.
2.
Not present spiritual life. That
is already enjoyed. “The mind of the Spirit is life and peace.”
3.
It is, then, life in resurrection, to be obtained at its earliest exhibition, at “the resurrection of
the just.” In those
who walk after the Spirit, only the body is dead. It is of that, then, that the life promised
is to be understood. Life is to be
granted, as the recompense of a successful struggle against the dictates of the
flesh. Now this contention ends not but with death, or with the coming of the
Lord. Thus, again, the life spoken of is shown to be in resurrection.
In
short, while resurrection to life is a certain inheritance on grounds common to
all [dead] believers,
the time of
the deliverance from corruption [of the body] turns on our
living, either to that part of us which is alive to God, or to that which is
judicially sentenced.
16.
“The Spirit itself witnesses together with our spirit
that we are children of God.
17.
But if children, then
heirs: heirs indeed of God; but joint heirs
with Christ,
if indeed we suffer with him, that we may also be glorified with him.”
If
we be children of God, then, as earthly sons inherit the property of their
fathers, so shall we the possessions of our Heavenly Father. “If children, then heirs.” But the next words intimate two heritages, one possessed by all;
the other, by some alone. All are heirs of God, but not all joint heirs with Christ. For a condition
is inserted which is not fulfilled in all. Not
all suffer with Christ. Many
die as soon as they believe. Many will not surrender what, as they see, their duty to him requires.
And Paul in another place speaks of “fellowship” with Christ in “his sufferings,” and even “being made like him in his death,
if by any means I might attain to the
resurrection [out] from among the dead:” Phil. 3: 10, 11. So again, “I saw the souls of them that were beheaded for the witness of
Jesus and for the word of God, and
which had not worshipped the Beast, neither
his image ... and they lived and reigned with Christ a
thousand years:” Rev. 20: 4.
Joint
suffering is to be recompensed with joint glorification, and joint reigning. As saith
another passage, “If we be dead with him, we shall also live
with him. If
we suffer with him, we shall
also reign with him:” 2 Tim. 2: 12.
But
a little further on in the chapter we are now considering, glorification is
spoken of as the portion of all the
predestined sons of God. “For whom he did foreknow, he
did also predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover whom he did
predestinate, them also he called; and whom he called, them he
also justified; and whom he justified, them he also glorified.”
As,
then, there is a glorification destined for all the elect, and a glorification for some,
under a condition not fulfilled in all,
it is evident that there are two times
of glorification. There is (1) the millennial glory, or the time of glorification with Jesus as
the Christ: Rev. 20:
4. (2) There is also the eternal glorification after
this, designed for all the elect members of Christ.
May
we take heed to these things, beloved!
-------
THE KINGDOM
1. THE SUPREMACY
OF THE DIVINE RULE SHALL BE UNIVERSALLY ESTABLISHED. Rev. 11:
15.
2. THE DIFFUSION OF DIVINE TRUTH SHALL BE UNIVERSAL. Isa. 11: 9.
3. THE PRINCIPLES OF THAT GOVERNMENT SHALL PERMEATE
NATIONAL LIFE,
LITERATURE,
AND INSTITUTIONS. Matt. 13:
43.
4. UNDER THIS GRACIOUS RULE NATIONAL ANIMOSITIES SHALL BE
AMELIORATED. Isa. 2: 4.
5. CONFLICTING AND ANTAGONISTIC FORCES SHALL BE
HARMONIZED. Isa. 65: 25.
6. HUMAN LIFE SHALL BE BEAUTIFIED, ADORNED, AND
BRIGHTENED. Isa. 35: 1.
7. TO THE BENEFICENT SWAY OF THE REDEEMER SHALL BE HANDED
OVER THE OUTLYING
AND OUTCAST
NATIONS OF THE EARTH. Ps. 2: 8.
8. THIS REIGN
SHALL BE CHARACTERIZED BY THE MOST BLESSED CONDITIONS. Isa. 11: 4.
-
R. GREEN.
*
* * *
* * *
106
TWO GREAT
PRINCIPLES OF TRUTH
BY THOMAS W FINLAY
Often there is
confusion regarding two great principles in the Bible. The first
principle is that eternal life is a free gift of God
by grace through faith totally apart from works. The second
principle is that there will be positive or negative
rewards for the works of a believer during his Christian life after his
new birth. These two great principles of
truth concerning God’s salvation and God’s righteous government run throughout
the Bible. Many Scriptures relate to one
of them or the other, but not to both of them.
As an illustration, suppose there are two shelves in a
home. On one shelf the family keeps all
of the utensils they use for eating and drinking. But, on the other shelf, only the pots used
for cooking are kept. These two shelves
are similar to the two principles we are talking about. All of the items on each individual shelf
have a common purpose, but confusion results if eating utensils and cooking
pots are mixed on the same shelf. One is
for the principal of eating, while the other is for the principle of
cooking. This illustrates how confusion
arises over the matter of our eternal security.
If verses that teach reward according to the works of a born again
believer are viewed as referring to eternal life, then confusion will
result. If verses that teach eternal
life is the gift of God through grace are viewed as reward for works, this also
will result in confusion. We will refer
to these two principles as “Gift Principle” and “Reward Principle.” (Please note that the two original Greek words usually
translated in our Bibles as “reward” or “recompense” have the varied shades of meaning, as translated in
their various contexts, of pay, wages, reward, recompense, gain, retribution,
punishment, repay, and return. You can
easily understand how all these terms fit in with the two terms, reward or
recompense.)
Concerning
the Gift Principle, we have established that man’s eternal salvation (eternal life)
is a gift of God. A gift is something
prepared by the giver. God prepared our
eternal salvation for us through the finished work of Jesus Christ (John 17: 1-4). The
person receiving the gift does nothing to earn it by any of his own works; he
simply takes the gift by faith. “It is God’s gift, not on the principle of works” (Eph. 2: 8-9, lit.).
Paul was very careful to explain to us that eternal life is by grace
alone and cannot be gained by any works of our own (Rom. 11: 6; Gal. 2: 16, 21).
A
large number of Scriptures teach us that positive or negative reward for our
life and service to the Lord is according to works. Jesus said: “Behold, I am
coming quickly, and My reward is with Me,
to render to every man according to what he has done” (Rev. 22: 12,
NASB). The works of all [unregenerate] men who are
not saved by grace will be judged, and their reward (their recompense) will be
the lake of fire (Rev. 20: 12-15). The only possible escape from this judgment
is for one’s name to be in the Book of Life by virtue of the Gift Principle (Rev.
20: 15). The question is sometimes asked, “Does this mean that a Christian can freely sin and live a
fleshly life with no consequences?”
The answer is, “No, he cannot!” Because
Jesus promises to reward every man, both unbeliever and believer, the believer
will also be rewarded according to his works, and this will take place at the
judgment seat of Christ (2 Cor.
5: 10; Rom. 14: 10; Matt. 16: 27; 1 Peter 1: 17; Rev. 11: 18).
Because
he has both the old “flesh principle” and the
new life resident within him, the [regenerate] believer’s
works may be good or bad. The intense
warfare between the two, Spirit and flesh, is described in Galatians 5: 16-23. The
reward, or recompense, from Christ may be positive or negative (Eph. 6: 5-8; Col. 3: 23-24). Christ will judge only those works committed after
we become Christians (1 Cor.
18-15). Please rest assured, however, that sins we
commit after becoming Christians will not be held against us at the judgment
seat of Christ if we sincerely confess these sins (1 John 1: 9). Notice carefully that this verse says “If we confess our sins,” then God is faithful - and on the basis of the blood (1 John 1: 7) is
righteous - to forgive the confessing Christian and cleanse him from all
unrighteousness.
The
timing of the application of these two principles in the life of a Christian is
important and helpful to us. The Gift Principle applies to us the very minute we place
our trust in Christ for forgiveness. As
stated earlier, at that moment we are eternally forgiven, we pass from death to
life, we are born again by the Spirit of God, we become a child of God, and we
are sealed with the Holy Spirit unto the day of our future completed redemption
when our body is transfigured. We are
eternally saved! (Acts 13: 38-39; Eph. 1: 7; John 5: 24; 1 Peter 1: 23; John 1: 12; Gal. 3: 26; Eph. 1: 13-14; 4: 30; Phil. 3: 21).
As
shown previously, it is by the gift of righteousness put to our account that we
receive eternal life. But having received
the gift of righteousness and thereby the gift of eternal life, we must now pay
attention to the Reward Principle, especially in light of the fact that
our entire Christian life will be evaluated by Christ at His judgment seat.
Paul
likened our whole Christian life to that of an Olympic race, all with the goal
of winning the prize (1 Cor.
9: 24-27). He was
racing for the prize of an imperishable crown, the positive reward given at the
judgment seat for those who run victoriously.
This crown, like other crowns gained by believers, points to the reward
of ruling with Christ in His coming 1,000 year kingdom (1 Thess. 2: 19; 2 Tim. 4: 8; James 1: 12; 1 Peter 5: 24;
Rev. 2: 10; 2: 26-27; 3: 21; 20: 4-6). Other
writings will explain this more fully. These overcoming believers bear His image and
rule with Him over the earth in the millennial kingdom, the first stage of the
fulfilment of God’s eternal purpose for the creation of mankind (Gen. 1: 26; Ps. 8: 4-6). This
will be followed by the eternal day seen in the last two chapters of the whole
Bible (Revelation 21 and 22). With
such a great calling, it is little wonder that Moses, who could have had power
and riches in Pharaoh’s court, considered “the reproach of Christ greater
riches than the treasures of
The
coming [Millennial and Messianic] kingdom was prophesied in the Old Testament and was
portrayed as a time of great blessing.
The earth would be gloriously renewed from much of the curse and the Messiah
would rule (Isa. 2: 14; 11: 1-10; 24: 23). The
Jews understood that participation in that blessed era was determined by God’s
judgment upon one’s works after* the resurrection, and life
in that age was
designated “eternal
life” (literally, age-lasting
life) (Dan. 12:
2).
Here we need to point out that the term “eternal life” can have various meanings in the Scriptures, even as
terms tend to have in any language.
There is no word in either Hebrew or Greek that explicitly means endless
or eternal. A literal translation of the
term would be “age-lasting life” or “life
belonging to the age.” Both the Hebrew
word (olam) and the Greek word (aionios), which are sometimes translated as “eternal” or “everlasting,” mean a long period of time (perhaps indefinite) or an
age. The
context of the term must determine the exact meaning. When
the Greek word aionios is used in
conjunction with God’s life, it clearly means eternal, because God is eternal
and His life is eternal (Gen. 21: 33; John 1: 14; Rom. 16: 26; 1 Tim. 6: 15-16, Heb. 1: 10-12; 7: 3, 15-17; 1 John 1: 1-2). As we have received God’s eternal life as a
gift, we have an eternal relationship with Him and an eternal salvation (John 3: 14-16; 5: 24; Rom. 6: 23).
[* Surely, there is a judgment of the dead (in “Hades”),
before
their resurrection, to determine who will rise at “the
First Resurrection” to “inherit” and “attain unto” Messiah’s
“Kingdom”!
See Acts 2:
34; 2 Tim. 2:
18; Rev. 6: 9-11; 20: 5, 6; Heb. 9: 27; Luke 20: 35; Eph. 5: 5; Phil. 3: 11; Rev. 3: 21, etc.]
However,
for proper interpretation of many Scriptures we must realize that the Jews of Jesus’ day had no concept of eternal life
as God’s life inwardly experienced in the new birth. Nicodemus,
for example, was waiting for Messiah’s coming kingdom, which was prophesied
repeatedly in the Old Testament. But his
question about returning to his mother’s womb and coming out again shows that
he had no idea of the new birth (John 3: 3-10). The rich young ruler also had no idea of the
new birth. It was Messiah’s kingdom, life in the age to come, that the rich young ruler sought for, and Jesus
confirmed that entry into life in that age was to be gained through obedience
to God - not just to His commandments, but by following Him (Jesus) (Matt. 19: 16-21; Mark 10: 17-22; Luke 18: 18-30). The young man asked Jesus, “What must I do to inherit eternal life?” (literally, “life for the age” or “age-abiding
life”).” The correct literal
translation is, “What must I do to inherit life for the
age (or age-abiding life)?” He was clearly asking, “What must I do to inherit a place in the kingdom of the next
age?” (See the same thought in Jesus’ conversation with a lawyer in Luke 10: 25-28.)
Jesus
defined the issue in their meeting as having “treasure in heaven.” The word treasure carries
the meaning of a deposit. How the young man followed Jesus would
determine his deposit of treasure (reward) in the coming kingdom age. Eternal life, God’s life, is a gift, not an
inheritance or anything earned by man’s effort.
Here again we mention that at birth a child receives the irreversible
free gift of life and a place in the family, but receiving an inheritance [in God’s
promised and future kingdom] will depend
upon his conduct of life. In Colossians 3: 23-25, verse 24 shows
us that the reward (recompense) consists
of the inheritance and is based on service to our Lord Christ. In the passage concerning the rich young
ruler, Jesus was speaking of His coming 1,000 year kingdom as being realized in
“the age to come,” which would also be the “regeneration” - the era of the [present sin-cursed] earth’s renewal (Matt. 19: 28-29; Luke 18: 29-30). The “age to come”
(singular) cannot speak of eternity because there are “ages to come” (Eph. 2: 7; 3: 21; 1 Tim. 1: 17).
Eternal
life is realized in our spirits now, through the new birth, as a gift of God (John 3: 6; 17: 3; Rom. 6: 23). But life
for the age is viewed as a reward for our obedience as
a believer, and this reward is in the 1,000 year kingdom age to come. Conditions in that age will be wonderfully
blessed, “for the
earth shall be full of the knowledge of the Lord as the waters cover the sea”
(Isa. 11:
9b).
The reward in that age for the obedient disciple, “life for that age,” will entail a greatly magnified and perfected
experience of our fellowship with God and our experience of His life (Luke 18: 28-30). This
reward in the coming kingdom is only for those believers who forsake all to
follow Him (Luke 18: 28-30).
The
Bible has warnings about [regenerate] believers missing the blessings of the [Messiah’s] kingdom. If, as some Corinthian believers, we persist
in fleshly living, we will not possess the kingdom (1
Cor. 6: 7-10; Gal. 5: 19-21; Eph. 5: 33). Also,
in Matthew 10:
38-39, 16:
24-27, Mark 8: 34-38, Luke 9: 23-26, and John 12:
25, Jesus teaches us that we must lose our
life (soul life) now in order to find it at the time when He returns to reward
men according to their deeds. This means
that if we will deny our soul the fulfilment of its desires, pleasures, and
satisfaction in this life today, and take up our cross to do God’s will (Matt. 26: 39), then, in the future when Christ returns, we
will find the true satisfaction of our soul which has been transformed into the
image of Christ. This passage refers to
reward, as mentioned in Matthew 16: 27.
Discipleship here involves works of obedience. When the Lord returns, a believer can lose
the satisfaction of his soul by missing the kingdom joy, or he can gain it in
the kingdom by denying himself now and following Jesus in obedience.
The
faithfulness of our Christian life will determine our participation in Christ’s
coming 1,000 year kingdom. We must live according to the highest standard of
practical righteousness in order to enter the kingdom (Matt.
5: 20).
We must do the will of the Father in order to enter the future kingdom (Matt. 7: 21). If we
are faithful in our service to Christ, He will reward us with entry into the
joy of the kingdom and the privilege of ruling with Him (Matt. 25: 14-23; Luke. 19: 11-19). But, if we fail to serve Him, we will forfeit
this reward (Matt. 25:
24-30; Luke. 19: 20-26). Thus, we shall be cast into “outer darkness,” a picture of exclusion from the glory of the kingdom
(Matt. 25:
30).
This will cause the weeping of sorrow and regret. All of the Lord’s judgments of His slaves
(believers) are based upon works of service, so “outer darkness” cannot mean
loss of eternal salvation. These passages all have to do with positive or
negative recompense at the judgment seat of Christ (Matt. 25: 19; Luke 19: 15).
The
book of Hebrews speaks of the inhabitable
earth to come in the next age and that man, not angels, will co-rule with
Christ (Heb. 2:
5-6). Jesus, as the captain of our salvation, is
bringing (leading) many sons to glory (Heb. 2: 10) in the
progressive transformation of their being and their service to Him for entrance
into the glory of His kingdom. Remember
that mankind was created for God’s purpose of manifesting His image and ruling
on His behalf (Gen. 1:
26-27). God’s purpose will be fulfilled in its
initial stage (before the advent of the New Jerusalem when all evil will be put
away) in the next age when Christ with the overcoming believers rules on earth
for one thousand years (Rev. 20: 4, 6).
Therefore, the various warnings in the book of Hebrews have nothing to do with the loss of eternal
salvation. Rather, they clearly set
forth the danger of missing entrance into the land
(the kingdom in type) through unbelief, disobedience, hardening of the heart (Heb. 3: 18-19, 4: 6-7), not
going on to spiritual maturity (Heb. 5: 11 - 6: 8), not holding fast the confession of their
hope based on the complete sufficiency of Christ and His work (Heb. 10), neglect in running the race looking to
Jesus while under the Father’s child-training (Heb.
12: 1-11), and
selling [not stealing] one’s birthright as Esau did (Heb. 12: 12-17). Space forbids
detailed explanation of these passages, but rest assured that the principle we
stated above applies. Christ is
presented in many aspects as the complete solution for entrance into the
kingdom (Sacrifice, High Priest, Intercessor, etc.).
The
children of
As God’s people, they were all redeemed by the blood and passed out of
James
2: 14-24
Now
that we understand the two principles of gift and reward, James 2: 14-24 becomes clear.
If the gift of eternal salvation is truly by faith alone, why does James
speak of being justified by faith plus works?
Many Bible readers have not been able to reconcile this passage with Romans 3: 26 - 4: 6. It is apparent that James is trying to
motivate his Christian readers to proper living and good works. In verses 12
and 13 he begins with speaking about the
coming judgment of believers: “So speak and so act as those who are to be judged” (James 2: 12, NASB). Verse 13 follows with a continuation of the theme
of the coming judgment seat of Christ where only Christians appear to be judged
for their service, not with respect to eternal life. Immediately following is James’ question: “What use is it, my brethren, if someone says
he has faith, but he has no works? Can that faith save him? (v.
14, NASB).”
The
key to understanding this passage is the meaning of the word “save.” The verb “to save” in
Greek simply means to keep from loss, danger or ruin, or to make whole (see
uses in Mark 5: 23;
Luke 8: 36;
Acts 27: 20).
The meaning of the word “save” must be determined by the context. Only
in some cases does it mean to deliver from eternal condemnation to eternal life
(Acts 16: 31;
Eph. 2: 8). Here in James it is salvation from a
negative judgment regarding a Christian’s life and service at the judgment seat
of Christ that would
prevent him from entering the kingdom as a reward. Those [redeemed
people of God] without good works are pictured by the unprofitable servant, who is
negatively judged and loses his reward (Matt.
25: 24-30). When
Paul was assured that he had victoriously finished his course (2 Tim. 4: 7), he could say, “The
Lord will deliver me from every evil work, and
will save me unto his heavenly kingdom: to Whom
be the glory forever and ever. Amen.” (2 Tim. 4: 18, ASV). (For another example of being saved for
the [messianic] kingdom, compare Matthew
24: 12-13
with 2 Timothy 2: 12.)
So
there are two justifications in the New
Testament. According to the Gift Principle, “justification is a gift by His grace through the redemption which
is in Christ Jesus” (Rom. 3: 24,
lit.). As shown earlier, this means that
God declares us righteous as a legal act because of our faith in Jesus, apart
from works (Rom.
3: 26-28;
4: 5-6). Because
of this justification we can never be eternally condemned (Rom. 8: 30-34), and we
have new life in Christ (John 5: 24; Rom. 4: 25; 5: 18). According to the Reward Principle, there is
also a justification by works mentioned by James (James
2: 21-24). This is justification for satisfactory
service as a believer that brings reward.
All believers must appear before Christ, Who will judge our works (1 Cor. 3: 12-14; 4: 4-5; 2 Cor. 5: 10; 1 Peter 1: 17). We may
be disqualified from receiving a positive reward (1
Cor. 9: 27) or we
may be approved (James 1: 12). There is justification through faith alone unto eternal life and
justification through works bringing millennial reward. When, at the end of his life, God revealed to
Paul that he had run victoriously, he was then confident that the righteous
Judge would approve him to receive the crown of righteousness (2 Tim. 4: 7-8). Paul’s possession of eternal life was never
in question.
Conclusion
We
now trust that each reader can apply the two principles of gift and reward to
the many passages that were once confusing.
May all be confident that the God Who chose us for Himself and
predestined us to be His sons will also keep us for eternity (Eph. 1: 33; Rom. 8: 29-39). None
of the threatening passages speak of the loss of eternal salvation, because God
has delivered us from eternal punishment by the work of the cross. However,
God, as a loving Father, may chastise us in this life [or during the afterlife in “Hades”
- the place of the dead, (Luke 16. 23, 29-31.
cf.
Luke 23: 43;
Acts 2: 27,
34; Rev. 6: 9-11, etc.], or
according to His righteous governance may have some dealing with us in the
kingdom age. The penalties thus incurred
may be severe, but not eternal (1 Cor. 5: 1-5; 11: 29-32; Luke 12: 41-48). In the unending ages of the ages “there will no longer be any
death; there will no longer be any mourning, or
crying or pain; the first things have passed
away” (Rev.
21: 4b,
NASB). By his astonishing mercy and
grace the days of discipline unto transformation will be over, there will be no
more curse, we will serve Him, we will see His face, His name will be on our
foreheads, and we will live in His light and reign to the ages of the ages (Rev. 22: 3-5).
Imagine
a father who runs a great business enterprise.
His heart longs that his children mature and prove themselves responsible so that they may run the family
business with him. In the same way, God
now longs that we would grow up in all
things in Christ (Eph. 4: 15) and be responsible servants, willingly serving Him now and [being ‘accounted worthy’
of His choosing us for] ruling
with Him in the [coming
‘age’ and possibly] ages to come. Let us grow to
maturity, standing upon the firm foundation of our eternal security in
Christ. Let us count the sufferings of
this present and strategic time not worthy to be compared with the glory to be
revealed in us and unto us (Rom. 8: 18).
Let us then fulfil our responsibility to the cursed creation that is
waiting with anxious longing to be liberated from the bondage of the curse at
the revealing of the sons of God (Rom. 8: 18-23). So,
let us “run with endurance the race that is set before
us” (Heb. 12:
1, NASB).
May
the Lord bless every reader with a “spirit of wisdom
and revelation in the knowledge of Him, the eyes
of your understanding being enlightened” (Eph.
1: 17-18) that
each may stand on a firm foundation of truth and walk in a way pleasing to his
Lord. “Now
to Him who is able to keep you from stumbling, and
to present you faultless before the presence of His glory with exceeding joy,
to God our Saviour, Who
alone is wise, be glory and majesty, dominion and power, both now
and forever. Amen” (Jude 24-25).*
[* NOTE: The
above was taken from Appendix D in the author’s book “Philippians Purusing Christ to
Know Him: A Commentary.” For this
book, and others by the same author, contact:- www.icmbooks,co.uk
]
* *
* * *
* *
107
THE SOULS
UNDER THE ALTAR
BY G. H. LANG
It is a serious loss to many believers that they regard
the book of the Revelation as beyond comprehension, and are afraid to accept
its symbols and visions as a revelation. Hence when appeal is made to it they decline to accept
its testimony. But symbols, pictures, figures
of speech, being used by the Spirit of truth with divine care, teach
with accuracy, and indeed with superior vividness,
those who have eyes to see and ears to hear.
One
of the most illuminating portions of Scripture upon [the intermediate place and state of the dead] is in Revelation 6:
9-11. John says: “And when the Lamb opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: and they cried with a great voice, saying, How long, O sovereign ruler, the holy
and true, dost thou not judge and avenge our
blood on them that dwell on the earth? And there was given to them, to each one, a white robe; and it was said unto them that they should rest yet for a
little time, until their fellow-bondmen also
and their brethren, who should be killed even as they were, should have fulfilled their course.” R.V.
At
the time here in view the resurrection of the godly has not yet
come, for the roll of the martyrs is not complete. These brethren therefore are still without
their resurrection bodies. But
to John, rapt in spirit into that super-sensuous world (c. 1: 10: “I became in spirit,” that is, in an ecstatic state), those “souls” were visible. Therefore death does
not end the existence of the soul. Moreover they are conscious:
they remember what befell them on earth at the hands of the godless; they know
what the future will bring of vengeance; they ponder the situation, and they
wonder at the seeming delay of their vindication by God; they appeal to their
Lord; they are given answer, counsel, and encouragement; they receive the sign
of their Master’s approval, the white robe, at once His recompense for that
they did not defile their garments in this foul world, and His assurance that
they shall be His personal and constant associates in His [millennial] kingdom (Rev. 3: 4, 5). This
last item - the giving of the white robe - shows further that not all saints await a session of the judgment seat of Christ
when at last He shall come from heaven; for His these in advance of His coming and of their resurrection.
The
vision contains also something more, and which is completely unseen by most
readers.
When
Samuel came from Hades to speak to Saul (1 Sam.
28: 12-14) he was seen
by the medium. She saw him “coming up out of the earth,”
a further plain intimation that Sheol is within the earth. She described him, saying it was “an old man” who had appeared, and he was “covered with a robe.” The description
was so accurate that Saul, who had long known Samuel on earth, recognized him
by it and was satisfied that the real Samuel was present, though he had not
himself seen the appearance; for it says that “he perceived (Heb., knew),” not
that he saw that it was Samuel. Equally
does his question to the witch “What seest thou?”
tell that he had not himself seen the form.
This
makes evident (a) that the
disembodied soul has form and garments, such as can be seen by one endowed with
vision therefore, as were the medium then and John later; and (b) that the physical form and clothing
of that state correspond recognizably to the outer material form and clothing
of the former earth life. This has
bearing upon the question of recognition after death, and upon other
interesting points not now to be examined.
The
reality of this physical form is often assumed or asserted in Scripture. Dives in Hades (Luke
16.) has a body that can feel anguish from the “flame.”
There is “water” that could cool his “tongue.”
Lazarus has a “finger.” Both Dives and Abraham have eyes and ears and
voices: they see and hear and speak. The reality of bliss in that state must be
surrendered if the reality of torment there be denied. That those realities are subtle as compared with
their grosser counterparts of this world, does not make them or the experiences
less real, but rather the more acute.
Thus
also it is as to the souls “under the altar,”
John sees them, and sees that to each of them is given a “robe” that is both suitable and significant.
It
was for a similar, yet even higher, experience that Paul longed; for, while the
disembodied state would indeed be far better than his painful lot as a
prisoner, yet in itself it is not the best.
And so on another occasion, when he was in freedom and rejoicing in his
wonderous and privileged service, he spoke differently (2 Cor. 5: 1-10). First he spoke of the present: “We that are in this tent” dwelling [the body] “do groan, being
burdened”: then he mentioned the
intermediate state after death: “not for that we would be unclothed” (without adequate covering), for this is not to be
desired; it is as unpleasant and unseemly for the soul as for the body; and
then he spoke of the future: “we long to be clothed upon with our habitation which is from
heaven; if so be that being clothed we shall not
be found naked,” that is, at the coming of the Lord.
This “if so be” implies the possibility of not having part
in the first resurrection, for
(1 Cor. 15: 54) that is
the hour when “what
is mortal shall be swallowed up of life,” by the soul being clothed upon with its “building from God,” a house in contrast to this present body, the frail
transitory tent.
This
is the meaning of his earlier prayer above noticed, that “the spirit and soul and body be preserved entire, unblemished,” and so unblameable (amemptos includes both) when the
Lord shall come (1 Thess.
5: 22). No “naked,” that is,
un-embodied, soul can be presented before the presence of God’s glory, because
for that it must be without blemish (amomos), not to be blamed (Jude
24; Eph. 1:
4).
Were a man, however perfect his form, and even were he of the royal
family, to present himself naked on a court day before the king upon his throne
he would be severely blamed. Not only comeliness
of person, but clothing, and suitable clothing, is indispensable. Indeed, the officers of the court would
prevent anything so utterly unseemly.
Shall the King of kings receive less respect? He that hath
ears to hear let him hear this, and
lay to heart that not
death, but
resurrection or rapture fits for translation to the realms above and the court
of God in glory. It was thus with Christ
Himself.
For
entrance into the holy places the priest had not only to be one of the redeemed
people of God; he had also to be unblemished as to his person (Lev. 21), and
he had further to be clothed in garments of glory and beauty (Ex. 28). Both were indispensable for access to the
presence of God. Moreover, before the
perfect form could be clothed in such garments it had to be washed with water (Lev. 8: 6; 16: 4), which decision and approval are here made
known to is the work our Moses, Christ, wishes to effect in us in this earthly
life by His word (Eph. 5: 25-27) and by
discipline (Heb. 12: 10), in preparation for that coming day of our
being clothed for access to and service in the true sanctuary above.
If
it be asked whether the righteousness imputed to the believer upon first faith
in Christ does not include all this that is evidently necessary, the answer is
a distinct negative. One consideration
settles this. That imputed righteousness
is the “righteousness
of God,” and this is of necessity
indefectible, untarnishable. But,
according to the regulations the priest may possibly be defective in form or
defiled in person and clothing: were it not so, what need of the regulations
and purifying ceremonies?
For
the forgiveness of sins, and for life as a forgiven man in the camp, neither perfection of form, nor washing at the gate of the tabernacle,
nor special clothing, were demanded; but for access to God and for priestly
service all these were as indispensable as the atoning blood. Imputed righteousness settles completely and
for ever the judicial standing of the believer as justified before the law of
God; but practical
righteousness must be added in order to secure many of the mighty privileges
which become possible to the justified.
Let him that hath ears hear this also, for
loss and shame must be his at last who has been content to remain deformed and
imperfect in moral state, or is found to have neglected the washing, and
so be unfit to wear the noble clothing required for access to the throne of
glory.
To
return to seal 5. These, then, are “souls” not “spirits.” Man has spirit as part of his composite
being, but he is not a spirit, as angels are.
In the 397 places where the word “spirit” comes in
the New Testament man is never called a spirit, because he himself is not one,
but a soul.
It is
therefore the soul which is the person;
and - against the annihilationist - the soul has not ceased to exist, or lost
its sense of personality, because of being without spirit or body. Yet neither can man in this incomplete
condition stand in the all-holy presence of God in Heaven. It was only
in His resurrection body of glory that the Man Christ Jesus entered into the
holy place on high, and so only can the under-priests, His followers, do so. This
shows that the phrase “the spirits of just men made perfect” points to the [time of] resurrection.
The use of spirit in Heb. 12: 23 may seem
at variance with the statement that a man is not called a “spirit.” It is
a rare instance, perhaps in the New Testament the only instance, of Cremer’s fourth sense in which the term is used. It “comes to denote
an essence without any corporeal garb for its inner reality”; that is,
in Heb. 12:
23, which he cites, the man, the soul,
without its body, is described as spirit, meaning a spiritual substance
destitute of a material covering.
Now
these souls that John saw were “under the altar.” Not one of the first six seals, of which this
is the fifth, pictures events in the presence of God in heaven; all deal with affairs of earth. This altar, then, is not in heaven.
The
picture is really quite simple. The
brazen altar of sacrifice in the tabernacle was square and hollow, with a
grating upon which rested the wood and the victims. When the fire had done its work the remains
of the sacrifice fell through the grating to beneath the altar, whence they
could be removed on occasion. Now the
place, the “altar,” where these martyrs of Christ sacrificed person and life in
His cause is obviously this earth, and thus this vision simply declares what we
have seen from other scriptures, that the place of the dead is under the
earth. “He descended into the lower parts of the earth”;
whence those still there will be removed
[after their judgment] at
resurrection.*
[* See footnote on ‘Judgment Before Resurrection’.]
This
was the explanation of the earliest known Latin commentator on the Apocalypse, Victorinus of Pettau (died 303). Mr.
F. F. Bruce summarized this in The Evangelical Quarterly (Oct., 1938) as follows: “The altar (6: 9) is the earth: the brazen altar of burnt-offering and the
golden altar of incense in the Tabernacle correspond to earth and heaven
respectively. The souls under
the altar, therefore, are in Hades, in that department of it which is ‘remote
from pains and fires, the rest of the saints’.”
This
confirms the view held in the earliest christian centuries.
A
great deal more concerning Hades can be learned from Scripture, but it would
require separate treatment. Here we deal with the matter only as connected with
the subject in hand.
It
is true, as above indicated on Heb. 12: 23, that
the words soul and spirit take, by much usage, shades of meaning derived from
their primary sense. The student will discover
these, and will not be confused thereby if only the primary, dominant sense of
each has been first grasped firmly. And
keeping that sense before him, we believe he will find it to illuminate many
obscure scriptures and subjects to see that the
soul is the person - a living
soul while on earth - a dead soul while in the underworld - and to be made
alive in immortality at the resurrection, with a body of glory incorruptible,
indestructible.
The
term “immortal soul” is incorrect and misleading
when used of our present state or of the dead. To be immortal is to be
incapable of dying. Man is not this as
yet. Neither the innocent humanity of
Adam, nor even the sinless humanity of Jesus was immortal, for both were
capable of dying, and did in fact die.
But the saved of men will become immortal in resurrection, as the Man
Christ Jesus did. The Soul, the man, has
now endless existence but not immortality, in the proper sense of the word, until resurrection; and then only the saved will be incapable
of dying; the lost will exist for ever, but in a state termed “death.” The “second death.”
We
rightly describe death as a “dissolution.” For the partnership between man’s spirit and
soul and body is dissolved. Of our Lord
in resurrection we read the glorious fact “He lived in the power of a indissoluble life” and “death no more hath dominion over Him” (Heb. 7: 16;
-------
JUDGMENT OF THE DEAD IN HADES BEFORE
THEIR RESURRECTION
“To
one, even though he be a believer, whose heart is loaded with jealousy, bitterness,
covetousness, or other guilt, it is a solemn reflection that in [‘Sheol’ = Gk. ‘Hades’] the world of the dead the Lord can visit his [unrepented] misdeeds upon
him; but to the saint, like John it is a relief from all dread of death to know
that Christ holds ‘the keys of Death and Hades.’ To such the
Judge says, ‘Fear not’.
A
difficulty hitherto insuperable has faced those who saw that the judgment seat
of Christ as taught in Scripture would
involve chastisement for [disobedient and regenerate] Christians who deserve it, and not only rewards for the faithful. In Touching the Coming of the Lord (84, 85), Hogg and Vine affirm their persuasion as to this, but honestly admit that
they do not see by what means it can be fulfilled upon saints already,
according to their scheme, raised from the dead and robed in bodies of
glory. We think no solution of this
problem ever could be found, and that the factors of the problem must be wrong.
Again,
writers like G. H. Pember and others, who saw clearly that certain
carnal believers would not be permitted to share the kingdom with the Lord, but
who retained the general belief in one session of the judgment seat to follow
the coming of Christ, were faced with the equally great difficulty that they
had to suppose those unworthy persons raised from the dead to appear [in
heaven] at that session, and then,
being judged unworthy of the kingdom, returning to the death state till after
the millennial era, to be raised then unto life eternal, but having forfeited
the kingdom. But this involves the impossibility of incorruptibility becoming subject to
corruption, an even greater difficulty than the former.
But
granted that the judgment seat of Christ for the dead takes place after death
and before
resurrection and both difficulties are seen to be, like all our other
difficulties, the result of want of knowledge and the consequent use of
imagination to fill up the gaps in knowledge.
For the question then is not whether persons raised from the dead
deserve to be chastened, even unto being sent back to Hades, but the much
simpler question whether the Lord will deem this or that one worthy of the
first resurrection at all. If not, such will simply remain as and
where they are after death until the second resurrection, and those alone will be raised whom He
accounts worthy (Lk.
20: 35).”
- G. H. LANG.
*
* * *
* * *
108
PURSUING
CHRIST TO KNOW HIM
BY THOMAS W
FINLAY
The passage in Philippians 3: 9-14 is dealing with reward, not eternal salvation
or justification. Since reward is “according to works” it makes sense for the righteousness in 3: 9 to be
talking about practical righteousness, actions in Paul’s life. We can therefore easily see that Paul was
hoping to be “found” at that future day as a
person who has lived righteously, thus worthy of positive reward. At the end of his life Paul did have
assurance that he had finished his race well and that Christ, the righteous
Judge, would award him a “crown of righteousness”
(2 Tim. 4:
7-8). It is obvious that this reward is connected
to Paul’s righteous living.
3: 10 - “that I may know him” - This clause does not introduce a new topic, but lays ground for the
expansion of the matter under discussion - the knowing of Christ. The knowing of Christ’s life is constantly a
matter of knowing His resurrection power to obey God and of His dying to self (Lk. 22: 42; Jn. 6: 38: Rom. 6: 10-11). These
two aspects of His life always go together.
The whole concept of discipleship is one that involves death to the
self-life and the following of Christ in His will. Some think that to “share his sufferings” refers to the sufferings of persecution that come
because of our witness for Christ. Such
sufferings are certainly included. But, I believe the sufferings of Christ are
much broader here. Not all believers
will suffer direct persecution to a significant degree.
The
sufferings of Christ should first be seen as His willingness to suffer death to
His own will in order to obey God.
Christ put aside His own will, His own comfort, and His own choices
during His entire life (Jn.
6: 38).
This was His role as a servant being obedient to the Father, as seen in Philippians 2: 7-8. His
obedience was unto the suffering of death.
We see this clearly in the climactic moment of Christ’s self-denial in
order to embrace God’s ultimate will for Him - the cross. “Not my will, but yours,
be done” (Lk. 22: 42). In the same way, our discipleship must follow
in Christ’s pattern of choosing to die to self in order to take up God’s will
for us in obedience. This is a daily
matter of dying to self. This is the
primary emphasis of what it means to “share his sufferings.”
“And he said to all, ‘If anyone
would come after me, let him deny himself, and take up his cross
daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake, will save it. For what does it profit a man if he gains the
whole world, and loses or forfeits himself? For whoever is
ashamed of me and my words, of him will the Son
of Man be ashamed when he comes in his glory,
and the glory of the Father and of the holy angels.’” (Lk.
9: 23-26)
Jesus
teaches us that we must lose our life (literally, “soul”)
now in order to find it at the time when He returns to reward men according to
their deeds. To deny one’s self means
that we deny our soul the fulfilment of its desires, pleasures, and
satisfaction in our choices in this life.
We do this in order to take up our cross - God’s choices for us. To take up the cross is to do God’s will (Matt. 26: 39). If we
follow this pattern of self-denial and doing the will of God, when Christ
returns, we will find the true satisfaction
of our soul in the coming kingdom with Christ (that is, eternal life in the ‘age’
to come; (Lk. 18: 30). This passage refers to reward, as mentioned
in the parallel passage in Matthew 16 (note Matt. 16: 27).
Discipleship here involves works of obedience.
To
follow Christ in self-denying obedience requires
the power of God. As we experience “the power of his resurrection,” then we can follow
Christ in obedience. Even Christ Himself
did not go to the cross by His own power, but needed empowering grace from God
to go to the cross (Heb. 2: 9).
To
“share in his
sufferings” is modified by the
phrase “becoming
like him in his death.” This phrase means dying to self to the
fullest extent, even as Christ did by accepting the death of the cross.
3: 11 - “if by any means I may attain to the out-resurrection from
among the dead” [a more literal
translation] - Now Paul tells us the final goal of this knowing of Christ. His goal is to attain to the “out-resurrection” -
a special word signifying a unique resurrection status. The first phrase I show here as “if by any means.” This phrase in
Greek is ei pois and is
used only four times in the New Testament (Acts 27:
12; Rom. 1: 10; 11: 14; Phil. 3: 11). It surely expresses uncertainty of outcome, as
is seen in its uses in the NT. We also
see the subjunctive mood of the verb here, again expressing uncertainty: “I may attain.” In other words, at the time of this writing Paul was
not at all certain that he would attain to this “out-resurrection.”
Unfortunately,
most all Bible versions simply translate the word “out-resurrection” (Greek, exananstasis) as “resurrection”
(Greek, anastasis). The
text however is clear - the apostle penned an almost unique word here by adding
the preposition ek to the normal word for resurrection. W. E. Vine, in his respected lexicon of NT
words, comments on the phrase here: “ek, ‘from’ or ‘out of,’ and No. 1 [the
Greek word for resurrection], Philippians 3: 11,
followed by ek, lit., ‘the out-resurrection from
among the dead.,” * This almost unique word is used only this one time in
the NT, and only once or twice in other Greek literature (where its usage has
nothing at all to do with a resurrection from the dead).
* W. E, Vine, M.
A. Entry for ‘Resurrection’. Vine’s Expository
Dictionary of NT Words. https://www.studylight.org/dictionaries/ved/r/resurrection.html.
1940.
This
word cannot refer to the normal resurrection of the saints, which is a certainty (not an uncertainty) for every saint (1 Cor. 15: 22; 51-52; 1 Thess. 4: 13-16). We are helped in our understanding to realize
that verse 11 is connected to verse 10.
That is, our knowing Christ in discipleship is linked to the possibility
of attaining to this “out-resurrection.”
And, verse 11 is also clearly
directly linked to verses 12-14, which speak of pressing onward as in a race
for the prize. All of this should make us
aware that the “out-resurrection” speaks of a reward associated with following
Christ in discipleship. Some
Greek experts view this word, due to the prefix of ek, as signifying an intensification of
resurrection. They interpret it as a
fullness of life in resurrection. This
interpretation fits well with the idea of a special portion of eternal life to
be realized by the overcomer in the ‘age to come’.
This
out-resurrection equals the “better resurrection” of Hebrews 11: 35 (KJV).
Note that in Hebrews 11: 35 some endured torture in order to gain a better
resurrection. The “out-resurrection”
is a special reward for the overcoming Christian. In line with the other verses we have seen, this is a special positive reward, realized
in the coming kingdom of 1,000 years.
*
* There seems to
be a distinction between the act of resurrection and a state of resurrection.
The “out-resurrection”
should most likely be seen as a state of resurrection belonging to the age to
come (see Luke 18:
30; 20:
33-35). An important passage describing this state
would be Revelation 20: 4-6. The term “first
resurrection” in that passage may be better rendered as the “best resurrection.”
The Greek word for “first” is protos (Strong’s
#4413), which can mean “chief” or “best” instead of first in a numbered series. An example would be “the
best robe” in Luke 15: 22.
Compare this with the thought in Hebrews 11:
35.
The attainment to the out-resurrection
is based upon our participation in Christ’s sufferings in verse ten. We can now add a word about suffering with
Christ in order to attain to this millennial kingdom reward. Note Romans 8:
17, as translated below in a more accurate
translation rendered by an expert in the Greek. This translation brings out the
important correlative conjunctions in the Greek text meaning “on the one hand ... but on the
other”:
“And if children, also heirs;
heirs on one hand of Go, joint heirs on the other of Christ, if indeed we suffer
with Him in order that also we may be glorified with Him.”
Rom. 8: 17 is a very
important verse that makes a distinction
between “heirs of God” and “Joint-heirs with Christ.” According to the construction of the Greek
text, there is a definite difference
between the two heirships here. As
children of God, we are automatically in line to inherit some of the blessings
God has for us by placing us in His family.
In fact, Romans 8: 29-30 shows
some of these blessings that are the portion of every child of God (see also Galatians 3: 29).
To
be a “joint-heir with Christ,”
however, is clearly conditional. Only
those children of God who meet this condition of “suffering with Him” will be
joint-heirs with Christ. Christ’s
enduring obedience included suffering involved with that obedience (Phil. 2: 8; Heb. 5: 8; 12: 3). As a result, He was given [after
His death on the Cross] the highest position by God and will rule over all (Phil. 2: 9-10; Heb. 1: 9; 12: 2). Christ
has been made “heir
of all things” (Heb. 1: 2). When He
returns, He will set up the kingdom on the [restored (Rom. 8: 21)] earth and inherit (possess) it (Lk. 19: 11-12; Heb. 1: 6-9). In that kingdom, Christ will reign in glory (Is. 24: 23; Matt. 19: 28; 25: 31; Mk. 10: 37).
We
have an opportunity to be fellow heirs, co-possessors of His coming kingdom
(ruling together with Him - “glorified with Him”). However, such a possession is conditional for
us. Our
sharing of His [millennial] rule will
require obedience and suffering (2 Tim. 2: 12; Rev. 2: 26; 3: 21). The suffering here is “suffering with
Him.” This means we are willing to
suffer in order to be obedient to God, as He suffered by being obedient to the
Father’s will (Phil. 3: 8; Heb. 5: 8; 12: 3).
This
suffering could include rejection or persecution for our faith. Yet, all
types of human trials and suffering [for the
truths of God’s Word] are useful
in preparing us to reign with Christ in glory. This is because sufferings
offer opportunity for us to grow to maturity through faith and obedience (Acts 14: 22; Rom. 5: 14; 2 Cor. 4: 16-18; Phil. 2: 12-16; Heb. 10: 35-36; Jas. 1: 24; 1 Pet. 1: 5-8; 4: 1-2, 12-13). To “suffer with Him”
means to take up our cross as Christ took up His cross. Our “taking up of our cross” involves a voluntary loss to our soul’s natural desires and choices
(self-denial) in order to follow Christ in obedience, choosing His will (Matt. 16: 24-26).
It should now be clear that our participation in the
coming [millennial] kingdom with Christ will yield two significant
benefits for victorious Christians.
Firstly, there is the wonderful promise that these victors will enjoy a
special portion of eternal life, experiencing a fullness of union with
Christ. Secondly, they will be awarded
crowns and be co-rulers with Christ in His 1,000 year kingdom.
Both
of these benefits exactly match God’s intentions for man in His creation of
man. Genesis
1: 26 states: “Then God said, ‘Let us make man in our image, after
our likeness; and let them have dominion over
the fish of the sea and over the birds of the heavens and over the livestock
and over all the earth and over every creeping thing that creeps on the earth.’” For man to be
in God’s image means man is to express God in His qualities and virtues. This
design will be fulfilled when the overcomers enjoy eternal life in fullness.
Secondly, God created man to rule over His creation. This also will be
fulfilled in the millennial kingdom, as the victorious Christians will be
awarded positions of rulership in Christ’s kingdom. Because this participation in Christ’s
kingdom is conditional, Paul was
running the race for this kingdom reward as his great priority. He counted all else as loss in view of this.
3: 12 - “Not that I have already obtained
this” - Paul is saying that he has not already obtained what he has been
writing about, namely the completed experience of knowing Christ and, attaining
the goal of the “out-resurrection.” “Or am already made perfect.” The word for “perfect” means to be brought to a state of completion,
or to arrive at a goal. Paul is likely
saying here that he has room for more growth in Christ-likeness. Another possible explanation is that he may
be restating the fact that he has not yet reached his final goal of approval
for the “out-resurrection.” In any case the two ideas of Christian
maturity and attaining to the out-resurrection are surely linked together.
The
idea here of Paul not yet arriving at his goal may be the beginning of Paul’s
verbal picture of a race. If not, Paul’s
race picture surely begins with the next clause. “But I press on.” Paul
definitely presents a picture here, as evidenced by the following verses, of a
runner running a race. The verb “press on” is repeated in verse 14
with clear reference to a race at the games.
The verb for “press” means
here to run swiftly in order to reach the goal.
Paul is telling us that although he “has not yet arrived” at his goal, he says he presses on “to make
it my own, because Christ Jesus has made me his own.” I like a more meaningful translation of this
clause from Young’s Literal Translation: “if also I may lay hold of that for which also I was laid hold
of by the Christ Jesus” (YLT; ASV
and NASB similarly). For what was Paul
laid hold of by Christ? Very simply, he
was “laid hold of” in order to know Christ in the fullest way, to be
brought into full experiential union with Christ. Paul is pressing on to know Christ in the
fullest possible way in this life. This
pursuit has a potential consummation in the next age by attaining to the “out-resurrection.” In “the age to come”
a greatly increased experience of eternal life would be his.
3: 13 - “Brothers” - Paul interrupts his biographical narrative to be
sure that the readers are brought into the picture. Paul is desirous that they too will pick up
his passion to run such a race for the prize!
He then repeats his claim that he has not laid hold of his goal yet. Next, the apostle writes: “But one thing I do: forgetting what lies behind and straining forward to what
lies ahead.” He lets his readers know that he has a single
aim, a single pursuit in life that captures his attention completely. He is pursuing the knowledge of Christ and
the prize. The “one thing” refers to his single practice and his single
aim. As a runner in a race who does not
look behind him, so Paul forgets all behind to stretch towards the goal.
In
his Christian race Paul is not distracted by anything that is already behind
him. The things behind him would include
not only his former life in Judaism, but also all of his failures as a
believer, and his victories too.
Thinking about the past is a great distraction in the Christian
life. Many saints have fallen down in
the race by focusing on their past failures, past hurts, trials, or
tragedies. They may think about what “might have been,” or savour memories of past service
or past experiences of God. Let us [‘now’ ask God to forgive our past failures, and for His
grace and the Holy Spirit’s strength to ‘obey’ Him (Acts 5: 32.
cf.
Rev. 3: 19-21, R.V.) and
to] follow Paul and forget about it all in
order to concentrate on
the ‘goal’
and the ‘prize’ still ahead of us in the ‘race’.
3:
14 - There are three key things in this
verse that we must identify. Firstly,
what is the goal? The Greek word for “goal” here indicates the distant mark, or goal, in
view. The runners in the games looked
ahead at this mark and ran forward in a focused way toward it. As part of the race metaphor it would
indicate the finish line of the race.
The aim of Paul’s race, his overarching goal, was to know Christ. This would include knowing the power of His
resurrection, and sharing in His sufferings.
He pressed toward this mark. This
is clear from verses 8-13. He was
throwing aside everything to reach his goal of knowing Christ as fully as
possible by the time he reached the end of his race.
Now,
we must identify the prize. The race
towards the goal is for the prize. If a
runner won the race at the games, passing the goal as the victor, then he would
be awarded the prize. It is most
helpful to look at another Scripture portion where Paul also uses the picture
of a race for a prize.
“Do you not know that in a race all the runners run, but only
one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all
things.
They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my
body and keep it under control, lest after
preaching to others, I myself should be
disqualified:” (1 Cor. 9: 24-27.)
The
Greek word for prize here is brabeion (Strong’s #,' 1017). It is used only twice in
the NT. It is used here in Philippians 3: 14
and also in 1 Corinthians
9: 24 quoted above. It refers specifically to the prize (a
perishable wreath) given to the victor in the athletic games of the time. The prize here for the believer equals the
reward given to the overcomer for his victorious race. It is the reward related to the coming 1,000 year kingdom.
It is the special portion of eternal life and co-ruling
with Christ in His millennial reign. It is the “out-resurrection.” From my study
the reward seems to be strongly related to the 1,000 year kingdom age, although
some carry over of special status into the eternal age for the overcomer may be
possible.
We
should note that the prize is a reward for running a victorious race. Paul was concerned in 1 Corinthians 9 quoted above that he would run in such a way as
to win. He was concerned about being
disqualified from being awarded the prize.
The prize is awarded to the victorious believer at the
Judgment Seat of Christ. There Jesus will examine the believer’s life
and decide if the believer will receive this prize or if he will forfeit this
reward in the kingdom of the next age.
Although
Paul’s goal was to know Christ fully, he also constantly kept this final examination at the Judgment Seat
in view. He knew this examination
awaited him at the end of the race [and before the time of “the First Resurrection”] and his desire for approval on
that day governed his life. Note the
following passage in 2 Corinthians 5:
“So whether we are at home or away, we make it our aim to please him. For we must all
appear before the judgment seat of
Christ, so that each one may receive what is
due for what he has done in the body, whether
good or evil.” (2 Cor. 5: 9-10)
It
is instructive to note how some other notable men of faith kept the Judgement Seat of Christ uppermost
in their minds, as Paul did, in their Christian life.
George
Whitefield:
A
biography of Whitefield noted that his awareness of an accounting at the Judgment Seat of Christ greatly
affected his behaviour. He constantly
lived with this guiding principle in mind.*
* Details are
noted in Arnold Dallimore’s biography entitled George Whitefield
See Vol. 2, p. 518. Whitefield was a
mighty evangelist much used by the Lord in “The Great
Awakening” of
George
Muller:
He
kept continually before him his stewardship of God’s property; and sought to make the most of the one brief
life on earth, and to use for the best and largest good the property held by
him in trust. The things of God were
deep realities, and, projecting every action and decision and motive into the
light of the judgement-seat of Christ, he asked himself how it would appear to
him in the light of that tribunal. Thus
he sought prayerfully and conscientiously so to live and labour, so to deny
himself, and, by love, serve God and man, as that he should not be ashamed
before Him at His coming.*
* Arthur T. Pierson, George Muller of Bristol (old
*
* * *
* * *
109
THE DOOR WAS
SHUT
BY ARLEN L
CHITWOOD
[Matthew 25: 10-13,
A.V. “And while
they went to buy, THE BRIDEGROOM CAME: and they that
were ready went in to the marriage: and THE DOOR WAS SHUT.
11
AFTERWARD came also the other virgins,
saying, Lord,
Lord, open to us.
12
But he answered and said, Verily I say unto you, I KNOW YOU NOT.
13 WATCH THEREFORE, for ye know neither the hour wherein the Son of man cometh.”]
-------
The Lord places a premium on His people watching and
being prepared for His return. This is
the crux of the message throughout the
Christian section of the Olivet Discourse: “Watch therefore, for ye know not what hour your Lord doth come.” “Therefore be ye also ready: for in such an
hour as ye think not the Son of man cometh” (24: 42, 44).
The
day is coming when the “master of the house” is going to come up and close the
door (Luke 13: 25). And when the Lord closes a door, an entirely
new situation comes into existence. The
Lord “openeth,
and no man shutteth; and
shutteth, and no man openeth” (Rev. 3: 7). When the Lord opens a door, an opportunity exists for
man to act in a specific realm and no man can shut that door. However, when the Lord closes a door which He
had previously opened, man’s opportunity to act in a particular realm ceases to exist; and no man can reopen that
door.
The
parable of the ten virgins is brought to a conclusion by the Lord closing a
previously opened door, leaving the
prepared on one side and the unprepared on the other. The
closed door separated those in possession of the extra portion of oil from
those not in possession of this extra portion. That is to say, the closed
door separated those who had availed themselves of the opportunity to overcome
in the spiritual warfare (now behind them) from those who had not availed
themselves of this opportunity, resulting in their being overcome; and the
closed door, resultingly, separated those granted the privilege to attend the
wedding festivities from those denied this privilege.
‘THE BRIDEGROOM CAME’
The
Bridegroom departed at the beginning of the present dispensation. He ascended into heaven to “prepare a place” in
the Father’s house for those who are to ascend the throne and reign as co-heirs with Him during the coming
age. His departure into heaven to perform a
present work on behalf of His future co-heirs is in perfect keeping with God’s
purpose for the entire present dispensation.
One goes hand in hand with the other; and Christ’s departure, His
present preparatory work, and God’s purpose for the present dispensation would
hold little meaning apart from a fulfilment of the promise, “And if I go and prepare a
place for you, I will come again, and receive you unto myself; that
where I am there ye may be also” (John 14: 2, 3). ...
Christ’s
departure into heaven to “prepare a place”
for His co-heirs must be looked upon as Messianic in scope. The word “prepare” refers
to making ready for something out ahead, which in this case could only
have to do with preparations for the Messianic Era (cf. Matt. 3: 3, Mark 14: 15, 16). Christ is presently in heaven making things
ready for those who are to ascend the throne with Him.
Christ
is the appointed “heir of all things,” and Christians are being invited to jointly realize
this inheritance with Him (Heb. 1: 2; Rom. 8: 17). Christ
will occupy His Own throne during that day, and overcoming Christians will sit
with Him on this throne (Rev. 3: 21). These are things which are in view in John 14: 1-3. The “abiding places”
which He has gone away to prepare are places with Him, positions with Him, in
the coming [Mssianic and Millennial] kingdom. These
are abiding
places within the Father’s
house, within the sphere of God’s
sovereign control of matters as they
pertain to this earth, and in that coming day all
of this will be
under the authority and control of the One Who has been appointed Heir, along
with co-heirs. Overcoming Christians
will dwell in
the new Jerusalem, they will occupy their place in the kingdom with Christ, seated with Him upon His
throne. ...
THE WEDDING
FESTIVITIES
One
should be careful at this point to avoid interpreting Scripture in the light of
marriage customs in the Western World today.
Marriage in the East during ancient times (and even in many instances
today) was performed through a legal contract.
Examples of Oriental marriage customs can be seen in Jacob’s marriages
to both Leah and Rachel and in Boaz’s marriage to Ruth.
Jacob
contracted with Laban to work seven years for his daughter, Rachel. At the conclusion of the seven years, Rachel, within Jacob’s thinking, became his wife,
for the terms of the contract had been fulfilled (Gen.
29: 18-21). A
seven-day festival was then held (cf. vv, 22, 27),
but the end of the first evening of the festival Laban tricked Jacob by
giving him Leah, the firstborn, rather
than Rachel. Jacob didn’t know until the next morning that he had been deceived. Then, to acquire Rachel as his wife, for whom
he had already worked seven years, he had to first fulfil Leah’s week (that is,
complete the week-long wedding festival) and then agree to serve Laban an
additional seven years. Jacob fulfilled
Leah’s week, and Laban then gave him Rachel as his wife also with the
understanding that he would work seven additional years (vv. 23-28). ...
With
these things in mind, one should be able to clearly see clearly that there is a sharp distinction in
Scripture between a marriage and the subsequent wedding festivities. From Biblical typology it appears clear that
the actual marriage between Christ and His bride has already occurred, though
He has yet to claim His bride in the antitype of Gen. 24:
67 and Ruth 4:
13.
He has already performed the required work (note Jacob’s work) and paid
the required price (note Boaz’s redemptive act). The marriage itself, in the true Scriptural
sense, would be part of a fulfilled
legal contract (as it were) between the Son and the Father, occurring at
The
wedding festivities attendant the marriage of God’s Son to His bride occur in
heaven following events at the
Judgment seat and preceding Christ’s
return to the earth with His angels at the end of the Tribulation. Decisions and determinations made at the judgment
seat of Christ reveal the identity of those privileged to enter into these
festivities.
The
parable of the ten virgins moves beyond the judgment seat into these
festivities. At that time a door will be closed. Individuals on one side of the door will be in
attendance at the wedding festivities, while individuals on the other side will
be denied admittance. And once this door
has been closed, those left on the outside will have missed the marriage
festivities forever. These festivities will occur once, never to be repeated.
‘AFTERWARD’
Man
is repeatedly warned in Scripture concerning the fact that opportunities do not exist forever. The
“accepted time,” the “day of salvation,”
is today.
Man does not know “what shall be on the morrow” (2 Cor.
6: 12; James 4: 13, 14).
Redeemed
man has been commanded, “Strive to enter in at the strait gate.” He is then
warned, “for many,
I say unto you, will
seek to enter in, and shall not be able” (Luke 13: 24). “Strive”
is a translation of the word agonizomai in
the Greek text. This is the same word
used in 1 Cor. 9: 25
(translated “striveth”) and is the Greek word from which we derive our
English word “agonize.” The thought behind the use of this word is to
strain every, muscle as one seeks to accomplish the task at hand.
In
Luke 13: 24 entrance through a strait gate is in
view, while in 1 Cor. 9: 25 running a race is in view. The word “strait” refers
to a narrow, constricted way, pointing to the difficulty involved in entering
through the gate. And the same thought
permeates the race beginning in 1 Cor. 9: 24. One has to do with a strait gate leading
unto “life” (cf. Matt. 7: 14), and the other with a race leading to a “crown.” Both though
point out ahead to the same thing - life in the coming age, occupying a
position with Christ in His kingdom.
This
is the matter which the rich, young ruler had in mind when he approached Jesus
and asked. “Good
Master, what good thing shall I do,
that I may have eternal life?” (Matt. 19: 16). The
words “eternal
life” in the English text are
misleading. The literal translation,
derived from the context, should be “1ife for the age.” The rich, young ruler was not asking how he
could receive eternal life, nor did Jesus respond to his question in this
sense.
Reference
to the same accounts in Mark’s and Luke’s gospels clearly reveals that the
rich, young ruler was thinking of life in the coming kingdom, not eternal life. Note
Mark 10: 17,
30 and
Luke 18: 18,
30. The question concerning obtaining life is
asked; and Jesus, alluding to this question, refers to life in the “world [‘age’] to come,” which of course has to do the Messianic Era rather than eternal life.
Further,
the rich, young ruler was asking about inheriting life (Mark 10: 17, Luke 18: 18).
Eternal life is not inherited.
Rather, it is a ‘free gift’, which, unlike an inheritance, cannot be
forfeited. The only type life in
Scripture associated with an inheritance is life in the coming kingdom.
Jesus
said that “a rich
man shall hardly [‘with difficulty’] enter into kingdom of the heavens” (Matt. 19: 23). There’s nothing whatsoever “difficult” about receiving eternal life; nor is “striving” involved.
Eternal life, a free gift, is something which the rich and the poor alike can acquire by
reaching out and taking it. It is completely out of character with the gospel of grace to say that it is more
difficult for a rich man to be saved than it is for any other type
individual. Entrance
into the kingdom though
(note: “kingdom
of the heavens,” the coming rule
of the heavens over the earth) is something altogether different. Discipleship is involved
(cf. Luke 14: 26,
27; John 8:
31; 15: 8), and riches
can become a great hindrance in this realm (Matt.
13: 22).
(There
is actually no word for “eternity” in the
Greek language of the New Testament. The
Greeks thought in the sense of “ages,” and eternity
for them was an endless succession of ages.
Aionios is the Greek
word normally translated “eternal” in
English versions of Scripture [this was the word used by the rich, young ruler
in Matt. 19:16]. Aionios is the adjective
equivalent of the noun aion [meaning ‘age’], which is
used innumerable times in the New Testament, often translated “world” [cf. Matt. 12: 32; 13: 22, 49; Heb. 1: 2; Heb. 13: 8, a plural form of the word used in the last two
references].
Mark 10: 30 provides an example of both aion and aionios used together: “... and in the world [aion] to come eternal [aionios] life.” Clearly, from both the text and context,
eternal life cannot be in view. On the
other hand, aionios is used innumerable times in the New Testament
in the sense of “eternal.” This use
though is derived from textual considerations, not from the meaning of the word
itself. Aionios, for example, is the word used in John 3: 16; and
the only type life which be derived through faith in Christ is “eternal life.”)
The
Lord in Luke 13: 24
refers to individuals who will seek to “enter in at the strait gate” and will be unable to so do. The reason for this is explained in the verse
which follows (v. 25),
and both verses together constitute one of the best parallel passages in
Scripture on the parable of the ten virgins.
Individuals are commanded to exert every muscle of their being in an
effort to enter (into life) through the narrow, constricted way while the door
is still open, for the day is coming, on
the morrow when the
door will be forever closed; and at that time such an opportunity will no
longer exist.
There
is no such thing today as a Christian seeking to run the race or enter in at
the strait gate and being unable to achieve the goal. The
door is presently open, and the Lord does not command His people to accomplish
tasks which they cannot accomplish.
However, the day is coming when the Master of the house will rise
up and close the door (v. 25), and once that door has been closed, there
will then be no such thing as a Christian ever running the race or entering in
at the strait gate. The day of
opportunity for man to act in this realm will be past, never to be repeated.
‘I KNOW YOU NOT’
The
Lord is omniscient. He knows
everyone and all things. Yet, in the
parable of the ten virgins, the Lord plainly declared that He did not know
those on the outside of the closed door seeking admittance to the wedding
festivities.
A
similar statement is recorded in Matt. 7: 21-23. Here
the Lord declared that certain individuals will appear in His presence “in that day” who will seek admittance into the kingdom
of the heavens on the basis of an intimate association with Him through their
previously performed miraculous works.
The Lord though will say, “I never knew you: depart from
me, ye that work iniquity [‘lawlessness’]” (v. 23).
“That day” is the time when those presently commanded to enter
in at “the strait
gate” appear before the Lord in judgment, with a view entrance into the kingdom (cf. vv.
13, 14, 21, 22); and as
evident from both the text and the context, the scene depicted in Matt. 7: 21-23 has to do
with Christians before the judgment seat.
“Many” are going to appear before the Lord “in that
day” who sought to enter in at the strait gate through a false intimate
association with the Lord. They became
involved in miraculous works, supposedly performed in the Lord’s name, but when
they one day appeared in the Lord’s presence He will reveal that He had nothing
to do with these works.
The
Lord’s statements, “I never knew you”
(Matt. 7:
23) and “I know you not”
(Matt. 25:
12) would have to be looked upon as relative statements relative to the matter at hand. (Actually, since the Lord is omniscient, He
could not make such a statement to anyone without it being relative. To the unsaved, it
would be relative to eternal life; to the saved, it would be relative to matters having to do with the [messianic] kingdom.)
In
Matt. 7: 23 the Lord’s negative response pertains to two
things: miraculous works (v. 22), and 2)
entrance into the kingdom (v. 21). The
Lord states that He had nothing to do
with these works, and He refuses to recognize those involved in such works relative to entrance into the kingdom. They had, in actuality, entered in at the
wide gate, the broad way (v. 14), and a revelation of this fact, in the Lord’s
presence, results in their being denied a position with Him in the [millennial] kingdom.
In
Matt. 25:
12 the Lord’s statement pertains to the
un-preparedness of the five foolish virgins, with the wedding festivities in
view. The foolish virgins were not
properly prepared to attend these festivities. Comparing the parable of the ten
virgins with the parable of the wedding feast in Matt.
22: 2-14, an absence of the extra supply of oil shows
un-preparedness in one while an absence of the wedding garment shows
un-preparedness in the other. The
connection is evident. A [regenerate] Christian
not filled with the Holy Spirit. typified by the extra portion of Oil, is in no
position to perform righteous acts (works) which make up the wedding
garment. Thus, different facets of the
same truth are taught in both parables.
The absence of the extra portion of Oil will result in Christians appearing before the Lord improperly clothed. They will not possess wedding garments,
appearing naked in
the Lord’s presence (cf. Matt. 21: 11-14; Rev. 3: 18; 19: 7-9). Consequently, because of their improper dress,
the Lord will not know them relative to entrance into the wedding festivities.
…
In
Matt. 7: 23, Christ’s use of the word ginosko clearly reveals His non-association with the miraculous
works which had been performed. Those
performing these works had been carrying on activities completely outside the
sphere of any type intimate relationship with Christ, though claiming such a
relationship. Thus, responding to their
question (which expects a positive response the way it is worded in the Greek
text [they actually thought these miraculous works were being performed through
the power of the Holy Spirit, in Christ’s name]; Christ was very careful to
show, by the use of the word ginosko, that He had absolutely nothing to
do with these works. ...
The
door was shut, and the Bridegroom did not recognize those on the other side of
the door as belonging to the group allowed to attend the marriage festivities.
They were thus left in a place described in the closing parable of the
Christian section of the Olivet Discourse as the “outer darkness” (25: 30; cf. Matt. 21: 11-13). That is, they were denied entrance into the
lighted banqueting hall where the festivities were being held and were left in
a place of darkness on the outside, with closed
doors separating
the two places.
‘WATCH THEREFORE’
In
His message to the Church in
The exhortation is to “Watch,” and it is accompanied by a warning. The
Lord will return at an unexpected time, and servants not watching will “suffer loss” and occupy a place with the unfaithful outside closed doors.
--------
HIS WIFE
HATH MADE HERSELF READY
“In Scripture the Church is typified as a virgin. Paul wrote, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” According to
Christ’s parable, ten virgins await the Bridegroom’s coming. In Scriptural numerology ten is used to
express worldly completion. Each virgin
carried a lamp. A lamp implies
light. Five were accounted wise because
they had oil. Five were judged foolish
because their lamps were going out. The
Bridegroom tarried right up to the midnight hour and the virgins were wooed to
sleep, or as one version has it, “they all nooded.” They were not
sleeping soundly, but were not awake, alert or watching (Luke 21: 24-36). Now
the foolish had had oil but not enough to carry them through the long night of
strain. Great grace will be needed to
overcome in this hour. Satan is
tirelessly seeking to “wear out the saints of the Most High.” Awakened at
the shout of the Bridegroom’s coming the foolish virgins discover themselves
unready. They attempt a hurried
spiritual trousseau. But the Bridegroom
has come, and ‘the door is shut’.” - SARAH
FOULKES
*
* * *
* * *
110
And Also
After That
BY ARLEN
L CHITWOOD
[Matthew 25: 10-13,
A.V. “And while
they went to buy, THE BRIDEGROOM CAME: and they that
were ready went in to the marriage: and THE DOOR WAS SHUT.
11
AFTERWARD came also the other virgins,
saying, Lord,
Lord, open to us.
12
But he answered and said, Verily I say unto you, I KNOW YOU NOT.
13 WATCH THEREFORE, for ye know neither the hour wherein the Son of man cometh.”]
-------
The Lord places a premium on His people watching and
being prepared for His return. This is
the crux of the message throughout the Christian
section of the Olivet Discourse: “Watch therefore, for ye know
not what hour your Lord doth come.” “Therefore be ye also
ready: for in such an hour as ye think not the Son of man cometh” (24: 42, 44).
The
day is coming when the “master of the house” is going to come up and close the
door (Luke 13: 25). And when the Lord closes a door, an entirely
new situation comes into existence. The
Lord “openeth,
and no man shutteth; and
shutteth, and no man openeth” (Rev. 3: 7). When the Lord opens a door, an opportunity exists for
man to act in a specific realm and no man can shut that door. However, when the Lord closes a door which He
had previously opened, man’s opportunity to act in a particular realm ceases to exist; and no man can reopen that
door.
The
parable of the ten virgins is brought to a conclusion by the Lord closing a
previously opened door, leaving the
prepared on one side and the unprepared on the other. The
closed door separated those in possession of the extra portion of oil from
those not in possession of this extra portion. That is to say, the closed
door separated those who had availed themselves of the opportunity to overcome
in the spiritual warfare (now behind them) from those who had not availed
themselves of this opportunity, resulting in their being overcome; and the
closed door, resultingly, separated those granted the privilege to attend the
wedding festivities from those denied this privilege.
‘THE BRIDEGROOM CAME’
The
Bridegroom departed at the beginning of the present dispensation. He ascended into heaven to “prepare a place” in
the Father’s house for those who are to ascend the throne and reign as co-heirs with Him during the coming
age. His departure into heaven to perform a
present work on behalf of His future co-heirs is in perfect keeping with God’s
purpose for the entire present dispensation.
One goes hand in hand with the other; and Christ’s departure, His
present preparatory work, and God’s purpose for the present dispensation would
hold little meaning apart from a fulfilment of the promise, “And if I go and prepare a
place for you, I will come again, and receive you unto myself; that
where I am there ye may be also” (John 14: 2, 3). ...
Christ’s
departure into heaven to “prepare a place”
for His co-heirs must be looked upon as Messianic in scope. The word “prepare” refers
to making ready for something out ahead, which in this case could only
have to do with preparations for the Messianic Era (cf. Matt. 3: 3, Mark 14: 15, 16). Christ is presently in heaven making things
ready for those who are to ascend the throne with Him.
Christ
is the appointed “heir of all things,” and Christians are being invited to jointly realize
this inheritance with Him (Heb. 1: 2; Rom. 8: 17). Christ
will occupy His Own throne during that day, and overcoming Christians will sit
with Him on this throne (Rev. 3: 21). These are things which are in view in John 14: 1-3. The “abiding places”
which He has gone away to prepare are places with Him, positions with Him, in
the coming [Mssianic and Millennial] kingdom. These
are abiding
places within the Father’s
house, within the sphere of God’s
sovereign control of matters as they
pertain to this earth, and in that coming day all
of this will be
under the authority and control of the One Who has been appointed Heir, along
with co-heirs. Overcoming Christians
will dwell in
the new Jerusalem, they will occupy their place in the kingdom with Christ, seated with Him upon His
throne. ...
THE WEDDING
FESTIVITIES
One
should be careful at this point to avoid interpreting Scripture in the light of
marriage customs in the Western World today.
Marriage in the East during ancient times (and even in many instances
today) was performed through a legal contract.
Examples of Oriental marriage customs can be seen in Jacob’s marriages
to both Leah and Rachel and in Boaz’s marriage to Ruth.
Jacob
contracted with Laban to work seven years for his daughter, Rachel. At the conclusion of the seven years, Rachel, within Jacob’s thinking, became his wife,
for the terms of the contract had been fulfilled (Gen.
29: 18-21). A
seven-day festival was then held (cf. vv, 22, 27),
but the end of the first evening of the festival Laban tricked Jacob by giving
him Leah, the firstborn, rather than
Rachel. Jacob didn’t know until the next morning that he had been deceived. Then, to acquire Rachel as his wife, for whom
he had already worked seven years, he had to first fulfil Leah’s week (that is,
complete the week-long wedding festival) and then agree to serve Laban an
additional seven years. Jacob fulfilled
Leah’s week, and Laban then gave him Rachel as his wife also with the
understanding that he would work seven additional years (vv. 23-28). ...
With
these things in mind, one should be able to clearly see clearly that there is a sharp distinction in
Scripture between a marriage and the subsequent wedding festivities. From Biblical typology it appears clear that
the actual marriage between Christ and His bride has already occurred, though
He has yet to claim His bride in the antitype of Gen. 24:
67 and Ruth 4:
13.
He has already performed the required work (note Jacob’s work) and paid
the required price (note Boaz’s redemptive act). The marriage itself, in the true Scriptural
sense, would be part of a fulfilled
legal contract (as it were) between the Son and the Father, occurring at
The
wedding festivities attendant the marriage of God’s Son to His bride occur in
heaven following events at the
Judgment seat and preceding Christ’s
return to the earth with His angels at the end of the Tribulation. Decisions and determinations made at the judgment
seat of Christ reveal the identity of those privileged to enter into these
festivities.
The
parable of the ten virgins moves beyond the judgment seat into these
festivities. At that time a door will be closed. Individuals on one side of the door will be in
attendance at the wedding festivities, while individuals on the other side will
be denied admittance. And once this door
has been closed, those left on the outside will have missed the marriage
festivities forever. These festivities will occur once, never to be repeated.
‘AFTERWARD’
Man
is repeatedly warned in Scripture concerning the fact that opportunities do not exist forever. The
“accepted time,” the “day of salvation,”
is today.
Man does not know “what shall be on the morrow” (2 Cor.
6: 12; James 4: 13, 14).
Redeemed
man has been commanded, “Strive to enter in at the strait gate.” He is then
warned, “for many,
I say unto you, will
seek to enter in, and shall not be able” (Luke 13: 24). “Strive”
is a translation of the word agonizomai in
the Greek text. This is the same word
used in 1 Cor. 9: 25
(translated “striveth”) and is the Greek word from which we derive our
English word “agonize.” The thought behind the use of this word is to
strain every, muscle as one seeks to accomplish the task at hand.
In
Luke 13: 24 entrance through a strait gate is in
view, while in 1 Cor. 9: 25 running a race is in view. The word “strait” refers
to a narrow, constricted way, pointing to the difficulty involved in entering
through the gate. And the same thought
permeates the race beginning in 1 Cor. 9: 24. One has to do with a strait gate leading
unto “life” (cf. Matt. 7: 14), and the other with a race leading to a “crown.” Both though
point out ahead to the same thing - life in the coming age, occupying a
position with Christ in His kingdom.
This
is the matter which the rich, young ruler had in mind when he approached Jesus
and asked. “Good
Master, what good thing shall I do,
that I may have eternal life?” (Matt. 19: 16). The
words “eternal
life” in the English text are
misleading. The literal translation, derived
from the context, should be “1ife for the age.” The rich, young ruler was not asking how he
could receive eternal life, nor did Jesus respond to his question in this
sense.
Reference
to the same accounts in Mark’s and Luke’s gospels clearly reveals that the
rich, young ruler was thinking of life in the coming kingdom, not eternal life. Note
Mark 10: 17,
30 and
Luke 18: 18,
30. The question concerning obtaining life is
asked; and Jesus, alluding to this question, refers to life in the “world [‘age’] to come,” which of course has to do the Messianic Era rather than eternal life.
Further,
the rich, young ruler was asking about inheriting life (Mark 10: 17, Luke 18: 18).
Eternal life is not inherited.
Rather, it is a ‘free gift’, which, unlike an inheritance, cannot be
forfeited. The only type life in
Scripture associated with an inheritance is life in the coming kingdom.
Jesus
said that “a rich
man shall hardly [‘with difficulty’] enter into kingdom of the heavens” (Matt. 19: 23). There’s nothing whatsoever “difficult” about receiving eternal life; nor is “striving” involved.
Eternal life, a free gift, is something which the rich and the poor alike can acquire by
reaching out and taking it. It is completely out of character with the gospel of grace to say that it is more
difficult for a rich man to be saved than it is for any other type
individual. Entrance
into the kingdom though
(note: “kingdom
of the heavens,” the coming rule
of the heavens over the earth) is something altogether different. Discipleship is involved
(cf. Luke 14: 26,
27; John 8:
31; 15: 8), and riches
can become a great hindrance in this realm (Matt.
13: 22).
(There
is actually no word for “eternity” in the
Greek language of the New Testament. The
Greeks thought in the sense of “ages,” and
eternity for them was an endless succession of ages. Aionios is the Greek word normally translated “eternal” in English versions of Scripture [this was the word used by the rich,
young ruler in Matt. 19:16]. Aionios is
the adjective equivalent of the noun aion [meaning ‘age’], which is
used innumerable times in the New Testament, often translated “world” [cf. Matt. 12: 32; 13: 22, 49; Heb. 1: 2; Heb. 13: 8, a plural form of the word used in the last two
references].
Mark 10: 30 provides an example of both aion and aionios used together: “... and in the world [aion] to come eternal [aionios] life.” Clearly, from both the text and context,
eternal life cannot be in view. On the
other hand, aionios is used innumerable times in the New
Testament in the sense of “eternal.” This use though is derived from textual
considerations, not from the meaning of the word itself. Aionios, for example, is the word used in John
3: 16; and the only type life which
be derived through faith in Christ is “eternal life.”)
The
Lord in Luke 13: 24
refers to individuals who will seek to “enter in at the strait gate” and will be unable to so do. The reason for this is explained in the verse
which follows (v. 25),
and both verses together constitute one of the best parallel passages in
Scripture on the parable of the ten virgins.
Individuals are commanded to exert every muscle of their being in an
effort to enter (into life) through the narrow, constricted way while the door
is still open, for the day is coming, on
the morrow when the
door will be forever closed; and at that time such an opportunity will no
longer exist.
There
is no such thing today as a Christian seeking to run the race or enter in at
the strait gate and being unable to achieve the goal. The
door is presently open, and the Lord does not command His people to accomplish
tasks which they cannot accomplish.
However, the day is coming when the Master of the house will rise
up and close the door (v. 25), and once that door has been closed, there
will then be no such thing as a Christian ever running the race or entering in
at the strait gate. The day of
opportunity for man to act in this realm will be past, never to be repeated.
‘I KNOW YOU NOT’
The
Lord is omniscient. He knows
everyone and all things. Yet, in the
parable of the ten virgins, the Lord plainly declared that He did not know
those on the outside of the closed door seeking admittance to the wedding
festivities.
A
similar statement is recorded in Matt. 7: 21-23. Here
the Lord declared that certain individuals will appear in His presence “in that day” who will seek admittance into the kingdom
of the heavens on the basis of an intimate association with Him through their
previously performed miraculous works.
The Lord though will say, “I never knew you: depart from
me, ye that work iniquity [‘lawlessness’]” (v. 23).
“That day” is the time when those presently commanded to enter
in at “the strait
gate” appear before the Lord in judgment, with a view entrance into the kingdom (cf. vv.
13, 14, 21, 22); and as
evident from both the text and the context, the scene depicted in Matt. 7: 21-23 has to do
with Christians before the judgment seat.
“Many” are going to appear before the Lord “in
that day” who sought to enter in at the strait gate through a false
intimate association with the Lord. They
became involved in miraculous works, supposedly performed in the Lord’s name,
but when they one day appeared in the Lord’s presence He will reveal that He
had nothing to do with these works.
The
Lord’s statements, “I never knew you”
(Matt. 7:
23) and “I know you not”
(Matt. 25:
12) would have to be looked upon as relative statements relative to the matter at hand. (Actually, since the Lord is omniscient, He
could not make such a statement to anyone without it being relative. To the unsaved, it
would be relative to eternal life; to the saved, it would be relative to matters having to do with the [messianic] kingdom.)
In
Matt. 7: 23 the Lord’s negative response pertains to two
things: miraculous works (v. 22), and 2)
entrance into the kingdom (v. 21). The
Lord states that He had nothing to do
with these works, and He refuses to recognize those involved in such works relative to entrance into the kingdom. They had, in actuality, entered in at the
wide gate, the broad way (v. 14), and a revelation of this fact, in the Lord’s
presence, results in their being denied a position with Him in the [millennial] kingdom.
In
Matt. 25:
12 the Lord’s statement pertains to the
un-preparedness of the five foolish virgins, with the wedding festivities in
view. The foolish virgins were not
properly prepared to attend these festivities. Comparing the parable of the ten
virgins with the parable of the wedding feast in Matt.
22: 2-14, an absence of the extra supply of oil shows
un-preparedness in one while an absence of the wedding garment shows
un-preparedness in the other. The
connection is evident. A [regenerate] Christian
not filled with the Holy Spirit. typified by the extra portion of Oil, is in no
position to perform righteous acts (works) which make up the wedding
garment. Thus, different facets of the
same truth are taught in both parables.
The absence of the extra portion of Oil will result in Christians appearing before the Lord improperly clothed. They will not possess wedding garments,
appearing naked in
the Lord’s presence (cf. Matt. 21: 11-14; Rev. 3: 18; 19: 7-9). Consequently, because of their improper dress,
the Lord will not know them relative to entrance into the wedding festivities.
…
In
Matt. 7: 23, Christ’s use of the word ginosko clearly reveals His non-association with the miraculous
works which had been performed. Those
performing these works had been carrying on activities completely outside the
sphere of any type intimate relationship with Christ, though claiming such a
relationship. Thus, responding to their
question (which expects a positive response the way it is worded in the Greek
text [they actually thought these miraculous works were being performed through
the power of the Holy Spirit, in Christ’s name]; Christ was very careful to
show, by the use of the word ginosko, that He had absolutely nothing to
do with these works. ...
The
door was shut, and the Bridegroom did not recognize those on the other side of
the door as belonging to the group allowed to attend the marriage festivities.
They were thus left in a place described in the closing parable of the
Christian section of the Olivet Discourse as the “outer darkness” (25: 30; cf. Matt. 21: 11-13). That is, they were denied entrance into the
lighted banqueting hall where the festivities were being held and were left in
a place of darkness on the outside, with closed
doors separating
the two places.
‘WATCH THEREFORE’
In
His message to the Church in
The exhortation is to “Watch,” and it is accompanied by a warning. The
Lord will return at an unexpected time, and servants not watching will “suffer
loss” and occupy a place with the unfaithful outside
closed doors.
--------
HIS WIFE
HATH MADE HERSELF READY
“In Scripture the Church is typified as a virgin. Paul wrote, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” According to
Christ’s parable, ten virgins await the Bridegroom’s coming. In Scriptural numerology ten is used to
express worldly completion. Each virgin
carried a lamp. A lamp implies
light. Five were accounted wise because
they had oil. Five were judged foolish
because their lamps were going out. The
Bridegroom tarried right up to the midnight hour and the virgins were wooed to sleep, or as one version has it, “they all nodded.” They were not
sleeping soundly, but were not awake, alert or watching (Luke 21: 24-36). Now
the foolish had had oil but not enough to carry them through the long night of
strain. Great grace will be needed to
overcome in this hour. Satan is
tirelessly seeking to “wear out the saints of the Most High.” Awakened at
the shout of the Bridegroom’s coming the foolish virgins discover themselves
unready. They attempt a hurried
spiritual trousseau. But the Bridegroom
has come, and ‘the door is shut’.” - SARAH
FOULKES
*
* * *
* * *
110
And Also
After That
BY ARLEN
L CHITWOOD
“Even as Sodom and
Gomorrah, and the cities about them in like
manner, giving themselves over to fornication,
and going after strange flesh, are set forth for an example, suffering
the vengeance of eternal fire:” (Jude 7).
AN INTRODUCTION
Jude is an epistle dealing specifically with “apostasy” in the
latter days and with “judgment” which follows this apostasy. The Church Age begins in the New Testament
with the Acts of the Apostles and terminates, as described in the Epistle of Jude,
with the Acts of the Apostates. The Book of Acts describes the history of the early Church, and the Epistle of Jude reveals how
this history will end.
The
exact positions which the Book of Acts and the Epistle of Jude occupy in the
canon of Scripture are in perfect keeping with their respective contents. The Book of Acts immediately precedes the
Church epistles, providing a smooth, transitional movement from the gospels
into the epistles; and the Epistle of Jude appears as the last of all the
Church epistles, introducing the Book of Revelation by the great apostasy which precedes the coming Day of the Lord.
Christians
familiar with what Scripture teaches will have no difficulty understanding why
the present [evil] age will end in apostasy. The entire matter stems from an incident
occurring very early in the history of the Church. In Matt. 13: 33, in the
parables of the mysteries of the kingdom of the heavens, a woman took leaven
and hid this leaven “in three measures of meal, till
the whole was leavened.” (Note
also the “parable
of the tares” and the “parable of the mustard seed” [vv. 24-32].) All seven parables in this chapter have to do
with the course of Christianity throughout the present age and / or with events
at the conclusion of the age after the [‘accounted worthy’ (Lk. 21: 35, A.V. cf.
Rev. 3: 10) members of the] Church has been removed from the sphere of activity, but preceding the
establishment of the Messianic Kingdom.
Once this woman placed leaven in the three measures of meal, the course
of Christianity was set. The leaven would
work in the meal throughout the age, climaxing its work at the end of the age
with the entire three measures of meal being completely saturated with leaven.
“Leaven” in Scripture always refers to that which is false or
corrupt. The “leaven of the Pharisees
and of the Sadducees” was false
doctrine (Matt. 16: 6-12), and “leaven” associated with a Christian refers to sin in his life
(cf. Ex. 12: 14-20; 1 Cor. 5: 1-8). Leaven
in Exodus, chapter
twelve, because of what it symbolized, could occupy no place in the
house of an Israelite following the issues surrounding the death of the
firstborn in Egypt; and that which leaven symbolizes (sin, corruption) must, in
like manner, never be
allowed to occupy a place in the life of a Christian.
-------
And Also
After That
Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves
over to fornication, and going after strange flesh, are set forth for
an example, suffering the vengeance of eternal fire (Jude 7).
The
world during Noah’s day experienced destruction as a direct result of angelic
intervention in the affairs of the human race; four cities in the Jordan plain
were destroyed during the days of Abraham for this same reason; and the
Israelites under Moses were told to go into the land of Canaan and slay every
inhabitant for, once again, this same reason.
Angels in the
Before
the Flood, this union involved the families of the earth. After the Flood, this union appears to have
been confined more particularly to the inhabitants of the land in the Abrahamic
covenant. The cohabitation of angels in
the
Man
in his present state cannot exercise power over the earth. This is graphically illustrated by comparing
the command given to Adam and Eve before the fall with the similar command
given to Noah and his sons following the Flood.
These commands, to a point, were identical. One was given at the beginning of an unfallen
human race (Gen. 1:
28), and the other was given at the new
beginning of a fallen human race (Gen. 9: 1). However, one part of the command
given to Adam and Eve was not repeated in the command given to Noah and his
sons. Adam and Eve were told to “subdue it [the earth]: and have dominion [rule] ...”; but this was not - for it could not be -
repeated in the command given to Noah and his sons. Fallen man must await the time of the “manifestation of the sons of God” (Rom. 8: 18-23) - which includes 1) a separate and
distinct creation, 2)
redemption, and 3) adoption - for he can rule nothing within the sphere of
governmental control “before the time”
(1 Cor. 4: 5).
The
nation of
[* See Heb. 12: 16, 17 and G.
H. Lang’s “Firstborn Sons Their Rights and Risks.”]
Before
the Flood, Satan’s strategy consisted of an attempt to corrupt the lineages of
the families of the earth in order to prevent the appearance of the Seed of the
Woman, Who would not only be man’s Redeemer but would ultimately crush Satan’s
head. After the Flood, Satan changed his
strategy somewhat and concentrated his efforts on corrupting the nations
dwelling in the land covenanted to Abraham, Isaac, and Jacob. This task was accomplished prior to the
establishment of
Aside
from the fact that
Not
only was
Satan
tried to accomplish this task in
Nephilim and
Rephaim
Prior
to the Flood, the cohabitation of the sons of God with the daughters of men
resulted in offspring called Nephilim. Following
the Flood, when this union occurred again, these offspring were known by two
names: Nephilim, and Rephaim. The
translators of the Septuagint (Greek version of the Old Testament) used the
word Gigantes in most instances for both of these words. Gigantes is the
Greek word for “giants,” and this is the thought that is carried over into
several verses of the King James Version (e.g.
Gen. 6:
4; 14: 5; Num. 13: 33). However, this meaning may have been only
secondary to what the translators of the Septuagint Version had in mind. Gigantes comes from a root form which signifies “earth-born”
rather than gigantic stature. The use of
Gigantes in this respect would, contextually,
refer to “earth-born individuals [individuals born on the earth, having heavenly fathers and
earthly mothers],” with a secondary thought having to do with “physical stature.”
Nephilim is simply the
plural form of a Hebrew word meaning “to fall,”
and Rephaim is the
plural form of another Hebrew word meaning “to heal.” A cognate form for Rephaim though would carry the thought of “casting down,” or “falling
down.” Understanding the word in
this latter sense would appear to be more in keeping with the fact that Rephaim is
simply another name for the Nephilim, referring to this same group of individuals - “fallen ones.”
The
word Nephilim is
used only three times in the Old Testament in passages referring to
offspring resulting from the cohabitation of the sons of God [i.e., fallen angels] with
the daughters of men (Gen. 6: 4; Num. 13: 33). But the word Rephaim is used numerous times referring to
these individuals (Gen. 14: 15; 15: 20; Deut. 2: 11, 20; 3: 11, 13; Joshua 12: 4; 13: 12; 15: 8; 17: 15; 18: 16; 2 Sam. 5: 18, 22; 23: 13; 1 Chron. 11: 15; 14: 9; 20: 4, 6, 8; Job 26: 5; Psa. 88: 10; Prov. 2: 18; 9: 18; 21: 16; Isa. 14: 9; 17: 5; 26: 14, 19).
English versions of the Old Testament handle the Hebrew words Nephilim and Rephaim in different ways. The words are many times transliterated
rather than translated. Other times
translations are attempted (e.g. “giants,” “departed spirits,”
“spirits of the dead,” “deceased,” “death,” “dead” [ref. KJV,
ASV, NASB, NIV]). All that can be known
about the Nephilim and Rephaim must be derived from these passages in
conjunction with related Scripture.
During
the days of Abraham the Rephaim could be found among the
inhabitants of five cities in the
It
is evident from Gen. 14: 1-5 that the Nephilim and Rephaim were in the
There
are two entrances of the people of God into the
The
Nephilim and Rephaim were individuals of gigantic stature
and great strength. Their gigantic
stature can be seen in the report of the ten faithless spies at Kadesh-Barnea (Num. 13: 33), the apparent size of Og, king of
The
first time the Nephilim and Rephaim
appeared (called Nephilim only in antediluvian days), God destroyed them by the waters of a
Flood. The second time these individuals
appeared, God, destroyed a segment in the destruction of the cities of the
plain and later commanded the nation of
The Cities
of the Plain
Scripture
in several places singles out angelic activity involving sexual perversions in
the cities of the plain during the days of Abraham. Jude 7
specifically states that individuals living in the cities of the
Jude 7 is usally taken to refer only to homosexuality, in accord with
Gen. 19: 1-11. This interpretation, however, is too
limited. Rephaim were associated with the cities of the
plain (Gen. 14:
1-5),
necessitating sexual relations between angels and female members of the human
race as well. Jude
7 and the parallel section in 2 Peter 2:
6 actually have to do with both homosexual
and heterosexual acts, and the Genesis account points to widespread perversions
in both spheres.
1. Degeneracy of the Sodomites
The
account in Gen. 19:
1-11, showing
the utter degeneracy of the inhabitants in the cities of the plain, has to do
with men and homosexuality; but the Scriptures in 2
Peter and Jude, alluding to both
homosexual and heterosexual acts between angels and members of the human race,
place both types of sexual perversions occurring in these cities on the same
basic level. And, in this respect, the
apparent utter degeneracy of the entire populace - both male and female - can
be seen by what is revealed in the Genesis account.
The
night preceding the destruction of the cities of the plain Lot had given two
angels, sent to
2. Evident Past History of
There
is more to Genesis, chapter
nineteen than Lot just being very insistent that two unknown strangers
spend the night inside the safety of his house, and the men of
The
inference from the record appears to clearly indicate that both Lot and the men
of
By
comparing Gen. 19:
4-11; 2
Peter 2: 4-8;
Jude 6, 7 it appears clear that the
men of
Angels,
Nephilim, and Rephaim in Tartarus
The
angels who sinned both before and following the Flood by taking upon themselves
the form of man, leaving their positions of power in the heavens, and coming to
earth for the specific purpose of cohabiting with members of the human race are
today confined with chains in Tartarus. Not only are they confined
in this place, but it would appear that their progeny, the Nephilim and Rephaim are also there. Tartarus is located in a
particular section of Sheol* reserved
specifically for these individuals.*
* Sheol (Gr. Hades) is more commonly known as the place
into which the souls of certain individuals go at the time of death. … (Luke 16:
19-31). At the time of Christ’s death, His soul went
into Sheol, into Abraham’s bosom, and remained in this place until the time of
His resurrection (Acts 2: 30, 31). … Thus,
Sheol,
insofar as man is concerned, is simply a place housing the souls of certain
individuals between the time of death and the time of resurrection.*
[* The
belief that disembodied souls can ascend into the presence of God in Heaven before
the time of “the first resurrection” (Rev. 20: 4-6, R.V.) and
without an immortal body of “flesh and bones”
(Lk. 24: 39) is a
grave error: it negatives the need for our RESUTRRECTION! It also suggests that we can get into Heaven
by a different
method, or by using a different route, than that which was
taken by our Lord and Saviour, Christ Jesus, Who is our Forerunner! “No man hath ascended up to heaven,” said John the
Apostle, “but he that came down from heaven, even the Son of man which is in heaven” (John 3: 13,
A.V.). “In my
Father’s house are many mansions; if it were not
so, I would have told you. And if I go to prepare a place for you, I WILL COME AGAIN,
and will receive you unto myself; that where I am, there ye
may be also” (14: 2, 3,
R.V.).
If
Christ had to wait for “three days and three nights
in the
heart of the earth” (in Hades) before ascending into heaven
(John 20: 17); then the “souls under the altar”
(Rev. 6: 9-11) must wait
also! Does Peter not teach the disciples
of Christ the same truth in Acts chapter 2.
- ten days after the ascension of our Lord - “for
David ascended not into the heavens” (v.
34)?
In Rev. 11
we read that the God’s “Two Witnesses” (Rev. 11), who are slain (put to death) by the
Antichrist! This is further evidence and
proof that the “Heaven” where Enoch and Elijah
were rapt, cannnot be the highest “Heaven,” where our Lord Christ is now seated at His
Father’s right hand, waiting for the time when His
enemies will be made His footstool, (Psa. 110: 1): and the apostle Paul’s statement in 2 Tim. 2: 18, is further proof that those who teach that “the resurrection is past
already” are in error: it is an “overthrow the faith”!
The
whole
man, (not just a part of man) must be redeemed - his spirit, soul and body: all
that Death has separated, will be reunited at the time of RESURRECTION. Hence the need for the
above paragraph of our brother’s writing to be edited.
See
also a short extract from a tract by Joseph Ellison On ‘THE INTERMEDIATE STATE’ at the end of this writing. ]
Sheol is located
beneath the surface of the earth, and directionally it is always spoken of as
being “down” (cf. Num. 16: 32, 33; Isa.
14: 9; Jonah 2: 2, 6). This is
where the thought from the so-called “Apostles Creed”
concerning Christ descending “into hell [‘Sheol’]” is
derived. Christ descended into Sheol. …When Christ died His [animating] “spirit” went into the presence of the Father in
heaven, His “soul” went into ‘Sheol’
[= ‘Hades’
LXX. & R.V. Acts 2: 31], and His “body”
was later taken down from the Cross and placed in Joseph of Arimathaea’s
tomb* (cf. Luke
23: 46-53;
Eccl. 12:
7; Psa. 16:
10).
[* NOTE: The precise time our Lord’s dead body
lay motionless (i.e., without ‘corruption’
(i.e., without any decomposition from the effect of Death upon it - which was
an exception
from the bodies of all other deceased bodies), is precisely the time which He spent
in the underworld of the dead in ‘Hades’
- “Three days and three nights” ONLY; and according to His word, (Matt. 12: 40, R.V.).]
However,
when Christ descended into Sheol following the events of Calvary He did not then, as many Bible
students believe, go to Tartarus and deliver His proclamation. His presence in Sheol between His death and resurrection was not in any way connected
with this announcement, for the announcement could not be delivered at this
time. Although He had paid redemption’s
price - His Own shed blood - the victory was not yet complete. He must first be victorious over death
itself, which awaited His resurrection.
It was only following His resurrection, in accord with 1 Peter 3: 18-20 - when [His] body,
soul, and spirit were reunited - that Christ went to Tartarus and delivered His
proclamation to imprisoned angels.
Although
the angels who sinned both before and after the Flood were in Tartarus at this
time (2 Peter 2: 4-6), only the angels who sinned before the Flood
are mentioned in 1 Peter 3: 20 as being recipients of Christ’s
proclamation. Their sin was limited to a
direct attack against the Seed of the Woman, and the folly of what they had
attempted could now be demonstrated. The
resurrected Christ, the Seed of the Woman, stood in their presence. He had paid the price for man’s redemption, and
He had been victorious over death itself.
He was now man’s resurrected Redeemer Who held the “keys of hell [‘Hades’] and of death” (Rev. 1: 18). The
angels who sinned following the Flood, although still seeking to prevent the
appearance of the Seed of the Woman, directed their attack more specifically
against
The
angels who sinned following the Flood, directing their attack were specifically
against Israel, have counterparts in angels who will commit this same sin at
the end of the present age: “As it was in the
days of Noah ... Likewise also as it was in the days of Lot ... Even thus shall it
be in the day when the Son of man is revealed” (Luke 17: 26-30). The cohabitation of angels with members of the human race will occur
once again, both on heterosexual and homosexual levels. This
latter-day angelic attack will be
directed mainly against
The
man of sin will be of the Rephaim. He will be the actual son
of Satan. Note the expression, “thy [Satan’s] seed,” in
Gen. 3: 15. He will
also have Rephaim ruling the
earth with him during the Tribulation - Rulers who will possess power directly
under the man of sin, mentioned in the Book of Revelation (cf. chs. 13, 17), are
revealed in Old Testament Scriptures to be Rephaim - “men” (cf. Rev. 13: 18), but
not men as we know them today. Satan
will rule the earth during the Tribulation through his son, and high-ranking
angels in Satan’s kingdom will also rule the earth with Satan through sons
begotten by angels - possibly their very own sons.
Isa. 26: 13,
14 reveals that during the Tribulation “other lords,” Rephaim, will have dominion over
Isa. 26: 19
reveals the destruction of the Rephaim, and Job 26: 5 reveals where they will be consigned following
their destruction. The passage in Isaiah
states, “... the earth shall cast out the dead
[lit. ‘... the Raphaim will be caused to fall on the earth’]”; and
the passage in Job states, “Dead things are formed from under the waters, and the inhabitants thereof [lit. ‘Rephaim are put to pain’ (i.e.,
writhe like a woman in travail) deep under the
waters, and their inhabitants’]” These Rephaim are further seen imprisoned in a
section of Sheol with Satan in Isa. 14: 9-11 (the word translated “dead”
in v. 9
is Rephaim in the Hebrew text. Also, note from this text that the “bottomless pit” [‘abyss’]” in Rev.
20: 1-3 is located in a section of Sheol).
The
prison where the Rephaim from the coming Tribulation are to be confined with
Satan appears to be in the section of Sheol called Tartarus. Other inhabitants are
mentioned, which could be not only the Nephilim and Rephaim from the days
before and after the Flood, but also their angelic fathers. This place is located “deep under the waters,” at the bottom of the sea. The “sea” in Rev.
20: 13 is
apparently an allusion to this place. The sea giving up “the dead which were in
it” cannot refer to those in the human realm, for they are all included in the
expression “death
and hell [‘Hades’] delivered up the dead which were in them.” These are two separate groups of
individuals. The first group is taken
from the sea, and corresponding Scripture locates this place more specifically as
being at the bottom of the sea and associated with Nephilim, Rephaim, and angels. The
other group is taken from the place more specifically called Hades in
this passage and has to do with the unsaved dead [and the saved dead,
who were not resurrected at “the first resurrection”] of all the
ages from the lineage of Adam. Unsaved
descendants of Adam, angels who sinned both before and after the Flood, and the
progeny of these angels - Nephilim and Rephaim will one day be removed from their
corresponding sections of Sheol / Hades and appear
before the Great White Throne to be judged.
-------
THE
“There
is no charge of intentional misleading, in the part of those Bible teachers who
assume, that the Christian enters into his final glory at [the
time of] death.
Eschatological teaching would be greatly simplified if we were able to
take that [common belief] for granted.
Assuming that to be the final statement of truth, then it would
disqualify several important Christian doctrines. The Second
Advent of our Lord would be one of them.
Why should it be necessary for Him to - ‘come again and receive you unto Myself,’ if His people go to Him*
in a final sense at death? The New
Testament doctrine of the resurrection of the Christian dead, when the Lord
shall come, would be redundant if we were able to say of all departed saints
that “the
resurrection is past already.” It would not be the first time in the
Christian era that such a disastrous thing has been taught (2 Tim. 2: 18).
[*That is, immediately into Heaven at death. For, “If I make my
bed in
Sheol,”
- the underworld of the dead - “behold, thou
art there” (Psa.
139: 8b,
R.V.) ALSO! Compare this with Lk. 24: 25, 44, 45 ff, R.V.]
“Consider
for a moment the evidence of this mistaken conception, in those well-known
lines of Charles Wesley as follows:- ‘Come let us join our friends above, who have received
the prize … Let all the saints terrestrial sing with those to glory gone.” Judge for yourself as to whether the perfect
poet was also a perfect theologian, by an enquiry like this: is “the prize received”
in the hymn, the same as the one anticipated by Paul in Phil.
3: 10-14 - “I press toward the
mark, for the prize of the high calling, of God in Christ Jesus”? If so, then
there would be this difference between Paul and Wesley - the former expected it
in the “out-resurrection
from among the dead,” which he
sought so diligently to attain [i.e., ‘to gain by effort’], and
the latter at the time of his death. It
is one thing to sing:- “Around the throne of God in heaven, thousands of children
stand,” but quite another thing to prove it from the Holy Scriptures.
“Like
the steam locomotive on its two wheel tracts, so our thoughts must run along the
appointed track, if we are to reach the terminus of truth in safety. Alignment of truth is imperative, both for
the in-working of our salvation, and the out-working of it in the future; and
this is the alignment we follow. The
First Advent of Christ into this world, is the
gateway into [eternal] salvation: His Second Advent is the gateway into [His
millennial and manifested] glory.* The former is the controlling factor of grace, the latter is the governing factor
of our expectations, which is to be consummated
by a mighty, collective movement, on the part of all [“accounted worthy”] saints, and of all dispensations up to that
time. It is therefore an Axiom of
Christian doctrine, that there is an interval of time lying between the
Christian’s death, and the coming of the Lord to receive him unto Himself. …”
[* See Isa. 11:
9; Hab. 2: 14. cf.
- JOSEPH ELLISON
*
* * *
* * *
111
THE ORCHARD
OF GOD
By D. M. PANTON, B.A.
It is most
wonderful to realize that ‘the fruit of the Spirit’ is,
necessarily, an exact description of God: the Spirit’s mere presence in the
human produces this orchard of God, and so God is it. Here is the fruit (Gal.
5: 22): -
Love, joy, peace, longsuffering,
kindness, goodness, faithfulness, meekness, temperance: all this is what God is:
what a revelation! Nine virtues: nine is
the number of the Holy Spirit, nine miraculous gifts, a nine-fold fruit, etc.:
three - the number of the Godhead - multiplied into three - the essence of
Deity, the full presence of the Trinity.
Fruit
NOW
it is exceedingly illuminating to note exactly what produces the radiant
character. Fruit is the most perfect
development of a plant, and the object for which it was created; and fruit is never
produced at once, but grows gradually out of the life of the tree. Trees may be vividly alive, and yet have no
fruit, or very little or very imperfect fruit.
It is as our Lord puts it:- first the blade, proving a living plant;
then the ear, or fruit beginning; and only finally, the full corn in the
ear. Thus we realize the radiant
character for which we were born again.* How is it, Plutarch
asks, that the fig-tree, whose root, branches, and leaves are extremely bitter,
bears fruit so sweet? It is the presence
of God in the soul
which alone can ever make man God-like.
* These graces
form the path to the coming Kingdom,
contrasted by Paul with ‘the works of the flesh,’ which block that path. As Bengel observes, simply repeating Paul:- “If any
is guilty, not indeed of all these things, but at least of some or one of them,
he has lost the
Love
THE first fruit
is Love: “the
fruit of the Spirit is love.” God is nowhere said to be any of the eight
virtues that follow, but “God is love” (1 John 4: 8): no wonder, therefore, that the first fruit, in
rank and importance, is love. It has
been beautifully said that 1 Cor.
13 is a full-length portrait of Christ. “We are all icebergs,”says
Dr. Maclaren, “compared with
what we ought to be.” Love is the
cohesive grace, that binds together: how then, in the last days, when the whole
world plunges into extraordinary hate, and when the growing worldliness of the
Church drives the people of God asunder - how shall we love? There seems but one answer. The Face on
Joy
THE second fruit is Joy: “the fruit of the Spirit is joy.” The world
rejoices in what it sees; the Christian rejoices in what he does not see:- God
almighty; God all-loving: God all-merciful; God all-holy; and that God my
God and Father for ever, who loves me as He loves Christ, and who is pledged to
bring me into His own holiness and glory for ever. It is a joy completely above and beyond
earth. A report from an Indian station
says that, of all the native churches in that neighbourhood, in one only was
life and joy abounding, and that was a church of lepers. Our
unshakable, untouchable joy is that our God is love; our names are written in
the Lamb’s Book of Life; and that at any moment this world may become the
wonder-world of Christ.
Peace
THE third fruit is Peace: “the fruit of the Spirit is peace.” What grace
today, in a raging world where men are being massacred in millions, would be
more utterly unworldly? Here we see
especially fruit. All Christians came to
life - sprang above the soil - in peace, the peace of a blood-purged conscience
and a God-accepted life; but peace as a fruit is one of the miracles of life:-
A heart at leisure from itself
To soothe and sympathize.
It
is seen extraordinarily in our Lord.
Within an hour of Gethsemane, and within a day of Calvary, His heart is
full to the core with rest, and He
is actually bequeathing this very Gethsemane
and
Longsuffering
THE fourth fruit
is Longsuffering: “the fruit of the Spirit is longsuffering.” Longsuffering is patience carried to the point of
pain: it is longsuffering; the power
to endure; the capacity to bear up under tremendous strain. Ours is a great
spiritual danger in the last days.
Luther puts it thus:- “If thou art the lily and
the rose of Christ, know that thy dwelling-place is among thorns. Only take
care lest by thy impatience, by thy rash judgments and thy secret pride, thou
dost not thyself become a thorn.”
When Madame Sontag began her musical career she was hissed off the stage
at
Kindness
THE fifth fruit
is Kindness: “the
fruit of the Spirit is kindness.” Kindness is love in action, the perpetual flowering of
a self- denying life. There is one law from which we are never
exempted: “Bear
ye one another’s burdens, and so fulfil the law
of Christ” (Gal. 6: 2). Do we
realize that to relieve our brother’s or sister’s suffering will be possible to
us only a little longer for all eternity?
The path of sorrow, and that path alone,
Leads to the Land where sorrow is unknown;
and
we must bind the bleeding heart, and cool the aching brow now, or our
opportunity is lost for ever. A lawyer once
visiting in a hospital spoke a kind word to a degraded sufferer. The man drew the counterpane over his face,
sobbing convulsively, and then said:- “Sir, you are
the first man that ever spoke a kind word to me since I was born: I can’t stand
it.”
Goodness
THE sixth fruit is Goodness: “the fruit of the Spirit is goodness.” “Kindness is rather to be referred towards others, goodness,
as it were, pours out spontaneously” (Bengel). It is easier to do good than to be good: for example, it is easier to give
bountifully than to give cheerfully; it is easier to attend church or chapel
than to worship when we come; it is easier to preach the truth than to live it,
it is easier to work than to pray. We
have to become what we teach. Goodness
is a sun that cannot help shining; a heart that cannot help loving; hands that
cannot help giving; feet that cannot help walking with God: goodness in
character makes easy all goodness in life, and is the logic which even an
infidel understands; and it is the grace which - perhaps with the solitary
exception of love - brings us nearest to the character of God.
Faithfulness
THE seventh fruit is Faithfulness: “the fruit of the Spirit is faithfulness.” Since
all in whom the Spirit dwells already have saving faith, this, a later fruit,
is fidelity, trustworthiness: a virtue extraordinarily rare now, in a day of
massed lies. Faith is our trust in God:
faithfulness is God and man’s ability to trust in us; and one as normally leads
to the other as fruit springs from a living plant. Faith is the highest exercise of human
reason; for it seizes on the eternal facts - God, eternity, the Word of God,
the promises of God, and builds on these solid foundations of the universe:
faithfulness is squaring our life to that faith. For God has committed to us the most
heart-searching Oracles, deeply crucifying to the flesh; and faithfulness is the grace which buries ambition and
reputation in order to think as God
thinks, to live as God lives, to say what God says. Every prophet of God in every age has known
what it is to share in the rejection of Christ.
An old Ouaker lady, who had immense influence
with Emerson, once said to him: “I can’t think what
you see in me worthy of your notice.”
Emerson replied:- “If the whole world thundered
Nay in your ear, you would still say Yea.”
Meekness
THE eighth fruit is Meekness: “the fruit of the Spirit is meekness.” It
is exquisite to remember that when the Holy Spirit came to earth, He came not
as an eagle, much less as a vulture,
but as a dove, and it was as a dove that He possessed Christ Himself. “A meek and quiet spirit,” Peter says (1 Pet. 3: 4), “is in the sight of God of
great price.” A lovely
Illumination of this grace appears in Moses.
“Now the
man Moses was very meek, above all the men which
were upon the face of the earth” (Num. 12: 3). So far
from meekness being anaemic helplessness, the self-depreciation of a sluggard,
meekness deep, real, unequalled qualified Moses for probably the most gigantic
physical task God ever put into the hands of one man - the transport of two
millions for forty years across a desert.
Christian meekness is a deep under-rating, of our own powers and an
immense estimate of God’s.
Self-control
LASTLY, the ninth fruit is Temperance: “the fruit of the Spirit is
temperance,” or, with
the Revised margin, self-control.
What
is the characteristic of Christian thought?
Sanity, balance of mind; the self-control which has faith in all God’s
Word, which sees all sides of a truth, which aims at that sublime equipoise of
soul which is God’s. In dress,
inconspicuousness; in diet, moderation; in drink, sobriety, in temper,
forbearance; in action, modesty; in success, humility; in defeat, steadiness;
in desire, self-restraint; in all things, self-mastery. “Let your forbearance” - your moderation - “be known unto all men: the Lord
is at hand” (Phil. 4: 5).
*
* * *
* * *
112
THE THOUSAND
YEARS
By NATHANIEL
WEST
As to the Characteristics of the 1000 years, it is
enough to name them briefly, as they are given us in the word of God. Like the New Testament, the Old is remarkably
clear as to what shall occur at Messiah’s Second Coming, and give complexion to
the age following. A reference to the
Scripture passages, herewith subjoined, will well repay the student.
1. Satan, the Cause of all the World’s Woe, shall, together with his evil
Angels, be imprisoned in the “abyss,” chained,
sealed, and locked up, beyond the possibility of getting out, during the whole
Millennial reign. His power over man,
and the nations, will be absolutely broken.
Isa. 24: 21, 22; 27: l; Rev. 20: 1, 2. A half
week of years, previously to this, he has been dejected from heaven. Rev. 12: 7-I2.
2. Antichrist’s kingdom, overthrown forever, and the kingdoms of this
world with it, shall never be revived, nor Antichrist and his confederates ever
reappear to dwell upon the earth. These,
with the False Prophet, are cast alive into the “lake of fire.” Isa. 24: 21, 22; Rev. 19: 20; 20: 10.
3. There
shall be but One Kingdom, in that day, the Kingdom of Christ, to which all the
nations of earth shall be obedient, a kingdom “under the whole heaven,” from sea to sea, and from the river to the ends of
the earth. Ps. 2: 1-12; 72: 8; Dan. 2: 44; 7: 27; Numb. 24: 17; Rev. 11: 15; Zech. 14: 9; 9: 10.
4. There
shall be but One Religion, then, the Religion of Christ, alone. Christianity shall be co-extensive with the
limits of the world. All false religious
systems, and corrupt forms of Christianity, shall have disappeared,
forever. Isa. 45:
23; 52: 1, 7-16; 66: 17, 23; Zech. 14: 16; 8: 23; 9: 7; Rev. 5: 9-14; Zeph. 3: 9; Mal. 1: 11.
5. All
Idols shall be destroyed, of whatever kind.
A presage of this, in primary fulfilment, was given at the First Advent,
and is celebrated, not only in Plutarch’s account of
the “Cessation of the Heathen Oracles,” but
also in the choral strains of
6. “All
7. War
shall exist no more.* This result of the
Binding of Satan, who is the instigator of all war, and cause of all national
and international collision, continues throughout the whole Millennial
age. The proof that Satan is not
bound, now, is (a) the fact
of “War,” in our present age, and (b) the fact that when loosed for a “little season,” at the end of this age, his first effort is to excite
the nations to “War,” and (c) to
war against the kingdom of Christ. In
the Millennial age, however, all is peace, not only between man and man, but
also between the Nations. Isa. 2: 4, 9: 5; Mic. 4: 3, 4; Hos. 2: 20; Zech. 9: 10; Ezek. 39: 9, 10; Rev. 20: 1-3.
* The Great Rebellion of
1861-1865 in the
8. Harmony shall be restored in creation, between man and man, and a
covenant of peace be made between man and the lower animal world. This also is a result of the Binding of
Satan, who first entered a Serpent to practice his arts on mankind. Isa. 11: 6-9; 65: 25; Hos. 2: 20; Ezek. 34: 25, 28; Mic. 4: 3.
9. The Land of Israel shall be transformed from barrenness into beauty,
and made fruitful, glorious, and free from plague, and populated by a happy and
blessed people; the people to whom, by right, it belongs. Isa. 35: 1; 41: 18, 19; Amos 9: 13-15; Isa. 65: 17-25; Zech. 8: 3-8.
10. Patriarchal years will return, in which a man, 100 years old, shall
be esteemed a child. Instead of saying,
as we now do, that such an one has entered his “teens,”
it will be said that such an one has just entered his “hundreds.” Isa. 65: 20-22. The risen saints “neither marry, nor are given in marriage.” Matt. 22: 30; but
the unglorified are a “blessed seed, and their
offspring with them.” Isa. 65: 23.
11.
12. Jerusalem and Mount Zion, by means of physical convulsion and
geological changes suddenly effected through disruption, depression, fissure,
and elevation, at the Lord’s appearing, shall be “exalted” or “lifted
high,” above the surrounding
hills, and the adjacent region be reduced “to a plain,”
like the Arabah, or Ghor, that runs from the slopes
of Hermon to the Red Sea. “All the land will
change itself,” and the
geographic centre of the reconstruction will be determined by the boundaries of
the ancient
* See Physico-Prophetical Essays, by Rev. W. Lister. F. G. S,
111-160,
13. The City itself shall be built again, broadened, enlarged, and adorned
with the wealth of the nations, and the
14. The
“Outcast of
Israel” and “Dispersed of Judah,” gathered to enter the Kingdom, will return to their
fatherland, from the East, the West, the North, and the South, to sit down with
Abraham, Isaac and Jacob, conducted thither by Gentile hands, and presented, as
a holy Mincha or Offering, to the Lord Himself, revealed in His glory. Auxiliary to this great In-gathering of the
Hebrew people, the River of Egypt, the Nile, shall be divided and dried up, and
the River Euphrates also, to make way for the march of Israel returning under
the protection of Eastern princes. A
high road, moreover, out of
* The
15. Ten men, of all nations, that is, a large number, - in token of their
recognition of what the Lord in His glory does for the Jew in the hour of his
final deliverance, will “take hold of the skirt of a Jew,” then honoured beyond all others, and, detaining his
step, beseech his favour, as he moves to the Holy City. The wiping away of the rebuke and reproach of
16. A Perennial Stream of living water shall flow from the Temple-Rock
toward the Mediterranean and
17. A Re-distribution and Division of the Holy Land shall be made
according to the 12 tribes of
* See Smend’s Der Prophet Ezechiel. 338-393. Balmcr-Rinck, Des Propheten
Ezekiel Gesicht vom Tempel. 44-48.
18. There will be a Cessation of Sorrow, Tears, and Death, for God’s
people in that age. Although Sin and
Death still exist, yet nowhere do we read that God’s people are subject to the
same. Elsewhere existing though not
reigning as now, yet among God’s people these things never come. Isa. 25: 6-9; 26: 1-4; 25: 10. The universality of this exemption is
reserved for the final New Heaven and Earth. Rev.
21: 1-4.
19. There will be a Sevenfold Fulness and Increase of Light, Solar and
Lunar, in that day, when parted
20. There
shall be a Restoration of Samaria,
21. A
Yearly Concourse of people, from all nations, shall go to
22.
23. The Jewish people and their Land, long divorced and desolate, shall be
remarried with grand solemnities, as a New Bride to the Lord, over which He will
joy with singing, and rest in His love. Isa. 62: 1-12; Zeph.
3: 15-17; Rev. 19: 7-9; 20: 9; Hos. 2: 9.
24. The faithful dead of
25. Not only shall
the 12 Apostles sit on their thrones judging the 12 tribcs
of Israel, and the martyrs of Jesus bear eminent rule, but the vast multitude
of those who have fallen asleep in Christ, in all ages, shall wake to share the
joy, and, with those who are “changed,” enter
the glorious kingdom of God, and live and reign with Christ, 1000 years. The Church above and below shall be one. The Heavenly and Earthly Bride shall be
one. Matt. 19: 28, 29; Rev. 20: 4-6; Rev. 11: 18; 1 Cor. 15: 23; 1 Thess. 4: 13-18; Luke 12: 35-37.
26. Around the Land of Israel thus glorious, and the Holy
City, now the light of the world, because of the glory of Christ, within it and
on it, the Nations of earth shall dwell in obedient and willing submission,
and, blessed in Abraham’s seed, and free from Satanic dominion, enjoy the
Millennial Age of righteousness, peace and rest. Ps. 72: 6-20; Isa.
61: 11; 66: 8-12; Zeph. 3: 9; Isa. 19: 18, 23-25; Ps. 96: 7-10; 97: 1; 98: 1, 2; 89: 15-17; Deut. 32: 43; Rev. 15: 4; Zech. 14: 16. Here apply a vast number of the Messianic Psalms.
B. THE 1290 AND 1335 DAYS
Such
are the main features of the [messianic and millennial] kingdom that
comes at the close of the last 1260 days of the 70th week of Daniel,
the same 1260 days that we find in
the Apocalypse of John. It is the work
of Him who is “the Lion of the tribe of Judah,” “the Root and Offspring of David,” who has “the key of David,”
and whose name is “the Bright and Morning Star,” the “Star out of Jacob,” “the Lamb,” who alone has “prevailed to open the Seals,” and disclose the future of Israel, the Nations, and
the Church. In one particular, Daniel is
more specific than John. It is in
reference to the exact intervals between the Destruction of Antichrist and the
Home-Coming of
* Weber, Syst. alt. pal. Theol. 357. ** E’senmenger, Eut. jud. II. 895.
RELATION OF THE RISEN [i.e., RESURRECTED and IMMORTAL]
SAINTS [from ‘SHEOL’ / Gk. ‘HADES’] TO
A
question enters, here, of great importance.
Among all interpreters, - save the spiritualizers who have an easy way
of solving every problem, - the Relation of the Risen Glorified Church, to
DISCHILIASM
REFUTED - HABITAT OF
THE RISEN
SAINTS
Deeper study, however, has produced more light. No one, now, adopts Dischiliasm, and the
large preponderance of the best judgment among specialists in eschatology is
adverse to the retirement of the Risen Saints into heaven, from there to rule “over” the world.
Hofmann resists the conception and proves the inadmissibility of
rendering the preposition “on”
by “over.”* A comparison of Rev. 5: 10 and 20: 4 forbids
it. The opinion rests, moreover, upon “the assumption that the
* The Greek [word …] with the Genitive never means “over,” but “on” “upon.” Rev. 5: 10. ** Hofmann. Weisssag. u.Erfull. II. 372. *** DeWette. Exeget. Handb. Off. Einicit. 173. 1 + Delitzsch.
Bibl-Proph-Theol. 137. ++ Kliefoth. Offenb. Joh. III. 268. +++ Bibl.‑Proph.‑Theol.
136.
There
is no exegetical ground, therefore, whatever, for the doctrine of two millennia,
and it is plain that the doctrine that the Risen Saints [after
their resurrection] are retired into heaven to rule, from there “over” the
world, and the Church below, is critically unjustified. Such a view rests entirely on dogmatic rounds, arbitrary pre-suppositions, apart
from exegesis, and alleged “inconceivability”
and “incongruity” of the opposite view, and is
therefore worthless. The assumption,
moreover, that there is no transfiguration of the
* Kuper. Das Prophetenthum. 539 ** Smend. Der Prophet Ezekiel, 385.
The
* Luthardt. Lchre. v. d, Letzten Dingen. 34, 52, 56
And
thus the Bride above and the Bride below, the Risen Glorified Saints, and
Israel in the flesh, redeemed, restored and holy, shall be One Bride, One
Glorious Church in the Millennial Age, and share a Mutual jubilee and Holy Sabbath. And what Luthardt has said concerning
*Delitzsch.
Isa. 25: 19. **Weber.
Syst. alt. pal.
Theol. 354. ***Fuler. Daniel der Prophet, 32 1. +Tregelles. Dan. 12: 1-3. ++Koch. Das tausendjahr. Reich.144.
+++ Kiesselbach. Isa. 26: 19. *+ Das ewige
Evangel. 191, 102.
So
Hofmann: “Precisely
that People whom the Tyrant, already pictured, would have destroyed, shall be
delivered out of the unheard of Tribulation coming on the world in the last
time, and shall enjoy the changeless and imperishable salvation. The two propositions, ‘Thy people shall be delivered,’
and ‘many from among thy people shall awake out
from among the sleepers in the dust,’ are
contemporaneous events. The Angel’s purpose was not to teach the universality
of the resurrection, but to add to the limited number of those who, in the flesh, survive to sec
the Outcome of things, the many
from the dead who,
also, should none the less have part therein.* And Baur to the same effect. “In the
* Schriftbeweis. III, 399. **
FURTHER
CONFIRMATION
If more were needed to confirm the view that the Risen
Saints are not retired into heaven to rule the Church below, and the world from
there, the Scriptures will
supply it. In Isa. 26:
19, the dead are not awaked to be retired to
heaven, but to rejoice on earth, and “sing” as
they wake, and swell the jubilee. In Dan. 12: 1-3, they rise
to “stand” with Daniel in their “lot,”
v. 13,
and take the kingdom, here, 7: 27. And yet, they “shine as the brightness of the firmament,
and as the stars forever.”
They possess a true, real, yet spiritual body,
not like that of Lazarus after his
resurrection, but like that of the Lord Himself, who tarried therewith 40
days on the earth; a glorious [and immortal] body even then, pervaded by the Spirit, and free from
all earthly limitations incident to His state of humiliation. So, in the parable, when the Son of Man has
come with all His holy angels, and Wheat and Chaff are parted, the “righteous shall shine in the
kingdom of their Father.” Matt. 13: 43, “the kingdom to come where God’s will is done on
earth.” Nor
does Paul contradict this when speaking of the glory of the heavenly lights, he
adds, “So also is the resurrection.” 1 Cor. 15: 42. “The manifestation of the sons
of God” is due to the manifestation, or Apocalypse, of the “Son of God,” and is glorious as was the transfiguration
on the Mount. Matt. 17: 1-4. To be raised and changed, and “so” to be caught up and “so”
to be with the Lord forever, as risen and changed, does not require a remaining forever in the air, nor a disappearing,
backward, forever in the Heavens.
That is not the language of
Paul. 1 Thess. 4: 16.
Even
the Jewish teachers who saw in that far-reaching chapter, - the 40th of Isaiah,
- the “Rapture of the Saints” in connection with
the revelation of the “Glory of the Lord”
which “all flesh” shall see “together,” never
dreamed of a detention in the air of the risen ones, or of those changed and
who are described as “The ones expecting Jehovah.”
Isaiah 40: 31, was to the pious in Israel, what 1 Thess. 4: 16 is to us, but nowhere in all their
literature, biblical or post-biblical, do we find either the view of aerial
detention, or retirement to heaven, but always and everywhere, that of an open,
free intercourse among all, “in the land of the living,” where the
righteous no more are entombed, “nor die any more.” The Gemara
Sanhedrin preserves the tradition of the house of Elias,
saving, “The righteous, whom God will raise up in the
first resurrection, shall not return to the dust again, but in
them, - during the 1000 years in which He restores the world, - the
Blessed One will fulfil that word in Isaiah
40: 31. They shall renew their strength; they shall mound up as
with wings of eagles; they shall run and not be weary; they shall walk and not
faint.”* The song of the 4 living creatures, and of the 24
Elders, is that the Kingdom of the Lion of Judah’s tribe, when He comes to
reign, is “on the earth,” not
“over” it. Rev. 5: 10. It is “in This Mountain
(even the literal “Mount
Zion” where “He reigns gloriously before
His ancients,” (Isa. 24: 23) that “the Lord of Hosts will make
unto all peoples a feast of fat things,” and here “destroy the face of the covering cast over all peoples,
and the veil that is spread over all nations,” and “swallow up death in victory.” Isa. 25: 6, 7. As
Orelli beautifully says, “He will bring to the nations
a true and divine surprise, when He takes away the covering that long enough
has veiled their eyes. They shall behold Him, then, as the Dispenser of all Life and Grace, and taste how good
He is to those who bow before His majesty.
By a second marvel, He will show His omnipotent Love, abolishing Death
with the Woe that has wrung from man uncounted tears, and extinguish the curse
which, from the very beginning, has blasted the whole human race!”** Such will be the character of the Millennial Age,
unchanged, till in mystery again its light shall fade a moment, only to
reappear in brighter glory and shine eternally with the full splendour of an
undimmed and unsetting sun.
* Eisenmenger Entdeckt. juden. II, 290.
Mede’s Works. 776. ** Orelli. Isa.
26: 19. Kurtzgef. Komm. 92.
EXTENT OF THE TRANSFORMATION
To what extent the Glorification of our planet shall
go, at the Second Coming of the Son of Man, is a point left undetermined in the
Scriptures. How far, outside the boundaries of the holy land the glorifying
energy of the Spirit will pass when once the resurrection has come, what other
cosmic convulsions and reformations, besides those foretold, will occur, it is
impossible to decide. Here, as in other
respects, we “see
through a glass darkly.” If, with
Lange, Christlieb, Van Oosterzee, and others, we
regard the “Palingennesia” or “Anakainosis,” as a mighty Cosmical “Process”
begun by catastrophe and convulsions in heaven and earth, at the Appearing of
Christ, and completed at the close of the 1000 years, by similar changes, while
yet the evolution continues between, according to the law of geologic ages,
then of this much we are certain, that Palestine is not the limit of the
transformation. Scientific reasons come
in here to confirm this conclusion. Geology itself teaches us that our Planet
was once a vast mass of water, to the eye, that, only after some time, the dry
land appeared, that what is now land, was once submerged, and what is now sea
was once land, and that all the mountains and valleys, and rivers and plains,
are not of the same age. And Scripture
teaches the same lesson. The earth and
the world are expressly said to have been “formed,”
and the mountains to have been “brought forth”, and the seas to have been “gathered.” Scripture, in advance of Geology,
foretold these phenomena before Science explained them, and the experience of
the past should advise us what to expect in the future. God’s word will prove true, and that in the
most literal manner, precisely where reason is blind, and a spiritualizing
interpretation seeks to bridge over what men choose to call a “difficulty.”
We know, from Paul, that, at the “redemption of the body,” “the
creature itself also, shall be delivered from
the bondage of corruption into the liberty of the glory of the children of God.”
Rom. 8: 21. It,
too, shall share in the “power of the resurrection.” We may not
attempt to be wise above what is written.
This much, however, is sure to faith, that He who establishes His
Kingdom of glory on earth, and rewards the righteous with rule over the “cities” and “nations” of men,
will find a fit place of abode for His saints who, like Him, are conquerors
over the grave. Holding this, we arc, at
the same time, also permitted to hold that the power of locomotion given to a “spiritual body,” i.e., a body under the perfect
dominion of the spirit, a body with motion “equal to the angels,” and such as our Saviour had at His ascension and wore during 40 days, appeaing and vanishing by turns, will enable the righteous raised from the dead, to
transcend the limits of earth, “mount up” toward
heaven as on eagls’s wings, “run” without sense of fatigue, “walk, and not faint.” Even now, clogged and infirm as we are, the
power of our will lifts us at once from our seats and bears us with ease along
our way. How much more obedient to the
volition of the saint will his resurrection vesture be! As there is nothing to compel us to restrain
the visible, glorious personal Presence of Christ, to an uninterrupted stay
upon earth during the 1000 years, so there is nothing to forbid the motion of
His risen saints. A free and open intercourse
between heaven and earth is as believable a view, - an appearing and
disappearing, like that of the Saviour and like that of the bodies of many
saints who arose and went into the Holy City, and there vanished away, - as is
the scene of the Transfiguration, or the story of the post-resurrection life of
Christ on the earth. Angelic ministry,
moreover, waits on both Him and the Saints, and it may be that, in the
Millennial Age, that word of
*
* * *
* * *
113
The Visions and Prophecies of Zechariah
By DAVID BARON
THE MILLENNIAL
Zechariah 6: 9-15: “The word of Jehovah came unto me, saying, Take of them of the
captivity, even of Heldai, of Tobijah, and of Jedaiah; and come thou the same day,
and go into the house of Josiah the son of Zephaniah, whither they are come from Babylon; yea, take of them silver and
gold, and make crowns, and set them upon the head of Joshua the son of Jehozadak, the high priest; and speak
unto him, saying,
Thus speaketh Jehovah of hosts, saying, Behold, the Man whose name is
the Branch: and He shall grow up out of
His place; and He shall build the Temple
of Jehovah; even He shall build the
Temple of Jehovah; and He shall bear the
glory, and shall sit and rule upon His
throne; and He shall be a priest upon His
throne; and the counsel of peace shall be
between them both. And the crowns shall be to Helem, and to Tobijah, and to Hen
the son of Zephaniah, for a memorial in the
The series of
eight visions is followed by a very significant symbolical transaction, which
must be regarded as the crowning act - the headstone of the rich symbolic-prophetical
teaching which was unfolded to the prophet on that memorable night.
It
shows us what will follow the banishment of evil from the land, and the
overthrow of world-power in the earth, as set forth particularly in the last three
visions - namely, the crowning
of the true King, the Mediator of
Salvation, who shall be [during the ‘age to come’] “a
Priest upon His throne,” and build
the true temple of Jehovah, into which not only Israel, but “they that are far off” - the Gentiles - shall have access.
To
indicate that the visions are now ended, the prophet adopts the usual formula
by which the prophets always authenticated that they spake, not of themselves,
but as they were moved by the Holy Spirit: “And the word of Jehovah came unto me saying.” The whole
section divides itself into two parts - the first (vers. 9-11) gives
the account of the symbolical transaction; and the second (vers. 13-15) records
the verbal prophecy.
The
symbolical act was occasioned by the following circumstance: There arrived in
Jerusalem, probably on the very morning after the vision, three prominent men
as a deputation from the Haggolah, “the Captivity” - that is, from those who were still settled in
Babylon, whither they were originally carried “captive” - bringing
with them an offering of silver and gold for the Temple, which was then still
in building. The sight of these men from
“far-off” Babylon, bearing their offering for the Lord’s
House, was the occasion of the opening of the prophet’s eyes by the Spirit of
God to behold the future glorious Temple, which in Messiah’s time shall be
established in Jerusalem as an House of Prayer for all nations, and to which
even the Gentile peoples which are “far off” shall flock, bringing
their worship and their offerings.
The
incident recorded in John
12: 20-33 may in a
sense be regarded as parallel to this.
There the coming of Andrew and Philip to our Lord with the touching
request made in the first instance to the latter of these two disciples by the Greeks
who came up to Jerusalem among those who came up to worship at the feast: “Sir, we would see Jesus,” took our Saviour’s mind to the time when “all men,” without distinction of race or nationality, shall be “drawn”
unto Him, and to the only possible way by which this could be brought
about. In the temple of His
pre-resurrection body, as the Son of David, there was no room for these poor
Gentiles. The Son of Man must be lifted
up: except the corn of wheat fall into the ground and die, it abideth alone;
but if it die, it bringeth forth much fruit. So here the appearance in Jerusalem of these
strangers takes the prophet’s mind from the Temple they were then building,
over the second outer court of which when completed there was the inscription
put up in Greek and Latin: “No
stranger may enter here on pain of death,”
1 to the future [millennial] Temple, which
Messiah, the true Prince and Priest, of whom Zerubbabel and Joshua the son of
Josedech, were types, would build; which, as already said, shall be an House of Prayer for all nations, and in which those that are “far off”
- by which we must understand not only the Jews who were still in the far lands
of their “captivity,” but the
Gentiles, “from the rising of the sun even unto the going down of the same,” as the last post-exilic prophet Malachi predicts -
“shall come and build.”
1 The interesting
discovery in 1871 by Clermont-Ganneau, the learned
Oriental archaeologist (the same who discovered and translated the inscription
of the Moabite Stone), of the block of stone with the Greek version of this
inscription, which was actually built into the wall or enclosure of the Second
Temple, separating the “Court of the Gentiles”
from the “Court of the Women,” is now well
known. I have myself more than once seen
and examined the block with the inscription on it, which, with many other
precious archaeological treasures, is now in the
The
symbolical act itself which the prophet is commanded to perform was as follows:
He
was to go to the house of Josiah the son of Zephaniah, “whither they (i.e., these distinguished strangers) are come from
2 In the margin
of the R. V. it is rendered in the singular, “a crown.”
There
is no mention whatever of Zerubbabel in this passage, neither was a silver
crown, or indeed any crown, ever worn by the high priest - the priestly mitre
being never so designated. 3 In fact, the whole significance of the incident lies
in the fact that these crowns, or crown, was placed upon the head of
Joshua. The plural “ataroth” is used in Job 21: 36 for one
crown, and what most probably is meant is a single “splendid royal crown,” consisting of a number of gold and silver twists or
circlets woven together.
3 “The silver might have formed a circlet in the crown of gold,
as in modern times of the iron of
The
Verbal Prophecy
Having
placed this crown upon the head of Joshua, the prophet was, by the Lord’s
command, to deliver to him the following message: “Thus speaketh
Jehovah of hosts, saying, Behold the Man whose name is the Branch, and He shall grow up out of His place, and He shall build the Temple of the Lord: even He shall build the Temple of the Lord: and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne; and the counsel of peace shall be between them both.”
This
is one of the most remarkable and precious Messianic prophecies, and there is
no plainer prophetic utterance in the whole Old Testament as to the Person of
the promised Redeemer, the offices He was to fill, and the mission He was to
accomplish. Let us examine the sentence
in detail.
Ecce Momo! “Behold the Man!”
- an expression which has become famous and of profound significance, since
some five centuries later, in the overruling providence of God, it was used by Pilate on the day when He Who came to
bring life into the world was Himself led forth to a death of shame.
Here,
however, it is not to the Son of Man in His humiliation, to the “Man of Sorrows and acquainted with grief,” that our attention is directed by God Himself, but
to the only true Man after God’s own heart - the Man par excellence - the Ideal and Representative of the race, Who, after having for our
salvation worn a crown of thorns, shall, as
the reward of His sufferings, be “crowned with glory
and honour,” and have all things put in subjection under His feet.
“Behold the Man!”
“Behold My Servant!” (Isa. 42:
1, 52: 13), “Behold thy King!”
(Zech. 9:
9), “Behold your God!”
(Isa. 40: 9): thus variously, as calling attention to the
different aspects of the character of the same blessed Person, is this word “Behold”
used by God Himself.
“Behold the Man!”
- the words are indeed addressed to Joshua, but by no possibility can they be
made to apply to him as the subject, as modern Jews and some rationalistic
Christian interpreters seek to do. 4
4 Rashi, Aben Ezra, and Kimchi assert that “the Man, the Branch,” is Zerubbabel: but, for obvious
controversial reasons, they have departed from the older received
interpretation, as is seen from Targum of Jonathan, where the passage (ver. 12) is paraphrased thus: “Behold
the Man; Messiah is His Name. He will be revealed,
and He will become great and build the
The
Messianic interpretation is also defended with great force by Abarbanel, who thus decisively refutes
the interpretation adopted by the great trio of Jewish commentators, Rashi,
Aben Ezra, and Kimchi. He says, “Rashi has written that the words, ‘Behold the Man Whose Name is the Branch,’ have by some been interpreted of the Messiah.” He here means Jonathan, whose interpretation
he did not receive, for he adds that the building here spoken of refers
altogether to the
Dr. Alexander McCaul says on this passage, “The
prophecy promises these particulars: first, ‘He
shall be a priest upon His throne’; secondly, ‘He shall build the Temple of the Lord’; thirdly, ‘He shall bear the
glory (the “majesty”), and shall sit and rule
upon His throne, and they that are far off shall come and build the Temple of the Lord’” It is not necessary to point out the well-known
passages which prove that these four particulars are all features of Messiah’s character, and in that of no one else.
It is also easy to identify these features in the character of Jesus of
Nazareth. He is represented in the New Testament as a High Priest, as a King, and it is certain that the Gentiles,
who were then far off, have acknowledged
His dignity; and, as for building a
[Page 192]
Joshua
himself knew of a certainty that that which was set forth by the symbolical act
of his being crowned, and the great prophecy contained in the words which
followed, could not refer to himself.
Perhaps
if it had been Zerubbabel who was a prince of the House of David - who had been
so crowned, and to whom the words had been addressed, there might have been
some shadow of ground for such a mistake; but Joshua, as priest, never could
wear a crown, not sit and rule upon a throne, since as long as the old
Dispensation lasted the priesthood and royalty were, by God’s appointment,
apportioned to different tribes, and no true prophet would ever think of any
one but a son of David as having the right to sit and rule on a throne in
Jerusalem. This, in all probability, was the reason why
the crown was placed on the head, not of Zerubbabel, but on Joshua. But Zechariah, who was a priest-prophet, and
Joshua, to whom the words are addressed, knew well that there were predictions
in the former prophets that in a time [or “age”] to come the
Redeemer, whom God promised to raise up in Israel out of the House of David,
would combine in His own Person the two great mediatorial offices of Priest and
King, and be at the same time the last and greatest Prophet, through Whom God
would reveal Himself more fully and perfectly to man. Thus, for instance, in the 110th Psalm it is predicted of the theocratic King, Who “shall strike through kings in the day of His
wrath,” and “judge among nations” -
“The Lord hath sworn, and will
not repent. Thou art a priest for ever, after the order of Melchizedek.”
Now,
of this royal Priest, whose priesthood was to be “for ever,”
Joshua was already told in the 3rd
chapter that both he and his “fellows of the Aaronic family were anshei mopheth -
literally, “men that are a sign,” i.e., types - so that there could be no more shadow of a
possibility of his understanding this new and fuller message about the
Priest-King in the 6th chapter as
referring to himself, beyond the fact that in his official capacity as high
priest he (like all other priests of the house of Aaron) foreshadowed the Person and office of the One who
should be the true and only Mediator between God and man.
To
return for a moment to the symbolic action which preceded the delivery of the
verbal message, there is truth in Pusey’s
observation, that the act of placing the crown on the head of Joshua, the high
priest, pictured not only the union of the offices of Priest and King in the
person of the Messiah, but that He should
be King, being first our High Priest. “Joshua was already
high priest; being such, the kingly crown was added to him. It says in fact what the Apostle says in
plain words, that Christ Jesus, “being found in fashion as a
man, humbled Himself, and became obedient unto death,
even the death of the Cross. Wherefore God also hath highly exalted Him.”
But
to remove any possibility of mistake or doubt, “the Man” to whom the attention of Joshua is directed away from himself is
introduced by the well-known Messianic title, which in the Book of Zechariah is used as a proper name of the promised Deliverer.
“Behold the man Tsemach - The Branch - is His Name.”
We
have fully entered into this point in the exposition if the 8th verse of chap. 3., and have there shown also how, under this title, the
Messiah is brought before us in the Old Testament prophecy in the four
different aspects of His character to which reference has already been
made above - namely, as the King (Jer. 23: 5,
6),
the Servant (Zech. 3: 8), the Man
(Zech. 6: 12), and as
“the Branch of Jehovah” (Isa. 4: 2): which answer so beautifully to the fourfold
portraiture of the Christ of history which the Spirit of God has, through the
Evangelists, given us in the four different Gospels. We therefore pass on to the next clause.
“And He shall grow up out of His place” - umatichtav itsmach 5 - literally, “He shall branch up from under Him”
- from His own root or stock.
5 The only other place where “umitachtav” is found in the Old
Testament is Ex. 10:
23, where it means “out
of his own place.”
First,
as to the race or nation, He shall be of the seed of Abraham, of the tribe of
At
the same time it is true, as Hengstenberg observes, that the expression presupposes
the lowliness from which He will first rise by degrees to glory. “Thus,” to
quote another writer, “in this one significant
sentence the lowly origin of the Messiah on the one hand, and His royal dignity
on the other, are both not obscurely referred to,”6
6 Dr. Wright.
From
His glorious Person and family, or place of His origin, as “the Man,”
or “Son of David,” our thoughts are next directed to the great work [after
His Second Advent and upon this earth] He is to
accomplish:
“And He shall build the Temple of Jehovah; even
He (or, literally, He Himself) shall
build the
The
repetition and the strong emphasis laid upon the pronoun “He”
being intended as an affirmation both of the certainty of the fact, and the greatness
of the task to be accomplished by Him [after His Second Advent]. Joshua the priest of Zerubbabel the prince
were then engaged in the building of a Temple, and one primary object in the
visions and prophecies of Zechariah - even
as it was of Haggai - was to encourage them
in the task which was now nearing completion.
But, perhaps as a reward for his faithfulness, or as an encouragement to
those who sorrowed because of the apparent insignificance of the House they
were then able to build, 7 the prophet is commissioned of God to reveal to
Joshua that another, greater than he and his companion, but whom they in their
respective offices had the honour to
foreshadow - He would combine in His own Person the dignities of priesthood
and royalty - would build the Temple of Jehovah, of which they also that were now engaged in the building was a type and
pledge.
7 Ezra 3: 10-13; Hag. 2: 3; Zech. 4: 10.
But,
we may ask, what
In answer to this question we would say first of all
that we cannot exclude from this prophecy the reference to a literal Temple in Jerusalem,
which shall, after Israel’s national
conversion, be built under the superintendence of their
Messiah-King, and which will, during the millennial
period, be “the House of
Jehovah” on [this] earth, to
which “the nations will flow” and many
peoples go, in order that they may be taught His ways, and learn to walk in His
paths, and which will be literally “An House of Prayer”
and worship “for [all]* the nations.” 8
8 Isa. 2: 2-4, 56: 6, 7; Mic. 4: 1-7; Ezek. ch. 40. to ch. 43.
[* “And he (our Lord Jesus the
Christ/Messiah) taught, and
said unto them, Is it not written (see Isa. 56: 8, R.V.) My house SHALL be
called a house of prayer for ALL the
nations:” (Mark 11: 17).]
But
there is something greater and deeper in this prophecy than the reference to a
future material
[* See conditional passages in Acts 5:
32; 1 Sam.
15: 23, 1 Sam. 18: 12, R.V., and compare with Psa. 51:
11, Septuagint (LXX), where the Holy “Spirit” is shown.
Also see“The Rights of the Holy Spirit in the House of God”
and “The Personal Indwelling of the Holy Spirit”
by G. H. LANG.]
But
soon sin - that hateful and accursed thing in God’s universe -
entered, and communion between God and man was interrupted. The outward token of this was the banishment
of the man from the garden, and the placing of the cherubim with the “flaming sword which turned every way” to bar the way against his re-entering that blessed
abode.
But
the heart of God yearned for man, and in His infinite wisdom and grace he
devised a means by which His banished be not forever an outcast from Him.
He
chose Israel, whom He suffered to approach to Him through the sprinkling of
blood, which in His mind pointed to the blood of the everlasting covenant which
the Messiah, who was to be “led
as a lamb to the slaughter,” was to shed
as an atonement for sin; and to them His proclamation went forth, “Make Me a tabernacle,
that I may dwell among you.” The tabernacle
was built, and then the
After
the destruction of the first Temple by the Chaldeans under Nebuchadnezzar (2 Kings 25.) the Jews built another one after their restoration from Babylon; but
the manifest presence of Jehovah no more returned to it; for Rabbi Samuel Bar Juni, in the Talmud (Yoma, f. 21,
c. 2), and Rabbis Solomon and Kimchi, in their comment on Hag.
1: 8, all agree that five things that were in the first
Temple were wanting in the second - i.e., the ark, wherein were the tables of the Covenant, and the
cherubim that covered it; the fire that used to come down from heaven to devour the
sacrifices; the Shekinah
Glory; the gift of prophecy, or the Holy Ghost [Spirit]; and the miraculous Urim
and Thummim.
But
before that
Behold,
therefore, O Christian, in the Person of the Redeemer Himself, the fulfilment
of these words, “He shall build the
But
there is another
“Thou art Peter,”
were the words of Jesus on a certain solemn occasion, “and upon this rock (i.e., the confession Peter had just uttered, “Thou art the Christ, the Son
of the living God”) I will
build My Church, and the gates of Hades shall not prevail
against it.” And what is the Church but the
But
to proceed to the next sentence:
“And
He shall bear the glory”, or “regal majesty.” 9
9 The word - hod - is used in
different significations, but it is especially employed to describe the royal
majesty (Jer.
22: 18; 1 Chron. 29: 25; Dan. 11: 21). Pusey observes: “This
word is almost always used of the
special glory of God, and then, although seldom, of the majesty of those on
whom God confers majesty, as Moses or Joshua (Num. 27: 20), or the glory of the kingdom given to Solomon”
(1 Chron. 29:
25). It is used of the glory or majesty to be
laid on the ideal King in Ps. 21: 5 - which
the Jews themselves interpreted of the Messiah.
The
pronoun is again emphatic: He Himself, and none other, shall
build the
Already, as the result of His sufferings, having by
the grace of God tasted death for every man, He is “exalted and extolled, and lifted very high,” “crowned
with honour and glory”; but this
prophecy speaks especially of the royal majesty which He will bear when
He shall come forth again from the presence of the Father [in
the highest heaven] - and all His enemies having been made a footstool
for His feet, He shall sit down upon His
own throne as the theocratic King
of Israel.
Then, indeed, upon His head there shall be “many crowns”; for, not only will God the Father invest Him with glory and majesty,
but men too, especially His own nation [Israel], will glorify
Him; “and He,” as the true Son of David, the One whose right it is
to reign, “shall be for a
throne of glory to His Father’s house: and they shall hang upon Him all the glory of His Father’s house:
the offspring and the issue, every small vessel, from the
vessels of cups to the vessels of flagons” (Isa. 22: 23, 24). We
come to the next sentence of prophecy:
“And He shall sit and
rule upon His throne,”
i.e., He shall not only possess the honour and dignity of
a king; He shall not be “a
constitutional” monarch, who reigns but
does not rule; but He shall Himself [visibly and in bodily
presence,]
exercise all the royal power and authority.
Yes, the rule of King-Messiah will be absolute and autocratic,
but autocracy will be safe and beneficent in the hands of the Holy One, Who is
infinite in wisdom, power, and love. The
result of His blessed rule will be that -
“In His days shall the righteous flourish;
And abundance of peace till
the moon be no more.
He shall have dominion also
from sea to sea,
And from the River to the ends
of the earth.
Yea, all kings shall
fall down before Him;
All nations shall serve Him.
He shall judge the poor of the
people,
He shall save the children of
the needy,
And shall
break in pieces the oppressor;
For He
shall deliver the needy when he crieth,
And the poor that hath no
helper.
He shall redeem their soul from
oppression and violence:
And precious
shall their blood be in His sight. …
And men
shall be blessed in Him:
All nations shall call Him
blessed.” (Psalm
72.)
The character
of His blessed [Millennial and Messianic] rule is further explained in the next sentence:
“And He shall be a
priest upon His throne.”
How
full of significance is this one sentence of Holy Writ! As is the manner of Zechariah, we have in these four Hebrew words a terse summary of nearly all that
the former prophets have spoken of Messiah and His work.
Here
is the true Melchizedek, Who is at the same time King of Righteousness, King of
Salem, which is King of Peace, and the great High Priest, whose priesthood,
unlike the Aaronic, abideth “for
ever.”
“He shall
be a Priest upon His throne.”
Now He royally exercises His high priestly office as the
Advocate with the Father, and only Mediator between God and man, at the right
hand of God in heaven. From thence He
shall come forth again to take possession of His throne, and to commence His
long-promised reign [of “a thousand years” (Rev. 20: 4)] on the earth.
But, even when as King He exercises His sovereign rule, He will still be
“a Priest
upon His throne,” who will have
compassion upon the ignorant and erring (Heb. 5: 2), and cause His righteous severity to go forth only
against the wilfully froward and rebellious.
For our Lord Jesus is “the same yesterday, to-day,
and for ever”;
and that which will eternally constitute His chief glory will be, not His
power, but His grace, manifested once in His laying down His life - a
ransom for many - and since in His priestly mediatorial rule, whether in heaven
or on earth.
“And the counsel of
peace shall be between them both.”
The
expression atsath shalom, “counsel of peace,”
means not merely “peace,” for if that alone were meant, the simple idiom vehayah shalom, “there shall be peace between them both,” would be used.
The word used here signifies a counsel planning
or procuring peace for some other
than those who counsel.
But
who are “the twain” who thus devise peace for man between them?
Some
commentators consider that the offices of Priest and King are alluded to, but
the phraseology naturally constrains us to think of persons, not of things or
abstract offices. The explanation
advocated by Hengstenberg, and adopted by Koehler, is a probable and reasonable
one - namely, that “the reference is to the two
offices of Priest and King combined in the Person of Messiah, and that the
prophecy speaks of a plan devised
by Messiah in His double character, whereby peace and salvation should be secured for the people of
God,” and on earth during His reign. “This fact,”
observes Dr. Wright, “agrees with the New Testament
statements in which the angelic choirs are represented announcing ‘Peace on earth’ as one of the results of Christ’s birth; and with our
Lord’s own words, ‘Peace I
leave with you - My
peace I give you,’ the
full realisation of which is exhibited in the final vision of the Book of Revelation.” But I am personally inclined
to think that another view, which is held by many scholars, is the right one -
namely, that “the two” are Jehovah
and the Messiah, or “Jesus and the Father.” 10 “It is clear, no doubt, that
the [Page 202] pronoun ‘His’ in the expression
‘His throne’ is used
twice in verse 13 in reference to the Messiah, and cannot well be regarded as relating
to Jehovah. The royal dignity of the
Messiah is specially referred to, inasmuch as the Messiah, as King, would have power to perform the work
which He had to do. But the fact that the pronoun in the phrase ‘His throne’ cannot refer to Jehovah, does not prove that Jehovah cannot be one of the two persons
referred to at the close of the verse.
Two, and only two, persons are referred to in the verse - namely, the
Lord and the Lord’s Christ;
and many eminent scholars as Vitringa, Reuss, Pusey, and
Jerome - have considered that these are the two Persons to whom reference is
made in the clause, ‘the counsel of peace shall be between them
both.’
10 Pusey.
“The prophecy indeed is closely connected with Ps. 110., where a ‘counsel’
between the Lord and His Christ is plainly referred to, and where Messiah is
predicted as King and Priest. This is
the natural meaning, and the way in which the words were no doubt interpreted
by the hearers of the prophet Zechariah.”
11
11 Dr. Wright.
“In Christ,” to quote another writer, “all is perfect harmony.
There is a counsel of peace
between Him and the Father whose
In
all fulness, however, the blessed fruit of this “counsel of peace,” and
the “thoughts of salvation” between the Father and the Son, will only be
realised by Israel and the nations of the earth during the period of Messiah’s [millennial] reign, and by
one Church of the living God through eternity that is to follow. Then - [in “a new heaven and a new
earth” (Rev. 21:
1, R.V.)] in the
limitless ages to come - “He will show the exceeding riches of His grace in kindness toward
us in Christ Jesus, according to His good
pleasure which He purposed in Him unto a dispensation of the fullness of the
times, to sum up all things in Christ, the things in the heavens, and
the things upon the earth … according to the
purpose of Him who worketh all things after the counsel of His will” (Eph. 1: 9-11, 2: 7, R.V.).
We
come now to the 14th.
verse.
First let me give a word of explanation in reference to the difference
of the names here as compared with the 10th. verse. As to Helem, it is the same as Heldai, the difference being
probably occasioned by the very slight scribal error of running two separate
Hebrew letters into one. “Hen” is not a proper name at all, but an
appellative, meaning “the favour,” or “grace,” and is rightly rendered in the margin of the
R.V. and by all scholars, “and for the kindness of the son of Zephaniah.”
This
is very beautiful. The crowns were to be deposited in the Temple of God as a
memorial, not only of these three
distinguished strangers who had brought their own and their brethren’s
offerings for the House of God, but as a memorial also of “the kindness” of this true son of Abraham, who, as stated at the
beginning of this exposition, was evidently a man given to hospitality, and
received these three strangers into his house.
It was apparently a small service rendered to the cause of God, but it
was very precious to Him because it was doubtless done for His Name’s
sake. And so many a little and
apparently insignificant deed done out of love for our Lord Jesus - yea, even
the cup of cold water given in the name of a disciple - is treasured up in His
memory, and shall in no wise lose its reward - “For God is not unrighteous to forget your work,
and labour of love, which
ye have showed toward His Name, in that ye have
ministered to the saints, and do minister”
(Heb. 4: 10). “As we have therefore opportunity, let us do good unto
all men, especially unto them who are of the
household of faith” (Gal. 6: 10).
But
while the crowns were to be deposited in the Temple
as a memorial of these four men, they were also to serve as a pledge and
earnest of the fulfilment of the prophecy, and of the realisation of the
symbolical action on which it was based: “And they that are afar off shall come and build in the Temple of the
Lord.”*
[*That is, after the time of the Great
Tribulation and Messiah’s Second Advent.
The “
These
words not only refer to those Jews who were still in the far lands of the
dispersion, who in Messiah’s time would be gathered, and take their share in
the building of the future Temple, as some have explained, but are a glorious
promise, as I have already stated at the beginning, of the conversion of the
Gentiles, and of the time when all nations would walk in the
light of Jehovah. “It is probable,” as another writer suggests, “that the great Apostle to the Gentiles may have had this
prophecy in his view when he reminded his converts in Ephesus that now in
Christ Jesus ye who sometimes were far off have become nigh through the blood
of Christ (Eph. 2: 13).” On the other hand, Peter probably understood the
similar expression to which he gave utterance as referring (primarily) to the
dispersed of
But
again, I repeat, that whatever fulfilment of the words we may already see, the
full realisation of them will not be until Messiah sits and reigns a “Priest upon His throne” over
“And ye shall know that Jehovah of hosts has
sent Me unto you.” The fulfilment, or realisation, of what had
here been predicted in symbolical and verbal prophecy would be, so to say, the
Divine authentication of the Message and Messenger, and
[* Capitals mine
hereafter - Ed.]
And
then, also - after
[* The
building of “the
What
a blessed “Day” (2
Pet. 3: 10),
that will be! and what a ‘reward,’ lies ahead
for all “accounted worthy to obtain that world [age], and the resurrection from the dead.” (Lk. 20: 35; Rev. 3: 21, R.V.).
They will be with their Lord and Saviour; and be granted the privilege
and honour of sharing with Him in His manifested “glory.”
See 1 Pet. 1:
8-11,
R.V.)]
* *
* * *
* *
114
THE MAN AFTER GODS OWN HEART
That God Himself has said that David was “a man after His own heart” (1 Sam. 13: 14) - a statement
repeated in the New Testament (Acts 13: 22) - is as wonderful a tribute as has ever been
paid to a human soul. It at once rivets our thoughtful, pondering, imitative
gaze upon the man whose very name was- ‘beloved of God’. Moreover, David’s niche in prophecy is
unique. He shares with Daniel the rarest
of all honours - named as in the First
Resurrection: apostles (Matt. 19: 28),
prophets (Luke 13: 28),
martyrs (Rev.
20: 4),
all are pained as classes; but the solitary individual disclosed by
God Himself as actually rising from the dead* is David. There is probably no more human character
in the Bible, and it is the human that God loves - “My delight is with the sons
of men”; nor is any other
character (apart from our Lord’s) so fully portrayed by inspiration: therefore,
the wise disciple, disentangling qualities merely personal to David - gifts as
poet, as prophet, as musician - and fastening on the fundamental God -
lovability possible to us all, will ponder the triumphant march of one of the
Victors of God.
* Daniel’s ‘standing’ implies resurrection, but of David alone is
the act explicitly stated, and that by God. “Go thy way
till the end be; for thou shalt rest, and shalt stand [in resurrection] in thy lot, at the end of the days” (Dan.
12: 13);
“thou man greatly beloved” (Dan. 10: 11).
David’s
first and most dominant characteristic is an unsurpassed devotion, both in
heart and in intellect, to God and the Word of God. Probably more of David’s prayers are recorded
than of all other saints put together.
The Book of Psalms, a
standard hymn-book of the people of God for three thousand years, is as perfect
a mirror as was ever made of a trusting, weeping, rejoicing, trembling, loving
soul, who lives in the presence of God; and the 119th
Psalm has no parallel in all literature, inspired or uninspired, as the
expression of an overwhelming passion for the Word of God - its truthfulness,
its inerrancy, its sweetness, its saving power, its divine origin. David’s
whole life is one constant grip of the Unseen Hand. The Books of Samuel, Kings, Chronicles give
the outer panorama of his life: the Psalms, the X-Rays that disclose the motive
springs, reveal a saint in heaven while he lived on earth though one of the
wealthiest of Kings, he was a stranger and a pilgrim, and his absorption in
Scripture day and night had, for aim, a perfectly God-patterned life. The
Psalmist models all thought and conduct on the Word of God.
In
a second characteristic David stands forth in lonely splendour: a warrior all
his life, he never lost a pitched battle. With
great significance to us the Arch-enemy in the unseen, stirred by his goodness
and Divine favour, so constantly stirred up enemies that the sword was never
out of David’s hand; and, far more wonderful, no set engagement ever proved a
lost battle. He fought God’s battles at
the peril of his life; and at least once nearly won the martyr’s crown, when,
faint and exhausted, he was all but slain by a gigantic Philistine (2 Sam. 21: 15). His war-work - symbol of our holier war - was
magnificent. Philistia was finally
broken ; Moab’s army, out-generalled and outflanked, fell nearly whole into his
hands, and Moab paid tribute for the following century and a half; Syria and its
allies - soldiers whose very shields were of plated gold - were broken and
subjugated; and Edom was exterminated.
By the close of his reign the Hebrew dominion, stretching from the
Mediterranean to the Arabian wilderness, and reaching up to and embracing Syria
in the north, had been lifted to a commanding sphere among the Oriental
nations; and David’s weapons after his death, deposited as sacred relics in the
Temple (2 Kings 11:
10), became exquisite symbols of the Spirit’s epitaph on Apocalyptic
overcomers - “Blessed are the dead which die in the
Lord from henceforth: yea, saith the Spirit, that they
may rest from their labours; for their
works follow with them” (Rev.
14: 13).
The
third characteristic of David is, to us all, of extraordinary importance. It is inexpressibly comforting that David’s
sins - though, it is true, few and isolated, - and receiving a publicity
unparalleled in the history of the world - are as great as they are: what was
in God’s sight (2 Sam. 12: 9)
adultery, and murder - both of which, under the Law, carried the death-penalty
- were actually, part of the life of one of God’s greatest saints. It is exactly here that modern evangelicalism
has plumbed neither the sinfulness of the saint nor the immensity of pardoning
grace. So stoutly is the possibility of
grave sin in a child of God resisted - so as to elude the fearful consequences
of which many Scriptures warn us - that The Homilist, avoiding the common plea that such a man could never have been
converted, solves the problem by a point-blank denial of the Scripture. “Was the character
of David after God’s own heart?
Conventional pietists will to a man say, Yes. The most thoughtful, independent, and
critical students of God’s Book will to a man say, No. David had his virtues, as most bad men have;
but few men in history have been guilty of more heinous crimes. It is blasphemy to say that such a character
was after the heart of infinite purity.”
All
such critics, another section of whom have the word ‘grace’
constantly on their lips, flinch from facing both facts and Scriptures - the
depth to which the servant of God can fall, and the corresponding depth and
wonder of the grace of God.* For David’s is the golden possibility of us all - a
perfect pardon and a complete recovery long ere the sin reaches the inexorable
judgment Seat of Christ. For the Fifty-first Psalm
is the supreme confession of sin in all literature. It has supplied millions of penitent souls
with exactly the words they wanted, and their use after sin - if we can use
them - is to let down into the waters of the soul a thermometer which will
reveal, or not, a broken and a contrite heart.
For David was vastly more than a pardoned backslider. Ample sowing brought ample harvest. His extraordinary generosity, his frank
forgiveness of his enemies, his warm affections - for his parents, for
Jonathan, for the little son that
died, for Absalom:- all the splendid large-heartedness he meted, God measured
back to him again. For David is a
supreme embodiment of the pregnant law of Christ, - “Many that are first shall be
last, and the last first” (Mark 10: 31) first become last - in the grossest sins ever
attributed to a saint in the Bible; last become first - in an after-life of
perfect penitence and purity.
* This most
prominent of all sinfulness in a saint is peculiarly valuable as placing beyond
reasonable doubt or denial the sins which the truly regenerate can commit, and
so establishes that the warnings and punishments for such sins, in contexts
addressed to believers, directly concern the regenerate. It will hardly be contended that David when
he sinned was an “empty professor” or a “false brother” crept unawares into the fold of God.
So New Testament Scriptures explicitly assert that the regenerate can commit murder
(1 Pet. 4:
15) and adultery (1
Cor. 6: 15), with consequent penal, though not eternal,
consequences; and to assume that ‘grace’ covers
such sin unabandoned, or that
if unabandoned it will never come into judgment, is doctrine as immoral and
unscriptural as could be conceived.
David’s
fourth characteristic is the magnificence of his unattained ideal. A man’s ambition is the exact revelation of
his heart. So ample and complete were
David’s preparations for the building of the
So
now we arrive at the inevitable destiny of a man or woman after God’s own heart
- a first-broken tomb; as “accounted worthy to attain to that age, and the resurrection [from among] the
dead” (Luke 20:
35). David
alone is personally named by God, in a prophecy made three times, through three
different prophets, as in the First Resurrection. Jehovah says through Jeremiah (30: 8),
centuries after David was dead:- “And it shall come to pass in that day” - the age of the restoration of Israel - “that [Israel] shall serve the Lord
their God, and David their King, WHOM I WILL RAISE UP UNTO THEM.” David’s tomb,
unbroken at the Lord’s resurrection (Acts 2: 29),
will be split by the last earthquakes that will again rock the
-------
THE
FELLOWSHIP OF HIS SUFFERINGS
“A
share in Christ’s actual sufferings was impossible to Paul. But the sufferings of Christ were not ended -
they are prolonged in His body, and of these the apostle desired to know the
fellowship (Phil. 3:
10).
He longed so to suffer, for such fellowship gave him assimilation to his
Lord, as he drank of His cup, and was baptized with His baptism. It brought him into communion with Christ,
purer, closer, and tenderer than simple service for Him could have
achieved. It gave Him such solace as
Christ Himself enjoyed. To suffer
together creates a dearer fellow-feeling than to labour together. Companionship in sorrow forms the most
enduring of ties, - afflicted hearts cling to each other, grow into each
other. The apostle yearned for this
likeness to his Lord, assured that to suffer with Him was to be glorified with
Him, and that the depth of His sympathies could be fully known only to such as ‘through much tribulation’ must enter the Kingdom. In all things Paul coveted conformity to His
Lord - even in suffering and death.
Assured that Christ’s career was the noblest which humanity had ever witnessed,
or had ever passed through, he felt a strong desire to resemble Him - as well
when He suffered as when He laboured - as well in His death as in His
life. And the aspiration is closely
connected with the promise: ‘if we suffer with Him we shall also reign with Him’ (2 Tim. 2: 12). Such participation in Christ’s sufferings so
identifies the sufferer with Him, that the power of His resurrection is
necessarily experienced. Such conformity
to His death secures conformity to His resurrection.”
- J. EADIE,
D.D.
HIS
FELLOWSHIP
To-day, what
speed: with Me, what company: in
*
* * *
* * *
115
CALVINIST
AND ARMINIAN
By R. E.
NEIGHBOUR, D.D.
There
is, necessarily, more or less of conflict between two groups of Christians: the
one known as Calvinists, who believe in salvation by grace, apart from works;
and the other, known as Arminians, who believe in salvation by grace plus
works. Now very Godly men and women are
on both sides of the line; some Arminians are mighty men of God; some
Calvinists are mighty men of God. Why do
we have this conflict? for the Word of God does not and cannot teach
two opposite and contrary things. The
Calvinist says the Arminian is wrong; the Arminian says that the Calvinist is
wrong. I think both of them are
wrong. I think that
the Calvinist is absolutely right in clinging to salvation by grace alone,
apart from works, in holding to the eternal security of the saved: but I think
that the Calvinist is wrong when he falls to go into the Word of God and to
seek out what the Holy Spirit has to say in many passages, both in the Old and
in the New Testament, which present tremendous warnings, freighted with
tremendous meanings, about “falling away.” We have no right to eliminate such warnings
from our messages. That has been, to my mind at least, a grave fault among
Calvinists. I am one of them, for I
believe in salvation by grace apart from works.
The grave fault is this: We have cheapened Christian living and placed rewards for Christian service out
of our testimony. God puts
tremendous emphasis in the Bible on obedience. There are many rewards to those who walk with
Him. We must remember that, while we are
saved by grace, from the very moment we are saved we enter into the
The Spirit of God is not discussing salvation from
hell at all, in Hebrews 6.; He is discussing
the salvation that is to be brought unto us at the Coming of the Lord Jesus
Christ; He has in mind the heirship of
Christ and of His saints, and the millennial reign. There
are those [disobedient Christians] who are going to lose their heirship and miss their
place in the reign.
The
-------
LITTLE CHIDREN OF THE KING
Quiet, Lord, my forward heart,
Make me teachable and mild,
Upright, simple, free from art,
Make me as a weaned child:
From distrust and envy free,
Pleased with all that pleases Thee.
What Thou shalt do-day provide
Let me as a child receive;
What to-morrow mat betide
Calmly to Thy wisdom leave:
’Tis enough that Thou wilt care,
Why should I the burden bear?
Asa little child relies
On a care beyond its own;
Knows he’s neither strong nor wise -
Fears to stir a step alone -
Let me thus with Thee abide,
As My Father, Guard, and Guide.
Thus preserved from Satan’s wiles,
Safe from dangers, free from fears,
May I live upon Thy smiles,
Till the Promised hour appears
When the sons of God shall prove
All their Father’s boundless love.
-
JOHN NEWTON.
“…
The Lord closes with the practical. The
Apostles had been grasping for glory on the wrong side of the grave:- ‘Whoever therefore shall
humble himself as this little child, the same is
the greatest in the kingdom of heaven’ (Matt 18: 4). Satan lost the highest of all created thrones
through pride: we can win the highest thrones through humility. A child is humble; we must become
humble; and this attainment, as superior to a child’s as holiness is
superior to innocence, is within our grasp.
‘Whosoever
shall humble himself’: self-emptied because God-filled: it is
possible not only to become great in the
- D. M. PANTON.
* *
* * *
* *
116
CHALLENGES TO THE OVERCOMER (2)
By THOMAS W. FINLAY
We will now continue with some other challenges to the
victorious Christian, as seen in the word of God.
Overcoming sin and spiritual deadness
The
overcomer must overcome indwelling sin and spiritual deadness (Rom. 6: 12; 8: 2).
Although the Bible does not use the word “overcome”
specifically in connection with sin, this victory is implied by the verses just
noted. We are all aware of the most basic
problem we struggle with - the problem of sin.
The
Bible also teaches us that sin leads to death (Rom.
5: 12). Sin in our lives can lead to physical death,
but there can also be a sense of spiritual deadness, or death, in our
experience. This comes when we have our
mind set on the flesh and the things of the flesh (
Overcoming evil with good
The
overcomer must overcome evil with good (Rom.
12: 21). Sometimes evil persons may come against us.
Perhaps these will even be the members of our own family. We must overcome such evil with good. We should never return evil for evil (Rom. 12: 17). In
order not to be defeated by evil, we must do good to such evil persons. “‘But if your enemy
is hungry, feed him, and if he is thirsty, give him
a drink; for in so doing you will heap burning
coals upon his head.’ Do not be overcome by evil, but
overcome evil with good” (Rom. 12: 20-21). See
also Luke 6: 27-36.
Overcoming the devil
The
overcomer must overcome God’s enemy, Satan.
The apostle John wrote, “I am writing to you, young men, because you have
overcome the evil one” (1 Jn. 2: 13b). Then,
he writes an expanded version of this statement in the next verse: “I have written to you, young
men, because you are strong, and the word of God abides in you, and you have overcome the evil one” (1 Jn. 2: 14b). The description “young
men” is a word picture for the believer who has achieved some measure of
maturity. The strength of these
believers is connected to the word of God being active and alive within
them. This gives us insight into victory
over the devil. With the word of God
being our source of spiritual strength and supply, we can stand in faith
against the subtle attacks of the devil.
The
word of God counters the lies and deceit of the devil. He is the father of lies (Jn. 8: 44). The
devil may try to tell us that we can’t have victory, or that God won’t hear us,
or that we have committed the unpardonable sin.
He may send a thought into our mind to cause us to have doubt, tempt us
to sin, or attract us to the world. Yet,
every lie, every temptation, and every deceit can be countered by the truth of
God, plus our willingness to obey God.
This is the way Jesus met the temptations of the devil in the wilderness
(Matt. 4:
1-11).
In
Revelation, John recorded how the saints overcome the enemy: “And they overcame him because of the blood of the Lamb and
because of the word of their testimony, and they
did not love their life even to death” (Rev.
12: 11). Firstly, the blood is needed to defeat the
devil’s accusations against us. The
Greek word for devil is diabolos (Strong’s #1228). This word means an accuser, or a
slanderer. The devil is an accuser who
will remind us of our sinfulness and failures (Rev.
12: 10). We can answer all of his accusations by the
cleansing blood of Christ that secures our righteousness before God (Rom. 3: 25; 1 Jn. 1: 9).
The
second item mentioned in Rev. 12: 11 for
defeating the devil is “the word of their testimony.” In the context of Rev.
12, a time of persecution, this testimony
means a holding fast to the confession of Christ as Lord and to the truth of
God’s word at a time when the devil attempts to deceive the whole world (Rev. 12: 9). In principle, in our daily lives now, this
testimony could include our speaking of the truth of God to counter the lies
and deceit and accusations of the devil.
For instance, when a thought enters our mind that we are weak and will
fail, we must say, “I can do all things through Him who
strengthens me” (Phil. 4: 13). When the devil tries to condemn us by
reminding us of our old sinful nature, we must speak the word: “Therefore, if any man is in
Christ, he is a new creature; the old things
passed away; behold, new things have come” (2 Cor. 5: 17). “Thank you, Lord,
that I am in Christ. I am a new creation and the old things of my old life have
passed away. My old life was crucified with you, Lord, at the cross. Now Christ
is my life.”
We
may even speak to the devil: “Devil, my old man was
crucified with Christ. I am a new creation. Who is he who condemns? God is the
one who justifies” [see Rom. 8: 33-34]. The
devil attacks us in our thought life. We must fight against him by “destroying speculations and every lofty thing raised up
against the knowledge of God ... taking every
thought captive to the obedience of Christ” (2
Cor. 10: 5). We must
tear down the lies that are against God’s revealed truth and stand firm in our
faith, maintaining the word of our testimony.
The
devil particularly likes to attack us with anxiety concerning our
situation. We need to cast all of our
anxiety upon our caring Father, trusting in His care, and firmly resist the
devil by our faith in God and His truth.
“Humble yourselves, therefore, under the mighty
hand of God, that He may exalt you at the proper
time, casting all of your anxiety upon Him, because He cares for you. Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring
lion, seeking someone to devour. But resist him, firm in your faith, knowing
that the same experiences of suffering are being accomplished by your brethren
who are in the world”. (1 Pet. 5: 6-9)
The
third secret in Rev. 12: 11 for overcoming the
enemy is to not love our lives even unto
death. This means that we are
willing to give up everything for Christ, even our lives. This kind of willingness to follow Christ at
any cost leaves Satan no ground for successful temptation and defeat of
us. Rather, he is defeated and we are
victorious over him!
The
Lord Jesus Christ fully defeated Satan at the cross and in resurrection (Jn. 12: 31; Col. 2: 15; Heb. 2: 14-15). We
share in this victory in Christ (1 Cor. 15: 57; Eph. 1: 19-22). Our
need is not to try to defeat the devil by any of our efforts, but to stand
firmly in faith in all that Christ has accomplished for us. “Take up the full
armour of God, so that you will be able to resist in the evil day, and having
done everything, to stand firm” (Eph.
6: 13). Satan will assault us in our thought life
with all kinds of doubts, discouragement, temptations and evil thoughts. But, we must take up “the shield of faith with which you will be able to extinguish all the
flaming arrows of the evil one” (Eph.
6: 16). Standing firm in faith in our position of
victory in Christ, while being fully yielded to Him, Satan will have no ground
to defeat us.
It
is possible that a Christian may come under particularly strong attack or
oppression by evil spirits. This can
occur if we have given place to the devil through some disobedience (Eph. 4: 27), if we have dabbled in the occult, or perhaps
for other reasons. In such cases, a more
concerted warfare against the foothold of the enemy is required. For help with this problem, I recommend the
book entitled, “The Adversary” by Mark Bubeck (published by Moody Press).
Overcoming false teachers and prophets
The
overcomer must overcome false teachers and prophets. “You are of God, little children, and have
overcome them; because greater is He who is in you
than he who is in the world” (1 Jn. 4: 4). The “them” in this verse refers back to the false prophets
mentioned in verse one. This passage
speaks of false prophets who teach a
particular falsehood about Christ’s person, and thus deny a basic tenet of
the faith.* Yet, I believe in principle this particular arena of overcoming
extends to all false prophets and teachers.
[* See 2 Tim. 2: 18, R.V. cf. Acts
20: 30ff, R.V.]
Peter
warned of false teachers that would come among the believers and lead them
astray (2 Pet. 2: 11). Unless a believer is victorious over the deceit of these teachers and
their teaching, the believer will be misled in his or her walk of faith. For instance, the false teachers in 2 Peter 2 entice immature believers by appealing
to their fleshly desires (2 Pet. 2: 18). Unless the believers can escape the snare of
such devilish teaching, they will end up trying to use their faith to satisfy
their fleshly appetites. We see this
happening today.
Many
believers over the years have been caught in movements or assemblies that
contain false teachers who were never commissioned by God. These
deceived followers do not mature in the Lord and are sometimes terribly wounded
by their experience. How important
it is for Christians to overcome false teachers and escape from their
influence!
Overcoming negative circumstances
The
overcomer must overcome negative circumstances. Note the following passage from
Romans that mentions this aspect of overcoming.
“Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril or sword? Just as it is written, ‘For your sake we are being put to death all day long; we are considered as sheep to be slaughtered.’ But in all these things we overwhelmingly conquer through
Him who loved us:” (Rom. 8: 35-37)
In
this passage the term “overwhelmingly conquer”
is a translation of one Greek verb, hupernikeo (Strong’s #5245).
This verb is a compound word composed of two words, namely huper, meaning more, and nikao, meaning to conquer. This passage shows us that even in severe
circumstances we can overcome. What do
we overcome? We overcome the natural
effect of those circumstances, which try to depress us and try to extinguish our
testimony for Christ.
The
testing of such “fiery trial(s)” (1 Pet. 4: 12) seems so frightening to the human mind. Further, the idea that one could overcome the
negative impact of such severe trials, and maintain sanity and hope and peace
while enduring them, seems so impossible to the natural mind. Yet, history testifies of the many Christian
martyrs who went peacefully to their death with the Saviour’s praises on their
lips. Others, less well known, have
endured great hardships and difficulties in their Christian lives, yet have maintained a steadfast trust in
the Lord and have kept their peace and joy through it all.
Such
steadfastness does not mean that there will be no feelings of anxiety,
perplexity or dejection at all. It means
that such feelings will not have a lasting effect upon us, or cause us to stop
pursuing Christ and following Him (2 Cor. 4: 7-9).
The
overcomer will continue to seek Christ in every negative situation, and will
not succumb to the pressures of the trial.
He will find Christ as his strength to endure. He will discover Christ as his source of deep
joy and peace in spite of the outward afflictions. This type of overcoming proves that the power
of victory is not of us, but of God.
Read about some of these overcomers in Hebrews
11: 35-39.
Overcoming degradation in the church
The
overcomer must overcome all of the degraded situations that may exist in his
local assembly. This aspect of
overcoming is in line with the removal of the leaven from a mixed religious
situation, which we discussed in the last lesson. Perhaps you had never considered this aspect
of Christian overcoming, but it is very prominent in the word of God. In His letters to the seven churches in
Those
seven churches were actual assemblies, but sound Bible teachers agree that the
warnings to those assemblies would be applicable to any assembly in the church
age. In fact, the Lord stated they what
He spoke was not only to an individual church, but indeed to “the churches” (Rev.
2: 7,
etc.).
With
His keen judging eyes (Rev. 1: 14), the
Lord Jesus saw a number of things among the churches that He condemned, and which
required overcoming. Some of these
things included the loss of one’s first love (for the Lord and for fellow
believers), wrong practices, wrong teachings, idolatry (spiritual, and perhaps
literal), spiritual deadness, lukewarmness and spiritual pride. Also, the matter of overcoming was linked to
faithfulness in practices which the Lord approved (Rev. 3: 10), and to
the saints’ willingness to endure suffering for the Lord, even unto death (Rev. 2: 10).
Brothers
and sisters, we should not tolerate what the Lord condemns. Today, most Christians are just flowing along
with the tide of the leavened mixture in Christianity. No one likes to be misunderstood, or even
rejected, for not going along with the crowd.
Yet, the momentous Judgment Seat of Christ is coming, and we will all be
called to account individually for our actions.
In
light of this coming judgment upon the lives we have lived (2 Cor. 5: 10), we
must be willing to deny the self and abandon all of the things in the church
that are simply not of God. If we do not
do this, we will lose our reward, or perhaps even be chastened, in the day of
judgment. Read again the messages from
the Lord to the seven churches in
The
Lord will grant us much grace if we seek
Him to overcome in the areas discussed in this lesson.
*
* * *
* * *
117
VICTORIOUS
IN WORKS
By THOMAS W.
FINLAY
“He who overcomes, and he who keeps My deeds until the end,
to him I will give authority over the nations” (Rev. 2: 26).
So far, this series has not specifically addressed the
matter of the believer’s good works, except in general terms about following
the Lord. Generally speaking, we Christians
think of our good works as our ministry to others, including the exercise of
our spiritual gifts. We now pay
attention to how the believer can be victorious in this aspect of the Christian
walk.
Jesus is our pattern
We
should realize that Jesus, as a genuine man dependent upon the Father, provides
us with insights on how to carry out good works. Here are some verses worthy of examination:
“Jesus therefore answered and was saying to them, ‘Truly, truly, I say to you, the Son can do
nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does,
these things the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself is doing; and greater works than these will He show Him, that you may marvel...’” (Jn. 5: 19-20).
In
the passage above we see that Jesus simply did those works which He “saw” the
Father doing. The Father was working in
Jesus to reveal to Him what the Father was doing, and Jesus simply followed the
Father’s revelation and joined Him in carrying out those works.
“‘But the testimony which I
have is greater than the testimony of John; for
the works which the Father has given Me to accomplish, the very works that I do - testify
about Me, that the Father has sent Me’” (Jn.
5: 36).
Here
we see that the Father had specific works which He gave to Jesus to accomplish.
“Jesus answered them, ‘I showed
you many good works from the Father; for which
of them are you stoning Me?...’” (Jn. 10: 32)
In
this verse we see that the works that Jesus did are “from
the Father.” That is, the Father was the source of the works. Jesus did not derive His works from His own
creativity or initiative; rather, He declared that the Father was the source of
His works of ministry.
“If I do not do the works of My Father, do not believe Me”
(Jn. 10: 37).
Again,
Jesus claimed that the works which He performed were not from Himself, but were
of His Father.
On
the night before going to the cross, Jesus prayed a marvellous prayer, as
recorded in John 17. Significantly, He made
the following declaration to His Father in that prayer:
“I glorified Thee on the earth, having accomplished the work which Thou hast given Me to do...” (Jn.
17: 4).
Once
again we see that Jesus was not the originator of what He did on the
earth. Rather, He carried out the work
which God the Father specifically gave Him to do.
With
this vivid picture in mind of how Jesus simply followed the Father’s lead in
doing good works, let us now look at passages that show such a pattern is to be
replicated in the lives of His followers.
Co-workers with God
The
Scripture does encourage us to do good works.
For example, woman should adorn themselves with good works, according to
First Timothy (1 Tim. 2: 10). Titus declares that Christ Jesus “gave Himself for us that He
might redeem us from every lawless deed and purify for Himself a people for His
own possession, zealous for good deeds” (Tit. 2: 14). In Hebrews, we are told that we should “consider how to stimulate one
another to love and good deeds” (Heb. 10: 24). Thus,
we see that God wants us to do good deeds. However, He does not want us to do
things apart from Him, apart from the working of His life. This is the lesson that we learn from the pattern
of Jesus doing the works of the Father.
It
is actually freeing that we do not have to dream up and initiate good works “for God” by means of our own ingenuity and labour. Instead, as we seek Him and are in fellowship
with Him, we will realize what works God has set before us into which we should
enter. “For we are His workmanship, created in Christ Jesus for good
works, which God prepared
beforehand, that we should walk
in them” (Eph. 2: 10). This verse is a marvellous verse. It sets our mind at ease about coming up with
something to do for Him. This is a verse
we all should memorize and pray over. I
like to tell the Lord that I just want to walk in those good works which He has
prepared for me. I don’t care about doing
any other works.
There
is another verse we should look at on this point. “So, then, while we have opportunity, let
us do good to all people, and especially to
those who are of the household of the faith” (Gal. 6: 10). At first glance one may think that this verse
simply encourages us to do good works whenever and wherever, without any need
for God’s hand of arrangement in the activity.
Yet, this is not the case. This verse
is actually a sister verse to Eph. 2: 10, which tells
us that God has prepared certain works beforehand so that we might walk in
them. The key to insight into this verse
is seen in the word “opportunity.” There is no true English equivalent to the
Greek word kairos,
translated here as “opportunity.” The word as used in Gal.
6: 10
means a certain period of time which presents a specific opportunity. Even in ordinary life we sometimes realize
that we missed an “opportunity” to
do something. When we realize this, we
know it is too late to do what was possible because the specific opportunity,
the right time with the right conditions, is gone forever. We should realize that God is opening up
specific opportunities for us to serve others by His sovereign arrangement.
When we recognize such an opportunity, it is then that we should do the good
deed towards another that is set before us.
To help us seize these opportunities, we should be developing an
attitude before God to be a “servant of all.”
Not
only has God prepared the works ahead of time for us, but He also will give us
the thoughts and the desires to do certain works, which are according to His
will. “For it is God who is at work in
you, both to will and to work for His good pleasure” (Phil.
2: 13). “But thanks be to God who puts the same earnestness on your behalf in the heart of Titus. For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord” (2 Cor.
8: 16-17).
Additionally, God provides the power for us to do
the spiritual work He has assigned to us.
Paul, who laboured greatly for the Lord, stated: “But by the grace of God I am
what I am, and His grace toward me did not prove
vain; but I laboured even more than all of them, yet not I, but the grace of God with me” (1 Cor.
15: 10). Similarly, he told the church in
Our
part is to seek the Lord with an overcomer’s heart and practices as presented
in the earlier lessons. As we do this,
God then works in us His desire to do certain works (1
Chron. 17:
2; Neh. 2: 12; 2 Cor. 8: 16-17; Phil. 2: 13). We then
simply follow Him in obedience to carry out the deeds He has given to us to
do. In this way, we are co-workers with
God! Paul spoke of his ministry, which
he and his fellow labourers had to the church in
In
my experience, God will often initiate a work with just an idea, or subtle
prompting. If the task is somewhat
complex and will take place over a period of time, God will not usually provide
details about the carrying out of the work.
That usually unfolds in time as we seek Him in prayer about moving
forward with each phase of the assignment.
If we agree to take up the task, however, God will be faithful to bring
each detail into view as we need to know it.
This is the way of faith and dependence.
It is also a way of simplicity.
Abraham knew that he was called out of the
Also,
we should realize that working together with God does not necessarily mean that
we will have detailed knowledge of every minute action we are to take. For example, when God called Paul to preach
the gospel in
Often,
our field of service is among the very saints with whom we have
fellowship. As we seek to live in union
with Christ, He will give us a desire to pray or care for others around us in a
particular way. We then carry out that
service in dependence upon the Lord.
Outwardly, our actions of service may seem very natural and normal. However, behind the scenes in the spiritual
realm, we are moving in concert with the desires and promptings of the Holy
Spirit.
In
his helpful book, Secrets of the Vine, Bruce
Wilkinson reminds us that fruitfulness for the Lord does not come from making a
grand plan for ministry, or by more activity.
Rather, it issues from abiding in the Lord. As Wilkinson puts it, God is not
calling us to do more for Him, but
to be more with Him. As we truly abide in a living fellowship with Him, the
fruit will come forth naturally. “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides
in the vine, so neither can you, unless you abide in Me” (Jn. 15: 4). This lesson series on the Victorious
Christian Life is designed to help you learn how to abide in Him.
Since
we need to simply abide in Christ in order to produce good works, it would seem
that this statement is all that needs to be said about such works. However, in the Bible, God gives us some
cautions and some encouragement about good works beyond this simple plan. The Lord knows that we need these words in
order to be sure that we are on the mark in our service to Him. Some of God’s important reminders about our
service are covered below.
The purity and the testing of our works
If
our works truly come out of our abiding in Him, then these works will be
approved by God and we will be rewarded for them in the Day of Judgment. The problem today is that there are many who are “doing
things for the Lord,” but
seemingly not in union with Him. It is possible to be very busy for the
Lord, but not abiding in Him. Thus,
it will help us to be reminded about the need for purity in our works, and the
fact that our works will be tested by God.
There
were many problems in the church in
“Now if any man builds upon the foundation with gold, silver, precious stones, wood, hay, straw, each man’s work will
become evident; for the day will show it, because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. If any man’s work
which he has built upon it remains, he shall
receive a reward. If any man’s work is burned up, he shall suffer loss, but he
himself shall be saved, yet so as through fire:” (1 Cor.
3: 11-15.)
This
word warns us that we must be careful how we build, how we work for the
Lord. This word of caution provides a
check for us to make sure what we do is really coming out of Him. The gold, silver and precious stones can pass
through the fire. Thus, these signify
works that have God as their source and nature.
The elements of wood, hay and straw are consumed by this coming judgment
of God. Thus, these signify works that
come out of the flesh, the natural man.
The
natural man can be very strong and zealous to achieve something, even something
“for God.”
The “push” in Christendom today for
works, without a strong, balancing word
urging us to be sure that they are from God, is a danger. Today, there are multiplied ministries with
all types of schemes, action plans, and busy conferences aimed at achieving
something for God’s kingdom. How much it is out of the energy and
resources of the flesh?
All
of our work needs to be under the cross, where we agree with God that we care for nothing done out of
ourselves as the source, but only for what God has planned and is doing. Only when we
are willing to die to all that we are and what we can do, is God able to effectively do His work
through us. He does not need talented men
and women. He needs men and women willing
to die to self, so that He might be everything. All
self-effort, all human ingenuity, all self-promotion, all self-interest, all
self-power must go to the cross of Christ, that God may be realized. We take this position by faith, with a pure
heart before the Lord. We serve in utter dependence upon Him. We do not await, however, any “feeling” of holiness, or special spirituality, before
we are willing to move forward in serving God by faith. Thus, we are not passive. We are active in
seeking Him, and willing to follow Him by faith, yet it is with the self on the
cross and Christ living within us.
One
passage that has made a great impression upon me is in the epistle to the
Philippians:
“But I hope in the Lord Jesus to send Timothy to you shortly,
so that I also may be encouraged when I learn of your
condition. For I have no one else of kindred spirit who will genuinely
be concerned for your welfare. For they all seek after their own interests, not those of Christ
Jesus:” (Phil.
2: 19-21.)
What
are our reasons for serving the
Lord? Do they include self-interests, like recognition by others, popularity, financial gain, or our own
ministry empire?
What
are our ways of serving the Lord? Do we
employ psychology, entertainment to
delight the flesh of our audience,
messages geared to “tickle the ears” (2 Tim. 4: 3), accomplished oratory and persuasive words of wisdom (1 Cor. 2: 1-5), mass marketing schemes, etc.? Do we serve in “newness of the spirit” (in
union with the living Christ who dwells in our spirit), or do we just plod
along in the oldness of the letter of
the Law (
As
we seek to serve the Lord, let us always be cognizant of the fact that the Judgment Seat of Christ is coming and
Christ will test our works by fire.
“I have a stewardship
entrusted to me” (1 Cor. 9: 17b).
The
greatest example of a servant of Christ was the apostle Paul. He was constantly cognizant of the
stewardship that God had given to him (1 Cor. 4: 1, 9: 17; Gal. 2: 7; Eph. 3: 2; Col. 1: 25). He knew that as a steward of the things of
God he must be faithful:
“Let a man regard us in this manner, as servants of Christ, and stewards
of the mysteries of God. In this case, moreover, it is required of stewards that one be found trustworthy” (1 Cor. 4: 1-2).
Many
believers do not have a vision of their stewardship, and many are not
faithful. This is where we
[all] need
a word of reminder.
Every
Christian is a servant of Christ entrusted with a stewardship. Jesus made this abundantly clear in His
parable of the talents (Matt. 25: 14-30), and His parable of the minas (Lk. 19: 12-27), as well as in a number of other places. However, it is so easy for us to forget this
responsibility. Part of the problem is the artificial clergy-laity system. This unscriptural system tends to make the “laity” think of the “clergy”
as the only ones who really have the stewardship and responsibility to labour
with God. (For more information of the unbiblical
nature of this damaging system, see the author’s booklet entitled, Governing Principles for Building Up the Body of Christ.)
Yet,
the fact remains that each of us, according to the parables noted above, has a
stewardship. Also, the New Testament
clearly shows that each of us has been gifted by God in order to serve:
“And since we have gifts that differ according to the grace
given to us, let each exercise them accordingly” (Rom. 12: 6).
“As each one has received a special gift, employ it in serving one another, as good stewards of the manifold grace of God” (1 Pet. 4: 10).
Besides
the problem of the clergy-laity system in
holding back our service, the Lord tells us in the parable in Matthew 25: 14-30 that the saints who had fewer gifts were not
faithful because they feared the Lord’s expectation of them, and because they
were lazy (vs. 24-26). A
similar explanation is given in the other parable, where the worthless slave
did nothing (Lk. 19: 20-23). In the
parable of Luke 19, all the slaves received
the same portion, signifying the same salvation and new life in Christ. The difference in their productivity
depended upon their relative faithfulness to labour for the Lord in faith.
There
can be a tendency among us to want to enjoy the Lord’s presence and blessings, but to avoid the exercise of faith and
labour required to be a faithful steward.
To serve the Lord calls for
self-denial (of the way we want to use our time and money, our desire to be
accepted by others, etc.). It also calls
for an exercise of faith, wherein we seek the Lord in moving ahead in our
service in trustful dependence upon Him.
Romans 12: 3-6 shows that God allots a measure of faith to
each, as each one exercises his gift.
Paul spoke of “the work of faith” which
the Thessalonian believers carried out (1 Thess. 1: 3).
To
be sure that we are faithful in being co-workers together with God we need to have
a willing heart to labour in faith, according to the gift God has given
us. We
must put away any thought that only certain persons (“clergy”)
can do real spiritual work for God.
Also, we must not despise the
size or nature of our spiritual gift, but be
willing to labour with what God has given to us. With such preparation, we can more perfectly
fulfil our responsibility of stewardship.
“And let us not lose
heart in doing good” (Gal. 6: 9).
There
is another hindrance to our being victorious in good works, and that is the
matter of discouragement. We are
particularly prone to being discouraged when we do not seem to see the results
of our labour.
Recently,
I read the story of a “New Tribes” (a mission
group) missionary couple. The wife
related how they had been on the mission field for about fifteen years. Finally, in utter discouragement, she
exclaimed to her husband that she was ready to give up because they had
laboured so long and seen no conversions.
Her husband gently reminded her that they had been called to be
faithful, even if results were not seen
in their lifetime. This story
reminds us that we should not base our continued labour for the Lord on visible
results, but upon our stewardship, which calls for faithfulness (1 Cor. 4: 2). By the way, the missionary story went on to
say that within a few months after that
talk some conversions occurred and the work started to blossom.
In
the exercise of our spiritual gifts, it is not unusual for reaping to happen a good while after our sowing
begins. Note the following verses:
“And do not lose heart in doing good, for in due time we shall reap if
we do not grow weary” (Gal. 6: 9).
“Therefore, since we have this
ministry, as received mercy, we do not lose heart” (2 Cor. 4: 1).
“Therefore, my beloved brethren,
be steadfast, immovable,
always abounding
in the work of the Lord, knowing that your toil is not in vain in the Lord”
(1 Cor. 15: 58).
“Be patient, therefore, brethren, until the coming of
the Lord. Behold, the farmer waits for the precious produce of the soil, being patient about it, until
it gets the early and late rains”
(Jas. 5: 7). (Although this verse speaks about waiting for
the Lord’s return, it shows the principle of the farmer, who must wait patiently for the harvest after his sowing.)
A final word on this
We
should be encouraged that to be victorious in good works is something that God
desires for us and has even planned for us.
He plans the works for us ahead of time, and supplies us with the
spiritual gifts and power to carry them out.
We need to focus on abiding in
Him in order to be victorious in
good works. At the same time, the
Bible provides some helpful reminders to us: (1) Be careful about works produced for God from the flesh; (2) Be faithful in our stewardship by
not despising our gift, or being idle or lazy, (3) Do not lose heart, but
keep labouring for the Lord, knowing that our work in Him is not in vain, but
will produce fruit in due season.
* *
* * *
* *
118
THE CHURCH
AND THE KINGDOM
By D. M. PANTON
-------
THE CHURCH
No ‘church,’
properly defined as such, existed before our Lord appeared: “upon this rock I will
build my church” (Matt. 16: 18): unbuilt in His
lifetime, He nevertheless here foretells it as we know it. He also legislated for it:- “if he refuse to hear them,
tell it unto the church: and if he refuse to hear the church also, let him be unto
thee as the Gentile and the publican”
(Matt. 18:
17).
For the stones our Lord quarried became the foundation stones of the
Church (Eph. 2:
20); and all disciples, made and baptized
between the two advents, are to be taught “to observe all things
whatsoever I have commanded you” (Matt. 28:
20).
The next occurrences of the word, immediately after Pentecost, assume
the Church as by this time
actually existing in the world. “Great fear came upon the whole church” (Acts 5: 11): “they were gathered together with the church” (11: 26); “when they had appointed for them elders in every
church” (14: 23); “when they had gathered the church together” (14: 27); “it seemed good to the
apostles, with the whole church” (15: 22). The Book
of the Acts refers throughout to the church as a body actually in the world: it
is the book of the propagation of the church: it refers to Jew and Gentile,
gathered out to Christ, and compacted together, as the church: and it does so
from the moment of the Holy Ghost’s descent,- the birth-moment, therefore, of the church. The Epistles follow, as church documents:
and, in the Apocalypse, churches are addressed for the last time by our Lord - “Hold fast till
I come” (Rev. 2. 25): that is, the
church is to continue until He comes.
THE KINGDOM
The essentially church docu ments, the Epistles, refer constantly to ‘the Kingdom,’ and - with the exception of Col.
1: 13 -
invariably refer to it as future. So did our Lord. When “they supposed that the
THE KINGDOM IN MYSTERY
In
one aspect, however, the kingdom now present: for
in parables the kingdom is the Church: in literal passages, it is the literal kingdom; in
figurative, it is the mystical. The
reason seems clear. Our Lord, when
personally present, spoke of the kingdom as present also, for it was present in the person of
the King: “If I by the Spirit
of God cast out demons, then is the kingdom of
God come
upon you” (Matt. 12: 28). When
the King withdrew from the world, so did the kingdom. But the Lord is mystically present with His Church: there is, therefore, a
mystical kingdom: “who translated us into the kingdom of the Son of His love”
(Col. 1: 13).
THE CHURCH AND THE KINGDOM
Scripture
finally unfolds the right attitude of the Church to the Kingdom. The Church is to preach the Kingdom, to pray
for it, and to seek to enter it. (1)
Paul, peculiarly the ‘Church’ apostle,
“reasoned and
persuaded as to the things concerning the
*
* * *
* * *
119
THE PRIZE OF
THE KINGDOM
By D. M.
PANTON
Is the
1. Because our Lord states it in the Gospels, - the Holy Spirit repeats
it in nearly every Epistle, - it is the basis of the promises and threats to
the Seven Churches, - and it is foretold as an actual experience in the
prophecies of the Apocalypse.
[1] Matt. 7: 21; Luke 20: 35, etc.
[2] Eph. 5: 5, 6; Gal. 5: 19-21.
[3] Rev. 2. and
3.
[4] Rev. 11: 18; 20: 6.
2. Because the Types of the old Testament, largely an unquarried mine, strikingly
corroborate it, thus confirming our understanding of the literal passages of
the New Testament, and weaving all into an exquisite mosaic of revelation.
1 Cor. 9: 24 - 10: 12: Ex. 12: 15; Luke 17: 32; Heb. 4: 11.
3. Because the Age to Come - as distinct from the Eternal State, which is
based (Rev. 20:
15) on grace alone - is revealed as “one last day of a thousand years, a full and perfect
judicial aeon,” in which all seed sown in this Age reaps its exactly
corresponding harvest, and to which the consequences of works done after faith
are confined.
4. Because it safeguards the infinite merits of our Lord’s imputed
righteousness and divine sacrifice by establishing the spotless and eternal standing of every believer in Him; while it also
safeguards human responsibility and divine justice by making every believer
accountable for his walk, under pain of a possible forfeiture of coming glory.
[1] Heb. 10: 14, Rom. 8: 33; [2] Phil. 2: 12, Rev. 3: 11.
5. Because - since God’s dealings with His people must always rest on the
character of God, and
God’s character is not mercy only, but justice also - it is inconceivable that
a disciple’s life, if unholy, should have no profounder effect on his destiny
than mere gradation in glory.
Heb. 10: 30, 31; Rev. 22: 12; 1 Cor. 3: 15; Luke 20: 35.
6. Because, if we acknowledge any judgment of a believer’s
works at all, and that before a tribunal which is a judgment seat and not a mercy seat, we are thereby compelled to
acknowledge, further, that the investigation must be strictly judicial, and
that it will therefore be as exactly graded in censure as it is in praise.
2 Cor. 5: 10; Rom. 14: 10-12;
7. Because it vindicates the holiness and justice of God from the charge
of compounding with His people’s sins, and makes the highest glory of God to
rest only on the active righteousness of the disciple co-operating,
consistently and ceaselessly, with the imputed righteousness of his Lord,
obedience being the only proof of love.
1 Cor. 3: 17; 1 Thess. 4: 6; Matt. 5: 20; Rev. 20: 6.
8. Because it is the supreme reconciliation between Paul and James, -
that is, between justification through faith unto Eternal Life and
justification through works unto Millennial Reward.
[1] Before
works - Rom. 4: 10, Gen. 15: 6;
[2] After
works - Jas. 2: 21, Gen. 22: 16.
9. Because it is perhaps as near an approximation as has yet been reached
to a solution of the perennial controversy between the Calvinist and the
Arminian: for it establishes all the passages of glorious certainty, while it
leaves ample scope for the most solemn warnings: it takes both sets of
Scripture as it finds them.
John 10: 27, 28; Rom. 6: 23; Rom. 11: 29; John 15: 6; Heb. 10: 26; Matt. 5: 22.
10. Because it gives the natural and unforced interpretation to the facts
of Church life, as it does also to the simple statements of Holy Writ, and
reveals how exactly the one squares with the other, both in present character
and in just recompense.
2
Cor. 12: 20, 21; Jas. 2: 5; Matt. 18: 18; Rom. 8: 12, 13.
11. Because large sections of the Church of God are purged, and can only
be purged, by seeing the drastic consequences of a carnal life: and because,
for want of a frank and fearless statement of these consequences, multitudes of
disciples are now wrapt in a profound slumber.
1
Cor. 5: 5, 11; 6: 9; Matt. 24: 48-51; Luke 12: 47, 48; Rev. 3: 16, 21.
12. Because it purges every motive with the awful vision
of the judgment Seat of Christ, and supplies a lever of unsurpassed power for
alienating the disciple from the world and filling him with a passion for the
1 Pet. 1: 17; Rev. 2: 21-23; Phil. 3: 11-14; Rev. 2: 26, 27.
*
* * *
* * *
120
TO EACH HIS
WORK
By D. M. PANTON
-------
Work
OUR Lord’s motto
for every disciple is - “TO EACH HIS WORK” (Mark 13: 34), and so ample and complex is that work that it
is called ministering service (Matt. 23: 11),
household service (Rom. 14: 4),
responsible service (John 18: 36), worshipping service (Rom.
14: 1),
succouring service (Heb. 3: 5), priestly
service (Phil. 2:
17), and, as here, bond service. God calls
a soul to work the moment that He calls it to life.
Our Work
When our Lord laid down His Divine task, He entrusted it
- not to angels, nor to kingdoms, nor to apostles only, but to you and me. “It is as when a man, sojourning in another country, having left his house, and given
authority to his servants”, -
authority for what? - “to each his work”. Millions of souls have to be saved, and
myriads to be sanctified: countless truths, popular and unpopular, are to be
sown over the world: whole continents must receive the light: - and each of us
is a designed cog or flywheel in creation in Christ - it may be in the eternal ages
- God chose us for it: “created in Christ Jesus for good works, which God afore prepared that we should walk
in them” (Eph.
2: 10).
Our Share
Christ reveals an individual allotment. Not, to each some
work, or, to each a work, but, “to each his work”. This is an exquisite revelation. Each can give a glory to God which no other
being in the universe can: each can do a work for God which from eternity has
been allotted to him alone. How this
ennobles and dignifies the saved soul!
God has allotted the toil of the whole Church so as to rest in wise
distribution upon each.
Our Task
The size of the task is not stated. It may be a great work, or a small work: the
supreme point is that it is my work; and as such I can do
it, I ought to
do it, and at the Judgment Seat I will be asked if I did do it. Luke 19: 15; 2 Cor. 5: 10. Christ
would have us do a small work which He commanded, rather than a large work
which He did not: for all
planned work is necessary to the building, and planned work only.
“A man’s character is what he is in the dark”;
a man’s work is what he does in the dark; and if I do what God tells me, and how He tells
me, I am doing the supremest thing possible to my soul: and a soul’s utmost is
always magnificent. Mark 14: 8, 9. We
are weaving our own glory-robes. Rev. 19: 8; 2 Cor. 5: 3. “Behold, I come quickly; and my reward
is with me, to render to each according
as his work is” (Rev. 22: 12).
Our Vineyard
The work waits. Matt.
20: 3. (1) It
is possible to find it. Our Lord would hold no soul responsible for a
work unless with the work was granted
the power to discover it: but He alone
can tell us what it is. His foundations were laid in eternity; His
plans for the superstructure were drawn up in eternity also; in eternity each
task He allotted by name: - “Lord, what wilt Thou
have me to do”? Gal. 6: 4. (2)
It is possible to do it. Christ has
not planned work outside our abilities, or beyond our opportunities: He knows
what He made us for, and what we can do best, and He has planned that we should
do that. He made us in nature with a
view to what we should become in grace: He chose our cradle, and He will choose
our grave, and He chooses all the Christian work we are to do between. (3)
It is possible (I think) to know that we
are doing it. How? God will open the way
by circumstances. He will satisfy our
conscience that it is the right work: He will convince our judgment that it is the right work for us;
He will confirm it by the approval of mature Christian friends: and He will
establish it with definite blessing.
Then (4) having found it, we
must persist in it until He tells us to drop or change it. One kind of firefly, in the tropics, glows only so long as it flies, - the
moment it rests, it darkens. Wesley’s
motto - “All at it, and always at it” - is the
secret of the luminous life. Matt. 5: 16.
Our Master
“To each” [Christ gave] his work”: therefore I
am doing it for Him. “Our conversation,”
says Tertullian, of the early
Christians, “is that of men who are conscious that the
Lord hears them”. When the world
puts its ear to our work, it should hear in it all - like the ocean in the
shell - the great Eternity to which we hasten.
“The love
of Christ constraineth us” (2 Cor. 5: 14): how this
transmutes the daily toil, and the household drudgery, into the golden labour
of a better world! “For years”, Mr
Moody said, before he died, “my prayer has been
that God will let me die when the spirit of revival dies out of my heart”.
Our Increase
Are any of us shirking our allotted task? “The shirking of the
man who prays, and the praying of the man who shirks, is equally an abomination
to God”. So soon we shall have to
lay, all work down. “We must work the works of Him
that sent Me, while it is day: the night cometh, when no man
can work” (John 9: 4). Task every faculty; strain every power; break
new ground; put no limit to your toll save that which God put when He made you:
be it said of each of us - “I know that thy last works are more than the first” (Rev. 2: 19). 2 Cor. 9: 8. Let us fling open every compartment of our
being to the indraught of God: let us fling ourselves into the mid-current of His all-gracious, all-glorious
purposes. “He that overcometh; and he that keepeth My
WORKS unto the end, to him will I give AUTHORITY
OVER THE NATIONS: and I will give him the
morning star” (Rev. 2: 26).
* *
* * *
* *
121
PURGATORY
By D. M.
PANTON.
-------
Purging
It is a supreme peculiarity
of our Lord’s love to His own that it can never stop short of the perfection of
the person loved. “As many as I
love, I chasten” (Rev. 3: 19). “He chastens us for
our profit, that we may become partakers of His
holiness” (Heb.
12: 10). His holiness is perfection, so that our
discipline, however drastic or prolonged, is never a proof of His enmity, but
of His love; and is never a sign - either now, or at the Judgment Seat - of a
disciple’s ultimate destruction, but of his ultimate perfection. Where others show their love by indulgence,
Christ shows His by chastisement. “Every branch that beareth fruit, He PURGETH it” (John 15: 2).
Purgatory
The Roman doctrine of Purgatory would have been impossible
had the Church always held and taught the full Scripture truth of a [regenerate] believer’s purging.
Only twice has the Roman doctrine been officially defined. “If such as be truly penitent die in God’s favour before they
have satisfied for their sins of commission
and omission by worthy fruits of penance” - i.e., assisted their own
atonement - “their souls are purged after death with
purgatorial punishments” (Council
of Ferrara); “and the souls delivered there are
assisted by the suffrages [prayers and devotions] of the Faithful, and
especially by the most acceptable sacrifice of the Mass” (Council of Trent).
Errors of
Purgatory
The manifest errors here - apart from such fearful
accretions as the sale of indulgences, or the efficacy of the Mass - are mainly
three. (1) The doctrine of Purgatory
locates the purging in Hades: Scripture locates it in this life [also], and at the Judgment Seat
after resurrection, but never in Hades.*
[* NOTE: To
assume all the regenerate - (the immoral, disobedient and unrepentant,
together with the holy, obedient and repentant, will
automatically enter the “paradise” section of “Hades” [Lk.
23: 43; Lk. 16: 22, R.V.]
after their death), - needs proof from statements in Holy
Scripture! Those who allege must
prove! The editor of this website has
not found this proof! and there are eminent students and holy saints of God -
Mr. G. H. Lang being one - who would disagree with D. M. Panton on this
particular point!
What
is the meaning of Paul’s warning to “the churches in
Purging by
Blood
Now we turn to the Scripture truth. God has provided two purgings - one by blood,
and one by discipline: and the
purging by blood must precede the purging by discipline. “According to the law, all things are purged by blood” (Heb. 9: 22): “how much more shall the blood of
Christ purge your conscience
from dead works” - the deadly
efforts of self-righteousness - “to serve the living God” (Heb. 9:
14).
For Christ has affected the essential and fundamental purging once for
all: “who when He
had purged
our sins, sat down on the right hand
of the Majesty on high” (Heb. 1: 3): and this purging is the sole basis, and predisposing
cause, of all subsequent purging. For
only a saved soul can be
purged by chastisement. No amount or
degree of suffering can improve into life a soul dead in trespasses and sins,
any more than dead wood can be made to grow fruit by pruning: chastisement
cannot purge him: he can be purged, but not by chastisement: and God is not habitually chastening the wicked at all. For
“if ye are without chastening, whereby bastards, and not sons” (Heb. 12: 8). Corrective
suffering are only granted and effective to those already purged by the
sacrificial sufferings of
Purging by
Discipline
The second purging is
discipline. “Every branch that beareth
fruit” i.e., living wood, set in
the living Vine - “he purgeth it” (John 15: 2). A soul
which is born again, yet still having ‘the flesh’ in him, can have
his still fallible character corrected and elevated and cleansed by
chastisement. Nor need this purging end
with life. “Some of the oldest Roman divines taught
that all the remains of sin in God’s children are quite abolished by final
grace at the very instant of their dissolution; so that the stain of the least
sin is not left behind to be carried into the other world” (Archbishop
Usher’s Answer to a Jesuit, p. 165). This
ancient Roman doctrine is as unscriptural as the later Roman doctrine of
Purgatory. For the believer who falls
asleep unwatchful, wakes unwatchful - the servant who dies slothful, appears
before the Judgment Seat slothful: their last look on this world is, morally,
their first look on the next: they will be purged, but they are not purged: there is no magic in death, and no opportunity
in Hades to correct a faulty discipleship: and
the coming millennial day of Justice, dominated
by the Judgment Seat, has for its essential characteristic the
recoil of works in judicial retribution.* “For he that doeth wrong” - the context is addressed solely to [regenerate] believers - “SHALL RECEIVE AGAIN FOR THE WRONG THAT HE HATH DONE:
and there is no respect of persons” (Col. 3: 25). But it is Divine Love that will not rest until
all we who believe are “become partakers of His holiness”: no disciple ever involves our destruction, it
effects, sooner or later, our perfection.
[*
NOTE: This
statement implies that the Lord’s Judgment of all the redeemed (now
in ‘Hades’ [Acts 2:
34. cf. Ps.
139: 8; 2 Tim. 2: 18, R.V.]), will take place after their
resurrection! If this were to happen,
then those not “accounted worthy to obtain that
age” (Lk. 20: 35), would
need to return a second time into “Hades” until
‘the thousand years’ are over; and afterwards
their names will be found written in “the book of life,”
(Rev. 20:
15ff)!
Surely, the words of Heb. 9: 27 suggest
that the judgment of their works must take place after death, but before
the Lord’s return to resurrect the ‘holy’
dead, (1 Thess. 4: 16. cf.
Rev. 20: 6, R.V.).
Only this sequence of events will determine who will be amongst those “accounted worthy to attain that age and the resurrection from the dead” (Lk. 20: 35, R.V.)
at that time!]
* *
* * *
* *
122
GOAL OF THE
RACE
By ARLEN L.
CHITWOOD
“Wherefore seeing we also are compassed about with so great a
cloud of witnesses, let us lay aside every
weight, and the sin which doth so easily beset
us, and let us run with patience the race that
is set before us, Looking unto Jesus the author
and finisher of our faith; who for the joy that
was set before him endured the cross, despising
the shame, and is set down at the right hand of
the throne of God” (Heb. 12: 1, 2).
The race in which Christians find themselves is not
something optional in the Christian life.
Rather, it is a race in which all Christians have been automatically enrolled. Christians enter the race at the moment of
belief, at the moment of [initial] salvation.
Thus,
there is nothing which a Christian can do about entering or not entering the
race. He has no choice concerning the
matter. He has been entered in the race,
with an ultimate God-ordained goal in view.
He
though does have a choice concerning how
he runs the
race. He can follow provided
instructions and run the race after a fashion which will allow him to win, or
he can ignore the provided instructions and run the race after a different
fashion, one which can only result in loss.
And
not only are instructions given for properly running the race, but information
is also given concerning why the race is being run and exactly what awaits all
Christians, all runners, after the race is over.
The
race is being run in order to afford Christians the highest of all possible
privileges - that of qualifying to
occupy positions on the throne as co-heirs with Christ during the coming age. Awards having to do with positions of honour
and glory in the Son’s kingdom await the successful competitors, and the denial
of awards, resulting in shame and disgrace in relation to the Son’s kingdom,
awaits the unsuccessful competitors.
Understanding
these things will allow an individual to view both evangelism and the Christian
life which follows within a proper interrelated Biblical perspective. Man has been saved for a purpose which has to
do with the coming
God
is taking an entire dispensation, lasting approximately 2,000 years, to acquire the rulers who will
ascend the throne and rule in the numerous positions of power and authority as
co-heirs with His Son. These individuals
will form the bride who will reign as
consort queen with God’s Son. And
the numerous rulers, forming the bride, will be taken from those running and
finishing the race in a satisfactory manner.
Salvation removes man from one realm (one in which he
cannot run the race) and places him in another (one in which he automatically
finds himself in the race). Redeemed man
has been removed from a realm associated with darkness (with the lake of fire
as his ultimate destiny), and he has been placed in a realm associated with
light (with heaven now his ultimate destiny).
And he finds himself in the race only
after this transference has occurred, for the revealed purpose surrounding
God’s reason for the present dispensation.
The opening chapter of Colossians touches upon the
overall matter within this framework about as well as any place in the New
Testament. This chapter reveals both the
Christians’ transference from a realm of darkness to one of light and the
reason God has brought this change about.
The Christians’ removal from one realm and placement
in another is spoken of in verses thirteen and fourteen: “Who hath delivered us from
the power of darkness, and hath translated us
into the kingdom of his dear Son. In
whom we have redemption through his blood ...” Man, by means of redemption, has been delivered from
one realm and placed in another, for a purpose; and that purpose is outlined in
verses both preceding and following the statement surrounding this fact.
Redemption is mentioned again in verses twenty and
twenty-one, but all the remaining verses in this chapter - verses both
preceding and following those dealing with man’s redemption - relate to the purpose for redemption.
And nothing is said in these verses about one’s eternal destiny. Rather, because
one has been saved and his
eternal destiny is now a settled matter, because he has
been removed from one realm and placed in another, a “hope” and an “inheritance”
come into view (cf. vv. 5, 12, 23, 27). And the chapter concerns itself primarily
with this hope and inheritance, which are in connection with the present race
of the faith and have to do with positions of honour and glory in the future
kingdom of Christ.
The words “hath translated”
in Col. 1:
13 - “hath translated us”
- are from a word in the Greek text which means to
be removed from one place and positioned in another. When
the First Man, the First Adam, fell, he found himself transferred in an
opposite sense to that given in Col. 1: 13. Adam
found himself separated from God; and since Adam fell as the federal head of
the human race and his progeny (the unredeemed) today find themselves in the
sphere described in Col. 1: 13 as “the power of darkness,” this would have to be the place in which Adam also found himself
following the fall. Adam’s fall,
resulted in his removal from the realm where he could realize the reason for
his creation and his placement in a realm where he could not.
Adam’s
subsequent redemption though (Gen. 3: 15, 21) allowed
God to place him back in the position for which he had been created. Redemption allowed God to remove him from the
realm into which he had fallen and place him in an entirely different
realm. But his redemption and removal
from the realm into which he had fallen did not do away with the sin problem. Adam was not redeemed as the federal head of
the human race in the same sense that he had fallen as the federal head. The old sin nature which he possessed
following the fall remained unchanged (cf.
Gen. 1:
24). Adam,
as redeemed man today, was still a fallen being; and all his progeny beyond
that point were begotten after his fallen image and likeness rather than after his previous unfallen image
and likeness (cf. Gen. 3: 21; 5: 3).
And
the purpose surrounding the redemption of Adam’s progeny, as in Adam’s case, is
no different. Redemption is for the purpose of placing man back in the position
for which he was originally created. The
second Man, the Last Adam, has “reconciled” man “to God,” He has “made peace through the blood
of his cross” (Rom. 5: 10; Col. 1: 20, 21). That which was lost through Adam’s fall
has been regained through Christ’s redemptive work: “For by one man’s disobedience
many were made sinners, so by the obedience of
one shall many be made righteous”
(Rom. 5: 19).
“The power of darkness” and “the
kingdom of his dear Son” in Col. 1: 13 point
to places diametrically opposed to one another, but these places must be looked
upon in the sense that both have to do with the same thing. Both have to do with kingdoms - the present
Satan
is the present world ruler, and “the whole world lieth in wickedness [‘in the wicked one’],” i.e., in the
Both
kingdoms are actually looked upon as one
kingdom in Rev. 11: 15 - “the kingdom of the world,” which will one day become “the kingdom of our Lord,
and of his Christ” (ASV). Viewing matters in this
respect, man, at any point in his existence, has never been separated from the
kingdom in which he is destined to one day rule. Man was created to rule in the kingdom; and
in his fallen state, no longer in a position to rule, he still finds himself
associated with the kingdom, though under Satan’s control and dominion. Unredeemed man finds himself in the present “kingdom of the world” (called in Col. 1: 13, “the power of darkness”), and redeemed man finds himself actually in “the kingdom of our Lord,
and of his Christ,” though Christ is not yet occupying the throne (called
in Col. 1:
13, “the kingdom of his dear Son”).
The
“kingdom of his
dear Son” in Col. 1: 13 should thus not be thought of in some spiritual
sense. The present
The
whole act should be understood in the same framework as our being raised up together and made to sit together “in heavenly places in Christ
Jesus” (Eph.
1: 3; 16). The
key words are “in Christ.” Positionally we are in the heavenlies “in Christ,” the
Second Man, the Last Adam (completely separated from Satan’s kingdom), even
though actually here and now we still reside in this body of death in Satan’s
kingdom. Spiritual values are involved, but these spiritual values cannot
ignore a literal fact: We reside exactly where Eph. 1: 3; 2: 6 and Col. 1: 13 state that we reside, removed from “the power of darkness” and placed in “the kingdom of his dear Son.”
(Viewing
matters relative to the place Christians reside in relation to “the kingdom of the world” will settle the matter once and for an as to what part,
if any, a Christian should have in the political structure of the present world
system. In the light of Col. 1: 13 and related Scripture, the matter can only be
viewed one way: Christians involving themselves, after any fashion, on any
level, in the politics of the present world system [in the politics of world
government as it presently exists] are delving into the affairs of a kingdom
from which they have been delivered.)
Not
only would the first part of Col. 1: 13
necessitate that “the kingdom of his dear Son”
be looked upon as a present reference to the literal
coming
Our
salvation thus involves the transference from one kingdom into
another, but the purpose for
our salvation involves
something beyond that transference. It
involves the kingdom in which we now find ourselves. And the race is associated with the latter, not the former.
We
are presently running to win awards, and these awards all have to do with the
same thing - positions of honour and glory in “the kingdom of his dear Son” in that future day when Christ and His co-heirs
ascend the throne together.
THE JOY SET
BEFORE HIM
The
“author and
finisher of our [‘the’] faith,” the One
we are to look unto as we look away from anything which could cause distraction, is
described in Heb. 12:
2 as One Who had His eyes fixed on “the joy that was set before
him” as He bore “our sins in his own body on
the tree” (1 Peter 2: 24). Christ viewed Calvary within the framework of
that which lay beyond
The
ignominious shame and indescribable sufferings of
Following
His resurrection, when Christ confronted the two disciples on the Emmaus road
and other disciples later in Jerusalem, He called attention to a constant theme
throughout the Old Testament Scriptures: Israel’s Messiah was going to first suffer these things [events surrounding Calvary] and then enter into His glory (Luke 24: 25-27, 44, 45).
Joseph,
a type of Christ, first suffered prior to finding himself seated on Pharaoh’s
throne ruling “over
all the land of Egypt” (Gen. 37: 20ff; 39: 20ff; 41: 40ff). Moses,
another type of Christ, first suffered rejection at the hands of his people
before being accepted by them. Rejection
was followed by his experiences in Midian, and acceptance was followed by the
people of Israel being led out of Egypt to be established in a theocracy in the
land covenanted to Abraham, Isaac, and Jacob (Ex.
2: 11ff; 3: lff;
12: 40, 41).
Passages
such as Psa. 22-24 or Isa. 51: 1ff (
Peter,
James, and John on the Mount with Christ during the time of His earthly
ministry “saw his
glory” (Luke
9: 32), and Peter, years later, associated
the “glory” which they had seen at this time with “the power and coming of our
Lord Jesus Christ” (2 Peter 1: 16-18).
Christ’s “glory” thus has to do with that day when He will occupy the
throne and rule the earth (as Joseph on the throne ruling
In
Heb. 12: 2, the wording is slightly different. In this passage we’re told that Christ’s “sufferings” preceded “the joy [rather
than ‘the glory’]” set before Him. This though, in complete keeping with Old
Testament prophecy, is clearly a reference to “sufferings” preceding Christ’s “glory” and to Christ looking beyond the sufferings to the time when he would
enter into His glory.
In
the parable of the talents in Matt. 25: 14ff, Christ
referred to individuals who would enter into positions of power and authority
with Him as entering “into the joy of thy Lord” (vv. 21, 23; cf. Luke 19:
16-19). Thus, the “sufferings” and “joy” of Heb. 12: 2 follow the
same order and refer to the same two things as the “sufferings” and “glory” found
elsewhere in Scripture.
In
keeping with the theme of Hebrews though, there’s really more to the
expression, “the
joy that was set before him,” than
just a general foreview of Christ’s coming glory. The thought here is much more specific. Note
in the parable of the talents that “the joy of thy Lord” is associated with Christ’s co-heirs entering into positions on the
throne with him, and the key thought throughout Hebrews is that of Christ “bringing many sons unto glory” (2: 10).
This
is what Christ had His eyes fixed upon when He endured the humiliation, shame,
and sufferings of
1. ENDURED
THE CROSS
Note
something, and note it well. It is because of
Christ
viewed the events surrounding
And
being more specific, Christ, through His work at
Christ
“endured the
cross,” knowing these things, with
His eyes accordingly fixed on “the joy that was set before him”; and man today, viewing
2. DESPISED
THE SHAME
Christ,
“for the joy that
was set before him,” not only endured the Cross but He despised the
shame. The word “for” in this
verse “for the
joy” - is a translation of the
Greek word anti, which refers to setting one thing over against another. The “joy” was set
over against the “shame.” Christ considered the ignominious “shame” associated with
Events
of that coming day when He and His bride
would ascend the throne together so far outweighed events of the present day
that Christ considered being spat upon, beaten, and humiliated to the point of
being arrayed as a mock King things of comparatively little consequence. He then went to
And
a Christian should view present persecution, humiliation, and shame after the
same fashion Christ viewed these things at
The
Epistles of 1, 2
Peter have been written to encourage Christians who are being tested and
tried; and this encouragement is accomplished through offering compensation for
the sufferings which one endures during the present time. And this compensation - rewards having to do
with positions of honour and glory in the Son’s kingdom - will be exactly commensurate
with present sufferings (1 Peter 1: 6, 7; 4: 12, 13; cf. Matt.
16: 27).
(Note
that the “sufferings” in 1, 2 Peter, resulting in future rewards, appear in
connection with an inheritance “reserved in heaven” and a [future] salvation “ready to be revealed in the last time,” which is “the salvation of your souls” [1 Peter 1: 4, 5, 9])
Following
the example which Christ set at
SAT DOWN AT
GOD’S RIGHT HAND
Following
His death and subsequent resurrection, Christ spent forty days with His
followers, presenting “many infallible proofs” concerning His resurrection and instructing them in “things pertaining
to the kingdom of God” (Acts 1: 3; cf. Luke
24: 25-48; 1 Cor. 15: 3-7). He was then taken up into heaven. With His arms outstretched, blessing His
disciples, “a
cloud,” the Shekinah Glory,
received Him out of their sight (cf. Luke
24: 50, 51; Acts 1: 9; 1 Tim. 3: 16).
Then,
even before the disciples had removed their eyes from that point in the heavens
where Christ disappeared from their sight, two messengers who had been
dispatched from heaven stood by them and said, “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is
taken up from you into heaven, shall so come in
like manner as ye have seen him go into heaven” (Acts 1: 11).
Two
things are certain from the words of these messengers: 1) Christ will one day return, and 2) His return will be in the same manner as His departure.
Christ
ascended in a body of flesh and bones, and He will return in this same body
(Zech. 12: 10;
13: 6);
Christ ascended from the land of Israel, from the midst of His people, and He
will return to this same land, to His people (Zech.
14: 4);
Christ was blessing those in His midst at the time He was taken into heaven,
and Christ will bless Israel at the time of His return (Joel 2: 23-27; cf. Gen. 14: 18, 19; Matt. 26: 26-29); Christ was “received up into glory,” and He will return “in the glory of his Father with his angels” (Matt. 16: 27; 1 Tim. 3: 16).
During
the time between His ascension and His return - a period lasting approximately 2,000
years - Christ has been invited to sit at His Father’s right hand, upon His
Father’s throne (Psa. 110: 1; Rev. 3: 21).
Christ was told by His Father, “Sit thou at my right hand, until
I make thine enemies thy footstool”
(Psa. 110: 1).
The “right hand” points to the hand of
power, and universal
rule emanates
from this throne. Though the Son
occupies a position denoting power and is seated upon a throne from which universal rule emanates,
the Son is not exercising power and authority after a kingly fashion with His
Father today. Rather, He is occupying
the office of Priest, awaiting
the day of His power as King. He
is to sit on His Father’s throne until that day when the Father will cause all
things to be brought in subjection to the Son.
Then, and only then, will Christ leave His Father’s throne and come
forth to reign upon His Own throne as the great King-Priest “after the order of
Melchizedek” (Psa. 110:
2-4).
1. MY THRONE, MY FATHER’S THRONE
In
Revelation, chapters two and three, there are seven messages to seven Churches,
and each of the seven messages contains an overcomers’ promise. These are promises to overcoming Christians,
and all seven are millennial in their scope of fulfilment. All seven will be realized during the
one-thousand-year period when Christ and His co-heirs rule the earth (ref. to the author’s book, JUDGMENT SEAT OF
CHRIST, Chs.
3-10).
The
last of the overcomers’ promises has to do with Christians one day being
allowed to ascend the throne with Christ, and this forms the pinnacle toward
which all the overcomers’ promises move.
“To him that overcometh will I grant to sit with me in my
throne, even as I also overcame, and am set down with my Father in his throne” (Rev. 3: 21).
The
analogy in this verse has to do with Christians patterning their lives after
Christ’s life, with overcoming and the throne in view. Christ
overcame and is presently occupying a position with the Father on His throne,
and Christians who overcome are to one day occupy a position with the Son on His throne.
Note the exact wording of the text: “to him that overcometh
... even as I also overcame ...” A conflict ending in victory is in view
first, and then the throne comes into view.
The latter is not attained without the former.
Christ’s overcoming is associated with His sufferings during
the time of His shame, reproach, and rejection; and Scripture makes it very
clear that overcoming for Christians is to be no different. Christ has “suffered for us, leaving us an example…” (1 Peter 2: 21). But beyond the sufferings lies the glory, as the night in
the Biblical reckoning of time is always followed by the day (cf. Gen. 1: 5, 8, 13, 19, 23, 31).
In Revelation, chapters two and three,
overcoming is with a
view to the throne; and in
portions of Scripture such as the Books of 1,
2 Peter, suffering is with a
view to glory.
Thus, overcoming is inseparably associated with suffering, as is the throne with glory.
2. A RULE
WITH A ROD OF IRON
The
Father has not only invited the Son to sit at His right hand, awaiting the day
of His power on His Own throne, but He has told the Son certain things about
that coming day, things which He has also seen fit to reveal to man in His Word. Portions of the second Psalm provide one
example of this:
“Ask of me, and I will give
thee the heathen [Gentiles] for thine
inheritance, and the uttermost parts of the
earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (vv. 8, 9).
Then
a portion of these words of the Father to the Son have been repeated by the Son
in His words to the Church in Thyatira, forming the fourth of the seven
overcomers’ promises in Revelation, chapters two and three:
“And he that overcometh, and
keepeth my works unto the end, to him will I
give power over the nations: And he shall rule
them with a rod of iron; as the vessels of a
potter shall they be broken to shivers: even as
I received of my Father” (Rev. 2: 26, 27).
For
one thousand years Christ and His co-heirs are going to rule the earth with a
rod of iron. They are going to rule the
earth after this fashion to produce perfect order where disorder had previously
existed, to produce a cosmos where a chaos had previously existed. And at the end of the thousand years, after
perfect order has been restored, the kingdom will be turned back over to God
the Father so that “God may be all in all” (1 Cor. 15: 24-28).
Co-heirship
with God’s Son, participation in the activities attendant the bride, being
seated on the throne with Christ for one thousand years, ruling the earth with
a rod of iron - events which will occur once, never to be repeated - await
those who run the present race of the faith after a manner which will allow
them to win.
CONCLUDING REMARKS:
This
is what lies ahead for those who, as Moses, possess a proper respect for “the recompense of the reward.” Moses looked beyond present circumstances and, “by
faith,” considered “the reproach of Christ greater riches than the treasures in
Christians
must look away from anything which could distract as they look unto Jesus,
“the author and
finisher of our [‘the’] faith.” They must keep their eyes fixed on the goal,
looking beyond present circumstances to that which lies ahead. They must centre their attention on the “joy” which lies ahead rather than upon present “sufferings,” viewing both the “joy” and “sufferings” within the same framework which Christ viewed them at
Runners
who heed Christ’s instructions and follow the example which He has set will
win. They will realize the goal of their
calling.
Those
though who fail to so govern their actions in the race cannot win. They can only fall by the wayside, short of
the goal of their calling.
“So run, that ye may obtain”
(1 Cor. 9: 24).
* *
* * *
* *
123
THE END OF
THE AGE
By D. M. PANTON
How will this present evil Age end? “Not by the crash of
revolution”, says Mr F B Meyer,
“but by the spiral staircase of evolution, shall the world pass to perfect
order and beauty. The
coral island of the golden age is by this time not very far from emerging above
the surface of the stormy waters”. Or, as Mr R J Campbell puts it: “I wish we
could reach the Christian ideal of destroying the Church by enabling the whole
world to become a Church”. What saith the Scripture? For “We have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto A LAMP shining in a dark place, until the day dawn”
(2 Pet. 1:
19).
Our
Lord decides once and forever. “The field is the world;
... the harvest is the end of the age”: “LET BOTH [wheat and tares] GROW TOGETHER UNTIL THE
HARVEST” (Matt. 13: 30, 38). This
is the overthrow of Mr Meyer. (1) For the world in Harvest will be a
piebald world: yellow grain and blackish darnel, in blotches of sharply
contrasted colour: not a globe rolled into light. The moment of the advent will be the
discovery of earth’s dense darkness. “Behold, darkness shall cover the earth, and
gross darkness the peoples”
(Isa. 60: 2). Luke 18: 8. (2)
“By the spiral staircase of evolution”:-
this supposes all tares to evolve at
last into wheat. But the
silent growth of wheat and tares evolves fruit, not an interchange of nature: the poisonous darnel
ripens for fire; the wheat ripens for the barn. Dan. 12: 10. “Bind [the tares]
in bundles to burn
them: but gather the wheat into My barn”. Rev. 14: 14-20. (3)
“Not by the crash of revolution”: that is, by
no outside force, but by inside goodness, the world is to be saved. But the Son of man, seated on the clouds,
lets fall a rapid succession of reaping angles, sweeping earth as with a mighty
scythe, not evolution, but revolution, wielded by perfect holiness, controlled
by perfect justice, and informed with perfect discrimination, will alone
dislodge iniquity from its empire of the world.
“For the
upright shall dwell in the earth, and they that
deal treacherously shall be rooted out of it” (Prov.
2: 21). Matt. 15: 13.
To extinguish the lamp of [God’s yet future] prophecy is to plunge the Church into darkness. It is a cruel
wrong to the world, for it lulls the tares into expecting salvation without a
miraculous change of nature (Matt. 12: 33): it
paralyses missionary effort, by proclaiming God’s Fatherhood to be universal,
when Christ here reveals that our only hope is a
change of fatherhood: it corrupts church life by the frantic methods it
induces to convert tares into wheat in excess of God’s election of grace: at
last it endangers belief by making the Apocalyptic judgments so startling a
disillusionment as to rock all faith to its foundations. For all who extinguish God’s lamp the path is
involved in the most dangerous darkness.
Solemn
are the lessons of the TARES. (1)
“Between the wheat and the darnel”, says Jerome, “so
long as it is in the blade, and it is either impossible, or very difficult, to
discriminate between the one and the other”. All attempt
(as by the Inquisition) to uproot the tares is forbidden:- “lest haply while ye gather up the tares, ye root up the wheat with them”. No less than
Divine omniscience is needed for the eternal severance of human souls. 2 Tim. 2: 19. 1 Cor. 4: 5. (2) God will at last unmask all hypocrisy,
and expose its perfect iniquity. “When the grain is ‘headed out’” says Dr Thompson, “a
child cannot mistake tares for wheat”: the
day will arrive when sepulchres will be no longer whited. (The
Parable probably bears especially upon the destiny of nominal and real
disciples in Christendom). Rom. 2: 16. (3) Punishment will be graded. “Bind [the tares] in bundles”: the wicked are filed off in
companies, each in his own order. Matt. 10: 15. Rom. 11: 5. But all
suffer the vengeance of eternal fire. Rev. 21: 8.
Exquisite
are the lessons of the WHEAT. (1)
No forest tree, deep-rooted in earth, but a fragile annual, for ever passing in
successive harvests;- the Church’s garner is a better world. Heb. 13: 14. (2)
Wheat dies downward, as it ripens upward, the stalk and roots are dead, as the
grain is ripe: so the soul that dies to earth is the soul that ripens to the
Throne of God. It is the sanctity of the
relaxing grasp. (3) A ripe wheat-field is a field of bowed heads: the heavier our
load of grace, the lowlier will be our faces. Jas. 4: 5, 6. (4) Sun after sun smites burning into
the grain, and turns it to sweetness: trial, for God’s child, is the burning of
His father’s sunshine. 1 Pet. 4: 12-14. (5) Wheat ripens by absorbing light: to
abide in our Light is to bear much fruit: abiding means ripening.
(6) Wheat is cut in its order of maturity:
the rapture of Firstfruits is prior
to the rapture of Harvest. Rev. 14: 4, 15. Unripe wheat remains for the violent heats of the
Tribulation. Luke 21: 36. Rev. 3: 3. (7)
The Husbandman delays till the crop ripens: “when the fruit is ripe, immediately
he putteth forth the sickle, because the harvest is come” (Mark 4: 29). The [Millennial] Kingdom waits
for the holiness of the sons of the Kingdom.
* *
* * *
* *
124
Rapture and
the Day of the Lord
BY D. M. PANTON
IT is of intense
interest to observe that the very panic which was in Thessalonica - namely, that
the whole Church was already plunged in the maelstrom of the Day of Terror - is
almost certain to recur in the modern Church: nor can we wonder at it; for
probably no generation since the Apostles has seen such world-convulsing
events. Therefore the Holy Spirit’s
reply to the panic is like a diamond of fabulous value, flashing in a dark
room: it is the critical and all-important passage deciding whether or no we
must face the terrors of the Great Tribulation - terrors which Scripture
nowhere lightens or relieves. “Behold, the day of the Lord cometh, CRUEL, with wrath
and fierce anger.” (Is. 13: 9.)
Exactly
how Paul
reassures panic-stricken Christians remains forever a priceless revelation for
the Church. He says: “We beseech you, brethren, by the Presence of
our Lord Jesus Christ” - is
descent into the air - “and our gathering together unto Him” - our rapture - “that ye be not shaken from your mind as that the Day of
the Lord is now present” (2 Thess. 2: 1), has
actually set in. All knew that the Day
of the Lord was coming: what almost maddened the Thessalonians was the belief
that it had arrived, and they were not rapt.
Now see how Paul comforts. He names
two enormous events, and one he sets as the comfort against the other: (1) the Parousia of our Lord in the air,
and our rapture to it; and (2) the
Day of the Lord, that day “great and terrible,” for “as destruction from the Almighty shall it come” (Is. 13: 6). That is, to terror-stricken Christians,
horrified at the thought that they were already plunged in the terrors of the
judgment epoch, Paul points upward to the escape; he steadies them by pointing
to the Parousia; and beseeches them by the
coming rapture not to
imagine that they had been caught in the maelstrom of judgment: FOR RAPTURE
PRECEDES THE DAY. That is to say, the very presence of the
holy, watchful, eager Thessalonian believers still on earth made it certain
that Christ was not yet in the air, nor the Day of the Lord yet in the world.
Now
Paul gives the second great comforting antidote to the panic. He says, “For it
[the Day of the Lord] will not be, except the falling away [the Apostacy] come first” - that is, while no event necessarily precedes the
Presence, certain visible and recognisable events do precede the Day of the
Lord - “and the
man of sin be revealed,” the
Antichrist. Now there will be no
possibility of mistaking the Antichrist when he comes: for his “coming is with all
power and signs and lying wonders” (2 Thess.
2: 9): so
that, until a miracle-working emperor arrives, endowed with enormous Satanic
powers, Antichrist has not arrived: so long, therefore, as he is not visibly
present, the day of grace continues, Christ is not in the air, no rapture has
occurred, and no judgment terrors of the Day of
Wrath are being experienced. So practically important is this truth that the Spirit
warns against deception with all His might: “let no man deceive you in any wise” - by any system of interpretation, or any ingenuity of
argument; “in any way whatever” (Alford); for our attitude to the Day of
the Lord is of the utmost moment, and of unsurpassed practical importance. The Man of Sin shall “be revealed in
his own season” (2 Thess. 2: 6): “a time will come, that belongs to him” (Lange): “as Christ
came in the fulness of time, so His great, dark, and last counter-worker and
caricature comes also in his own time” (Eadie). It is
impossible for the day of grace and the day of terror to overlap.
So
the Apostle assumes that his readers will now have drawn the right conclusion
from his words. “And NOW ye know” - now
that I have pointed out the rapture as the escape from the Day, “now in our argument” (Alford) - “that which hinders” - that which prevents
the Day arriving - namely, the body of unrapt believers still on the earth; “only there is one that restraineth, until” - for holy restraint ceases with the Day of Grace -
“he be taken out of the way”; an obstructor removed
at the same time as the obstruction. “He” - it is a person: he hinders evil - therefore it is a
good person:
he alone is named as the hinderer of evil - therefore it is a person of
enormous power: who is it but the Holy Ghost?
God, locally present, blocks sin by shaming it; restrains iniquity by warning
it; checks error by revealing truth; staves off judgment by deepening holiness;
defers wrath by multiplying the righteous.
As the Holy Ghost descended on the
formation of the Church, so
the Holy Ghost ascends with the departure of the Church: as He was ‘given’ at Pentecost, so He is ‘taken’ at the rapture: so long therefore as the Spirit and the Bride are upon
the earth, crying Come, corruption cannot reach its height, lawlessness cannot
break all bounds, undiluted wickedness not only dare not, but can not, seize
world-power, the season of grace cannot cease, final wrath cannot arrive, and
the Day of Terror cannot dawn. These two
- the Spirit and the Church - are not only the ambassadors who, until recalled,
guarantee the world against war from God, but they are the two active
energising forces of goodness, which, because they hinder the ripeness of sin,
also, and as a consequence, hinder the descent of wrath; until the Spirit of
Grace is replaced by the sevenfold burning Spirit of judgment (Rev. 5: 6) sent forth
into all the earth.
Thus
while the Saviour warns, the Apostle comforts: where it is warning, the
qualifications for rapture appear (Luke 21: 36); where it is comfort, the mere fact alone is
named. Paul
is addressing perfectly watchful (Thessalonian) believers who, at the instant the Parousia starts, were
certain to disappear. Yet selective
rapture is deeply embedded even in this passage. For Paul beseeches them not to be “QUICKLY” - “lightly, soon and with small reason” (Alford) - terrified; for believers
actually caught in the last terrors will be justifiably overwhelmed with fear
and remorse. Nor do Laodicean character
and life fall under the category of ‘that which hinders’
evil, and so escapes. ‘Flat’ salt, salt robbed of its pungency, devoid of
all corruption -arresting power, is not only no block to evil, but must itself
be trodden underfoot (Matt. 5: 13): only that which hinders is rapt. The
natural word to use of the removed - namely, the “Church” - Paul carefully avoids; as secret and viewless (and therefore as
unnamed) as is the Holy Spirit in His blocking energies, so hidden, obscure,
and nameless is the holy Salt, - the sin-blocking pungency of the sanctified
life. All associated with the Holy Ghost
in sin-blocking holiness will be associated with Him in upward flight. Thus our grand and golden promise remains in
all its force. “Because thou didst
keep the word of my patience,
I also”
- I correspondingly - “Will keep THEE OUT of the hour” - the period, the epoch - “of trial, that hour which is to come upon the whole world, to try them that dwell upon the earth” (Rev. 3: 10): not
kept only from the trial, but from the HOUR of the trial, removed from earth before its clock strikes.
* *
* * *
* *
125
THE RUNAWAY SLAVE.
By ROBERT GOVETT
A
SLAVE of
[* NOTE: Throughout the Epistle of Paul to Philemon
we read nothing in the narrative which would suggest that Onesimus could not have
been a regenerate believer before stealing either money or
valuables from his master. He wanted to
know what it was like to have riches and taste “the
fruit of the land” (Num. 13: 20) before
God’s appointed time!
The
careful reader will detect several comments (made by the author) that in all
probability, is the true interpretation of this short Epistle by the inspired
Apostle!
That
is, instead of teaching the way of initial and eternal salvation by
faith alone; this short epistle is a true account of how one, after falling
away from FELLOWSHIP and SERVICE to his MASTER, can be RESTORED, after genuine REPENTANCE, into consequent SERVICE in his MASTER’S EMPLOYMENT! In other words, the Apostle’s epistle is about
a true regenerate Christian’s RESTORATION
after his/her backsliding and
loss of fellowship with God. It is not
about one’s ETERNAL SALVATION by His
grace! “For this
my son was dead, and is alive AGAIN; he was lost, and” - [after repentance,
restoration] - is found:”
(Luke 15: 24,
R.V.). The parable in Luke’s gospel,
which our Lord Jesus told to His disciples and apostles, is synonymous
with what the Apostle Paul’s Epistle to Philemon is teaching the
Lord’s regenerate believers today.
One
has only to see how easy and successful it has been for Satan to have side-tracked so many regenerate believers from the purpose
of their salvation, by suggesting an easy-going discipleship, a false
sense of security; and the acceptance of the lie that there is nothing
which they can lose! This
deception will inevitably lead Christians to forsake running the ‘Race’ to win the ‘Prize’
(1 Cor. 9: 24) by
generating a desire in their hearts to get rich to enjoy the “fruit of the land” (Num.
13: 20, 26, R.V.) before God’s appointed time! That is, before the time when our Lord Jesus
will return to resurrect the ‘holy’ dead (Rev. 20: 5) to enjoy their ‘inheritance’
when “the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah
11: 9, R.V.) cf. Habakkuk 2: 14ff.
R.V.).]
But
he begins to think of duties broken, of a master robbed and wronged. Ought he not to go back again to the station
where God had set him? Should he not strive
to undo, by earnest diligence and faithfulness in the future, the trespass he
had committed? He appeals, therefore, we
may suppose, to Paul - ‘Teacher of grace! what shall I
do? My master’s face rises before me
daily, and chides me that I linger in
Paul (we suppose) answers - ‘You have sinned indeed: sinned beyond your power to
atone. But leave your reconciliation with your master to me - I
will plead on your behalf.’ It was this conjuncture of
circumstances that drew forth the Epistle to Philemon. Let us see then how Paul undertakes the
reconciliation.
By
such an answer, the apostle puts himself into the place of
mediator or intercessor, for he stands between the offended master and
his offending slave, to bring them
together again; so that the one may
escape punishment, and the other’s interest take no damage.
If Onesimus believed in Paul’s power and willingness
to reconcile him, his soul would be at peace.
His fears of punishment would depart, and he would even desire to
get back to Philemon’s house, that he might serve him, as he
had never done before. What
made the change? Faith.
He trusts in Paul’s power with
his master. He does nothing in the matter himself. Look through the epistle, and you will not
see one word from Onesimus. He does not
ask Paul to tell his master how very sorry he was for the past, and promise
faithfully, with vows and oaths, that if he were received back again and
forgiven, Philemon should never have cause to complain of him, and that he
would work off the debt by extra labour.
No: this would be acting as men in general do. But this would be putting himself on the old
ground, to be dealt with according to his own works.
In
manner like Paul’s is the [Christian] sinner reconciled to God. He is, like Onesimus, a runaway slave, that
has robbed his master. But if he hear and receive the gospel of Jesus Christ - the good
news of the coming of the Son of God to die for sin [and rule and reign, upon and over, a restored
Creation (Rev. 8:
19-22) in
righteousness and peace (Isa.
40: 10. cf.
61: 8, 9ff, R.V.)] - his heart changes, and he desires to serve
the God against whom he before rose in rebellion. But how shall he escape just judgment for the
past? How face the threatening law?
He must betake himself to the
intercession of Jesus, as Onesimus did to Paul’s. He must trust
in that, and that will give him instant peace.
As Paul pleaded with Philemon on behalf of Onesimus, so does Jesus for every [repentant
and] returning sinner. Only, if he
is to be reconciled, he must leave it all in the Mediator’s hands. As Onesimus appears not in the matter of
atonement, so neither does the sinner.
As Onesimus said nothing of his sorrow for the past, or of his good
behaviour for the future, as the reason of Philemon’s forgiveness,
but trusted only to Paul’s plea, so must it be with the well-instructed
sinner. His trust must be solely in the
one Mediator between God and man - the man Christ Jesus.
But
let us look more closely at what Paul says, that we may enter fully into the
joyful secret of reconciliation. He begins his plea by speaking about himself. He had a request to make of
Philemon, as one who loved Paul, and knew his
sufferings in the cause of Christ.
So Jesus pleads, by speaking to the Father of His love to Him, and of His sufferings for His glory.* This is the first point. If the
mediator were not worthy, all hope must fall to the ground.
[* Keep
in mind: sufferings (for righteousness sake and one’s testimony:- see Matt. 5: 10; Rev. 6: 9, R.V.) -
always precede the coming ‘glory’ (1 Pet. 1: 11): and “If we suffer,” says Paul, “we
shall also reign with him…” (2 Tim. 2: 12, A.V.).]
Next
Paul mentions Onesimus, to whom he gives a
new relationship. “I beseech thee for my
son Onesimus, whom I have begotten in my bonds.” Onesimus then
is presented as born again [and is now reconciled by his subsequent repentance], and by
virtue of that birth* related
to his intercessor. He says not,-‘I beseech thee for thy slave: but for my son.’ He who
believes in Jesus is born again of the Holy Ghost, and has died to the
old nature, that he may become the ‘son’
of God.
[* That is, that
he might, if ‘accounted worthy,’ be chosen to
have a share in the coming INHERITANCE to RULE with God’s ‘only begotten’ Son’s inheritance, in the ‘age’ out ahead. (Ps.
2: 8,
R.V. cf.
Eph. 5: 5; Gal. 5: 21; Luke 20: 35, Heb. 11: 35b, R.V.)]
But now he speaks of his former state: “Who in time past was to thee
unprofitable, but now profitable both to thee
and to me.” The truant’s fault, is not disguised, nor his
former life defended. His name was
indeed Onesimus, which signifies “profitable,” but
his [former] actions
had belied his name. Many a one calls
himself ‘Christian,’ - ‘one like Jesus Christ,’ - but his [or her] actions gave the lie to the name he [or
she]
takes.
In the foregoing words, Paul meets a question that
might arise in the mind of Philemon: ‘But, Paul, if I
forgive him now, will he not by and by rise, and rob me, as he did before? What security have I, that he will not laugh
at my pardon behind my back, and anew follow his evil career?’ What is the reply? ‘The security,
Philemon, lies deep; deep enough to satisfy you, for it satisfies God. He sinned against thee once, because he was a
member of the old and corrupt Adam. But
to that old nature he died, the new man is raised up [i.e., restored again from] within.’ This is God’s security for our future life [of
service]:
not our well-forged determinations, and vows to serve Him, but the new nature
which He has raised up in us. For “whosoever is born of God
sinneth not; he cannot sin, because he is born of God.”
And
now notice well the ground on which returning Onesimus is set: “Whom I have sent again:
thou therefore receive him, that is mine own bowels.”
The
repentant one returns, not as Onesimus, but as a part of Paul.
Did Philemon love Paul? He must love Onesimus as though he were a
member of Paul, Paul’s own “bowels.” With the very love that Philemon bore to the
apostle is the truant slave to be received.
Onesimus is changed within. He
is begotten again. He is changed without. Paul
has made him a part of himself. Is not
this beautiful? Doubly beautiful is it,
when we see in it the platform on which the accepted sinner [and
repentant backslider now] stands before God.
How can men, those truant sinners, be accepted before a spirit-searching
holy God? When they stand where Onesimus
does, not as members of the old Adam, but one
with Christ by faith. Then, then
they are members of Christ Jesus. “For we (says Paul) are members of His body, of His fiesh, and of His bones:” Eph. 5: 30.
If
Philemon’s wife had said to him - ‘Do you know that the culprit Onesimus has
returned? Send him to prison! Remember how treacherously he robbed you by
night. Load him with fetters! Make an example of him!’ Philemon must have replied - ‘I cannot, even if I would.
Paul has entreated me, as I love him, to receive Onesimus as if it were
himself. And so I will, FOR PAUL’S SAKE! Bid him welcome! Spread the table! Bring bread! Pour him out wine! I see
in him Onesimus no longer, but Paul!’
Philemon’s
right to him had not indeed ceased, and therefore Paul had sent him back. The conversion of Onesimus was everything to
him before God, and as to his standing in eternity, but it did not make him a
freeman before the world. But, says the
apostle, you will now receive him back in spiritual things, “no longer as a servant (slave)
but above a servant, a
brother beloved.” He was to be Philemon’s
companion in glory for ever. Faith
raises us from the lowest estate, and makes us great, not in this world, but sons of God, and heirs of all
things in the ‘age’ to come.
But behold, again the same blessed ground of
acceptance appears: “If thou count me therefore a partner, receive him as myself.”
Do
you wish to know, reader, your ground of assurance of acceptance before
God? Catch this lesson: let it be engraven
deeply on your heart! If this lesson of
peace with God be once well learned by grace, Satan will not be able to trouble
you with thoughts of your unworthiness or ill deserts.
Suppose
that, when Onesimus returned, one of his fellow-slaves had met him in the
hall. He gazes on him with sudden
surprise. ‘Yes!
it is Onesimus! So you are come back
again! I would not for the world
stand in your place! You may prepare
yourself for the inner prison, the stocks and the lash: for our master has not
forgotten your robbery.’ If
Onesimus knew the ground on which Paul had placed him, he would be
un-terrified. He would know that he
stood not on the footing of his own deserts before his once offended master. Reader, do you
believe? If you do, mark with thankful
heart the ground on which you rest before God!
Think that you hear Jesus [your Saviour, the Lord of all
Creation and His Father’s coming Messianic King,] uttering these words
before the Father - “If thou count Me a partner, receive him as Myself.” Is not Jesus the man that is God’s Fellow, in everything
His Partner? Then are we to be received
as Jesus’ very self. On this
ground is Satan to be met, and resisted, if he speak to us of our unworthiness
and sinfulness, as the reasons why we should dread to draw near to God. Does the Father love Jesus? So then, with even such love does the Father
welcome and love us. Jesus has clothed
us with His righteousness, put upon us His name, perfumed us with His holy
merit, and asks the Father to receive us as Himself!
A
greater friend, O sinner, than Paul, is willing to stand for you, to bring you
back, and guarantee a gracious pardon, and entrance to God. Will you not ask
him?
But
another point was to be provided for yet.
The former plea ensured the truant a kind reception, but it did not
remove Philemon’s claim on the offender for the stolen money. And Onesimus goes back, weary and poor, his
last penny spent. How is this met? “If he has wronged thee, or oweth thee ought, put that
to my account. I, Paul, have written with my own
hand, I will repay it.”
In
all this Onesimus is silent. He goes
back; and presents the letter. He trusts
in what Paul has done for him. And
that provides for his every want. The
runaway does not pay or promise to pay, his own debt: Paul taks it on himself. No matter how large or how small it was, Paul takes it upon
himself. ‘Look
not to Onesimus,’ he says - ‘He owes it to you
no longer: I owe it. You can trust me
that I will repay it, if you cannot trust him. Here is my bond. The debt is mine.’ What must Philemon
say? ‘Onesimus,
you are free! Paul has taken on himself your debt.’ Is not this
beautiful in itself? But O! most beautiful is it, as a
true picture of Jesus taking our debts upon Him, and of the Father’s setting us free in consequence. We
have wronged God. We owe him ten thousand talents: we bankrupts cannot pay. How
then can we escape the debtor’s cell, the darkness, the chains, and the
tormenters, till we pay the uttermost farthing?
Because Jesus makes our debts His
own. Great our debt, but His
payment is greater; and therefore we
felons may go free. God can trust His Son. If
Jesus undertake, the Father shall be
no loser. “He has magnified the law and made it honourable.”
Does
anyone who reads this, say that he cannot understand justification by
faith? Look on this picture, and see it
realized, and you cannot mistake it. The
guilty Onesimus going back to his offended
master, with no plea of his own, but simply Paul’s letter and plea for him, is
pardoned, is welcomed, is set free from debt.
If Onesimus had re-entered his master’s doors, having suffered all that
the law threatened against absconded slaves, and having money in his hand to
pay all the debt, he would have been justified by his own sufferings and deeds.
But now he returns, not accepted by his master for what he had done or promised
to do, but solely on the ground of what another
had done and promised to do for him.
He was justified by what Paul
did for him, and trusting in that, Onesimus, though a culprit, was able in
peace to meet his master again. To the eyes of his fellow-servants he was
only Onesimus still, the guilty felon that deserved the lash, and the dungeon;
but he knew that before his master’s eye he stood on wholly different ground. All Paul’s merits were reckoned his. All Paul’s favour in the sight of his master was made over to him. And
his own evil deeds and debts, are reckoned as Paul’s.
[Christian] Reader, do
you believe? If not, how far have you gone with me? Are you in
the place of the runaway slave? Do you owe everything to God, soul, mind,
body, strength? Do you hate His service
as the direst drudgery? Have you fled from it and robbed God? Have you flung
out His laws, determined to be happy in spite of Him? Have you fled
as fast and as far as you could from Him,
and all that could remind you of Him? Have you sped with fiery haste to the hot
desert sands in search of water? Have
you dwelt in the tombs in search of life, like the demoniac of old, crying and
cutting yourself with stones, and saying to the Saviour - “Let us alone! What have we to do
with thee, Jesus, thou Son of God?” Have you in
the search for a table of dainties been forced to stoop amidst swine? Have you drank the world’s sweetest cup, and
finding it brine and bitterness, dashed it down in despair? Prodigal,
return!
But
do you say - ‘How can I go back? My former transgressions will accuse me. My past words condemn me, How can God receive
me?’
Even
as Philemon received Onesimus. Return as
he did, and the same mercy awaits you.
He trusted in Paul’s merits, and his power with his master. Do you trust in Jesus’ power, and in His [forgiveness and] merits
with God? If Onesimus trusted Paul, much
more reason have you to trust Jesus, - and His
reconciling power with God.
Paul
promises to pay the debts of Onesimus: but
Christ has paid sin’s debt already. “He was made sin for us,
that we might be made the righteousness of God in Him.” “He was delivered for our
offences, and rose again for our justification:” Rom. 4: 25. Paul must write to Philemon, for a thousand miles divided him from
Arise and flee into this ark, - ere the waters of
wrath overwhelm you. Precious in the
sight of God is a single soul! This
whole epistle is concerning Onesimus.
Rate your soul’s value as God does.
And
if you make Christ’s merits and blood your trust before God - your standing in
God’s sight, be reminded, also, that this
blessed Epistle to Philemon sets forth what is to be the Christian’s walk. Once
unprofitable to God and Christ, see that you be “now profitable.” Reconciliation does not release us from obligation; it
rivets it. Once you were a lamp unlit;
lighted now, by the [indwelling
Holy Spirit* and the] gracious
hand of God, see that you shine before
the world with steady beam!
[* See Acts 5: 32. cf. Ps.
51: 10-12, where the Septuagint
(LXX) reads: “Create in me a clean heart, O
God; and renew a right spirit in my inward parts.
11 Cast me not away from thy
presence; and remove not thy holy Spirit from me. Restore to me the joy
of thy salvation: establish me with thy
directing Spirit.” And again, in 1
Kings 16: 12- 14 (LXX), we can recognise the same accountability teaching
(doctrine), of the personal indwelling of the Holy Spirit by the words: “And the Lord said to Samuel, Arise,
and anoint David, for he is good. 13 And
Samuel took the horn of oil, and anointed him from that day forward: and Samuel arose, and departed
to Armathaim.
14 And the Spirit of the Lord departed from Saul,” (because of his
disobedience: see1 Sam. 28: 16-18, R.V) “and an evil spirit from the Lord tormented him.
15 And Saul’s servants said to
him, Behold now,
an evil spirit from the Lord torments
thee.” See also Mr. G. H. Lang’s “The
Personal Indwelling of the Holy Spirit.”]
*
* * *
* * *
*
126
THE DOOR
By D.M. PANTON
I
A Door. The Eastern sheepfold, open to the sky, and
girdled by a palisade or low wall, has a wicket-gate or door. It is said that in the East the shepherd will
sometimes roll himself up in his plaid, and lay himself
along the open doorway, to close
it to danger. How much is pictured by a
door! A door may let into a palace, or
into a torture-chamber: it may be as weak as wickerwork, or strong as oak or
brass: it may be opened by a latch as slight as a child’s hand can raise, or be
bolted and barred beyond all human strength to force: it may stand open for
ever, or it may be closed for ever. It
is this critical point in the sheepfold which Jesus says that He is. “I am the door of the sheep” (John 10: 7).
II
A Dividing Door. The
first great fact is that a door divides; there is an inside, and an outside; and
the entire use of a door is to separate.
The whole world is sharply divided into two spiritual compartments, and
two only; inside, the Church - outside, the world: and Christ is the cause of
the whole division. “I am the door.” Outside is the world of the lost; the world
of the sheep wandering upon the mountains; the world of the wolf and the
precipice and the lost sheep: inside, it is flock of the saved - “if any man enter in, he shall
be saved;” - saved from the
wolves, saved from starvation, saved from the exposure that kills on the cold
mountains. “My sheep shall never perish,
neither shall any man pluck them out of My Father’s
Hand.” Inside the Flock of God; outside, what the
Old Testament calls “the flock of slaughter:” and in between, a
III The Only Door. Again, the door is the only means of lawful entrance.
“He that entereth not by the door” - there is only
one door - “but
climbeth up” - over the low
palisade - “some
other way, the same is a thief and a robber.” “Some other way:” look at the Church to-day, and you will see literally thousands on those palisades, clambering
over into the
IV An
Exposed Door. Again, Jesus is just a door. Again, Jesus is just a door. How marvellous the picture is in its
simplicity! “I am the door.” There is nothing between you and a door: the door is
between you and something else - but there is nothing between you and a
door. In
Christ is that door; so there is nothing between us
and Christ: all we have got to do is to enter Christ. “Through Me if any man enter in, he shall be saved”
(see Greek). “I am the door:” not my teaching, or my example, or my creed; but I myself:
it means Christ recognized, Christ accepted, Christ followed, Christ obeyed,
Christ enthroned. You first go into a
doorway - then through it: when we get into Christ, we go on to God.
V An Open
Door. Again it is an
open Door. When Christ entered heaven, “He entered through His own
blood,” and He left the door open;
and to this day it still stands ajar. “Through Me if any man enter
in, he shall go in” - to the assemblies of the sheep - “and go out” - to his daily avocations, “and shall find pasture;” that is, if only a man gets on the inside of the
door, Christ will impart Himself to that man - all the longings of his soul,
all the pardon of his sin, all the needs of his nature, will be met and satisfied
by Him who is the Bread of God. But who
may enter? Any man: “if any man enter:” - a man of any class, of any age, of any race, of any
sinfulness: “any” is a word as wide and all-embracing as the word “all:” the door is not marked “private.” It is a public door so manifest - Christ preached throughout the world
- that the difficulty is to miss the door.
It is a door so wide that the whole world may enter; but it is also a
door so narrow that we can only enter one by one: and if we enter that door, no
pope or council or world can ever “unsave”
us, or make us to be lost. “If any man enter in, he shall be saved.”
VI A Closed Door. Nevertheless the Door will one day be a closed door: “when once the master of the
house is risen up, and hath shut to the door,
and ye knock at the door saying, Lord, open to us” (Luke 13: 25), Our Lord had just said, “Strive to enter:” the day hastens when even the
strivers shall not enter; when men are confronted with a closed Christ; when those
who thought that any time would do - that there is no need for haste, rush
forward too late. Augustine used to pray for his conversion, but
added - “But not yet.” Alas! thousands are dying on the wrong side
of the threshold; or, like the men judicially blinded in
VII Entrance. It is a door that must be entered: “if any man enter, he shall be
saved.” We are all born outside this door. It is made to be entered. A door which is conspicuously labelled as “the door,” is manifestly meant for use; and those who use a door
are not passing spectators, or idle knockers, or watch-guards outside: a door
is useless except to those who enter it.
Enter now! “I am the door: by Me if any man enter in, he shall be saved.”
*
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* * *
127
SEEKING UNTO
THE DEAD
BY D. M.
PANTON
IT is exceedingly remarkable that Isaiah's great
Immanuel chapter reveals (as Paul does in 1 Tim.
4: 1-3) that,
immediately before our Lord’s return, there will be a vast revival of the Black
Arts. Blackstone, the greatest of commentators on the laws of
Isaiah says: “They [the unbelievers] shall say unto you [the
disciples of Messiah, whether Christian or Jewish], ‘Seek unto them that have familiar
spirits’ - that is, an
attendant spirit peculiar to each medium, and familiar to his beck and call - ‘and unto the wizards’” (Is. 8: 19); that
is, in days of gloom and sorrow and judgment, the people are foreseen flocking
to the consulting rooms of the Sorcerer, and seeking to take the people of God
with them, to inquire into an ominous future.
Never
perhaps in modern days has Witchcraft been more boldly and unblushingly
endorsed than it has been recently, by one of the first of modern writers, Oliver Madox Hueffer. “Unimaginative people are proud that they live in ‘an age of
enlightenment.’ Did they but realise it the age of Witchcraft had very great
advantages. The witch herself was emphatically a person to be envied. She had - what other women at all times have
wished above all else - power. She was
the ally and intimate friend of the second most powerful potentate in the
universe. That she believed in her own
powers is a fact undeniable, and in so believing she believed also that she
would in due course reap the reward promised her by her friend and partner, the
Devil. As one who has long hoped for it
a new lease of life, I am grateful to the author of The Witch for leading the way towards what may be
a renaiscence of the black arts.” (Times, Nov. 12, 1913.)
But it is not only Sorcery which Isaiah foretells, but
especially its allied art, Necromancy, or the invocation of the dead: they “seek unto the dead.” At
the present moment the great questions of the world beyond the grave are
pressing upon us from every side, and it is probable that since earth began
there have never been so many dying as now; and myriads are seeking their loved
and lost in the consulting-rooms of the Necromancer. Even before the War an office was opened,
some years ago, at Mowbray House, near the
For
the doom of the Necromancer is assured - if unrepentant - because of what he
is. “There shall not be among you a consulter with a familiar
spirit, or a wizard, or a necromancer; for whosoever doeth
these things is an ABOMINATION unto
the Lord.” (Deut. 18: 11). The
terrible Day of the Lord awaits the Necromancer. For Isaiah
continues: “They
shall fret themselves” - be deeply
angry; “and they
shall curse their king” - as
anarchists - “and
their God” - as blasphemers; the
lawlessness and blasphemy of to-day spring from the unseen; “and turn their faces upward” - hurling blasphemies at the rapt saints (Rev. 13: 6), in rage and defiance; “and they shall look unto the
earth and behold, distress and darkness” - dizziness produced by calamity; distress of
circumstances, and despair of heart - “the gloom of anguish”; for as
in Egypt the judgment boils burst out on the magicians themselves; “and into thick darkness” - darkness of darkness, like the felt pitch of Egypt
- “they shall be
driven away.” Not only is Sorcery named as one of the great
sins of the last (Rev. 9: 21), but one
of the eight classes occupying the Lake of Fire are Sorcerers also (Rev. 21: 8).
For
what is their peculiar sin? It is leaving the Word of God to seek the
dead. “On behalf of the living should they seek unto
the dead? To the law and to the
testimony! if they speak not according to this
word” - the Word of God - “surely there is no light in
them.” When faith departs, superstition always
enters like a flood; of the false prophets - the “mediums”- the Apostle John says: “They are of the world: therefore speak they as of the world,
and the world heareth them” (1 John 4: 5). It is the sin of Saul, who, when he left God,
became a necromancer; he turned his back on the Divine Word, and in the day of
his desperate sorrow, invoked Samuel from the grave.*
The Rev. H. Clagett, ex-medium, says: “I have yet to meet the first Spiritualist of whom I did not
find one of two things to be true - either they
were renegade church members who had given up their faith, or they were persons who at one time had been under
deep conviction from the Holy Spirit, and
had driven away their convictions. I
do not say it is true of all Spiritualists; but I have never met one (and I
have met a great many) of whom it was not true.” (The Mask
Torn Off, p. 5.)
For
all wounded hearts, who yearn for “the touch of a vanished
hand and the sound of a voice that is still,” there is a better
way. “Should not a people seek unto their God?” Shall
the living seek unto the dead, instead of to the living God? Is it not a colossal blunder to seek life
among the dead, and to invoke sinners like ourselves whose day of probation is
over, rather than the Lord of all life? (See Is.
38: 18). Even in Heaven only one Mediator is
known. A letter from a Pembrokeshire
officer in the Air Service says: “I have already seen three officers killed by
aeroplanes falling; one of them lived, poor chap, for half an hour after
coming. down. As he lay on the ground
(he could not be moved) we were standing around him; suddenly he opened his
eyes and looked upwards, and (he told us this) he saw an angel in the sky who
asked him, ‘Halt, who comes there?’ He answered, ‘A
friend.’ The angel asked him for
the password, he replied, ‘Jesus Christ.’ The angel replied, ‘Pass,
friend,’ and ‘all’s well.’ This we gathered from him before he died; of
course we saw nothing, but we heard him speaking. Probably he saw a vision; it was a great end,
and I daresay he passed through all right with his pass-word. “I am the door; through Me if any man enter in, he shall be
saved.” (John
10: 9.) And if we thus seek God
through Christ, shall we find Him? “Ye shall seek for Me, and find Me,
WHEN YE
SHALL SEARCH FOR ME WITH ALL YOUR HEART.” (Jer.
29: 13.)
*
* * *
* * *
126
GOSPEL’S LAST HOUR
BY D. M. PANTON.
THINGS now
happening are more colossal, and the work of the Holy Ghost more gigantic, than
we have yet dreamed. Have we realised
that one of the vastest mass movements of all history - and we ourselves are a
product of a mass movement - is taking place before our eyes? A harvest greater in one generation in India
- than the harvest produced in four
hundred years in Europe. In five years
Indian Methodists alone have baptised 150,000 people; tens of thousands of
applicants (40,000 in one year) have to be kept waiting for baptism, because
there are not sufficient examiners to deal with them; and a million and a half
of the class which lives on one meal a
day, and goes to bed hungry every night, are waiting ready to embrace Christ.
While Europe, Africa, and North America are given over to war,
So
also do we realise that one of the vastest of all martyr scrolls has been
unrolled before our eyes in these three years?
The roll of sixty thousand martyrs in the Boxer Riots was, probably the
greatest since the massacre of St. Bartholomew; but the Armenian Christians who
have laid down their lives rather than deny their Lord during these three years
have far exceeded in number those who died a martyr’s death during all the
persecutions of the early centuries. The
fact - for example - that sixty girls and women, is leaving Marsovan,
repeatedly refused luxury and life, and chose, every one of them, the desert and death for the sake of
Christ, has made a profound impression upon multitudes of Moslems, and will be
told in Turkey for a generation. We are
face to face with one of the vastest martyr-rolls of the whole world’s history.
Moreover,
rifts through the fog of war show the enormous work God is doing among the
warring nations. There are two million Russian soldiers prisoners in
Another
Russian prisoner writes: “It is the particular
characteristic of our Russian Converts that they want at once to bring one of
their brothers to Christ. In our church
we have six hundred converts already, and a man asked me, ‘How many evangelists
have you?’ I answered, 600!” One British Evangelist at the Front alone
has seen 50,000 confessions of Christ.
NEVER WAS THE GANGWAY INTO
THE
Thus
never more intense were the Holy Ghost’s saving activities; and it is written,-
“Be ye IMITATORS of God, as beloved
children.” - (Eph. 5: 1, [R.V.]). A Latin proverb says, ‘Learn
from the foe’: from
What
is our answer to this challenge, so true
if it had been on behalf of the Gospel?
I can only give my own. I want, ere my Lord returns, to have spent my
last sovereign for God, to have poured forth my last energy, to have expended
my last heart-throb, to have offered my last Isaac: I want my Saviour to know
that I have kept nothing back. It is
said that some of the early Moravians sold themselves into slavery in order to
propagate the Christian Faith.
Out of the realm of the glory-light,
Into a far-away land of night;
Out from the bliss of worshipful song,
Into the pain of hatred and wrong;
Out from the holy rapture above
Into the grief of rejected love;
Out from the life at the Father’s side,
Into the death of the crucified;
Out from high honour and into shame,
The Master, willingly, gladly came;
And now, since He may not suffer anew,
“AS THE FATHER SENT ME, SO SEND I YOU.”
But
the time is short. Within eight years of the warning
of the
Hear
the cry of the heathen world. “One day another Indian
came to my wigwam. He said to me he had
heard you tell a wonderful story at Red Lake; that you said that the Great
Spirit’s Son had come down to earth to save all the people that needed help;
that the reason that the White man was so much more blessed than the Red man
was because he had the true religion of the Son of the Great Spirit; and I
said, I must see that man. They told me
that you would be at Red Lake Crossing. I
came two hundred miles. I asked for you and they said that you
were sick, and then I said, ‘Where can I see a missionary? ‘I
came a hundred and fifty miles more,
and I found the missionary a Red man like myself. My father, I have been with him three
moons. I have the story in my
heart. It is no longer dark. It
laughs all the while.” “And I heard the voice
of the Lord, saying, WHOM SHALL I SEND, AND WHO WILL GO FOR
US?”. (Isa.
6: 8, [R.V.])
*
* * *
* * *
127
SHALL A
CHRISTIAN GO TO LAW
BY ALBERT W.
LORIMER
ONE of the severest testings in the life of R. G. Le Tourneau came to him during the period in which with the
Lord as his Partner, he was laying the foundation of his business. He had been engaged in highway construction
work for some time when, as he says, “I got my eyes on
a piece of State highway construction which was a little too big for me to
handle with the equipment and men I then had.” In his church was another man who had had
experience in highway construction work, a Christian, whose equipment added to
Robert’s would be equal to the handling of the contract. He sought this man out and suggested to him
that they bid for the work “as partners.” They did so and secured the contract.
Shortly
after the work was undertaken, difficulties revealed themselves. Progress was slow, and it began to look as
though they might lose some money on the contract. Robert’s associate was one of the worrying
kind. He began to find fault with one thing after another and finally said to
Robert, “The trouble with this job is that you have
too many relatives working for you.”
The
charge concerning his relatives was true to the extent that he did have a lot
of them working for him. But he
maintained that they were all “doing their stuff”
and he didn’t want to lay them off, as skilled labour was not always available
when it was needed and he thought he would have work for all of them on future
contracts after the present one had been completed.
As
was his custom when in doubt about God’s will for him in a situation, he went
to prayer. He asked God to show him what
to do. It is one of Robert’s convictions
that when a child of God is doing the best he can, he has a right to ask the
Lord to help him; but he does not believe in telling the Lord to bring it on a
silver platter. Therefore, he prayed and things began to happen.
He
got an invitation to bid on another contract from a private concern which never
sent out public bids, and was happily surprised to be awarded the
contract. He went back to his State highway construction job and
transferred every one of his relatives to the new contract, appointing his
brother-in-law as superintendent. They
went through with it according to schedule and made a nice profit. Not long thereafter, the State highway job
was completed, and contrary to expectations, there was a nice profit on that,
too. With the profits made on both
contracts, all of Robert’s obligations to creditors could have been met. But his human “partner”
on the State highway job had a different idea.
His idea was that because Robert had made a profit on the second
contract, all of the profit on the State highway contract should go to the “partner.” That
profit was £8,000, and it was to have been split, £4.000 to each. Stunned by the stark unreasonableness of such
a proposal from a Christian and fellow church member, Robert went to see his
lawyer. His lawyer told him, “Don’t worry. He
hasn’t a leg to stand on.”
But
Robert did worry - for a different reason.
It was not because he feared he couldn’t collect in court but because
the man and he besides being Christians and members of the same church, were
both on the official board of that church.
Though convinced that the man indeed hadn’t “a leg to stand on” - either
ethically or legally - Robert still had great cause for concern. What would happen to the church if two of its
leading members should engage in a lawsuit?
He was familiar with the Scripture which forbade Christians going to law
with Christians, [see 1 Cor. 6: 1, 7-9, R.V.] but he
knew how to work it so that the other man would have to take the initiative and
be the one to go to law. Robert often
says of himself at this time, “I was not exactly
lamblike of disposition. I liked to take
the bull by the horns. I said, ‘Lord,
that money belongs to my creditors. I’ve
got to pay them’.” Then the Lord spoke to his heart:- “How much do you love Me?
How much do you love My people?
How much do you love My church?”
Robert
did what he has confessed was the hardest thing he ever did in his life. He went to that man and said, “Brother, we’re not going to have a lawsuit over this
thing. If you insist upon having all of
the profit, you can have it, He can
take it away from you. If He wants me to have my share, He can give it to me.” He
thought that, his saying this might cause the man to change his mind. It
didn’t. He took the entire profit, and Robert let him have it.
A short time after this incident, that man secured another
contract. And a short time after, Robert
secured another contract. On the
contract which the other man took, the entire £8,000 was lost, while Robert
made enough on his contract to make up for the profit he had sacrificed. A favourite expression with Robert is:- “Don’t obey God because it pays, for then it won’t pay. But obey
Him because you love Him, and then it will pay.” - The
King’s Business.
SUDDENLY
Quite suddenly - it may be at the turning of a lane,
Where I stand to watch a skylark from
out the swelling grain,
That the trump of God shall thrill me,
with its call so loud and clear,
And I’m called away to meet Him, whom
of all I hold most dear.
Quite suddenly - it may be in His house I bend my
knee,
When the Kingly Voice, long-hoped-for,
comes at last to summon me;
And the fellowship of earth-life, that
has seemed so passing sweet,
Proves nothing but the shadow of our meeting round His feet.
Quite suddenly - it may be as I tread the busy street,
Strong to endure life’s stress and
strain, its every call to meet
That through the roar of traffic, a trumpet, silvery
clear,
Shall stir my startled senses and proclaim His coming
near.
Quite suddenly - it may be as I lie in dreamless
sleep,
God’s gift to many a sorrowing heart,
with no more tears to weep,
That a call shall break my slumber and
a Voice sound in my ear:-
“Rise up, My
love, and come away! Behold, the Bridegroom’s here!”
- HOWARD
GILLINGS.
WRONG
DIRECTONS
Assurances that do not rest upon the Bible may be
perfectly sincere, but they are wrong directions for a soul. They can only lead
to death. I was once going west (says a
traveller) during the winter. The train
had two engines ploughing along. There
was a woman, with a little baby in her arms, who wanted to leave the train at a
certain little station, where they stop the train if you come from a certain
distance. The brakeman came in and
called the name of the station when we were getting near. The woman said, “Don’t
forget me,” and he replied,
“Sure.” There
was a man there who said, “Lady, I will see that the
brakeman doesn’t forget you - don’t you worry.” A while later he said, “Here’s your station.”
She stepped out of the train - into the storm. The train had gone on about three-quarters of
an hour when the brakeman came in and said, “Where’s
that woman?” The travelling man
said, “She got off.” The brakeman said, “Then
she’s gone to her death; we only stopped the train yonder because there was something
the matter with the engine.” They
called for volunteers and went back and looked for her. They searched for hours and finally found her
out on the prairies, covered with a shroud of ice and snow woven about her by
the pitiless storm, and with the little babe folded to her breast. She followed the man’s directions, but
they were wrong. “In none other is
there salvation: for neither is there any other
name under heaven, that is given among men
wherein we must be saved.” (Acts 4: 12.)
*
* *
* * *
*
128
WATCHFUL
VIRGINS
RADIO preachers have been following the line of the
false teaching that the Church goes through the tribulation to the time of the seventh
trumpet at which time they are raptured into the sky above the earth. After that they will settle down to the
earth for the Millennial reign. This is a theory that cannot be backed by
Scripture without taking the Scripture out of its setting and the theory thus
evolved is refuted by other passages in the Word of God. When Christ comes, His bride will be
resurrected and translated to a place before the throne of God so clearly
described in the fourth and fifth chapters of Revelation, but the foolish
virgins who have not made full preparation will go into the tribulation and will be translated in their own order
during that period.* Only the Bride of Christ will escape the
tribulation completely. The promise
to escape was given to the
[* Note: The writer supposes and
believes, that there will be multiple raptures after
others have lift, being rapt into heaven and having escaped all of
Antichrist’s persecutions! Where is the
Scriptural proof for this teaching?]
There
is every indication given in the scenes described in the book of the Revelation
that we will go to the centre of God’s Universe where the Throne of Deity is
located. Distance and time are no
barriers to the glorified. After Jesus
was resurrected and was met by Mary, she was told, when she attempted to hold
Him by the feet, not to touch Him for He was not yet Ascended to heaven, but
within the hour, as far as we know, another Mary met Him and held Him by the
feet and worshipped Him.
Multitudes
of the foolish virgins will be martyred shortly after the rapture of the Bride
of Christ, but it is very probable that many of them will escape that fate for
a while, and should they be living at the time the company which no man can
number are caught up to the throne they will be raptured with them, for every
Gentile believer not translated with the Bride will be found in this company.
The Scriptures dealing with the resurrection of the saints cannot possibly be
harmonized apart from taking into consideration the different groups of saints
as translated at different times during the tribulation period and so plainly
described by John the Revelator. Why
cannot Church leaders see this? It is
simply because they are bound to one or more cherished theories to which they
would rather cling than to buy and use the “eye salve”
that they might see.
- The
Midnight Cry.
-------
BE AS MEN WHO WAIT FOR THEIR LORD
“A
timely message is the Lord’s message to the Laodicean church. Christendom is in the Laodicean stage. It is Christ’s last call to the Church, ere
He leaves the mercy seat for the judgment seat.
Laodiceanism is a disease of the Church and not of the world. It is the subtlest sin of Hell, it is
religion that Jesus hates.
It
is surrender of first-love - cooling off from fervency to lukewarmness -
profession without possession - a name to be live and art dead - neither hot
nor cold in love or works - mediocre service - indifferent praying -
contentment in spiritual barrenness - complacency in idleness - grudging in
giving - reluctance in sacrificing - no martyr or witnessing spirit -
burdenless, passionless, spiritless, deceived people doomed to judgment instead
of rewards of the faithful, believing themselves rich, in need of nothing, not
knowing they are miserable, poor, blind.
To
them Jesus lovingly calls: “Be zealous and repent. Buy of me gold tried
in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed … and
anoint thine eyes with eyesalve that thou mayest see.” Are you ready for His coming? Are you wise or foolish? Repent and be zealous. Be filled with the Spirit. Love God supremely. Keep yourselves from idols. Flee Laodicean lukewarmness. Else at His coming He will spue you out of
His mouth, into the awful castigation of the great tribulation.” - D. M.
Panton.
-------
OBEY HIS WORD
“Watch and pray always that ye may be counted worthy to escape
all these things, that are coming to pass,
and to stand before the Son of Man.” Obey Jesus and you will escape. Disobey, be prayerless, careless, heedless,
at ease, and you will not escape.
God
gives gifts by faith. God gives rewards
by faithfulness. “Behold I come quickly, and My
reward is with Me, to give to every man, as his work shall be.”
Plainly, this is a judgment of rewards, according to works, to occur at
His return. God rewards only as God
can. We have a ‘race’
to run and a ‘crown’ to gain. The
race may be lost. The crown forfeited. To win Christ, Paul suffered the loss of all
things. Can you win Christ for less?
*
* * *
* * *
129
TRIBULATION
THAT IS NOT JUDMENT
BY D. M. PANTON, B.A.
A LESSON which is fearfully urgent for us all to learn
today is a lesson which not only has a whole book of the Bible devoted to it
alone, but that book of the Bible which is supposed to be the first book of
Scripture ever written. In a challenge
of God to Satan, and Satan’s answering challenge to God, the Most High selects
one man, one of the greatest patriarchs in the dawn of the world, to sum up for
all time one fact:- that a child of God of the highest character can suffer
indescribable loss - property, family, health, all wiped out exactly as an air
raid can do it - and it is no judgment on sin in character or service; but
simply the profound plan of the Most High serving purposes of which that child
of God is totally ignorant.
A Perfect
Man
THE book opens with a definition of Job by God Himself.
“Hast thou considered my servant Job? for there is none like him in the earth” - Jehovah has
selected the highest character to be found then on the earth - “a perfect and an upright man” - ‘perfect’ in the Scriptural sense: not sinless, but fully
mature, no blossom but a full-blown flower - “one that
feareth God, and escheweth evil” (Job 1: 8). God then gives Job into the power of Satan,
short of killing him,* and the
afflictions fall like lightnings. No
sooner is his wealth vanished, than his sons and daughters are wiped out, and
then grim disease wrecks his body.
Instantly Job became one of the saddest sufferers in the Bible short of
martyrdom.
*
It fits all aptly to our own day when we
recollect that while Satan’s original power is described as dunamis,
inherent power (Luke 10: 19), since
Faith in
Agony
NOW we face - as Satan did, and was planned to do - the
reaction of a faithful servant of God to infinite sorrow. After the smashing out of his home and loved
ones Job exclaims, “The Lord gave, and the Lord hath taken away; blessed
be the name of the Lord” (1: 21). Faith rests, not on what God does at this moment
or that, but on what God is: God is love; and the golden faith of Job triumphs
over all darkness, mystery, and death.
So Jehovah challenges Satan again:- “Hast thou
considered my servant Job? he still holdeth fast
his integrity, although thou movedst
me against him, to destroy him without cause”
(2: 3). In the end Job had lost all the things which
Satan said were the sole ground of his loyalty to God; but in that very loss
his loyalty to God remained a golden halo round the sick man’s brow. And this is the more wonderful because; so
far as we know, Job had no such clear revelations as we have. “Our light affliction,
which is for the moment, worketh for us more and more exceedingly an eternal weight of glory;
while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4: 17). “For I reckon that
the sufferings of this present time are not worthy to be compared with the glory
which shall be revealed in us” (Rom. 8: 18).
Pessimism
NEVERTHELESS, simultaneously, Job is for ever our
warning. Fundamentally he never wavered
in his trust in God, as is beautifully proved when his wife said, “Curse God, and die,” and he replied, “Shall we receive good at the hand of God, and shall we not receive evil?” (2: 9). Yet he sank into a pessimism which bitterly
resented his afflictions. “He destroyeth the perfect and the wicked: He will mock at the trial of the innocent” (9: 22). It never dawned on Job that the enormousness
of his misfortunes revealed the estimate that God put on the strength of his
character: even as Paul says, “There hath no temptation
taken you but such as man can bear: but God is
faithful, who will not suffer you to be tempted above
that ye are able” (1 Cor. 10: 13). So all his words of disgust and despair need
never have crossed his lips according to the Divine estimate of his character.
“Job could never have displayed a patience which rings
down the ages, till we have heard of it, if he had not known extraordinary
affliction” (C. H. Spurgeon).
Guilt
WE now arrive at
the heart of the problem in the gigantic (though very natural) mistake made by
Job’s friends. All of them stress that personal
suffering has but one explanation- personal guilt. “Know that God
exacteth of thee,” Zophar says, “less than thine iniquity deserveth”
(11: 6). Yet Jehovah says at the close:- “Ye have not spoken of me the thing that is right” (42: 7). The principle for which they contended, that
sin brings judgment on the servants of God, is absolutely true, and it applies
to countless [of regenerate] believers:
the enormous mistake they made, which is equally our danger as days of
increasing tribulation approach, is that suffering is necessarily judgment.* Throughout Job never hesitated for a moment in
asserting his integrity, for he knew it to be a fact; yet his friends never
nailed down one single sin on his past life, nor even attempted to do so, while
attributing his whole suffering to a life so sinful as to deserve overwhelming
judgment. **
* While this
unguiltiness can apply to those converted during the Great Tribulation it does
not apply to Christians who enter it, since these, if ‘worthy,’
would have escaped (Luke 21: 36; Rev. 3: 10).
** They rightly
spotted Job’s broken-hearted criticism of
God
JEHOVAH Himself now
intervenes in this tremendous drama; and He answers Job with one word alone - GOD.
In the most wonderful description of creation ever given, He challenges
Job - “Where wast thou when I laid the foundations of
the earth, when the morning stars sang together,
and all the sons of God shouted for joy?” (38: 4). Are you competent to criticise God? Our profound ignorance of the marvels of creation, and therefore of the
unfathomable plans and purposes still more marvellous that lie, invisible,
behind creation, makes all judgment of God’s actions nothing short of
absurd. God reigns through confusion and terror and death as completely as when
all is in perfect order. Even while
Jehovah was speaking to Job, the cause of his suffering was still utterly
unknown to the patriarch: Job was totally ignorant of the drama in which he was
the central figure and the chief actor; still less could he know that, watched
by Heaven and Hell, this drama, recorded in the Bible’s opening book, was to prove for ever that a child of God, stript of everything, can be as gold purified by fire.
Penitence
SO now we learn the reaction of Job. Though ‘perfect,’ as far as humans can be, he
required a fresh spiritual experience.
Repeatedly,
and almost defiantly, Job had asked
the Most High to grant him an interview, that he might plead his cause: now
that he has come face to face with God, he exclaims, “I
uttered that which I understood not: I had heard
of thee by the hearing of the ear, but now mine eye seeth thee.” At last it had dawned on Job that his
affliction was just one of the exquisitely planned thoughts of God such as had
made creation’s wondrous loveliness: now he saw God in everything; and that
vision solves every problem. And a far
deeper revelation of self accompanies the heavenly vision. “Wherefore,”
Job cries, “I abhor myself, and repent in dust and ashes.” The despair with which he had met the Lord’s
mystery in handling him, and the cursing of the day of his birth, reveals to
this noble servant of God what Paul had learnt, - “In
me, that is, in
my flesh, dwelleth no good thing” (Rom. 7: 18); and so the
very tragedy of his agony completed the sanctity of God’s saint.
Reward
So
now we arrive at what is always the goal of God. “So the Lord blessed the
latter end of Job more than his beginning: the
Lord gave Job twice as much as he had before” (42:
10, 12).* Job had been no fair-weather professor, but a loyal
follower of his Lord in spite of fearful catastrophe, thus completely confuting
Satan; and, in spite of his passion and hasty speeches of despair, he had not
lost God’s favour, and had now confessed and abandoned his sin. In the words of the Apostle James:- “Behold, we call them blessed which endured: ye have
heard of the patience of Job, and have seen the end of the Lord, how that the
Lord is full of pity, and merciful” (Jas. 5: 11). God’s summary of Job, centuries after, is
given in Ezekiel:- “When a land sinneth against me,
though these three men, Noah,
Daniel, and Job, were in it,
they should deliver but their own souls by their
righteousness” (Ezek. 14: 14). So here the whole doctrine of reward dawns in
the first book of the Bible. As our Lord
expresses it, though far more amply than as a double recompense:- “Verily I say unto you, There is
no man that hath left house, or brethren,
or sisters, or mother,
or father, or children,
or lands, for my sake”
- Job had lost all for God’s sake,
in the Divine controversy with Satan - “and for the
gospel’s sake, but he shall receive a
hundredfold now in this time, houses, and brethren, and sisters,
and mothers, and children,
and lands, with
persecutions; and in the age to come eternal [Gk. ‘aionios’ (age-lasting)] life”
(Mark 10: 29)
- in the glory of the [Millennial and Messianic] Kingdom.**
* It is beautiful to note that his sons and daughters also were exactly
doubled, inasmuch as the former five were still his, though in ‘
** It is intensely profitable to
note that in the very dawn of the Bible the drama closes on the truth that all
sin has but one pardon - blood sacrifice.
Jehovah says to Eliphaz:- “My wrath is kindled against thee, and against thy two friends: therefore
offer up for yourselves a burnt offering”
(42: 7). Wrath and blood: the Blood of the Lamb is the
sole refuge to which, if unsaved, we can flee from the wrath to come.
*
* * *
* * *
130
THE OIL IN THE VESSELS
BY ROBERT GOVETT
“This interpretation by Robert Govett, which understands by the
oil in the vessels (Matt. 25: 4) not the Spirit indwelling, but the Spirit
outpoured, that on-fall of the Holy Spirit on those already believers which
produced inspiration and miracle, is worthy of most careful consideration.” D. M.
Panton.
-------
I suppose it will be granted that by Oil is meant the
grace of the Holy Ghost. And this is
twofold: either sanctifying or miraculous.
If then I show that the second supply is not sanctifying grace, it will
follow that it is miraculous endowment, or ‘the gift of
grace.’
1. That it is not any difference
in degree of sanctification which is in question is clear from this - that then
the parable would supply us with no rule by which to discern between wise and
foolish. For if you tell me only, that
the difference lies in degree of sanctification, if you do not point out the degree,
I must be either terrified or secure.
Terrified, if I think I have not the degree requisite, while none can
satisfy me what the degree required is; or secure, that I have some grace, and
why may that not be enough to set me among the wise?
2. It cannot be any degree of
sanctification, for this oil gives no light to
the world. It is unemployed in good
works, or the light of the torch.
3. As being a distinct supply, it follows
that the oil in the torch might be without that in the vessel, or vice
versa. But it is not true that
any degree of the grace of sanctification can be distinct from its display in
good works. There cannot be two supplies
of it, independent one of the other. But
miraculous gift is distinct from, and may be independent of grace
(Matt. 7).
4. If they be all believers, the
difference must be one which is not essential to salvation. And among things not essential to salvation,
what so great as the difference between the possession or the want of the gifts
of the Holy Ghost?
5. It is met and sustained by fact. Between
the believers of modern times and the ancient church, there is, in this
particular, just the difference supposed: the one possessing, the other
wanting, the gifts of the Spirit.
6. A consideration of the order in
which the wise and foolish appear beautifully confirms this. We have the wise presented first, then the
foolish (verse 2). Then again the foolish, and lastly the wise (verse 3).
Thus the wise come first and last; the foolish occupy the intermediate
space. And has it not been exactly thus
with the Spirit’s gifts? They were
possessed at first, and then ceased, and the whole dreary interval of sixteen
hundred years has been taken up by believers destitute of them. We might conclude, therefore, that as gifted
believers began the series. and ungifted ones have followed, so in the last
days gifted believers will arise again, and close the train. But we can show by Scripture, independently
of inference, that such will be the case (Acts 2:
17, 18; Mark 13: 11; Luke 21: 14, 15; Rev. 16: 6; 18: 24; 2 Tim. 3: 8; Jas. 5: 7).
7. On the taking it or not, the
greatest stress is laid throughout the parable.
On purpose to set it in the strongest light possible, the wise and
foolish agree together in every particular but this. And the difference is optional; for in things within our power alone
can wisdom or folly be seen. So are the
gifts of the Spirit made to rest upon our asking for them or not (Luke 11: 13; 1 Cor. 14: 1). In the asking for, and receiving these,
therefore, that vigilance may consist which is the lesson drawn from the
parable by our Lord.
8. They are the “powers of the coming age” (Heb.
6: 5). And answerably thereto, this oil is seen to
come into play when [or soon before] the new age is begun.
9. They that sleep with the oil
vessel, awake with it. And even thus.
the ‘gifts’ of God are unrepented of (Rom. 11: 29).
10. The additional
oil was the riches of the wise virgins, the want of it the poverty of the foolish, at the coming of the bridegroom. Now this is just the place seen to be
occupied by the Spirit’s gifts, in connection with the coming of the Lord Jesus. “I thank my God
always on your behalf for the grace of God which is given you by Jesus Christ, that in everything ye are enriched by him in all utterance and in all
knowledge, even as the testimony of Christ was confirmed in you, so that ye lack no gift, waiting for the revelation of our Lord Jesus Christ; who also shall
confirm you to the end, that ye may be
blameless in the day of our Lord
Jesus Christ” (1 Cor.
1: 4-8).
11. Exhortations to seek and to pray
for the gifts occur not unfrequently, in token that the additional oil is not
in vain. “Covet
earnestly the best gifts” (1 Cor. 12: 31). “Desire spiritual gifts, but
rather that ye may prophesy” (14: 1).
12. “But,” someone may say, who is satisfied
with the argument here propounded, “what if I fall asleep after praying for the
gifts, without obtaining one?” The
answer is easy. Then the responsibility
rests not with you, but with God. You
are a wise virgin: you have done what you could to procure the oil. Be assured the Lord will remember you.
-------
MIRACULOUS
GIFTS
OF one thing we are very sure. There will be a full restoration of the
apostolic gifts and the full power of Pentecost before the coming of the
Lord. To the faithful few who are true to God - to the overcomers, to them
that place their all upon the altar of a full consecration - God will POUR out in the fullest measure the
power that was given to the disciples on the day the Church was born. We believe that there will be miracles of
healing, supernatural manifestations of God’s mighty power, that will break
even the most callous hearts. There will
be another outpouring, this time a cloudburst of the latter rain. We not only feel it in our spirit, but the
Word of God corroborates what we feel.
Be true, my friends; keep tight hold of His hand. God has some wonderful things in store for
you. - CHAS. S. PRICE.
AN ADVENT
HERALD
OUR readers may be glad to know of a transatlantic
magazine which is exceedingly awake to the facts of today and to the warnings
of prophecy, and which contains valuable quotations chosen with a rare
discernment. Its title is Herald of the Advent, and its editor is Mr. W. C.
Moore,
THE
BELIEVER’S JUDGMENT
Sins
committed before our conversion are done away forever, never to be remembered
again. At the judgment seat of Christ
everything that we have done since conversion will be made manifest, will be
open, will be brought out into the light.
“Every man’s work shall be made manifest:
for the day shall declare it, because it shall be revealed by fire and the fire shall try
every man’s work of what sort it is” (1 Cor. 3: 13). Not
one Christian will escape this judgment.
If every one of us took to heart the gravity and the consequence of that
time, the life of the Church would be revolutionized over night. - The Prophetic Word.
SOME KNOTTY
QUESTIONS
By W. C. CLARK
AT a meeting of the Advent Testimony and Preparation Movement
held in a certain part of the Island of
It
is quite conceivable that lukewarm Christians may be awakened into newness of
life by the shock of the Advent, and being left behind, may begin to run the
race for the Crown. It is certain that
some tribulation saints will reign, as John “saw the
souls of them that were beheaded for the witness of Jesus and for the Word of
God.”
*
* * *
* * *
131
FOR MOUNTAINS
BY D. M.
PANTON
Four mountains - four is the earth-number - dominate
the whole history of the world:
Ararat; Sinai;
Now
the first mountain, which somehow we seem rarely or never to ponder, presents a
composite picture of extraordinary power.
“And the ark rested upon the mountains of Ararat”
(Gen. 8: 4). A night
of death reigned over a world abandoned to its doom, when the
* Moreover, the
symbolism of the
The
sacred mountain, from which the great Law of God was delivered for the first
time, is equally overwhelming in its extraordinary spiritual significance. With the suitability of Divine selection,
just as Ararat was set in the midst of the vast tides of retreating judgment,
so SINAI is set in a desert, in the
midst of a fruitless and barren humanity; a lofty group of granite mountains,
immovable and majestic as the majesty of God, to dash oneself against which is
destruction. Here at daybreak, in the
dawn of the Law, - there occurred, on earth, an actual advent of God. “The mountain burned
with fire unto the heart of heaven” - like a gigantic volcano vomiting
flame - “with darkness, cloud,
and thick darkness” - the combined fire and
midnight of tremendous storm (Deut. 4: 11); “because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace”
(Exod. 19: 18). The darkness indicates the invisibility and
unapproachableness of the Holy God even when disclosing Himself, to the lost,
in law; and the burning storm is the revelation of Law, magnificent for the
sinless, but appalling for the sinful. “And all the people that were in the camp” - the two millions who
stood for earth’s uncounted tribes scared and guilty - “trembled”
(Exod. 19: 16): even
Moses, one of the most faithful servants God ever had, cried out in terror,- “I exceedingly fear and quake” (Heb. 12: 21). And
the fearful danger of Law to us all - Sinai, in Syriac, means ‘enmity’ - is vividly emphasized by the Holy Spirit in
Hebrews:- “if even a beast touch the mountain, it shall be stoned” (Heb.
12: 20);
for even a beast is part of a fallen creation that cannot touch its God. For what was Sinai? A second chance, based on our own goodness. As
a prisoner in the dock will plead the First Offender’s Act, so mankind is
offered, after Ararat, a fresh opportunity, a new chance to ‘make good’: but most carefully the offer is so presented
as to make it unmistakable that without perfect holiness there can be nothing but death; a gigantic experiment to
convince humanity, not to convince God; and to prove, by facts not words, that
righteousness from a sinful being is impossible.
The
third mountain - far the lowliest of all; so lowly as never, I believe, to be
called in Scripture a mountain at all - is, in the great crisis, perfectly
invisible. “They
bring him unto the place
* The first
Adam’s grave becomes the cradle, the birth-spot (Acts
13: 33), of the last Adam sacrificed:
“for since by [a] man
came death, by [a] man came also the resurrection of the dead; for as in Adam all die, so
also in Christ shall all be made
alive” (1 Cor. 15: 21).
Thine are these orbs of light and shade;
Thou madest Life in man and brute;
Thou madest Death; and lo, thy foot
Is
on the skull which thou hast made.
So
on the fourth and last mountain there is the final and inevitable descent of
God for triumphant joy, “And his feet shall stand in
that day upon the Mount of Olives; and the Mount
of Olives shall cleave” - as the rocks rent at the Lord’s dying cry, so
the mountain splits at the touch of His returning feet - “in the midst thereof” - rent in two from the heart of
it outward - “and the Lord my God shall come, and all the holy ones” - the
immense throngs of attendant angels - “with him”
(Zech. 14:
4). OLIVET, a mountain almost unknown and
unnamed in the Old Testament - mons Oliveti, the
place of oil, the pivot of the Spirit - is, to the Jew, so barren of sacred
associations that the sacrifice of a red heifer was all that the medieval, Jews
ever gave it; but the closing Gospel scenes, when the Lord wept over the lost
on its brow, together with the now imminent opening Advent scenes - when His
returning feet alight on the spot of earth on which His retreating feet last
rested, and when the rending earthquake tears open a rush of living water
which, emptying in the Dead Sea, swallows up death in life - make Olivet a
Christian vision too great for words. It
is God come back to claim His earth. “AND THE LORD SHALL BE KING OVER ALL THE EARTH” (Zech. 14: 9). In the
rending of its huge valley are congregated the living masses of mankind:- “multitudes, multitudes in the
valley of decision! for the day of the Lord is
near in the valley of decision” (Joel 3:
14). The
alternative ‘decision’ is unutterably
solemn. If we are in the Christ on
*
* * *
* * *
132
AN
EXPOSITION OF THE EPISTLE
TO THE
HEBREWS
BY ROBERT GOVETT, M.A.
“Of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the
Son of God, and hath counted the blood of the
covenant, wherewith he was sanctified, an unholy thing, and hath
done despite unto the Spirit of grace? Heb.
10: 29.
-------
HOW closely are sin and punishment knit together by
God! It is here assumed as self-evident,
that to sin belong judgment and woe. At
present there are mercy and pardon; for a sacrifice has been provided. There is a blood-stained house; there is a
city of shelter. And therein the sinner
must tarry till judgment is past. Else
the Destroyer and the Avenger have full power over him.
This word, then, is aimed against any lurking
idea that God is so merciful, and His words of grace so embrace His elect, that
while all others would be enwrapt in the whirlwind of
His indignation, they who had been sealed with His Spirit’s seal would escape.
‘Tempting the Lord’ was one of Moses’ complaints
against
[* Compare with Heb. 4: 1-11, R.V.]
After,
then, the apostate’s deliberate choice of sin, there is nothing but wrath. For God has provided so great atonement, and
proclaims in His grace that He is willing to pardon all. But, as surely as God is holy, He must hate
sin, and set Himself in
indignant array against the chooser of iniquity, and rejecter of His mercy.
On
such there falls, while yet alive, and during the time of grace, a “certain fearful expectation of judgment.” That
is the first-fruits of his crime. Some
of the histories of apostacy, specially Spira’s, bear
out this feature remarkably.
That
is the righteous contrast to the firm peace with God of enlightened faith, that rests on Christ, and its joyful ‘hope’ of the ‘glory’
and ‘kingdom’ to come. Refusing the Son and Spirit of God, the
apostate can only look on his own deserts, and they are of an enormous
wickedness. Judas may be cited as
illustrating this sin. He was doubtless
baptized by John. Only those who received John received Christ. He received also miraculous gift. He was
several times warned. He left the
assembly of the disciples more than once on his evil errands. And the flight of the other disciples, and
the dread fall of the most boastful of them, may teach us that real believers, and not merely professors, are
included in these solemn warnings.
The
apostate’s settled choice is sin: God’s steadfast choice is holiness. Hence the offender is an enemy of God. He
sets himself, therefore, against God’s agents of salvation with rooted enmity.
But
there is coming a “fury of fire.” The
apostate’s unbelief, awaits the Day of judgment. The fire that burned to the midst of heaven,
when the Lord descended on Sinai, was terrible even to the spectators. The fire that fell on
How
terrible in the day of the Lord’s indignation His fire of wrath shall be, we
little imagine. But He has threatened,
and will perform. “The fire shall devour Thine adversaries” (Isa. 26:
11).* Zephaniah, describing the great and awful day of the
Lord, says: “Neither their silver nor their gold shall
be able to deliver them in the Lord’s wrath; but the whole land [earth] shall be
devoured by the fire of His jealousy” (Zeph.
1: 18: 3: 8; Jer. 4: 4; Nah. 1: 6). And
devouring is a process; which, in this case, will be going on for ever.
* So the LXX. and
Lowth.
Manifestly correct.
Under
the Law, man was bound to punish cases of crime. But then, the visitation for such offences
devolves on God, and, therefore,
is more awful, far. For it is now
present grace; and that refused, will justly call down the severer doom. The fire is not said to ‘eat up’ the adversaries. Then the advocates of non-eternity would have
seized on the passage.* But here the process of devouring goes on for
ever. Wondrous as the mercy of
God now, will be His terrors in the day of wrath, and His sentence on His “enemies” (chap. 1: 13). A new word is used here to describe the foes
of God. It seems to point out ‘foes within the camp.’
*‘But it says: “He shall burn up
the chaff with unquenchable fire”.’
There the “unquenchable fire” speaks of
eternity. And it should be rendered: “Shall burn down the chaff” (Kara).
28. “He that has despised Moses’ law dieth without pity under two
or three witnesses. Of how much worse vengeance
shall he, think you, be thought worthy, who trod
underfoot the Son of God, and counted the blood
of the covenant, wherewith he was sanctified,
an unclean thing, and
insulted the Spirit of grace?”
Here
is another view of the apostate’s sin. Once he was reckoned a [regenerate] son of God,
was sprinkled with the blood of the New Testament, and bathed in pure water,
and sealed with the Holy Spirit. He trusted in the true Priest and the
Sacrifice. But this tells of his
afterward refusing with hatred the High Priest of God, and the sacrifice of
redemption.
He
treads underfoot, in hatred and contempt, the Son of God, as Jehu trod
underfoot that “cursed woman” Jezebel. After consecration by the blood of Christ,
the apostate accounts it unholy. For he
rejects Christ, and insults the Holy
Spirit of grace sent at the Saviour's intercession. Here, then, is the unpardonable sin. The false heart bursts out in the words and
deeds of unbelief and enmity. “The sow that was bathed has returned to its wallowing in the
mire.”
After
that, judgment and vengeance dog his steps, till the full portion of God’s
bitter eternal enemies is arrived. To the Christian belong faith, hope, and
love. To the [apostate] foe, unbelief, hatred,
terror, despair.
Now
this view of the case is greatly confirmed by the typical histories of Moses.
The
idolatry of the Calf was produced, or hastened, by the, descent of the seventy
elders from the post they were commanded to maintain on the mountain. Then rise up the men of unbelief, and must
make an idol. Yea, Aaron himself becomes
the maker of it. It is true, that he did
not make it spontaneously, but as
afraid.* It is on this ground that he excuses himself to his
brother. And Moses, by his intercession,
obtained forgiveness for Aaron (Deut. 9: 20). Here, then, are repentance and pardon; while,
in the case of the apostate, there is impenitence throwing itself beyond hope,
and, as the issue, intensest damnation.
When the fire of the Lord descends on the first offerings of God’s high
priest Aaron, and consumes on the altar the sacrifices, the fire of the Lord
smites to death the priests Nadab and Abihu, for offering strange fire. “There went out fire
from the Lord, and devoured them” (Lev.
10: 2).
* And so it
should be rendered (Ex. 32: 5). Not: “When Aaron saw” - there is no ‘it.’ But: “When Aaron was afraid.” Then,
no ‘it’ is needed.
Some
of these warnings are in close juxtaposition, and are the result of God’s
purposed arrangement. In Num. 14 we have
His
offence was wilful; and when he was
shut up, while inquiry was being made of Jehovah what was to be done with him,
he must have had a “fearful looking for of judgment.”
In
the next chapter of Numbers we have the
rebellion of Korah and Dathan. It was spontaneous sin, originated by no fault of Moses or Aaron. It was after full
knowledge of the truth respecting the mission of Moses and the priesthood of
Aaron. It was after the blood of
the covenant had been sprinkled on them by Moses. They refuse the mediator and the high priest. Moses himself is a witness, and intercedes
against them. There is no sacrifice on their behalf from the high priest. Then
comes fire out from the Lord, and consumes Korah and the two hundred and fifty
princes of the people. The very next day the congregation murmurs against
Moses and Aaron. But they were not even
then beyond mercy. At Moses’ call the
high priest steps forward to atone, and the plague is stayed; but not before fourteen thousand and seven
hundred were slain by the plague.
*
* * *
* *
*
132
AN
EXPOSITION OF THE EPISTLE
TO THE
HEBREWS
BY ROBERT GOVETT, M. A.
“Of how much sorer punishment, suppose ye, shall he be
thought worthy, who
hath trodden under foot the Son of God, and hath counted the blood
of
the covenant, wherewith he was sanctified, an unholy thing,
and hath done despite unto the Spirit of
grace?
Hebrews 10: 29.
-------
HOW closely are sin and punishment knit together by
God! It is here assumed as self-evident,
that to sin belong judgment and woe. At
present there are mercy and pardon; for a sacrifice has been provided. There is a blood-stained house; there is a
city of shelter. And therein the sinner
must tarry till judgment is past. Else
the Destroyer and the Avenger have full power over him.
This word, then, is aimed against any lurking
idea that God is so merciful, and His words of grace so embrace His elect, that
while all others would be enwrapt in the whirlwind of
His indignation, they who had been sealed with His Spirit’s seal would escape.
‘Tempting the Lord’ was one of Moses’ complaints
against
[* Compare with Heb. 4: 1-11, R.V.]
After,
then, the apostate’s deliberate choice of sin, there is nothing but wrath. For God has provided so great atonement, and proclaims
in His grace that He is willing to pardon all.
But, as surely as God is holy, He must hate sin, and set Himself in indignant array
against the chooser of iniquity, and rejecter of His mercy.
On
such there falls, while yet alive, and during the time of grace, a “certain fearful expectation of judgment.” That
is the first-fruits of his crime. Some
of the histories of apostacy, specially Spira’s, bear
out this feature remarkably.
That
is the righteous contrast to the firm peace with God of enlightened faith, that rests on Christ, and its joyful ‘hope’ of the ‘glory’
and ‘kingdom’ to come. Refusing the Son and Spirit of God, the
apostate can only look on his own deserts, and they are of an enormous
wickedness. Judas may be cited as
illustrating this sin. He was doubtless
baptized by John. Only those who received John received Christ. He received also miraculous gift. He was
several times warned. He left the
assembly of the disciples more than once on his evil errands. And the flight of the other disciples, and
the dread fall of the most boastful of them, may teach us that real believers, and not merely professors, are
included in these solemn warnings.
The
apostate’s settled choice is sin: God’s steadfast choice is holiness. Hence the offender is an enemy of God. He
sets himself, therefore, against God’s agents of salvation with rooted enmity.
But
there is coming a “fury of fire.” The
apostate’s unbelief, awaits the Day of judgment. The fire that burned to the midst of heaven,
when the Lord descended on Sinai, was terrible even to the spectators. The fire that fell on
How
terrible in the day of the Lord’s indignation His fire of wrath shall be, we
little imagine. But He has threatened,
and will perform. “The fire shall devour Thine adversaries” (Isa. 26:
11).* Zephaniah, describing the great and awful day of the
Lord, says: “Neither their silver nor their gold shall
be able to deliver them in the Lord’s wrath; but the whole land [earth] shall be
devoured by the fire of His jealousy” (Zeph.
1: 18: 3: 8; Jer. 4: 4; Nah. 1: 6). And
devouring is a process; which, in this case, will be going on for ever.
* So the LXX. and
Lowth.
Manifestly correct.
Under
the Law, man was bound to punish cases of crime. But then, the visitation for such offences
devolves on God, and, therefore,
is more awful, far. For it is now
present grace; and that refused, will justly call down the severer doom. The fire is not said to ‘eat up’ the adversaries. Then the advocates of non-eternity would have
seized on the passage.* But here the process of devouring goes on for
ever. Wondrous as the mercy of
God now, will be His terrors in the day of wrath, and His sentence on His “enemies” (chap. 1: 13). A new word is used here to describe the foes
of God. It seems to point out ‘foes within the camp.’
*‘But it says: “He shall burn
up the chaff with unquenchable fire”.’
There the “unquenchable fire” speaks of
eternity. And it should be rendered: “Shall burn down the chaff” (Kara).
28. “He that has despised Moses’ law dieth without pity under two
or three witnesses. Of how much worse vengeance
shall he, think you, be thought worthy, who trod
underfoot the Son of God, and counted the blood
of the covenant, wherewith he was sanctified,
an unclean thing, and
insulted the Spirit of grace?”
Here
is another view of the apostate’s sin.
Once he was reckoned a [regenerate] son of God, was sprinkled with the blood of the New
Testament, and bathed in pure water, and sealed
with the Holy Spirit. He trusted in
the true Priest and the Sacrifice. But
this tells of his afterward refusing with hatred the High Priest of God, and
the sacrifice of redemption.
He
treads underfoot, in hatred and contempt, the Son of God, as Jehu trod
underfoot that “cursed woman” Jezebel. After consecration by the blood of Christ,
the apostate accounts it unholy. For he
rejects Christ, and insults the Holy
Spirit of grace sent at the Saviour's intercession. Here, then, is the unpardonable sin. The false heart bursts out in the words and
deeds of unbelief and enmity. “The sow that was bathed has returned to its wallowing in the
mire.”
After
that, judgment and vengeance dog his steps, till the full portion of God’s
bitter eternal enemies is arrived. To the Christian belong faith, hope, and
love. To the [apostate] foe, unbelief, hatred,
terror, despair.
Now
this view of the case is greatly confirmed by the typical histories of Moses.
The
idolatry of the Calf was produced, or hastened, by the, descent of the seventy
elders from the post they were commanded to maintain on the mountain. Then rise up the men of unbelief, and must
make an idol. Yea, Aaron himself becomes
the maker of it. It is true, that he did
not make it spontaneously, but as
afraid.* It is on this ground that he excuses himself to his
brother. And Moses, by his intercession,
obtained forgiveness for Aaron (Deut. 9: 20). Here, then, are repentance and pardon; while,
in the case of the apostate, there is impenitence
throwing itself beyond hope, and, as the issue, intensest damnation.
When the fire of the Lord descends on the first offerings of God’s high
priest Aaron, and consumes on the altar the sacrifices, the fire of the Lord
smites to death the priests Nadab and Abihu, for offering strange fire. “There went out fire
from the Lord, and devoured them” (Lev.
10: 2).
* And so it
should be rendered (Ex. 32: 5). Not: “When Aaron saw” - there is no ‘it.’ But: “When Aaron was afraid.” Then,
no ‘it’ is needed.
Some
of these warnings are in close juxtaposition, and are the result of God’s
purposed arrangement. In Num. 14 we have
His
offence was wilful; and when he was
shut up, while inquiry was being made of Jehovah what was to be done with him,
he must have had a “fearful looking for of judgment.”
In
the next chapter of Numbers we have the
rebellion of Korah and Dathan. It was spontaneous sin, originated by no fault of Moses or Aaron. It was after full knowledge of the truth
respecting the mission of Moses and the priesthood of Aaron. It was
after the blood of the covenant
had been sprinkled on them by Moses. They
refuse the mediator and the high priest. Moses himself is a witness, and intercedes
against them. There is no sacrifice on their behalf from the high priest. Then
comes fire out from the Lord, and
consumes Korah and the two hundred and fifty princes of the people. The very next day the congregation murmurs
against Moses and Aaron. But they were
not even then beyond mercy. At Moses’
call the high priest steps forward to atone, and the plague is stayed; but not before fourteen thousand and seven
hundred were slain by the plague.
*
* * * *
* *
133
THE REBUILDING OF THE
“It is of solemn
significance that this article appeared in
a Jewish national paper.” - D. M.
PANTON
“THERE
has been much ado about the lack of formal religious life in the new State of Israel,
and many are the “missionaries” from our own American Jewish community who
desire to establish synagogues throughout the
What these well-intentioned members of our community fail to
realise is that the synagogue performs a vital function in the Diaspora
(dispersion), where it is the very heart, centre, and source of Jewish
endeavour. However, in
What
All
[* Will
this coming
The glowing Menorah (candlestick) would once again give light. Mighty symphonies and glorious choirs would
there dedicate their songs to God. It
would be a place of prayer and meditation, a place of beauty and serenity, a
place of memories of our past and dreams of our future, a place where
all that occurred would be, not of a secular nature, but on the highest
religious plane - devotion and dedication to the service of God.
Once again on the glad Festivals of Succoth, Passover and Shavuot,
joyful pilgrims would come from all over
It is time to build that
The world is sick with its philosophies of materialism, and our
youth, yes, our modern youth, seeks for God timidly, shyly, ashamed to frankly
express its need.
-------
“Now we beseech you, brethren, touching the coming
of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by
spirit, or by word, or by epistle as from us, as
that the day of our Lord is now
present; let
no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition,
he that opposeth
and exalteth himself against all that is called God or that is worshipped; so that he sitteth in
THE TEMPLE OF GOD, setting himself forth as God.” (2
Thess. 2: 1-4, R.V.).
After the Jews have build the above named Temple in
Jerusalem, and the Antichrist breaks his covenant of peace and desecrates
their Temple, and after The Great Tribulation has ended: another “Man” appears on the scene to commence building another
Temple in Jerusalem:-
“The Man whose name is the
Branch: and He shall grow up out of His place, and
He shall build the Temple of the Lord:
even He shall
build the Temple of the Lord: and He shall
bear the glory, and shall sit [presumably inside of it] and
rule upon His throne; and He shall be a
priest upon His throne; and the counsel of peace shall be between them both.”
This
divine prophecy, says David Baron (‘The Visions and
Prophecies of Zechariah’, pp.186-206.) “is one
of the most remarkable and precious Messianic
prophecies, and there is no plainer prophetic
utterance in the whole Old Testament as to the Person of the promised Redeemer, the offices He was to fill, and the mission He was to accomplish.”
But
this at precisely what all Anti-millennialists vehemently
deny! They believe time, as we know it
on this earth, will end before such an event begins!
Not
so! For “it is
written,” that God’s Messiah is prophesied to ‘Rule’,
for one “Day” (2 Pet.
8), “in the midst of His
enemies,” (Psalm 110: 3); and from “the
throne of His father David” (Luke 1:
32, R.V.).
That is, form the holy city of
It
can become a very dangerous road to travel, when if we allow ourselves to be
influenced by deceived Christians, who try to persuade us that Our Lord Jesus
Christ will not have any “INHERITANCE” HERE! (Psa.
2: 8,
R.V. cf.
Luke 24: 25,
26, 44, 45, R.V.)! This
would suggest that ALL of God’s
inspired prophets are liars; and should be seen as nothing more than religious
dreamers! Ignorant people whose hopes and dreams of a
better future upon this earth, will never be realized?
Inside
the International Christian Embassy Jerusalem ‘Word FROM
JERUSALEM’,
(November/December, Feast of Tabernacles issue, 2018), are 12 ‘Speaker Quotes.’ The word “dream” can be found five of them. Pastor
Adeboye’s quotation was of particular interest to
me. Here are some words he said in his
address to the crowds:-
“Pastor Adeboye testified about his
journey of faith and dreaming with God, and said, ‘You know your dream is from God
when people laugh at you. And
then you can tell them, Just wait and see.’ He confidently and humbly stated that, ‘God
is not a joker. Whatever God says He will do
… He will do!’”
[i.m.]
I
wonder if the account and outcome of
Joseph’s dreams in Genesis, was foremost in his mind when speaking to
the people on that occasion! (See Gen. 39: 3-6, 22, 23; 41: 38-40, 52; 42: 6-8; 45: 4-7; 47: 20, etc.
R.V.)
*
* * *
* * *
134
THE POSSIBILITY OF THE HIGHEST
BY D. M. PANTON, B.A.
TWO of the Apostles asked of Christ the highest gift in
the whole universe that any human could ask - two thrones on either side of
His. Can you, He replied, “drink of the cup that I
drink of?” (Mark 10: 38). We can, they said. You will, He replied; but the particular
thrones you ask are not Mine to grant. Here
is the immense question for us all:- Can you? In this moment’s violent world-storms, and
with a strain upon us all threatening to tempt us to disheartenment if not
despair, and with identical thrones before us, one golden utterance of
our Lord summons us to the highest:- “ALL THINGS ARE POSSIBLE TO HIM THAT BELIEVETH” (Mark 9: 23).*
* The difficult is that which can be done
immediately; the impossible, that
which takes a little longer. - SANTAYANA.
Faith
OUR first essential
is to master the nature of the faith by which we ‘can.’ Faith is not believing that God will give us
what we want, but that He will give us what He has said. Faith is simply taking God at His word, and
therefore acting on every word of God: the Lord’s promise is not merely to
saving faith, but assumes a trust that responds to every utterance of the Most
High. So the Apostles said to Christ:- “Lord, increase our faith”
(Luke 17: 5);
and the moment the man, to whom our Lord spoke, heard the astounding words, “he cried out and said, I
believe; help thou mine unbelief” (Mark 9: 24). So Paul says to the Thessalonian Christians:-
“Your faith groweth exceedingly” (2 Thess. 1: 3). Faith is the live wire along which travels the
shock of life; and the golden achievements of Hebrews
11, the mightiest miracles of the world, all were wrought, not by merely
saving faith, but by the power that grasped and lived the Word of God, all down
their years. Faith is belief in action;
and the action can grow until it covers all
that God has said.
God
THE next essential is to remind ourselves of the
trustworthiness of God. God’s character
is in His word; and exactly what He is, every utterance of His is also. So on four mighty pillars every promise of
God is based. The first is God’s
holiness: God’s holiness makes it impossible for Him to deceive a soul:
therefore the promise is meant. The second pillar is God’s
kindness: God’s kindness makes it impossible for Him to forget the promise that
He has made: therefore the promise is never
forgotten. The third pillar is God’s unchangeableness: God’s
unchangeableness makes it impossible for Him to alter: therefore the promise holds
good. The fourth pillar is God’s power: God’s
power makes, it impossible for God to fail: therefore the promise is effectual. Faith
is not blind: faith is the highest kind of intelligence in the world: it
assumes, and acts upon, what are already the foundations of the universe - God,
and God expressed in His words.
Perfection
NOW we see the boundless horizon that opens before
us. Paul states it:- “All scripture is inspired of God and is profitable for
teaching, for reproof, for correction, for
instruction which is in righteousness”: and is given with what object? “that the man of God” - every child of God can become a
man of God - “may be complete, furnished completely unto every good work” (2 Tim. 3: 17). The whole Bible is given to create the whole
man. The Apostle James expresses it thus:- “That ye may
be perfect and entire” - a perfectly rounded character,
accomplishing a fully orbed achievement - “lacking in nothing”
(Jas. 1: 4). This
was the golden aim of the Apostles - “Admonishing every
man and teaching every man that we may present every man” - God’s design makes no exceptions - “PERFECT IN CHRIST”
(Col. 1: 28). There
is a peak of one Alp so lofty and difficult that it is said never to have been
trodden by human foot: there is no peak in God’s
Dynamic
NEXT, Paul reveals the secret of the power. “In everything and in
all things have I learned the secret: I can do all things THROUGH CHRIST which strengtheneth ME”
(Phil. 4:
12).
Our Lord had already stated it
negatively:- “Apart from me ye can do nothing”
(John 15: 5);
but to the father, in close contact with Himself, He says, - “Nothing shall be impossible to you” (Matt.
17: 20). The Saviour so knows His own reservoirs of
power, He so realizes the limitless possibilities of the God-indwelt soul, that
He says that the ‘all things’ found within the
covers of the Book are constantly and forever possible to every born-again
soul, through contact with Himself. When
one of the martyrs under Queen Mary came in sight of the stake he cried, - “Oh, I cannot! I cannot!” Those who heard him supposed he was about to
recant, but, falling on his knees, he engaged in all agony of prayer, and then,
rising, cried triumphantly,- “I can! I can!”
and he did. “I
can do all things through Christ who strengthens me.” Ignatius,
with one arm actually in the lion’s mouth, exclaimed:- “Now I begin to be a Christian!”
Unbelief
IT is well that
we should realize sharply the negative of this truth. The faith in each Scripture is the wire
charged with the omnipotence of God to fulfil that particular Scripture in my
life: if I refuse that Scripture - whatever it be, on whatever subject - the
wire falls dead; and the power to live it which that truth contained fails dead
also. Our Lord was so painfully
conscious how little His disciples, and much less mankind as a whole, would tap
these infinite resources, that He utters a word of tragic pathos. To His disciples He says, - “O ye of little faith!” and to the world at large, - “O faithless generation, how
long shall I be with you? how long shall I bear
with you?” It is the solitary cry
of the unaccepted and uncomprehended Christ.
It Is as if He said:- “Take me home: I want to
get back to where my father, who is love, is never doubted; where blessing is
never blocked: where love meets the response of a perfect trust.” Our doubt today must drive the same pain
through the tender heart of Christ, “Whatever is not of
faith is sin” (Rom. 14: 23).
Infinitude
So
then we remind ourselves of the promises of God. Here are some of these amazing
utterances. “All
things, whatsoever ye shall ask in prayer,
believing, ye shall receive” (Matt.
21: 22). With the solitary limit of the revealed mind
of God in His Word, infinity of blessing and achievement opens before us. “All things whatsoever
ye pray and ask for, believe that ye have
received them, and ye shall have them” (Mark 11: 24). We
stand aghast at the tremendous sweep of these assertions of Christ; and there
is no profounder exposure of our faithlessness than to lay side by side these
words of infinite promise with what we actually get from the God who cannot
lie. Speaking of the multitude “astonished with a great astonishment” (Mark 5: 42) at
a miracle of Christ, George Muller, that modern master of faith, says:- “Faith knows nothing. nothing, nothing, of astonishment. Take it from an old disciple, that if, when
the next answer to prayer comes, you are astonished, it is a proof that either
you had no faith, or that it had failed in the end. I say it again, faith knows nothing of
astonishment. Faith is like a good coin
- sure to be honoured. Whatever comes,
we take it humbly and gratefully from God, and with no astonishment.” A
woman noted for her faith was asked by one who had come from far to learn the
secret of her life, - “Are you the woman with the
great faith?” “No,” she said: “I am not the
woman with the great faith; I am the woman with a little faith in a great God.” None of us can say more than that.
Our Cry
So
we share the father’s cry. “Lord” - for
he sees the whole Godhead in the face that has come down from the mountain - “I believe”
- though my boy at this moment is utterly unhealed - “help thou” - the cry that never fails to move the heart of Jesus -
“mine unbelief” for faith can grow; and I want mine to grow exceedingly. A friend once complained to Gotthold, the
German, of his weak faith, and the distress this gave him. Gotthold, in answer, pointed to a vine,
twined around a pole, and loaded with heavy clusters of grapes. “Take,” he
said. “for pole and prop, the cross of the Saviour,
and the Word of God: lean on these with all the power God shall
give. Weakness continually
prostrating itself at the feet of God is more acceptable to Him than an
assumption of faith which falls into false security and pride.”
*
* * *
* * *
135
THE GREAT
TRIBULATION
BY C. DONALD
McKAIG
“Then shall be great tribulation, such as hath not been from the beginning of the world until
now, no nor ever shall be” (Matt.
24: 21).
THERE will be Tribulation suffering. Christ
still holds in His hand the scroll containing the events necessary to take
place before He can assume full control over His rightful possessions and set
up His reign on the earth, or the, title deed to man’s lost inheritance - and
now He breaks the fifth seal. At once
there is suggested, rather than described, what is taking place on the earth at
that time. It is a time of persecution
and of consequent suffering.
A. When is this suffering? “When he had opened the fifth seal” (Rev. 6: 9). It does
not occur, however, after the breaking of this seal; it had occurred
before. When this seal is opened it is
finished. We conclude, then, that the
suffering has occurred all through the time of the four horsemen. Even though at the beginning the world will
not know Antichrist, but merely a world dictator, apparently he will be
persecuting the Christians on the earth.
Dictatorship and atheism practically always go hand in hand.
B. Who will suffer? Christians will suffer. But, you ask, were not all the Christians
taken up at the Rapture? Some would say
“Yes” and others would say “No.” Some
believe that all Christians will be taken at Christ’s return, while others believe
only the Spirit-filled ones will go. But
I any event, after the Church is gone, it is safe to assume that there will be
a revival. Doubtless, the message of
John the Baptist will be revived - “Repent ye, for the kingdom of heaven is at hand.” If worldly Christians have been left behind,
they will soon be out and out for the
Lord.* If all
Christians have been taken, then those who were formally only professors will
now become possessors.
*
The language of the Apostle proves that
it is unrapt Christians on whom mainly, though not exclusively, the storm
falls:- “they which hold the testimony of Jesus” (Rev. 12: 17). Not
only is this an obvious definition of what we call ‘the
Christian Faith,’ but it is
John’s description of his own (Rev. 1: 2) - therefore
no mere Jewish belief during the Great Tribulation. - D. M. Panton.
The
knowledge that Christ has already taken His Bride will cause the message now to
go forth with no uncertain sound.
Doubtless churches will be jammed, and revival fires will burn high;
thousands will be converted. And these
Christians will suffer!
C. Why this suffering? There are two
reasons.
1. Because of their allegiance to
the Word of God. The Bible as in the days of the Reformation
will become the guide of their lives, rather than the edicts of the
dictator. (Read Acts
5: 27-29.)
2. Because of their testimony to
Jesus Christ. While the world will be singing the praises
of its dictator, the Christians will be singing the praises of their Saviour.
What
will the persecutions be like? We may
not know for certainty but we do know some things that have already occurred in
days past, and Matthew 24: 21 assures us that the tribulation persecutions
will be far worse.
Have
you ever read Foxe’s Book of Martyrs? In it we have a survey of persecutions and
consequent martyrdom from the beginning of the Church, up to the time of the
Reformation. From this book we have
culled some of the torments of those days, and we here list them:
Half
strangling, and recovering the person again repeatedly.
Rolling
sharp wheels over the fingers and toes.
Pinching
the thumbs in a vice.
Forcing
the most filthy things down the throat, by which many choked to death.
Tying
cords around the head so tightly that the blood gushed out of eyes, ears and
mouth.
Fastening
burning matches to fingers, toes, ears, arms, legs, and even the tongue.
Putting
powder in mouth and setting fire to it, by which the head is shattered to pieces.
Tying
bags of powder to parts of body to blow up the person.
Drawing
cords back and forth through the fleshly parts.
Making
incisions with knives in the skin.
Running
wires through nose, ears, lips, etc.
Gouging
out eyes.
Hanging
by legs with heads over fire, by which they were smoke dried.
Hanging
up by one arm until dislocated.
Hanging
upon hooks by ribs.
Forcing
people to drink until they burst.
Tightening
cords around heads until eyes popped out.
Placing
papers dipped with oil between toes and fingers and setting them on fire.
Baking
many in hot ovens.
Fixing
weights to feet and then drawing them up by pulleys.
Hanging,
stifling, stabbing, frying, ravishing and ripping open.
Breaking
bones, rasping off flesh, tearing apart with horses.
Drowning,
strangling, crucifying, poisoning, cutting off tongues, noses, ears, etc.
Burning
at stake, sawing off limbs and in two.
Dragging
through streets by horses.
Burning
in hot oil, hacking to pieces.
Throwing
on horns of wild bulls, burying alive.
Why
will people once again be tormented?
Because of their allegiance to God’s Word and to God’s Son. Perhaps the
distress caused by the four horsemen will all be blamed upon the innocent
Christians; at least it was so in the early Church. The Roman officials for years blamed the
Christians for every calamity - every earthquake, famine, pestilence, and
misfortune. And in this coming time of
suffering thousands will die rather than renounce their faith in Jesus Christ. So John “saw under
the altar the souls of them that were slain.”
These
souls were praying. It is not the prayer
of Stephen, “Lay not this sin to their charge,”
nor is it the prayer of Christ, “Forgive them, they know not what they do.” It is a prayer for vengeance! The day of grace is ended; it is now an hour
of judgment. Verse
11 tells us that this prayer is heard and shall be presently answered -
but others must first die.
So
much then for tribulation suffering.
II.
There will be tribulation signs
(verses 12-14).
Ordinarily,
we think of signs which are to indicate the coming of Christ in the air for His
saints; here are some signs which point to the near fulfilment of His actual
coming back to earth. (Read Matt. 24: 29-30. and Joel 2:
30, 31.) We sum them up and say that it is a time of
collapse.
A. It is a collapse of nature.
1. Earthquake. There was an earthquake when the law was given (Ex. 19: 18); now there is an earthquake when God’s broken
law is judged. The earth will reel “to and fro like a drunkard” (Isa. 24:
20). Mountains will be lowered; valleys will
be raised. Great gapping canyons will
appear as well as chasms. Skyscrapers as
well as cottages will topple to the ground.
Hills will sink and plains will be elevated. Lakes will dry up in one place and appear in
another.
2. Sun. (Read Ex. 10: 21, 22.) The
sun will become black as sackcloth. This
was a coarse black cloth made of hair, and used as a garment of mourning. So now the sun is in mourning. (Note Matt. 27: 45.)
3. Moon. The
moon gets its light from the sun, and now that the sun is darkened, the moon is
consequently darkened. It has the
appearance of blood.
4. Stars.
Perhaps we have never seen figs fall, but we have seen
apples or pears fall from trees. On
November 13, 1833, for three hours there was an unusual display of falling
stars, and terrified people thought the end had come. It had not come then, but now it has!
5. Heavens. They roll back like a scroll, or like the curtains on
a stage, and there on the throne can be seen the Lord. Every mountain and island is moved out of
place. This may be a new earthquake or
simply the effect of the first - for all these things may happen
simultaneously.
B. It
is a collapse of society. Most Bible teachers agree that back of these physical
phenomena in nature, there is an even worse calamity - the breakdown and
overthrow of society. Everything goes to
smash; fear and consternation seize every class and order of society;
lawlessness begins to sweep over the earth unrestrained; governmental
structures topple and fall. Thus at the
signs of the approach of the coming of Christ back to the earth, society
collapses in fear and consternation.
III. There will be tribulation supplications (verse 16).
Because
of these physical signs and social signs and because of the glimpse of the Lord
on His throne looking down upon them in judgment - the people pray, and pour
out supplications.
A.
It is a universal supplication (verse 15). Seven classes of society are here praying;
class distinctions are forgotten and they flee into dens to hide, and they seek
refuge in the rocks of the mountains. (Read Isa. 2: 19)
B. It
is a useless supplication (verse 16). They do not pray to God, but to the
rocks. What good could they be to
them? Just as useless as is the praying
of heathen men and women today to idols of wood or stone! It is useless, but they all pray. Men will not pray now; they will then. We pray now to see His face; they will pray
then to be hid from His face.
*
* * *
* * *
136
THE HANDLER
OF ANTICHRIST
BY D. M. PANTON, B.A.
ONE of the most profound and awful of the revelations of
the Godhead, a revelation made by Jehovah Himself speaking directly, is that
the Great Tribulation will be deliberately created by Him, and that
the Antichrist himself will be a sword which God picks up with which to execute
a godless world. The question moving men
will no more be, Why does God allow a world war? or, Why does He not stop the
war? The awful fact, stated by God
Himself, is that He will create the last fearful wars and select the Antichrist
as the scourge of the world. All doubt
or denial of the wrath of God will experience at last a complete wreck.
Antichrist
THE original Kingdom of Assyria was the first monarchy
in the history of the world that travelled with irresistible military rush:
immediately, therefore, on this first appearance of world-empire, Jehovah
reveals it to itself as a mere dead, unconscious instrument in an almighty
grasp, serving the purpose of judgment.
“O Assyrian, the rod
of mine anger, the staff in whose hand is
mine indignation” (Is. 10: 5). So to Pharaoh God said:- “For this cause have I raised thee up, for to show in thee my power; and
that my name may be declared throughout all the earth” (Ex. 9: 16). The
very power to murder the Messiah, our Lord tells Pilate, was purposely given
him by God. “Thou
wouldest have no power against me, except it were given
thee from above” (John 19: 11). So here also, whatever partial and temporary fulfilments the prophecy
may have had, the background of God’s challenge, in which He describes it (verse 3) as ‘the day of
visitation,’ makes the Assyrian a direct figure of the last and supreme
world-power, the Antichrist.
A Tool
WE see at once that
An Axe
So
now God reveals earth’s mightiest powers as no more than a senseless, helpless
axe in the Divine Hand, and He challenges the proud Antichrist: “Shall the axe boast itself against him that heweth therewith?
shall the saw magnify itself against him that shaketh it” - that draweth it up and down? The attempted annihilation of the Jew is an
extraordinary and vivid example. In the
words of John the Baptist:- “Even now” - that
is, two thousand years ago - “is the axe laid unto the
root of the trees: every tree therefore that
bringeth not forth good fruit is hewn down, and
cast into the fire” (Matt. 3: 10). But the axe accomplishes its own doom. Irresistible power, the moment it has
accomplished God’s designed chastisement of others, is snapped with the ease of
the breaking of a staff, or the burning of a forest. The Most High pours contempt on the
Antichrist’s conceit:- “As if a rod should shake them
that lift it, or as if a staff should lift up
him that is not wood.” A stick
wielding a man is no more absurd than a man or a nation imagining that their
own hand controls the omnipotent force in the background of the world, which is
in the all-powerful grasp of God.
Destruction
THEREFORE the conclusion is inevitable. God snaps the rod the moment its work is done. “Therefore” -
that is, because of the proud boasts - “shall the Lord
of hosts” - the Lord of all armies, giving victory where and when and
how He chooses - shall consume the confederate kingdoms in a vast forest
conflagration, and ‘the desolation’ (verse 3) - ‘the crashing
ruin’ (Cheyne) descends. Paul uses an identical argument. “Nay but, O man, who art thou that repliest against God? Shall the thing
formed say to him that formed it, Why didst thou
make me thus?
Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known,
endured with much longsuffering vessels of wrath fitted unto destruction?”
(Rom. 9: 20).
The Jew
FINALLY we are told the purposes of salvation that lie
behind and beyond this last drive of judgment.
First, the Jew is purged. Jehovah
describes Himself as the Light of Israel, even as our Lord became later the
Light of the World: but light can become flame; and it is significant that it
is Hebrew Christians who are warned that “our God is a
consuming fire” (Heb. 12: 29). So in the Great Tribulation God will be
both. “The light
of
The Church
BUT the Great Tribulation is not confined to the
purging of the Jew. The Church also is purged. While thr prophecy,
since it is addressed to
The World
LASTLY, the world is purged. The fact that this whole prophecy is
immediately followed by the Reign of Christ on earth proves that its epoch,
since it immediately precedes the Millennium, is the Great Tribulation. The
last epoch of the world is now
disclosed. “The
earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Is.
11: 9 [; Hab. 2: 14]). But judgment in principle - that is, law not
grace - reigns throughout the [Messianic] Kingdom, and so purges all nations unto the Golden
Age. “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked”
(verse 4). But it is a medicine that works its perfect
cure; and the final prophecy centres around one of the loveliest utterances in
the Bible. “The
wolf shall dwell with the lamb, and the leopard
shall lie down with the kid; and the calf and
the young lion and the fatling together;
and a little child shall lead them.”
*
* * *
* * *
137
THE COMING
WORK OF
THE HOLY
GHOST
BY D. M.
PANTON, B.A.
It is an inexplicable omission over the whole range of
prophetic study that there is an almost total unawareness of the colossal
coming work of the Holy Ghost.
Throughout the Prophets no prediction of the [Holy] Spirit’s
action is more precise, more positive, more lucid, more comprehensive than
Joel’s forecast of a double Pentecost - the Christian dispensation clasped at
both ends, like a jewel, in a bracelet of miracle. Like the imminent Advent, this coming downpour
- whether after rapture or before - is a star ahead that never wanes; an
electric flare in the blackest midnight that earth will ever see; a revival so
sure that prayer for it is an ease and a delight; an output of the mercy of God
second only to Calvary.
ALL FLESH
The
first great fact that God Himself emphasizes is the universality of the
effusion. “And
it shall come to pass afterward, that I will pour
out My Spirit” - not
distil, but pour forth in great abundance (Calvin);
not in driblets, but in floods; not in isolated prophets, but in miraculous
assemblies: as Paul says, “the Holy Ghost which He poured
out upon us abundantly”
(Titus 3:
6) - “upon ALL FLESH” (Joel. 2: 28) - that is, all without distinction, not all
without exception. Since ‘flesh,’ in Scripture, is the antithesis, not of race
to race, but of mankind to God and to the spirit-world, what is foretold is a
world-wide effusion: “all flesh” - all mankind,
as the Hebrew expression denotes (Prof.
J. J. Given, D.D.) - is a description never used in any smaller application
than to the whole of humanity (
*
“‘All flesh’ is the name for all mankind. The words ‘all
flesh’ are in the Pentateuch, and in one place
in Daniel, used in a yet wider sense, of
everything which has life; but, in no one case, in any narrower sense. It does not include every individual in the
race, but it includes the whole race, and individuals throughout it” (Pusey).
A FUTURE
DOWNPOUR
Now
we know, on the authority of the Spirit Himself, that at Pentecost, and in the
miracle-gifted assemblies of the Apostolic Church, this vast prophecy found an
initial fulfilment: “THIS,” says Peter, “IS THAT” (Acts
2: 16): and so it is applied both by
Peter (here) and Paul (Rom. 10: 13) to the
‘last days’ in the sense (Heb. 1: 2) of the Gospel Age. But the context of Joel, as well as Peter’s
own quotation, makes it certain that both ends of the Christian Age receive the
effusion. “It
is not the first coming of Christ,” says Dean Alford, “which interpretation would
run counter to the whole tenour of the Apostle’s application of the prophecy: -
but clearly, His second coming.” For (1) Joel’s immediately succeeding verse (3:
1) fastens down the date to the Second
Advent:- “for behold, in those
days, and in that time” - the epoch of the effusion - “I shall bring again the captivity of
*
Verse 28 of Joel 2, in our
Bible, is verse 1 of chapter 3. in the Hebrew Bible.
“The notice as to the time in 3: 1, 2, points back to the ‘afterward’ in 2: 28: ‘in those days,’ namely, the
days of the outpouring of the Spirit of God” (Keil and Delitzsch).
** “When
Peter says, ‘This is that’, he indeed maintains that the prophecy is fulfilled on the
present occasion; yet not that it has here exclusively and in all points
completely received its fulfilment, or that the fulfilment is limited to the
present time”(Lange).
MIRACLE
Now
one feature of the effusion - namely miraculous inspiration - marks it off sharply
from all other secret and age-long activities of the Spirit. “Your sons and your
daughters [Jews] shall PROPHESY” - the word means, not simply to predict future
events, but to announce the revelations of God (Lange): they had just heard the ‘tongues’
that proved the Spirit’s illapse - “your old men shall dream dreams, your young men shall see visions: and also” - as an unprecedented thing, for there is no
instance throughout the Old Testament of the Spirit ever falling on a slave - “upon the servants and the handmaids [Gentiles]” - ‘my servants and my handmaidens,’ Peter substitutes, to
show that they are mainly, if not altogether, converted Gentiles - “in those days will I pour out my Spirit” - a repeated
prediction, that the tremendous fact may soak into our minds. Jehovah Himself
has given this triple definition of miraculous seizure:- “If there be a PROPHET
among you, I, the
Lord will make myself known unto him in a vision, I will speak with him in a dream” (Num. 12: 6). This is
strictly cognate with other prophecies of restored miracle:- immediate
inspiration, without forethought (Mark 13: 11); miracle-gifted overthrowers of demonic
miracle (2 Tim. 3:
9); gigantic judgment-miracles yet to be (Rev. 11: 6); together with a general in-break of a miraculous
order.*
*
So Jas.
5: 7. The habitual failure of prophecies - except
such trivial predictions as are based on supernatural knowledge of data on
which to base inferences - is one of the many proofs, which it shares with
Montanism and Irvingism, that the Tongues Movement is not what it claims to be
- the Latter Rain. There has been no ‘wonder’ in these movements which is not a commonplace
of the Spiritualistic séance.
THE
OUTPOURING AND THE JUDGMENTS
Both
the Prophet and the Apostle so intertwine and interlock the effusion and the
Second Advent judgments as to put beyond all doubt that Pentecost did not
exhaust the prediction,* and also
to reveal, to a limit almost incredible, the mercy of God. “And I will show
wonders in the heavens” - to challenge thought, and rouse fear - “and in
the earth” - to sting into action - “blood and fire and
pillars of smoke: the sun shall be turned into
darkness and the moon into blood before” therefore this is the series of violent convulsions that precede
the Great Tribulation (Rev. 6: 12), not the
series that close it (Matt. 24: 29) - “the great and
terrible” - the Spirit here changes ‘terrible’
into ‘manifest,’ world-wide ; the visible ‘epiphany’ of the Lord - “day
of the Lord come”; “and whosoever shall call on
the name of the Lord,” Joel adds, “shall be
delivered.” Great terrors will
mingle with mighty salvations: the terrors create the salvations: in the
earlier phases of the last judgments, judgment and redemption go hand in hand:
not until the last section of the fearful catastrophes does judgment abandon
hope of salvation. “When thy judgments are in the earth, the inhabitants of the world learn righteousness” (Isa. 26: 9). For it is to a world’s wreck, shuddering and
foundering, and as it actually takes its final plunge, that God’s lifeboat
draws its closest and picks up great masses of sinking humanity. In the old world’s last hours, and up to the
very brink of Hell, “mercy rejoiceth against judgment”
(Jas. 2: 13).”**
*
“Peter includes in
his quotation this element of the prophecy, because its realization,
conditioned by the outpouring of the Spirit which necessarily preceded it,
presented itself likewise as belonging to the allotted portion of the ‘last days’” (H. A. W. Meyer).
** For two-thirds of the
Apocalyptic judgments are meant to be remedial, for they are punctuated with
the refrain - “and they repented
not” (Rev. 9: 20, 16: 9): it is
only during the final third, from which this refrain disappears, that the
judgments, like hell, become purely punitive.
SALVATION
Finally,
the glorious results of this climax of salvation in the history of the universe
is revealed in Joel’s ultimate verse (3: 1), as expounded and expanded by our Lord. “Before Him shall be
gathered all the nations: and He shall separate
them” - them (masculine) as individuals, not as nations (neuter) - “as the
shepherd separateth the sheep from the goats” (Matt.
25: 32);
massed nations, in colossal multitudes, assembled to right and to left. Behold the post-Church work of the Holy
Ghost! The whole world’s population is
gathered before the Lord: on his right, some hundreds of millions, if the
separated masses are at all balanced and commensurate;* saved, for the judge pronounces them ‘blest,’ and subject-nations of Millennial rule, and
regenerate, because our Lord’s rebuke to Nicodemus (John
3: 10) implies that there has never
been, and never will be, salvation without regeneration; but not saved by the
Gospel, and therefore the fruit of the work of the Holy Ghost alter rapture,
for they are judged with a highly peculiar judgment of their own; multitudes,
we know,
enormous enough to stock the Millennial earth at the opening of the Kingdom**:- it is a work of the Holy Ghost totally unparalleled
for any single generation in the history of the world.***
* How such vast
numbers survive Antichrist’s reign of terror is one of the most difficult
problems of the Apocalypse; but of the fact
our Lord’s statement is final proof.
** Besides
these, (1) Israel’s 144,000 in the
Wilderness, out of the reach of Antichrist (Rev.
7: 4); (2) The Jewish ‘least
brethren’ throughout all lands, the criterion of Gentile judgment (Matt. 25: 40); (3)
such martyrs under Antichrist as are not, as unrapt Christians, survivors from
an earlier age (Rev. 20: 4):- all these are
further fruits of the outpoured Spirit, in His last and mightiest work of
world-redemption.
*** One point of surpassing interest - the exact date of
the downpour - does not seem to be revealed.
Since rain is used as an analogy, and the first shower fell at
Pentecost, must not the second shower follow and not precede the reforming of
the cloud in the heavenlies? or (to drop the metaphor) the Holy Ghost is now on
earth, and His first descent was at Pentecost: must not His second descent follow and not precede His removal with the
first rapt (2
Thess. 2: 7)? Can
He be said to ‘descend’ (as a downpour) while He
is still on the earth? Certain is it
that it is after the judgment Throne is set (Rev.
4: 1), or
the removal of the Throne of Grace, that the Holy Ghost is described as “the Seven Spirits sent forth into all
the earth” (Rev. 5: 6). Yet it is also explicitly stated (Joel 2: 31) to
be “before the great and terrible
day of the Lord,” or the Great Tribulation, which is the closing three
and a half years of a judgment epoch of unknown duration.
*
* * *
* * *
138
OUR ANCHOR
BY D. M. PANTON, B.A.
NEVER in our
lifetime have we learned as we are learning to-day the priceless value of
hope. All things are dissolving around
us in raging storms; and “when these things begin to
come to pass,” the Saviour said, “LOOK UP, and lift up your
heads” (Luke 21: 28). As his
boy grew giddy while gazing from a topmast, and was in immediate danger, “Look up!” thundered his father, the captain, and the
boy descended in safety. “Hast thou hope?”
John Knox was asked when he
was dying. He said nothing, but simply
pointed his finger upwards, and died.
The root of the word ‘hope’ in
Anglo-Saxon means to open the eyes wide and to watch for what is to come: it is
one of the three priceless jewels of the spiritual life - faith, hope, and
love.
An Anchor
So the Apostle depicts our refuge in overwhelming
storms as an anchor - only referred to here in all Scripture - the
anchor of hope. “We have fled for refuge to lay hold of the hope set before us, which we have as an anchor of the soul” (Heb. 6: 18). Faith saves from the eternal storms, hope saves from the tempests of
to-day. All fundamental salvation is
by faith alone; but hope, itself based solely on faith, saves us from being
dashed to pieces on rocks everywhere around us, or from being swallowed up in
quicksands. “There
are storms of care, storms of conscience, storms of temptation; and all
thoughtful natures know that the wildest storms that ever rage are those that
are felt within: what deep Christian thinker has not some time been nearly
overwhelmed in waves of mental perplexity?
But if in such hours of dark tempest we retain the conviction that
He
who presides amidst the glories of heaven is our own Redeemer, and will never
let us go, our ship will never founder: in the very rush and agony of waters,
our anchor holds” (C. Stanford, D.D.) “Holding faith and a good conscience, which some having thrust from them have made shipwreck concerning the faith” (1 Tim. 1: 19).
Sure and
Stedfast
Our
anchor is now described. “A hope both sure and stedfast.” The moment comes, in the height of a storm,
when the life of all on board depends on the anchor being ‘sure’ - that is, undragged -
and ‘stedfast’ - that is, unbroken: a ship, to
be safe, must be fastened to a cable that no tempest can snap, and to iron
teeth that no current can drag from its grip.
Such is our hope. Our anchor is sure, for it has its grip on God, and on the
Word of God; and it is stedfast, because in times of storm our hope descends into deep,
fundamental truths, which are dead sure.
An anchored boat grows firmer in a storm, for the harder the ship drags,
the tighter the anchor grips. We are
sure that God has a plan; that that plan is immutable; and that, since it is a
Divine plan, it can never suffer the wreck which founders every scheme and hope
of man: it rests on God’s unchangeable truth and priceless oath. Fierce strain on the anchor is proof that it
holds. “When the mighty stream of vanity on which you
float produces no ruffling at the point of contact - when it is not
disagreeable to you, and you are not disagreeable to it - suspect that your
anchor is dragging, that it has lost its hold, and that you are drifting into
danger” (W. Arnot).
The Veil
Next
we learn that the only anchor that holds is the anchor that grips the
invisible: so long as we can see an anchor, it is quite worthless.
“We have an anchor entering into that
which is within the veil.”
No Jew (except the High
Priest) ever saw the inside of the Holy of Holies; but he knew what was there: so we cannot see the other end of our cable, but
we feel the pull, for we know the
facts that are behind the Veil. But it
is more than that. Our anchor not only
enters within the Veil, but “enters into
that which is within the veil”;
it fastens itself in the things which the Veil hides. What are these? The blood-stained Mercy Seat - atonement
through Calvary; the Decalogue in the
*
“The forerunner
of the ancient ship was the Anchorarius, the man who had charge of the anchor,
and who carried it within the harbour, when there was not yet water sufficient
to float the ship in it” (C. Stanford, D.D.)
Assurance of
Hope
It
is most illuminating to note the sharply different foundations of faith and
hope. Faith is based solely on the work
of Christ:- “Having boldness to enter into the holy
place by the blood of Jesus, let us draw near
with a true heart in the full assurance of faith” (Heb. 10:
19).
But hope rests on our own service of Christ:- “Show the same diligence
unto the
full assurance of hope even
to the end, that ye be not sluggish, but imitators of them who through faith
and patience inherit the promises” (Heb. 6: 11). Our sacred activities “to the end” bring hopeful assurance.
Present Hope
Very
wonderfully does George Muller create fresh hope in us by his own experience in
desperately difficult circumstances. He
says:- “‘Hope thou in God.’ Oh remember this - there is never a time when
we may not hope in God. Whatever our
necessities, however great our difficulties, and though to all appearances help
is impossible, yet our business is to hope in God. And it will be found that it is not in vain -
in the Lord’s own time, help will come.
Oh, the hundreds, yea, the thousands of times that I have found it thus
within the past seventy years and four months!
When it seemed impossible that help could come, help did come
from God and His own resources; and these resources may be counted by hundreds,
by thousands. He is not confined to this
thing or that thing, or to twenty things; in ten thousand different ways, and
at ten thousand different times, God may help us. Our business is to spread our case before the
Lord in childlike simplicity, to pour out all our heart before God, telling Him
- ‘I do not deserve that Thou shouldest hear me and answer my requests, but for
the sake of my precious Lord Jesus - in whom alone I trust for the salvation of
my soul, thy perfect Servant, my Saviour - for His sake answer my prayer, for I
believe Thou wilt do it in Thine own time and way.’ Thus invariably I have found that, with the
exception of one case for which I have prayed since November 10, 1844, my
prayers have been answered, and I cannot tell you what an effect this had on my
life, and how it has made me a happy man, and in my greatly advanced age, it
makes me a very happy man.”
Hope in
Service
Hope can control with blessing our future on this side
of the grave, making us labour in a fruitless field that will one day be white
with harvest. A single example will make
this plain. Hans Egede, of
He was followed by Missionary Beck, and it was not long till the tidings came of the conversion
of Kajarnak, the cruel chief who had listened in vain
to Egede. One day Beck read to him John 3:16; and
as the strange words fell on the ears of the cruel old murderer, he listened
and he said, “Read it again.” And the missionary read it again, and again, and again, while the old man
listened and wondered and began to weep; and at last he knelt down, broken to
pieces by the love of God, and accepted this wondrous love; and to-day
Greenland is one of the most Christian nations of the world. The seed we have sown - by word or tract or
life - can be infinitely more effective
than we dream. Payson left directions that after his death a label should be put
on his breast with these words:- “Remember the words
which I spake unto you while I was yet present with you.” Samuel Rutherford, writing to Lady Kertmure
when she was passing through deep waters, tells us how hope can bring us
through any storm:- “I doubt not but that if Hell were
betwixt you and Christ, as a river which you must cross ere you could come to Him, you would willingly put in your foot
and make through to get to Him, upon hope that He would come in Himself, in the
deepest of the river, and lend you His hand.”
The Future
But hope, by its very nature, fastens supremely on the
beyond, within the Veil. The hope of vanishing from earth before the horrors of the Day of
Terror; the crowns depending solely on devoted service; so overcoming as to
share the Throne of the Son of God; supremely, to hear the loving words of our
Saviour, “Well done, enter
thou into the joy of thy Lord” - all this is hope, but not certainty;
but it is a hope of extraordinary stimulus, the direct work of the Holy Ghost. “Now the God of hope fill you with all joy and peace in
believing, that ye may ABOUND IN HOPE, in the power of the
Holy Ghost” (Rom. 15: 13). In
these immense possibilities let us
imitate Abraham, “who in hope believed against hope”
(Rom. 4: 18).
*
* * *
* * *
139
AN
EXPOSITION OF THE EPISTLE TO
THE HEBREWS
BY ROBERT GOVETT, M. A.
Continued …
… “For unto which of the
angels said He at any time, ‘Thou art my Son,
This day have I begotten Thee’? and again, ‘I will be to him a
Father,
and he shall be to Me a Son?’”
(Hebrews 1: 5)
2.
Jesus is the same who was declared “Son of God”
at His birth of the Virgin Mary (Luke 1: 35). That was connected with His kingship, as
being of David’s line. It was the promised sign, that no attempt of man to set aside
the promises of God to David should be successful (Isa. 7: 14).
3. The Lord
gave in His grace a ‘sign’, both in “the depth” and in “the height”, though the unworthy king refused the
offer (Isa. 7.). As
Jesus went down into ‘Hades’, the earth trembled; as He came up
again
in resurrection, the earth a second time trembled (Matt. 27: 51, 52; 28: 2). God gave also a sign in the height, when the assembled disciples beheld
their Great High Priest ascend to the tabernacle which the Lord and not man had
pitched; and gazed on, till the veil of the cloud hid Him from their sight (Acts 1.).
This generation of the Son of God in resurrection
arose out of His merits in giving Himself up to death, in order to glorify God
and to save men.
SECOND
QUOTATION
2
SAMUEL 7: 14.
“And again, ‘I will be to Him a Father, and
He shall be to me a Son.’
Such a word was never spoken to any angel at his
creation, or as the result of his merits.
But
it is spoken of our Lord.
The circumstances under which this oracle of God was
given are these. David had rest from his long wars, and
observed, that he had built himself a
house of cedars, while the ark of His God dwelt under curtains. His intent was to build Jehovah a house in
gratitude for all His mercies. But that
was not the Lord’s counsel. He would
instead build David an house. “And when thy days be fulfilled, and thou
shalt sleep with thy fathers, I will
set up thy seed after thee,
which shall proceed out of thy bowels, and I will establish his
[i.e., Jesus
the coming Christ/Messiah] kingdom. He shall build an house for My Name,* and I will stablish the throne of his
kingdom for ever. I WILL BE HIS
FATHER, AND HE SHALL BE MY SON” (ver. 12-14). “Thine house and thy kingdom shall be established for ever
before thee: thy throne shall be
established for ever” [‘olam’]** (ver. 16).
[* See. Zech. 6: 12-13, R.V.
** NOTE: The Hebrew word ‘olam,’
in this context, should be translated 3 times thus: (1) “…of his kingdom for an age”, (2) “…”shall be established for an age before thee” and “…thy throne shall be established for an age”.]
“But the same prophecy says: ‘If
he commit iniquity.’ How can that apply to
Christ?”
The
prophecy partly, and in the first instance, applied to Solomon; who did commit
iniquity, and did build a house for Jehovah.
But there are depths about this oracle which only can be fulfilled in
Christ risen. “The
throne for ever.” The promise to David’s house and family can
only be fulfilled in resurrection.
David’s kingdom is to be established for ever, himself beholding and enjoying it,-
as the words “before thee” show. Solomon’s
throne and house did not abide for ever.
In forty years his reign came to an end and the house he built for God
was broken up by the Babylonians.
The
passage cited refers not primarily to Christ’s eternal sonship, but to his
human one; which made Him son and heir of the promises to David. This is proved by the words: “I will be
His Father, and He
shall be My Son.” God
shall present Him to the universe, as the Heir of all His possessions, in the great coming millennial period. This post He has deserved and shall receive
in the coming [millennial] day, which is the time of rendering to each
according to his works. It is this
original decree of God, uttered by Nathan, which, as I suppose, in common with
others, is recited in the second psalm.
This
glory of Jesus was refused by His enemies at His first appearing, with
scorn. The idea that the mean and meek
Man before them was King of the Jews, and Son of God, was to both Jew and Gentile a folly, and a theme for mockery. “If He be the King of Israel, let Him come
down from the cross, and we will believe Him.
He trusted in God; let Him deliver Him now, if He will have Him: for He
said, I am the Son of God” (Matt. 27: 40, 42, 43). But the Saviour confessed boldly before Pilate
and His Jewish foes this His title; which confession was the human cause of His
death, and was written above His head on the cross.
His
glory then as Son of David and Son of God shall one day be manifested; in a day
specially designed to exhibit it.
And then shall be fulfilled: “I will be to Him a
Father, and He shall be to Me a Son.” As He suffered unto death in confessing this
decree of God, so in the day of
recompense shall His glory as Son of God and Heir of all be made visible.
THIRD
QUOTATION
DEUTEROMY
20: 43.
6. “But when He again bringeth in the First-born into the
habitable earth, He saith, ‘And let all the angels of God worship Him.’”
That
we should translate it, “When He [God] again introduceth”, and not, “And
again when”, is allowed now by scholars, and is so given in the Revised
Version. The passage then supposes
Christ’s previous introduction into the habitable earth. When was that? When the angel said to the shepherds of
*[The Gk. word …] seems
to be the true reading - “The men of God’s good
pleasure” - His elect.
When
He does that, “all the angels of God” are to
worship the glorified Man, the Son of God.
Here then is the clearest proof of Jesus’ superiority, both of nature [Rom. 8: 19-22, R.V.] and merit above angels. Good angels refuse worship from men, as we
learn in the Apocalypse. Satan sought it
from the Son of God, but in vain. Then, at Christ’s second coming, all - every
knee - of those in heaven, and those on earth, and those under the earth [departed spirits in ‘Hades’] shall bow (Phil. 2.).
But
whence is the quotation taken? There are
two candidates for the honour: (1) Deut. 32: 43, and (2) Ps.
97: 7. Of these, No. 1 agrees with the Apostle’s
citation entirely, even to the little word “and”
which introduces it, and which was not necessary to the sense. But Ps. 97. has: “Worship Him,
all ye gods.”
That
is in substance the same as the other; but of two passages cited, that which is
exact is to be preferred to that which is not so.
“But there is no such passage in the Hebrew as the first.” No:
there is not now; but there must have been once, The Septuagint is the Jews’ own translation. And this verse is quoted by the Spirit of
God.
A
strange idea has got possession of the minds of the learned, favoured by the
Jews, ‘that the Hebrew printed text, as we now have
it, is perfect.’ This error has been completely overthrown by the
examination of Hebrew manuscripts instituted by Kennicott and De Rossi. Has no error crept into the Greek of the New
Testament? ‘Yes,’
it is answered: ‘variations exist by tens of
thousands. No two manuscripts contain
exactly the same text without variation.’ And are there no variations in the Hebrew manuscripts? The Jews have silenced many of them; but still
there are thousands of differences. I once instituted an examination of the
variations of Kennicott’s
manuscripts, assuming that the received Hebrew text was perfect.* I
found that in six books of the Bible there were omitted (1) verses, 464; (2)
words,
3963. This is a specimen of the larger variations.
* The details, with their application, were printed in The Journal of Sacred Literature (January, 1864, No. 8, p. 328).
He who would investigate the matter, let him compare the two lists of
David’s mighty men in 2 Sam. 23. and 1 Chron. 11.
These
observations refer to the involuntary mistakes of transcribers.
But are there no wilful corruptions? Yes! many! though to submit the whole proof would demand a volume. (1)
The Jews confess that they have wilfully altered “MOSES” into “MANASSER” in Judges 28: 30,
in order to spare their great lawgiver the disgrace of having his grandson the
priest of an idol. (2) To get quit of one
clear witness of their sin, they have written in Psalm
22: 16, “Like a
lion My hands and My feet,” instead of, “They
pierced My hands and My feet.” But
here again their Septuagint
translation bears witness of the change.
(3) They have altered the
text in not a few places where the New Testament writers pressed them
hard. They have omitted the “all” in Deut. 27: 26 - “Cursed is every one that continueth not in all things that are written in the law to
do them” - because this was quoted to their condemnation by Paul (Gal. 3: 10).* (4) And
lastly, - for time would fail - in this very Song of Moses, and
the very verse of the citation now in question, they have altered the sense
given by their own Septuagint and the Apostle Paul. They have now, “Praise
His
People, ye nations”, instead
of “Rejoice, O ye nations, with
His people”, as in Rom. 15: 10.
* But the
obnoxious word is found in the Septuagint, in four Hebrew manuscripts, in the
Samaritan Pentateuch, and in six Chaldee manuscripts (Boothroyd).
If
this view be not true, inspired apostles are not justifiable in several of
their quotations and their arguments from them.
But would not they who spat and blasphemed at the name of Christ think
themselves justified in getting rid, in so simple a way, of evidences in favour
of the religion of the hated Nazarene?
To
return to the exposition.
This
Song of Moses was a passage especially adapted to give witness on the subject
before us. It was designedly a testimony
against
Our
Lord will be then introduced by the Father as His “First-born” - “the Heir of
all”. Jesus was “he Only-begotten” before the angels were; He was the First-born of Mary, the Head of creation, the First-born from among the dead. He is the “First-born” of David’s line.
“I will make him [says God] my First-born, higher than the kings of the earth”, (Ps. 89: 27). And
accordingly the double portion of the
First-born is to be His (Deut. 21: 17).
*
* * *
* * *
140
AN EXPOSITION
OF THE EPISTLE TO
THE HEBREWS
BY ROBERT GOVETT, M. A.
“As I sware in my wrath,
they shall not enter into my rest:” Hebrews 3: 11.
Some parts of the dress of Moses’ high priest were mere
“memorials”, or reminders of the greater and
eternal things to come. The twelve
precious stones of the high priest’s breastplate were merely “stones of memorial”. They testified to the foundations of twelve
precious stones of the eternal city in which God’s risen saints shall dwell (Exod. 28: 12, 29; 39: 7). Moses’
testimony concerning Melchizedec, the priest-king, is the basis of the argument
concerning God’s intention to set aside the priesthood of Aaron. And lastly, the argument concerning the
seventh-day future rest of the Most High turns on Moses’ testimony concerning
the work of creation, and the observance of the seventh-day rest under the law.
Moses’ testimony, as God’s Spirit asserts, is unimpeachable‑and the Jews
were ready to confess it. On this basis then, the Apostle would frame his
argument to the Hebrews. How could they
refuse to listen to their trusted witness, when he testified of a greater
Teacher, Leader, and High Priest.
Should
we not read: “Christ as a Son over His own house?”
No:
for that would set aside the question of His faithfulness to a superior: and that is the point
now before us. “Having an high priest over ‘the house of God’” (10: 21; 1 Pet. 2: 5; 4: 17). Of
Moses it was said: “Faithful in all My house.” But Christ is over it (10: 21). Jesus was herein
typed by Joseph, both in his humiliation, and his exaltation. “Joseph found grace in his [Potiphar’s] sight, and he served him;
and he made him overseer over his house, and all
that he had he put into his hand” (Gen.
39: 4). God “hath made me
[says again Joseph] a father to Pharaoh, and lord of all his house, and a ruler
throughout all the
“Whose house are we.”
Here
the sense of “house” is narrowed to signify ‘household’.
God is not now ‘dwelling in temples made with
hands;’ for what building on earth could man construct suitable to His
grandeur, Who fills heaven and earth? But, meanwhile, God looks at and dwells
in the ransomed of Christ, and the Church is His “habitation
in spirit” - a house of living stones.
It is the new spiritual creation, in which the Most High takes
pleasure. Believers constitute God’s
people and house, presided over by
Christ. But it is under condition that they abide in Him. If at all events we (here Paul includes himself) ‘hold fast’
- what they already possessed as
believers.
They
were to ‘retain with firmness the boldness of the hope
they once felt’.
What
is “the hope”
in question? It is the hope attached to the heavenly
calling - the coming of Christ to reign in His glory, and His faithful
brethren’s association with Him in that day.
The brilliancy of this hope had faded in their minds by its long delay,
and by the pressure of persecution. They
forgot, that “if we suffer [with Christ] we shall also reign with Him.” The life of Christ is the model after which
the Christian’s is framed - ‘First to suffer, then to enter the glory.’
That this is the hope is established by many
proofs. It is the burthen of the
previous two chapters of our Epistle, which present Christ as a second time to
be brought into the habitable earth. It
is the kingdom of righteousness which some shall, as His fellows, enjoy with
Christ; in the day when the wickedness of Christ’s foes shall be put down with
strong hand, and the works of God shall be put in subjection to man; it is the
“great salvation”, “the
rest of God”, “the first resurrection”. It is the
coming millennial
Hints
of that day were given by Moses in the various rests connected with the sevens
of the Law. We see it also intimated in
Moses’ promise before he ascends the mountain; and after the feast of the
seventy elders in the presence of God, when he bids them stay where they were,
for he would return to them (Exod.
24: 14). To increase Christians’ faith in this return of
our Lord, and to encourage their hope of the kingdom, is one of the main
objects of this Epistle.
When
first they believed, they held with joyous inward confidence the expectation of
Christ’s speedy return and kingdom; and the full heart ran over to others with
boasts of the glory then to burst forth, and their own participation in
it. ‘Come, join
the Lord’s people! He is quickly coming to make us His companions in the glory.’ But with the delay of year after year the
confidence within decayed, and the testimony without in consequence flagged (Prov. 13: 12).
In
forty days
The
Spirit of God, then, charges us to hold firmly within, and to testify boldly to those without, the return and the kingdom of our Lord Jesus Christ. It is to be retained firmly “to the end” - not ‘till our
death’ but till His re-appearing.
The weakening and shaking of this hope produced, as their effects, the hardening, unfruitfulness, and disobedience of the Hebrew Christians, of
which Paul complains.
7. “Wherefore, as saith the Holy
Ghost, ‘To-day, if
ye will hear His voice, harden not your hearts,
as at the Provocation, during
the day of the Temptation in the wilderness, where
your fathers tempted Me, proved Me, and saw My works forty years.”
The
argument which follows up to chapter 4: 12 is an exhortation to believers to seek the
millennial rest, and to beware of provoking God, as did Israel of old; else the
same God Who shut out Israel from the land of promise will exclude offenders
from the day of reward, when Christ takes the kingdom. Paul applies to this purpose the warnings of Psalm 95.
Thus this passage runs parallel with the warnings of the Sermon on the
Mount, which was also addressed to [regenerate] believers;
and with other passages which treat of entry into the kingdom of glory. Many are the passages which treat of the
coming reward, which, testify of the need of diligence in order to attain it,
and of the probability of its being lost.
The
Apostle characterizes the passage he is about to give as decisive, for it is
inspired by the Holy Spirit. He speaks in the Psalms, and in all Holy
Scripture. So our Lord teaches. “For David himself saith by the Holy Ghost” (Mark 12: 36). “And the Scripture cannot be broken”(John 10:
35).
The
present dispensation is described as “to-day”. It
is an especial period, (1) of God’s
call for obedience to Christ, and (2)
of His people’s trial on their way to the glory. With faith in Christ’s blood, as the Lamb of
the true Passover, begins our rescue from Satan, the world, and the curse. Then comes the passage through the waters of
baptism; after which the wilderness begins.
But multitudes of [regenerate] believers prefer to continue in
“If ye will hear His voice.” Jesus is our Moses, the Leader into the glory. “And His rest shall be glory” (Hebrew) (Isa. 11: 10). “Why call ye Me,
Lord, Lord, and do not the things that I say?” “This is My beloved
Son; hear Him.” Obedience to the Son is obedience to the
Father also. That was the word that came
forth from God, when the miniature picture of the kingdom of glory was
given. “Not
every one that saith to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven” (Matt. 7: 21). To-day
is the invitation, and trial day; to-morrow the glory.
Now
“Harden not your hearts.”
The obedient listen, for it is the Word of God. But those who are rebellious despise the
promises, defy the threats, will, not obey the commands. They fortify themselves in their resistance
to the Most High. How many believers see
baptism; yet on various pretexts slight the command, and refuse the confession
of Christ which it carries with it!
Do
none but ‘professors’ disobey Christ?
“As in the Provocation, during
the day of the Temptation in the wilderness.”
Soon
after they had left the Red Sea, and before they had come to
But
it seems in our passage as if the Lord regarded the whole time of the sojourn
in the wilderness, as a time of provocation and temptation. The chief crisis of it occurred as recorded
in the thirteenth and fourteenth chapters of the Book of Numbers,* which we will consider presently.
* It is remarkable
that the reference to chapters 13. and 14. occurs just after the reference in Heb. 2: 2
to Moses as the ‘faithful
servant’ in Num. 12.
“They saw My works forty years.” God’s works of creation had long been completed, and His rest therein had been
broken. At creation, the angels broke
out into praises, and sang hymns of joy.
But now God had wrought on behalf of
Forty
years the Lord was provoked: in spite of His wonderful works on their behalf,
the people distrusted and disobeyed. God
was working His wonders of creation for six days only. His redemption-wonders were working forty
years; wonders of power
against their foes; wonders of favour toward them, mingled with judgments
against the disobedient amongst them.
The wonders of redemption are related far more at large than those of
creation; for they concern us more closely, and are regarded by our God as more
important, and more glorifying to Him.
But
*
* * *
* * *
141
THE LAND
LAWS OF JEHOVAH
BY D. M. PANTON
Little understood, hidden away in an obscure book, stated
in unfamiliar, almost obsolete, language, there lies a piece of statesmanship
as remarkable as any the world has ever seen; an enactment that goes to the
root of all social problems and political perplexities; a legislative enactment
not human, but Divine; and a statute without a parallel in the legislation of
any nation in the world. It is the Law of Jubilee. All wealth ultimately depends on the land; as
there will never be any process by which man can live on manufactured foods,
the land remains the basis of all wealth, all monopoly, all subsistence; and of
this single land law of Jehovah, without a counterpart in the history of
jurisprudence, it has been said, “there are no words
to express the wonder felt by the student of social science as he first
measures the significance of the law of Jubilee” (T. T. Munger).*
*
“There are
perhaps in the whole ancient world no institutions bearing comparison with the
Hebrew year of Jubilee, either in comprehensiveness or in loftiness of
principle” (Kalisch).
Now
the fundamental law, on which the whole social and political legislation of
Jehovah was based, was the proprietorship of God: all the soil was God’s; and
all purchasers of land were no more than leasehold tenants. “The land shall not be sold in perpetuity; for the land is MINE: for ye are strangers and
sojourners with Me” (Lev. 25: 23). When
Joshua assigned the land, it was allotted, not so much to individuals, as to
families or clans who worked the allotment, but only for the half century for
which it was allotted. When land was
sold, no title could be given with the property, nor could the freehold be
parted with; the sole land-owner was Jehovah; the ‘usufruct,’
as lawyers say, - the right to the use of the produce - was all that could pass
from man to man; under Jehovah’s land laws, men were only ‘tenants of God.’
So fundamental was this law that every fifty years, by a kind of
benevolent and bloodless revolution, the whole land reverted to Jehovah; all
tenancies ceased; and the original tenants, to whom God had given it by lot,
re-entered into possession. It was not
Capitalism, under which the soil is owned by individuals in perpetuity: it was
not Communism, under which all land belongs to the people or to the State: it
was the Divine original and unchanging fact - that the globe is God’s; and
that the fundamental economic law of the world is this, - “The earth is the LORD’S, and the fulness” - all the economic wealth - “thereof; THE WORLD and they that
dwell therein” (Ps. 24: 1).*
*
“The fundamental
thought is:- Jehovah is the Lord of the land, with all its blessings, with its
soil and its harvests, with its inheritances and its dwellings, with its rich
and its poor, with its free and its slaves, its roads and its bikeways”
(Lange). Ps. 24: 1 was
selected and inscribed over the London Stock Exchange by the Prince Consort.
So
every fifty years there was a great and bloodless revolution before miscarriage
and wrong had eaten into society like an incurable cancer. “Ye shall hallow the FIFTIETH year” - from the tenth
day of the first month of the first year to the tenth day of the first month of
the forty-ninth year is exactly six hundred ‘lunations,’ or cycles of the moon - “in this year of JUBILEE
ye shall return every man unto his
possession.” Purchased land was paid for according to
its proximity to the jubilee: the price rose or fell according to the remaining
length of the lease: so that, when it reverted to the original owner in the
fiftieth year, the purchaser had lost nothing, for through the yield of the
annual harvests he had recovered all that he had paid for the land. In the economic sphere, it was like the
revolution of the heavenly bodies in the physical sphere: as the sun varies in
sunrise - and sunset daily, yet this day next year it will start afresh exactly
where it does to-day - so every fifty years everybody, and all society
generally started again with a clean sheet. Under God as the Land-Lord, all
members of the community were tenants of God; and (for He willed that all men
should have free bodies and unencumbered estates, to serve Him), the land was
for all, because the land was God’s; and He meant it for all. “Replenish the earth, and subdue it” (Gen.
1: 28). Moreover,
if a man, having become bankrupt, had sold himself into slavery as an
honourable means of paying his debt, at the jubilee he was restored to perfect
freedom: for all human compacts were torn up, became wastepaper, at the blast
of the Jubilee trumpet. Everything breathed a perfect freedom conditioned by
fundamental law. It was the great
readjustment. “Just
as all the sins and uncleannesses of the whole congregation, which had remained
un-atoned for and un-cleansed in the course of the year, were to be wiped away
by the all-embracing expiation of the yearly recurring day of atonement and an
undisturbed relation to be restored between Jehovah and His people; so, by the
appointment of the year of Jubilee, the disturbance and confusion of the
divinely appointed relations, which had been introduced in the course of time
through the inconstancy of all human or earthly things, were to be removed by
the appointment of the year of Jubilee, and the kingdom brought back to its
original condition” (Keil).
Now
the political and economic consequences were necessarily enormous. This land
law made vast accumulations of wealth impossible, and the land could not
accumulate in a few hands: it established a kind of peasant proprietorship
which kept all in work and in food: it prevented the permanent ruin of families
through the misfortune, or incompetence, or profligacy of individuals: it
restored all land periodically, free of all encumbrances and trammels, to its
original tenants. The bedrock fact was
that property was made for man, not man for property. Automatically, the rich could never become
too rich, and the poor could never become too poor. One generation might squander its
possessions, but the next generation did not inherit the ruin. It was a law instinct with mercy,
extraordinarily far-sighted, filling the horizon of the bankrupt and the
unfortunate with undying hope; for it gave every prodigal and every spendthrift
another opportunity to recover; and it wove into the very textures
of the State the [Divine] promise
of that golden day - the Jubilee of the Ages - when “the earth shall be
full of the knowledge of the Lord as the waters cover the sea” (Is. 11: 9). The Law of
Jubilee settled at the outset economic problems which no other nation has ever
solved through ages of struggle and revolution.*
*
Houses in cities, being the product of
man’s own hands, necessary for business purposes in which locality is often of
the first importance, and as not in the original grant, were exempt, as
personal property rather than landed interest; but in the country, where
shelter must go with the land, house property also reverted to its owners at
Jubilee. Thus allowance was made for the
growth of cities and of civilization: for if every town house - shops and
business establishments - were periodically swamped in a returning migration,
commerce would be at a standstill; whereas the option given of buying back the
house within a year could effect a change before a business was established.
Now
we are confronted with the fact that these land laws of Jehovah were all a
gigantic failure. After four centuries
of obedience, during which the land enjoyed its sabbaths
and therefore its primitive fertility, the whole land legislation of Jehovah
lapsed: the soil, over-driven, and never left fallow at stated intervals, as
Jehovah had commanded, from being one of the most fertile soils in the world,
became capricious and uncertain, and was visited with famine after famine;
until God was compelled to give in judgment what men refused to provide by
obedience. “And
you will I scatter among the nations, and your
land shall be a desolation, and your cities
shall be a waste. Then shall the land enjoy her sabbaths, as long as it
lieth desolate, as long as it lieth desolate it
shall have rest; even the rest which it had not
in your sabbaths, when
ye dwelt upon it” (Lev. 26: 33). Barren
Now
this is exactly the tragedy which has also happened, on a gigantic scale, with
all mankind, over the whole globe. Men
have seized earth, regardless of its Great Land-Lord, and oblivious or
incredulous that they are mere ‘tenants of God’:
consequently a writ of ejectment has gone forth: the execution of that writ
alone lingers. “The Son of man shall
send forth His angels, and they shall gather out of His Kingdom all things that
cause stumbling” - all evil institutions - “and
them that do iniquity” - the incorrigible causers of social miscarriage
- “and then shall the righteous shine forth as the sun”
(Matt 13: 41). So that Christians who endeavour to put the
land laws right, or the corn laws, or a thousand and one other economic laws,
are three thousand years behind the time: the writ of ejectment has gone forth:
we await Jubilee. The late Lord
Shaftesbury said:- “I
have had more to do with remedial legislation than most men; but I have
observed that while the legislation has improved, the men have grown worse and
worse.” The
So then the Jubilee is the supreme
forecast, under the Law, of the Eternal Ages.
The Sabbatic Year forestalled it
(Lev. 25: 1-8), as foreshadowing, not a new beginning, but (in the millennial Kingdom) the concluding
millennium of earth’s history: after the [Messiah’s millennial] Kingdom
closes, rounding off the seven sevens ot the old
earth - and with nothing (in typology) beyond - the Fiftieth Year breaks on
the shoreless ocean of eternity.* “On the
great Day of Atonement,” as Lange
says, “after the full accomplishment of
propitiation, the trombone was to sound through all the land to announce the
Year of Jubilee as a year of freedom - the ‘year
of liberty’ (Ezek. 46: 17) the highest feast of the labourer, and of nature, the
redemption of lost inheritances, the ransom of the enslaved, the year of the
restoration of all things.” Calvary is computed to have fallen in a
Jubilee year: on it alone is based the immovable joys - of the Holy Year (Lev. 25: 10) that will cease neither in days nor in
holiness. The first blast of the Trumpet will be the
knell of all servitude and the herald of all joy.
* So while the [Messianic] Kingdom (like the Sabbatic Year) has sacrifices and
feasts (Zech. 14:
21), of Eternity it is recorded (like the
Jubilee Year that had no sacrifices or convocations peculiar to it) - “I saw no temple
therein” (Rev. 21: 22).
Are there thunders moaning in the distance?
Are there spectres moving in the darkness?
Trust the Hand of Light will lead His people
Till the thunders pass, the spectres vanish,
And the Light is Victor, and the darkness
Dawns into the Jubilee of the Ages. *
* Tennyson.
*
* * *
* *
*
142
THE LAMB OF
GOD
The identification of the Lamb is revealed in a type
perhaps more detailed and more astounding in its fulfilment than any in the
whole range of Scripture. For the Paschal
Lamb is explicitly stated by the Holy Spirit to be Christ, - “Our Passover hath been sacrificed, EVEN
CHRIST” (1 Cor.
5: 7); it
is stated of our Lord at the crucifixion (John 19:
36); and the Holy Spirit, descending upon
Jesus, so unveiled the unknown Victim to John that the Baptist cried, - “Behold, THE LAMB!” Throughout
the Bible no one is ever called the Lamb of God except Christ.
1. - THE LAMB OF THE PASSOVER HAD TO BE TAKEN UP ON THE TENTH DAY OF THE
FIRST MONTH. “In the tenth day of the [first] month they shall
take to them every man a lamb” (Exod. 12:
3).
In that month Jesus was crucified; and John tells us the day on which he
entered Jerusalem - “Jesus therefore six days before
the Passover came to Bethany”; and on the morrow” - that is, five days before the Passover - “Jesus was
coming to Jerusalem” (John 12: 1, 12). Now the Passover feast was on the fifteenth;
therefore - five from fifteen - our Lord arrived in
2. - THE
LAMB WAS TO BE BOUGHT ON THE DAY THAT IT WAS TETHERED. Every
householder was to “take” a lamb, by purchase,
if not already possessed (Exod.
12: 3). As soon as the supper at
3. - THE LAMB WAS TO BE KEPT TETHERED
FOR FOUR DAYS WITHIN REACH OF THE PLACE OF SLAUGHTER. “Ye shall keep it up until the fourteenth day of the same
month” (Exod.
12: 6).
From the tenth to the fourteenth Judas kept watch over the bought Lamb, with a
view to its sacrifice: “they weighed unto him thirty
pieces of silver. And from that time he sought
opportunity to deliver Him unto
them.”
4. - THE LAMB MUST BE OF SPECIAL
BIRTH, CHARACTER, AND BEHAVIOUR. (1). It must be a firstborn (Exod. 13: 2); Jesus
could not have been the
Lamb did we not read, - “she brought forth her firstborn son” (Luke 2: 7). (2) It must be without any evil-favouredness (Deut. 17: 1); “your lamb shall be without blemish” (Exod. 12: 5): so
Pilate pronounced, “I find no fault in Him at all” (John 18: 38);
and Caiaphas, the priestly examiner of lambs, pronounced the witnesses against
Him false.* (3) The prophets foretold Messiah as standing on His death-day as a dumb lamb (Isa. 53:
7): “and He gave him
no answer, not even to one word” (Matt. 27: 14).
*
Perhaps no detail of the Crucifixion more
marvellous than the official declaration of the Atonement by the High Pricst. “Ciaphas,
being high priest that year, said, It is expedient for you THAT ONE MAN SHOULD DIE FOR THE PEOPLE, and that the whole nation perish
not”: a declaration so
astounding, as uttered ex cathedrd, and by Israel’s official head who
offered the lamb on the Day of Atonement, that the Holy Spirit adds, - “Now this he said not of himself” (John 11:
50): the Mosaic Priesthood, in the throes of
its dissolution, gave forth its last prophetic utterance, and expired with the
Atonement upon its lips.
5. - THE LAMB MUST BE KILLED ON A
SPECIFIC DATE, AND BY THE WHOLE ASSEMBLY OF THE CONGREGATION. “They killed” - not ate - “the Passover on the
fourteenth day of the first
month” (2 Chron. 35: 1): “the whole congregation of
6. - NO BONE OF THE LAMB MIGHT BE
BROKEN. “Neither shall ye break a bone thereof” (Exod. 12: 46). The
Samaritans, whose sacrifices to-day are living survivals of Jewish ritual,
pierce each lamb by a wooden spit, with a cross-bar near the extremity; that
is, they
transfix the lamb with a cross, they
crucify it.
7. - THE
BLOOD OF THE LAMB ALONE COULD GUARD THE HOUSEHOLD FROM THE ANGEL OF DEATH. Blood on the
overarching lintels - for none can mount to heaven save through blood: blood on
the right post, blood on the left post - for none can pass into salvation
except through blood: blood in the basin on the threshold - for every
saved door was thus stamped with the four points of the Cross. The
Crucified hangs between every saved soul
and the Destroying Angel.
It was a never‑ceasing expansion climbing up
into a perfect Atonement: a lamb for a man - Abel; a lamb for a family - Noah;
a lamb for a household - Israel in Egypt; a lamb for a nation - Israel on the
Day of Atonement; at last a Lamb for
a world - “Behold,
the Lamb of God, which taketh away the
sin of the world” (John 1: 29). Twice named as the Lamb in the Old Testament (Isa. 53: 7; Jer.
11: 19),
three times in the Gospels and Acts (John 1:
29, 36, Acts 8: 32),
once in the Epistle, (1 Pet. 1: 19), but twenty-eight times in the Apocalypse, His sacrificial title is the peculiar
glory of our Lord throughout the
eternal ages. “Behold,
THE LAMB OF GOD!”
*
* * *
* * *
143
SIDE-SLIPPING
BY Rev. WILFRED H. ISAACS, M.A.
(Hebrews 6: 1-8.)
Can a man be saved to-day and lost to-morrow? The Arminian
says “Yes” and points confidently to verses 4-6. The Calvinist,
for whom the sovereign grace of God outweighs every other consideration, says “No,” and quotes John 10:
28, Romans 11:
29 and 1 John 2:
19.
But he feels nevertheless that this passage is a rather weak spot in his
case. He believes that it is posslible by careful exegesis to bring this passage into line
with convictions based upon those other data, but he cannot quite make up his
mind how it is to be done. Ultimately he
adopts one of two expedients. One is to
admit that the man here described is really lost, but was never really a believer:
that is a view firmly held by many prominent teachers among “the Brethren.”
The other is to admit that the man here described is really a [regenerate] believer, but is not really lost, inasmuch as the
statement of his delinquency and its punishment is supposititious. The late Dr.
Griffith Thomas is a good representative of those who hold this view.
It
is the purpose of this article to suggest that in both of these interpretations
certain contextual and translational considerations have been overlooked -
considerations which indicate not that there is a third way of surmounting the
difficulty, but that the difficulty does not arise.
1. All interpreters have assumed that the topic of the passage is human
destiny. That assumption is incorrect.
The topic of the passage is not human destiny, but ministerial methods.
The general topic of the Epistle is Christian progress
- Go on, go on, go on. You there in the
pew, go on in your learning from milk to meat! (5:
11-14),
and you there in the pulpit! you whose business it is to formulate statements
of doctrine- you builders of the house of God whose business it is to lay
foundations - you teachers! go on in your teaching. Foundations are an absolute necessity: they
must be well and truly laid; but no serious builder would dream of laying
foundations twice over. The extreme
importance of foundations is no excuse for never bringing anything but old
stuff out of the store-room (Matt. 13: 52). The prime importance of salvation from the
penalty of sin, salvation in the first
degree, is no reason for neglect to go on to salvation in the second degree, i.e., from the power of sin.
2. Observe that this thing that the Apostle was telling his readers not
to do twice, was a thing which could not, from the nature of the case, be done
twice.
“Once enlightened,”
does not mean enlightened once upon a time, but enlightened once for all -
once, as distinct from twice. From the
very nature of the case a man cannot go back from light into darkness - from
knowledge to ignorance. Therefore
enlightenment is from the nature of the case not susceptible of repetition.
The
antithesis between the … (“once for all”) of verse 4 and the … (“a
second time”) of verses 1 and 6, is obviously intentional, and significant.
3. Observe the sequence of thought: the relaying of foundations is
undesirable, impossible and unnecessary, verse 1,
“don’t” verse 6,
“you can’t”: verses
7 and 8, “you
needn’t.” Repentance (… - change
of mind) is foundational; it is not however sanctification. Sanctification is a change of character - the
bad becomes good. Repentance is the change from ungodly to godly - the change
of attitude, direction, position, which precedes sanctification. David in 2 Samuel
11. was a contemptible scoundrel, but he was not ungodly.
Not
only is this repentance the initial once for all foundation repentance, but by
means of the word “renew” it is closely
connected with another aspect of the first unrepeatable item of a soul’s
salvation - the emergence of the new creature
in Christ Jesus in regeneration.
4. Observe that one assumption upon which the current interpretation of
this passage is based is that he who falls away is an apostate, and by his apostasy
forfeits, in fact things from him and negatives, the four privileges which have
just been enumerated. This assumption lies upon the surface of the Authorized
Version : it is the inference drawn by the Jacobean translators, and they
translated accordingly. There are two
features of their translation by which they effectively passed on to their
readers the particular view by which they were obsessed. One of these
features is wholly unnecessary - not an impossible rendering, but an error of
judgment.* The other is a manifest
blunder.
*
This criticism errs on the side of
moderation.
A. We have here in the Greek a series of seven participles:
having been enlightened 1
having tasted
2
having been made partakers 3
having tasted
4
having side-slipped
5
and then after a resumption of the main sentence
crucifying 6
shaming 7
Glance
at the Authorized Version and the reader will see at once the turn of speech by
which the translators have conveyed the impression that No. 5 negatives the
four which precede it. They have
rendered them in such a way as to answer the question:- “Who is the man of whom
we are speaking?” To the 5th
they allotted quite a different function, making it answer the question:- Under
what circumstances is it impossible to restore that man to a state of
salvation? And yet this 5th
is linked to No. 4 by precisely the same conjunction as that by which No. 4 is
linked to No. 3, and No. 3, to No. 2 - the emphatic continuative kai
The
translators were convinced and determined to indicate that the first four and
the 5th were mutually exclusive.
The writer of the epistle was careful to use a conjunction which implies
emphatically that they were not mutually exclusive.
No,
on second thoughts, this rendering is worse than an error of judgment: it is a
translational offence due to a pre-conception of the meaning of the passage.
B. Undoubtedly the crime which THEY
imputed to the man here described is the crime of apostasy for they, use the
same term “fall away” in Luke 8: 13 of the deliberate
withdrawal of those whom our Lord in the parable of the Sower described, as
shallow-soil hearers, and in 2 Thessalonians 2:
3 of the purposeful rebellion of the last
days.
Both
in those passages and in this the expression “fall away”
is a translational blunder. Here the
word “away” is too strong: there the word “fall” is not strong enough. There the word is “apostasy”
(verb or noun). Apostasy is a Greek
word spelt in English letters, and
applicable to a man who intentionally adopts a certain position. One does not fall on purpose.
Here
the word used means a “fall,” but a fall
sideways, not a departure.
Observe
that a man who falls sideways is not an apostate. He hurts himself, he suffers, but he has not
changed direction, he is still on the road Godwards. That is the case with which the Apostle is
dealing here.
5. - But it may be said:- Granted that the separation of the 5th
participle from the four that precede cannot be justified, yet surely, by the
resumption of the main sentence between Nos. 5 and 6, the 6th and 7th
are separated from the first five.
As
we read the rendering of the Authorized Version this certainly seems quite
obvious, but when we read the Greek, translating each participle as we go along
literally
as a participle, this
impression is by no means so strong, in point of fact it disappears. It actually dawns upon the mind of the reader
that there is nothing in the Greek to prevent the conclusion that these last
two participles qualify - not the word - “impossible,”
which is forty-eight words away but - the words “renew
again to repentance” which are actually next door to them.
It
is of course a simple rule of all rational writing that a qualifying clause is
placed as near as possible to that which it qualifies.
Here
surely it is the renewal of these delinquents to repentance, on
the ground that they are crucifying the Son of God afresh and shaming Him,
which is said to be impossible.
Some
little time ago, a few believers were sitting round a table discussing
fundamentals. Suddenly one of the party
- well-beloved and honoured by many of my readers - asked: “Has anybody got a coin on him?” The friend next him promptly produced
half-a-crown, and put it in front of him.
Our brother who had asked for it, with a grave face, but a
characteristic twinkle in his eye, looked at it, picked it up, and quietly put
it into his trouser pocket. “I’ll take good care,” he said, “that you don't give me that half-crown again1”
I
think you see the point: That gift could not be repeated unless the recipient
first returned it to the donor. The man
who gives himself to God cannot do it twice: for what we have once given to God
we cannot take back, thank God. He sees
to that.
Do
you then see that the believer’s position in Christ is unalterable. In the case of the man of whom the Apostle is
speaking his position (like David’s in 2 Sam.
11.) was all right. It was his condition that was all wrong, and for that
contingency - sins committed after conversion (as indeed also for the reward of
services rendered after conversion) there is special provision, Psalms 89: 32, 33, Hebrews 12:
6, 8. God chastises his children when they
misbehave, but He does not disinherit them.
The love that would not let David go after his deliberate infamy will
not let you go, will not let me go.
Hallelujah!
There is no truth, however sacred and precious, that
cannot degenerate into an untruth if harped upon to the neglect of balancing
truths. Even the basic and glorious
truth of sovereign grace can be so misused.
We find no such lack of doctrinal balance in Holy Scripture. Our Lord and all the N.T. writers,
particularly
That
which beareth thorns and briars is rejected
- the same word that is grievously mistranslated “cast-a-way” in 1 Corinthians 9: 27
- and is - accursed? certainly not: but something that so far as any onlooker could tell is awfully like it - “nigh unto cursing.”
No, there is no need to fear that the most outrageous
and scandalizing sins of a believer shall be allowed on that ground to claim,
and take shelter under, privilege. He is
incurring such outward darkness, such wailing and gnashing of teeth as many
have actually mistaken for eternal death.
We shall never understand the tragic bitterness of that cry of
agony: “Would
God I had died for thee, O Absalom, my son, my son,” unless
we recognize David’s perception of the fact that the whole miserable business
of Absalom lay at the door of the man who had given the Lord’s enemies great
occasion to blaspheme.
So
we see in VERSES
7 AND 8 that that is unnecessary which the Apostle
deprecates in verse 1 and declares to be
impossible in verse 6.
Verse 1. Do not go on
laying foundations over and over again.
Verse 4. For it is impossible to do over again that which from
the nature of the case is unrepeatable.
For
those who have once for all been enlightened have tasted of the heavenly gift
have
also been made partakers of the Holy Ghost have also tasted the good word of
God, and powers of the coming age
have
also side-slipped into sin -
to
re-enact the new birth and conversion for these men who are crucifying the Son
of God afresh and are giving his enemies great occasion to blaspheme -
yap This is not only impossible but also unecessary for
they incur a penalty similar to that which befalls an unfruitful garden. If, when its soil has drunk in the frequent
showers, its produce meets the need of its cultivators, God’s blessing is upon
the tillage and the land shares the benefit; and if it produces thorns and
thistles it is Judged worthless: it incurs something very like a curse: the
rubbish makes a bonfire and there’s an end of it (1
Cor. 3: 13).
It
is surprising to find Westcott alluding
to [the Greek …] as “an act of apostasy.”
His
interpretation of … is, however, quite in harmony with that which I have put forward. “The
necessity of progress,” he says, “lies in the
very nature of things. There can be no
repetition of the beginning. The preacher cannot again renew to
repentance ... he must go on to the completion of his work. ... It is indeed
necessary, the Apostle seems to say, that I should add this reserve, if God will, “for ... it is
impossible for man to renew to
… (those who have taken a false
step).
To
argue from the present tenses … and
… that what the Apostle means is that it is impossible to convert men while
they are sinning - in other words that it is impossible to convert them until
after they have reformed, is to invert the obvious order of events. What need is there for conversion after
reformation? It is those who are in
enmity against Him whom God invites to reconciliation.
*
* * *
* * *
144
THE RETURN
OF OUR LORD
AND
WORLD-WIDE EVANGELISM
BY S. M.
ZWEMER, D.D.
IT is only
modern rationalism and unbelief which, after denying Christ’s virgin birth, His
bodily resurrection and ascent into heaven, mock at the promise of His return,
saying, “From the
day that the fathers fell asleep, all things
continue as they were from the beginning of the creation.” Let them
mock! The Christian
Century says in a
remarkable article on the “War and the Second
Coming” (Aug. 18, 1943):- “It is
interesting to note the growth during these past years of the new apocalypticism. This is found mainly in scholarly circles; pre-millennialism is a lay theology. But both share the mood which we find
beginning with Jewish writings twenty-one centuries ago: a sense of
hopelessness as to the achievement of good in history or by human effort, the
belief in the existence of powerful forces of evil and their dominance over
humanity and the course of events, and the conviction that human hope must rest
upon a final, decisive and irresistible act of God.”
Dr. Deismann, the great New Testament scholar, declared that “for the past thirty years the discernment of the
eschatological character of the gospel of Jesus has more and more come to the
front in international Christian theology ... We to-day must lay the strongest possible stress upon the
eschatological character of that gospel which it is the practical business of
the Church to proclaim, namely, that we must daily focus our minds upon
the fact that the Kingdom of God is near, that God with His unconditional sovereignty comes through judgment and
redemption, and that we have to
prepare ourselves inwardly for the Maranatha - the
Lord cometh.” All earnest
Christians of every school of theological thought seem agreed that we face
to-day an eschatological crisis. The day
of the Lord is at hand. We hear the same
note of warning from many voices. Professor
D. R. Davies, of
The Unfinished
Task of the Church
In
view of all this it is not remarkable, therefore, that those who look eagerly
for Christ’s second advent are most eager also to complete the task of
evangelism. “The gospel [of the
kingdom]* must first be preached unto all nations” “for a witness.” The law of
priority always produces a crisis: There is no stronger incentive to immediate
evangelism than the imminence of Christ’s return.
[* Matt.
13: 18, 38, 41, 43, cf. Matt.
18: 3, 4; 25: 31; Mark 3: 11; Luke 4: 43, R.V. etc.]
In
a day when the pillars of western civilization are crumbling, when the
foundations of society seem tottering, and when sword and famine and pestilence
walk abroad, we must preach a message
that is otherworldly, or we have no message
at all. To-day’s evangelism must be,
in the words of Adolf Harnack, “in the midst of time
for eternity by the strength and under the eye of God.” The older generation of evangelists was not
ashamed of a gospel that dealt with [both
millennial and] eternal issues.
They preached a message that bridged death and revealed eternal glory or
eternal woe. Evangelism that
preaches Christ’s resurrection and His return [and
coming ‘Kingdom’]*
goes far beyond social reformation or new-world plans or political blueprints. We can no
longer go to the East to share the social and cultural benefits of the West,
for the whole of so-called Christian culture stands at a period of terrible
crisis, every section of it under God’s judgment. We are compelled by the present situation to “look for new heavens and a
new earth, wherein dwelleth righteousness.”
[* Psalms 2., 8., 78.
& 110. cf. Luke 1: 32; 19: 38; Revelation 3: 21.
cf.
Ephesians 5: 5-6, R.V.]
A Living
Hope for a Despairing World
The
return of Christ is the living hope for a despairing world. It tells of the dawn of an eternal morning
after our night of gloom. As Jesus said
to John on lonely
[* Luke 20: 35; Phil.
3: 11; Heb. 11: 35b. ** Rev. 20: 4-6, 13-15, R.V.]
When
the gospel of the resurrection lays hold of our minds and hearts, we begin to see
the meaning of Barth’s penetrating words:- “Eternity is not the prolongation of time. Eternity is the unknown which in Jesus Christ
has broken into our world.”
According to this conception, eternity is, as it were, the hidden, the
other side of time. Time is empty,
impoverished eternity. Eternity is time
filled full. There comes a year, there
comes an hour when things grow earnest, when some crisis comes. That
means eternity is flooding into time, as a mountain freshet after storm floods
the dry bed of a stream. The fulness of time is the crisis. Christ’s return will be the crisis of all
human history and its final consummation.
“Then
cometh the end.”
The
Strongest Incentive to Missions
This
hope of Christ’s imminent, personal, visible return is the strongest possible
incentive to missions. It sounds the note of urgency. Those who are filled with the hope of His
coming are also on fire for world-wide evangelism. Of this fact the cloud of witnesses is
evidence absolute and convincing. Great church
theologians, great pioneer missionaries, and many ardent evangelists are among
them: Dean Alford, Delitzsch, Auberlen, Bishop Ellicott,
Vanoosterzee,
Bengel, Godet, Bonar, Bickersteth, Pentecost, Whittle, Lord Radstock, Hammond,
Nunhall, Muller, A. T. Pierson, Moody, J. Hudson Taylor, R. E. Speer, and many others.
All of them held the premillennial
view and held it soberly - with their loins girt about and their lights
burning.
There
are different views of the “times and the seasons” which the Father only can reveal in His own time and way. But even our post-millennial brethren do not
deny the second advent. Even the
a-millennial group, who reject dispensationalism and the millennium idea, hold
just as firmly that Christ will return from heaven to judge the world. The greatest danger is not the discordance
between these views of the time of the advent, but rationalistic unbelief which
denies and derides. Christ’s second
coming altogether. The fulness of time
for the coming of our Saviour at
The
Practical Implication of This Belief
Unless
a Christian doctrine has practical effect in our lives, it is a dead
letter. For example, there is no
particular benefit in a mere intellectual belief in the deity of Christ unless
with Thomas we are willing to call Him “my Lord and my
God.” It has occurred to me that there is perhaps
no doctrine which has received such prominence in recent years, both in print
and in discussion, and at the same time so little emphasized in practical life,
as the doctrine of the second coming.
Some
have been very clever at preparing a timetable of prophetical events and
suggesting the hour when we may expect our Lord. A man may know all about the timetable, and
yet miss the train! Some are not living
as if they were anxious to be found ready for that return. Premillennial teaching demands above anything
else otherworldliness, a sense of stewardship, and a supreme sense of the
urgency of our task. There is no other
event in history which will have such absolute, immediate, and startling effect
on all property values as the rending of the sky and the return of our Lord.
Are
all of us ready for His coming and faithful stewards of His blessings? Were men’s hearts ever so expectant of a
climax and a crisis in history as now?
Was the world ever in greater need of a deliverer and judge? Are not the signs of which Jesus spoke in the
Gospels, and which usher in the day of the Lord, on the front pages of our
newspapers? Were the opportunities for evangelism
ever so great as now? Apart from His
coming again is there any hope for this disillusioned, stricken, war-torn
world? An age, which is drinking the
bitterest waters of all historical eras.
In a day when the judgment of God has melted into burning lava and is
pouring through the ruins of man’s proudest achievements, let the prophetic trumpet-call of repentance
pierce the tormented soul of man.
Jesus
came; Jesus is coming again. To accept these two statements, which are the
shortest summary of the New Testament, with all they imply of faith and hope
and glory, would fill us with the joy of the early Christians and their
devotion.
*
* * *
* * *
145
SOME KNOTTY
QUESTIONS
BY W. C. CLARK
AT a meeting of the Advent Testimony and Preparation
Movement held in a certain part of the Island of Jamaica a paper was read to
the assembled Ministers of Religion and Christian workers (prior to a Public
Meeting) the subject being “Selective Rapture and Exclusion from the Kingdom.” When the speaker had finished a very godly
medical doctor, in charge of several churches, came up to him and said, “You made a very good case. I can accept Exclusion from the Kingdom but I am not so sure of Selective Rapture.” Whether the
doctor has since accepted it, the writer does not know - Now if entrance into
the Kingdom is gained only by those
who attain unto the Rapture of the First Fruits (which seems practically
certain) the question of Selective Rapture is doubly serious, but if others,
than the First Fruits, may gain the Kingdom, then, of the two, the question of
Exclusion is the most important. In that
case those believers will only gain entrance after passing through at least
part of the Great Tribulation, but part only - longer or shorter as may be
necessary to ripen the grain - as all believers must appear before the Berna, or Judgment Seat of Christ.
It
is quite conceivable that lukewarm
Christians may be awakened into newness of life by the shock of the Advent, and
being left behind, may begin to run
the race for the Crown. It is
certain that some tribulation saints will reign, as John “saw the souls of
them that were beheaded for the witness of Jesus and for the Word of God and
which had not worshipped the beast,
neither his image, neither
had received his mark upon their foreheads, or
in their hands, and they lived and reigned with Christ a thousand years” (Rev. 20: 4). Whether
these are born during the tribulation, or are some of those left behind at the
first Rapture is not stated; probably the latter, as the Tribulation may not
last more than seven years. But why should any [regenerate] believer run the risk of not ultimately entering
the Kingdom, or, if they do win it, only after having had to endure the sorrows of the tribulation and
being beheaded, when they may gain
it in this life by patiently running the race, and forgetting those things which are behind, reaching forth unto those things which are before, and pressing toward the mark for the prize
of the high calling of God in Christ Jesus and so obtaining the crown and an
abundant entrance?
The
reluctance of many believers to accept these views is principally due to the
fact that they have heard the opposite view since childhood and cannot bring
their minds to think it possible that their [ordained ministers,] parents and godly friends can possibly be mistaken. They
start with minds made up, and will not be persuaded to study the subject
without prejudice and let the Holy Spirit lead. The writer knows this to be true in his own
experience, with regard to Believers’ Baptism.
Brought up to believe in Infant Baptism, when faced with the alternative
at the immersion of his brother, he first made up his mind that Infant Baptism
was scriptural, consulting clergy and reading books on that side of the
question only, to prove he was right; until the Holy Spirit brought it to his
mind that the right thing to do is not
to make up one’s mind and then to try and prove it; but rather to ask oneself honestly and without prejudice which was
right: it took only a few minutes then to accept what he had fought against
with might and main. So it probably is,
in many cases, with regard to the questions of Selective Rapture and Exclusion
from the [Messianic and Millennial] Kingdom.
Beside
the question of prejudice, there are certain key words - especially the word “Servant” - which are persistently wrongly criticized,
because to construe them otherwise would militate against set views. It seems hard to conceive that anyone can
consistently believe that in the parable of Matt. 24: 45-51 any but a [regenerate] believer
is referred to. The Servant is
designated “faithful and wise”
and made “ruler over his Lord’s household.” Is
it likely the Lord would so act in the care of an unbeliever? His being “cut asunder,” if found unfaithful “and appointed his position with the hypocrite” can
only be the loss of the [“inheritance” in
the]* kingdom,
and not eternal loss. The casting the
unprofitable servant, in the parable of the Talents, into outer darkness where
there shall be “weeping
and gnashing of teeth” is, to one
class of expositors conclusive as referring to Gehenna; but why should not weeping and gnashing of
teeth occur in places other than hell [i.e., after their judgment and
resurrection “into the lake of fire” (Rev. 20: 15, R.V.).]?
[* See Gal. 5: 21ff; Eph. 5: 5-6ff. cf. Heb.
12: 16-17ff., R.V.).]
The
term “gnashing of
teeth” is mentioned in quite
another connection in Psalm 37: 12; and the Jewish Council “gnashed with their
teeth” at Stephen - were they then in hell?
The term “outer
darkness” can only mean somewhere
(to us unknown [until
after
the time of our Death: (See Luke 16: 22, 23; Psalm 16: 10. cf. Acts 2: 27,
34; 2 Tim. 2: 18, etc. R.V.), and] outside the bright shining
-------
THE
BELIEVER’S JUDGMENT
Sins
committed before our conversion are done away forever, never to be remembered
again. At the judgment scat of Christ everything
that we have done since conversion will be made manifest, will be open, will be
brought out into the light. “Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire and the fire shall try every man’s work of what sort it
is” (1 Cor.
3: 13). Not one Christian will escape this
judgment. If every one of us took to
heart the gravity and the consequence of that time, the life of the Church
would be revolutionized over night. - The Prophetic Word.
-------
MILLENNIUM
General
Smuts expresses (The
Times, Sep. 30, 1946)
the uneasiness felt by the statesmen of the world at the fruitless effort to
create a human millennium. “The greatest drama of history unfolding before our eyes is
still little understood. After the great
war, people generally expected the dawn of a new world. After the armistice President Wilson was
expected to inaugurate a new era. That
it was to come suddenly, like the coming
of the Kingdom in which the early Christians implicitly believed. I do not see the new spirit or temper in the
world on which we can safely build any assurance of world peace in a more
distant future. The new kingdom has not yet come.
A peaceful world order could only be safely based on a new spirit and
outlook widely spread and actively practised among the nations. Of such an enduring temper for peace there is
no real evidence today.”
-------
Do
not be side-tracked by those who
consider rewards beneath the notice of a Christian: you will find as you
consciously strive after God’s standard, for His approval in that great Day,
that your life will enrich and expand in
blessing towards all. SEEK YE FIRST - THEN BRING OTHERS.
1. Put the Holy Scripture above everything - living it, loving it, mastering it, in that order.
2. Overcome the world, the flesh, and the Devil, and so become “overcomers” and remain so till the Lord return. Remember the startling fact that our Lord
names “overcomers” in every one of His seven Letters TO THE CHURCHES.
3. Aim to reach Paul’s astounding prayer:- “Be filled
unto all the fulness of God.”
4. Ponder the Rapture and the COMING
KINGDOM OF GOD - the arrival of which are certain - with the opportunity of
our highest gone for ever, and all our past vanished to THE JUDGMENT SEAT OF CHRIST.
5. Be careful to
OBEY the responsibility truths, to disregard which will wreck all our
highest achievements.
- D. M.
PANTON
-------
“LET US WATCH THROUGH THE HOURS OF DARKNESS,
LET
US WAIT FOR THE BREAKING OF THE DAY.
LET
US STRIVE FOR THE CROWNS OF THE
AND THE GLORY THAT FADES NOT
AWAY.”
- ROBERT GOVETT
*
* * *
* * *
146
THE RAPTURE
AND THE TRIBULATION
BY G. H. LANG
THERE are two principal views on the Rapture and the
Tribulation: one, that the Parousia will commence prior to the Times of the
End, and that at its inception all believers of the heavenly calling, dead and
living, will be taken to the presence of the Lord in the air; the other, that
the Parousia will occur at the close of the Great Tribulation, until when no
believers will be raised or changed. The
one view says that no believers will go into the End Times, the other that none
then living will escape them. The one
involves that the utmost measure of unfaithfulness or carnality
in a believer puts him in no peril of forfeiting the supreme honour of rapture
or of having to endure the dread End Days: the other view involves that no degree of faithfulness or of holiness
will enable a saint to escape those Days.
As regards this matter, godliness and unfaithfulness seem
immaterial on either view; which raises a doubt of both views.
1. Our Lord Jesus Christ has declared distinctly that
escape is possible. In Luke 21 is a record of instruction given by Him to
four apostles on the
Then
He mentions the disturbances in nature and the fears of mankind that are
grouped under seal 6 in Rev. 6: 12-17, and adds
explicity that “then shall they see the Son of
Man coming in a cloud with power and great glory,” and that when these things begin His disciples may
know that their redemption draweth nigh (ver. 27,
28).
In
concluding this outline of the period of the Beast the Lord then uttered this
exhortation and promise: “But take heed to yourselves, lest
haply your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and
that day come on you suddenly as a snare: for so
shall it come upon all them that dwell on the face of all the earth. But watch ye at every
season, making supplication, that ye may prevail to
escape* all
these things that shall come to pass, and to
stand before the Son of Man.”
[* NOTE: This
is a quotation from Luke 21: 34-36, (Revised Version, 1881). The clause
(in verse 36 of the Authorised Version,
1611), reads: “that ye may be accounted worthy to escape
all these things that shall come to pass.”]
This declares distinctly: (1) That escape is possible from all those things of which Christ
had been speaking, that is, from the whole End-times. (2) That that day of testing will be universal, and inevadable by
any then on the earth, which involves the removal from the earth of any who are
to escape it. (3) That there is a
fearful peril of disciples becoming worldly of heart and so being, enmeshed in
that last period. (4) That hence it
is needful to watch and to pray ceaselessly, that so we may prevail over all
obstacles and dangers and thus escape that era.
This most
important and unequivocal statement by our Lord sets aside the opinion that all Christians will escape irrespective of
their moral state, and also negatives the notion that no escape is
possible. There is a door of escape;
but as with all doors, only those who
are awake will see it, and only those who are in earnest will reach it ere the
storm bursts. In every place in the New Testament the word “escape” has its natural force - [See Greek word …*], to flee
out of a place of trouble and be quite clear thereof.* It never means to endure the trial successfully. In this very discourse of the Lord it is in
contrast with the statement, “He that endureth to the end (of these things) the same shall
be saved (Matt. 24: 13). One
escapes, another endures.
*
It [i.e., The Greek word used here
above*] comes only at Luke 21:
36; Acts 16:
27; 19: 16; Rom. 2: 3; 2 Cor. 11: 33; 1 Thess. 5: 3; Heb. 2: 3; 12: 25. In
comparison with
The
attempt to evade the application of this passage to Christians on the plea that
it refers to “Jewish” disciples of Christ is
baseless: (a) No “Jewish” disciples of Christ are known to the
Scriptures (Gal. 3: 28; Eph. 2: 14-18). (b) The God-fearing remnant of
2. In harmony with this utterance of our Lord is His
further statement to the church at Philadelphia (Rev.
3: 10):- “Because thou didst keep the
word of My patience [patient
endurance],
I also will keep thee from (ek) the hour of trial; that hour
which is to come upon the whole
inhabited earth to try them that dwell upon the earth.” Here also are
declared: (a) The universality, of that hour of trial, so that any escape
from it must involve removal; (b) the promise of being kept from
it; (c)
the intimation that such preservation is the consequence of a certain moral condition: “Because thou didst keep
... I also will keep.” As this is addressed to a church, no question of a “Jewish” application can arise. Nor do known facts or the Scriptures allow of
the supposition that every [regenerate] Christian keeps the word of Christ’s patience (Matt. 24: 12; Rev. 2: 5; Gal. 6: 12; Col. 4: 14 with 2 Tim. 4: 10 concerning Demas); so that this promise
cannot be stretched to mean all [regenerate] believers.
In
The Bible Treasury, 1865, p. 380, there is an instructive note by J. N. Darby (see
also Coll. Writings, vol. 13, Critical 1, 581) on the difference between … (apo) and … (ek). The former regards hostile persons and being delivered from them; the
latter refers to a state and being kept
from getting into it. On Rev. 3: 10 he wrote: “So Rev. 3 the faithful are kept
from getting into this state, preserved from getting into it, or, as we say,
kept out of it. For the words here
answer fully to the English ‘out of’ or ‘from’.” That the thought is not
being kept from being injured in soul by the trials is implied in the
expression “Keep
thee out of that hour”; it is
from the period of time itself that the faithful are to be kept, not merely
from its spiritual perils.
*
* * *
* * *
147
WHY I
BELIEVE CHRIST IS COMING
BY WILLIAM. G. CHANNON.
FOR more than a score of years now the truth of the
Lord’s Return has been with me something more than an article of creed; it has helped my life, and shaped my thinking. It was this particular truth perhaps more
than any other, which induced me to commit my life to
the work of the ministry.
In
my early teens I had that revolutionary experience
which is known by the old-fashioned term of “conversion.” It was by means of a very
unlettered man, who knew more about grace than about grammar, that I became converted. He was
the instrument which God chose to bring me to Himself,
and build me up into the Christian faith.
I
can never forget how one afternoon as I left the train to continue on my
further journey to school, I saw outside an Anglican Church an announcement to
the effect that in that Church certain days would be given to the contemplation
of the truth of the Second Advent. The
names listed on the notice-board were names which in
the past were well-known. So I decided that for a few afternoons, instead of studying
trigonometry, I would go and listen to the addresses that were to be given on
the Second Advent. There I learned that
one day “this
same Jesus” would come again. I grant you there was
a good deal said that was beyond me.
As
I look back over the years I ask myself the question, “What
has this truth of the Second Coming meant to me?” To begin with it
gave me a new sense of awe at the wonder of
redemption’s plan. I had grasped the fact that in our Lord’s redemptive mission there were four great epochs; but I had yet to learn
that these all awaited their consummation.
As to His Incarnation I could worship the
infant Redeemer at
This
truth, further, gave me a better
understanding of the Word of God. I would even go so far as to say that, in many
respects, the truth for which we stand here is a key to the Scriptures. There are large tracts of the Bible which cannot be
understood apart from it. Almost one-third of the word of God is devoted to it in one or
other of its aspects; sixteen of the prophetic books of the Old Testament, part
of the Psalms, a large section of the
four Gospels; some part of almost all the
Epistles, give to this truth a prominent place; whilst the last book in the
Bible, the Book of the Revelation, is
almost entirely given over to events associated with it. It is not too much to say that, in my
experience, this truth made the Bible a new Book to me.
Furthermore,
it gives me a better understanding of the true function of the Church. You
know the popular fallacy, that it is the business of the Church to Christianise
society, to convert the world. What a
hope! If the Church is to be so enlarged as eventually to embrace all nations, then I
submit to you on any showing, she is fighting a losing battle. If I really believed that it was the business
of the Church to convert humanity, I should forthwith quit the ministry. I search the Bible in vain for any commission
to convert the world. We are to
evangelise it, but we are never led to believe that
men everywhere will accept our message; on the contrary, we are assured that
they will reject it; but it is still obligatory on our part to bear witness to
it. This truth taught me that these are
the days when God is calling out a people from the world, a people for Himself, and that when that work is complete, Christ will
return for, and reign with, them. Many a
time that thought has helped me to keep my sanity in the face of great
odds. That is what God is doing.
Then
also this truth gave to me an
added incentive to holiness of life. “Every man that hath this hope in him purifieth
himself, even as he is pure” (1 John 3: 3). Here
was the thought which came to me in the glow of my
early enthusiasm. This truth was to
influence my conduct, I must do nothing, say nothing, go nowhere, which would, in any way, be inconsistent with the thought that at
any time Christ might come. Let me be found in all things doing His will, that I be not ashamed
before Him at His Coming. That, I know,
has been, and I trust, is your experience. If His death affords the means, then His
Coming supplies the inspiration for a holy life. And,
of course, when I use the word “holy” I do not
mean anything squeamish. When I talk
about holiness I mean something very practical, and
very beautiful, too.
Then
I found that this truth gave me a quickened
zeal for service. There are those who say that the Second Advent
cuts the nerve of Evangelism. That is
utter nonsense! I could prove it to be such on many grounds. Some of our greatest and most
successful missionaries have been Second Adventists. When Moody discovered the truth that Christ
would return he affirmed that he put two days’ work
into every one. I know what it did for
me; I was filled with a zeal to make Him known; it
gave me a desire to go out into the open-air and to speak simply, and yet
faithfully, for Him. Did not the same
desire possess the Apostle Paul? “For what is our hope, or
joy, or
crown of rejoicing? Are not even ye in
the presence of our Lord Jesus Christ at
His coming?”
This
truth gave me a keener
appreciation of the Holy Communion service.
To the vast majority who observe this Service it is simply one of
remembrance. But I discovered that the
Communion Table was, in effect, a bridge, and I could never convey in words the
thrill that was mine when next I broke bread and poured out the wine; for it
was not only a service that was retrospect, but one which gave me a glorious
prospect - “Till
He come.” Every time we come to the Lord’s
Table we pass another milestone.
The thought is not only that of remembrance, but hope.
Incidentally, how do those who reject this truth explain the words which they use at the Communion Table, “Till He come”? Thank God in Churches where the pulpit has been silent on this
truth, the Table has always been eloquent.
Furthermore,
this truth gives me the power to
comfort the bereaved. Paul used this truth for the self-same purpose. “Wherefore comfort one another with these words.” This truth is
a healing balm to the heart that has been crushed and broken
by bereavement.
This
truth also gives me the solution
as to the goal of history. It did a great thing for me when it did that. Every
thoughtful person must have a philosophy of history. Surely we all ask
ourselves at times, “What is the meaning, and purpose,
and aim of human existence?” How
often we hear it said, “What is it all going to lead
to? What are we here for? Do men just live and die, and is this process
to go on indefinitely? Is this dismal
process never to be arrested?” Yes, every thoughtful person must have
some view as to the manner in which the chapter will wind up. This Book tells me that man, unaided by God,
has always failed, and that he always will.
It tells me that there will be wars and rumours of wars. I learn from its pages that men’s hearts will
fail them for fear for what is coming on the earth. God knows that is true. Someone said recently that the atomic power
is here to stay. “Yes”, was the retort, “but
are we?” I learn from the Word of
God that human standards of government
will give way to His righteous reign, when “the
kingdoms of this world will become the kingdoms of our Lord and of His Christ.” I do not know
when the Saviour will return, but I know He is coming. I am not confused as to what the issue of it
all will be. Let the world go
down in darkness,
and it surely will, we know that there is coming the dawn of a
new day. We live in a world of delusions. Man
can never fulfil the promises that he makes. We know what is to be the goal
of all human history. It lies in the Return of Christ to reign.
Let
me conclude with this. In my 18th
year I went to a great meeting in the Royal Albert
Hall; the Chairman was Dr. F. B. Meyer,
and Miss Pankhurst was one of the speakers; and the
Rev. Walter Young led the choir. At the close of that meeting
Dr. Meyer asked everyone present to stand.
And after he had repeated the words “Surely I come quickly,” I shall never forget how the cry rang out from that
great multitude gathered there, “Even so, come Lord Jesus.” The years have
sped by since then. Tonight our faces
are towards the sunrise, and we say with renewed intensity:
“Even so, come, Lord Jesus.” And He will.
-------
SECTS
“PERISH Sects! I have
consecrated myself to Christ alone. I
seek no advantage for my church nor for myself but for Thee, O Christ of God,
Whom I love and reverence that I should desire Thy glory in whatever way. Aloof
from all party spirit or strife, I was born, have lived and die, adhering to
Christ alone. O that all who call on the Name of Christ were persuaded to be of the same
mind and to dismiss all trifles and contentions as worldly rubbish altogether
out of place.” COMENIUS, A.D.
1623.
“An extraordinary possibility is opened by this word
of our Lord to
Thy kingdom come! On bended knee,
The passing ages pray;
And faithful souls
have yearn’d to see
On earth
that kingdom’s day:
But the slow watches of the night
Not less to God belong;
And for the everlasting [aionios] right
The silent stars are strong.
*
* * *
* * *
148
THE LAST
FIRST
BY D. M.
PANTON, B.A.
“MANY are called,” our Lord says, “but few chosen”
(Matt. 22:
14): many called, in Divine election; but few chosen for distinguished service and
rich reward. The word ‘called’ seems to make this interpretation certain: the
word ‘church’ - the whole assembly of the saved
- itself means the ‘called out,’ the out-called:
the few ‘chosen,’ therefore, can only be for
reward. Examples in
A
But a
still more solemn word falls from our Lord’s lips, so important that it is
recorded in thee Gospels, and uttered on three separate occasions. This word might be
described as a photograph of the Church as a moving mass of water,
flowing in two parallel currents, but in opposite directions. “Many shall be last that are first; and first that are last” (Matt. 19:
30).
A race-course gives us an exactly corresponding
picture. “Know ye not that they
which run in a race run all, but one receiveth
the prize?” (1 Cor. 9: 24). Runners leading in a race can grow exhausted, or become indifferent, or underestimate the difficulties; while runners far behind can become
suddenly ambitious, or display a greater strength, or run with a swiftness they never showed
before. So
the two currents flow in parallel streams, passing one another backward and
forward.
A Warning
We
behold the first current: “MANY SHALL BE LAST
THAT ARE FIRST.” “First in means,
first in results; first in asking, first in receiving; first in faith, first in
righteousness; first in self-culture, first in self-conquest; first in
well-doing, first in well-being” (J.
E. Harvey). But the Lord’s word is a
tremendous warning; the words of Luther come like a lightning-flash,- “This saying should terrify the
greatest saints.” Not, “Some that are first shall be last,” but many: it
is a common occurrence, and a peril for us all.
“Is it not true that to very many Christians
Paul’s mighty words that paint Christianity as a wrestle, involving falls and
sweat; a fight, involving fence and defence, and blood-drawing to swooning; a
race, involving effort, straint and constraint and
‘hardness,’ are mere theoretical things, mere vehement rhetoric?” (T. Ragg). The preacher, even if he be
a Paul, must realize the peril for himself:-
“I buffet my body, lest by any
means, after that I have preached to others,
I myself should be rejected [for ‘the prize’]” (1
Cor. 9: 27).*
*
One instance is enough. William
Haslam, as great an evangelist as
The Peril
So we
face peril. A lady missionary in Central Asia writes on the danger of deviating
from the narrow, and at times scarcely visible, desert foot-track. “Many have left it and
their bleaching bones witnessed to their folly. If I once left it, confusion
and anxiety, leading to terror, would be my fate. Was this what Christ meant, I wondered, when
He spoke those severe words:- ‘Narrow is the way which leadeth unto life’? If so, then I began to see that the acceptance of a severe rule of life is an integral part of the
absolute freedom which is theirs whom he makes free.” Martin Luther has these very suggestive
words:- “If I profess with the loudest voice and
clearest exposition every portion of the truth of God, except precisely that
little point which the world and the devil are at that moment attacking, I am
not confessing Christ, however boldly I may be professing Christ. Where
the battle rages, there the loyalty of the soldier is proved, and to be steady
on all the battlefield besides, is mere flight and
disgrace if he flinches at that point.” Appallingly significant is the chief occasion
on which our Lord uttered this truth.
Peter had asked:- “We have left all, and
followed thee; what then shall we have?”
“Twelve thrones,” Jesus replied.
But one of the twelve, thus
destined for supreme royalty, was to
become, second only to Antichrist,
the worst [regenerate] character in the history of the world. “And Satan entered
into Judas” (Luke 22: 3).
Recovery
We
now face the golden wonder of our Lord’s word.
“Many
shall be last that are first; and [many] SHALL BE FIRST THAT
ARE LAST.” “Can the bird with the
broken pinion ever soar as high again?”, Yes; and far higher. Sins can be discovered and expelled; the character can be changed, through
yielding to the Holy Spirit; new
truth can be absorbed revolutionizing the conduct; all worldliness can be abandoned, and heaven fill the life: we stand and gaze at a
miracle. On John Newton’s grave at Olney
are these words:-“John Newton, once an infidel and
libertine, a servant of slaves in
An Example
Perhaps
in the Apostle Peter we have the greatest embodiment in all time of the double
truth. One of the original twelve, and
one of the three closest to our Lord throughout His three years’ ministry, he
alone [with
the exception of Judas] of the [twelve] Apostles
became an open and avowed apostate: “He began to curse and to
swear, I know not this man of whom ye speak” (Mark 14: 71). Three times he
publicly denied any knowledge of Christ, though he had himself heard the Lord
say, - “He that
denieth me in the presence of men shall be denied in the presence of the angels of God” (Luke 12: 9). He was one of the very first Who had become incredibly the last. But this sharpens
all the more clearly the second truth. After
bitter weeping he became the preacher at Pentecost, when three thousand souls were converted;
he lived to become one of the authors of the Bible; and his grace was such that
he was not only crucified like his Lord, but choosing to be reversed, head
downwards, in acknowledgment of his fearful sin. His name is already on one of the foundations
of the
Joy
The
crowning motive for our arriving among the first is the joy of Christ. To the servant who doubled his five talents,
and to the servant who doubled his two talents, to each our Lord said:- “Well done, good and faithful
servant; thou hast been faithful over a few
things, I will set thee over many things;
enter thou into the joy
of thy Lord” (Matt. 25: 21). It is
a joy to the heart of Christ when we use our abilities, whether those abilities
are great or small, to the full; and it is a joy to His heart if we arrive
among the first, whether having run well all the way, or else, after terrible
backsliding, have won the race by a
splendid restoration.
Love
So the
summit of all glory is attainable through an absorbing love of Christ, which
seeks His joy and therefore obeys all His commandments. In response to his having denied Him thrice,
three times He asks Peter,- “Lovest thou me?” (John 21: 15); and
He challenges Peter’s reply with the required proof - “Feed my sheep”: fulfil the
task committed to you; and “feed my lambs” -
it may be work in a Sunday School or in a mother’s
home. Peter later wrote two Epistles which have richly fed the whole
*
* * *
* * *
149
REWARD
THROUGH SUFFERING
BY D. M. PANTON
IT is vital to the Gospel that reward and salvation are totally sundered. Reward
is a recompense for service rendered; a prize gained by conduct; a wage paid for labour accomplished. “Do good,” our
Lord says, “and
your reward
shall be great” (Luke 6: 35). “To him that worketh,” says the Apostle, “the reward is not reckoned as of grace, but as of debt” (
Reward as
Motive
But,
after [this] salvation,
reward becomes of immense importance, and an urge to the highest. The assertion not seldom made that it is
wrong for a believer to seek reward is a blank contradiction of our Lord and
the Holy Scriptures. “Take heed,” the Lord Jesus says to His disciples, “that ye do not your
righteousness before men, to be seen of them:
else ye have no reward with your
Father which is in heaven” (Matt. 6: 1). He invokes
reward as a perfectly legitimate motive.
“Love your
enemies, and do them good, and your reward shall be great” (Luke 6: 35). Our
Lord could not have put it more decisively: “Whosoever shall give to drink a cup of cold water only” - a glass of water - “verily I say unto you, he shall in no wise lose his reward” (Matt. 10: 42). Even to unbelievers - He says: “How can ye believe, which receive glory one of another, and the
glory that cometh from the only God ye seek not” (John 5: 44). There is no crown without a cross.
Righteous
Recompense
The
design underneath reward is deep and wonderful.
God grooves the running-tracks to reward deep
down beneath the production of a perfected character: God’s rewards are
deliberately set to produce Christ-like lowliness, a body of unblemished
purity, and hands of strenuous, unremitting labour. “Every one that hath left houses, or brethren, or sisters,
or father, or mother,
or children, or lands
for my name’s sake, SHALL RECEIVE A HUNDREDFOLD” (Matt. 19: 29). Our
eye is on the prize: God’s eye is on the spiritual athlete which running for
the prize creates. So also reward indicates the justice of God. The Servant who has become like
his Lord, and done well like his Lord, shall enter into the joy of his
Lord: “Whatsoever
good thing each one doeth, the same shall he receive again from the Lord” (Eph. 6: 8). God’s rewards are a recompense
for fidelity that are absolutely essential to prove
His justice. “Suffering, in the light of
Reward as
Motive
But,
after salvation, reward becomes of immense importance, and an urge to the
highest. The assertion not seldom made that it is wrong for a believer to seek
reward is a blank contradiction of our Lord and
the Holy Scriptures. “Take heed,” the
Lord Jesus says to His disciples, “that ye do not your righteousness before men, to be seen of
them: else ye have no reward with your Father which is in heaven” (Matt. 6: 1). He invokes reward as a perfectly
legitimate motive. “Love your enemies, and do them good, and your reward
shall be great” (Luke 6: 35). Our
Lord could not have put it more decisively:- “Whosoever shall give to drink a
cup of cold water only” - a glass of water - “verily I
say unto you, he shall in no wise
lose his reward” (Matt. 10: 42). Even
to unbelievers - He says - “How can ye believe, which receive glory one of another, and the glory that cometh from the only God ye
seek not?” (John 5: 44). There is no crown without a cross.
Righteous
Recompense
The
design underneath reward is deep and wonderful.
God grooves the running-tracks to reward deep
down beneath the production of a perfected character: God’s rewards are
deliberately set to produce Christ-like lowliness, a body of um-blemished
purity, and hands of strenuous, unremitting labour. “Every one that hath left houses, or brethren, or sisters, or
father, or mother, or children, or lands for my name’s sake,
SHALL RECEIVE A
HUNDREDFOLD” (Matt. 19: 29). Our eye is on the prize: God’s eye is on the spiritual athlete which
running for the prize creates.
So also reward
indicates the justice of God. The
Servant who has become like his Lord, and done well like his Lord, shall enter into the joy of his
Lord: “Whatsoever
good thing each one doeth, the same shall he
receive again from the Lord”
(Eph. 6: 8). God’s rewards are a recompense for fidelity that are
absolutely essential to prove His justice. “Suffering, in the
light of
Suffering
Now
we reach one of the most exquisite expressions of this truth. “Our light affliction, which is
for the moment, worketh for us more and more
exceedingly* an eternal weight of glory” (2 Cor. 4: 17,
R.V.) It is expressed elsewhere:- “I reckon that the sufferings of this present time are not to
be compared” - the two are
incomparable - “with
the glory that shall be revealed to us-ward” (Rom. 8: 18). The affliction - weariness, sorrow, sickness,
bereavement, death: the glory - the Throne surrounded with myriads of angels;
innumerable witnesses watching the winning of the race; a body perfect, a
crown, a throne awaiting the old physical wreck.
* “Literally, in excess unto excess” (the Pulpit Commentary).
Transient
Suffering
So our
present situation is first summed up. “Our light affliction, which is but for a moment.” Paul
records the unique record of his own suffering, which serves as an admirable
test of the truth of the statement. “Of the Jews five times
received I forty stripes save one. Thrice
was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often,
in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in
perils in the wilderness, in perils in the sea, in perils among false brethren; in labour and travail,
in watchings often, in hunger and thirst, in fastings often,
in cold and nakedness” (2 Cor. 11: 24).* Is that light affliction? One opposite
verse reduces us to utter silence:- “Their part shall be in the lake that burneth with fire and
brimstone” (Rev. 21: 8). Is it but for a moment? Put against it - suffering for a few decades
- “the smoke of their torment goeth up for
ever and ever” (Rev. 14: 11). As we look
back from the unending ages of eternity, our few decades here will be no more
than a moment.
* Obviously the
chief affliction rewarded is suffering for Christ, but naturally
our affliction covers all the believer’s suffering. “He
scourgeth every son whom he receiveth” (Heb. 12:
6).
Effective
Suffering
But we now face one of the most amazing revelations ever
made. Our affliction “WORKETH FOR US”
- is actually creating - “MORE AND MORE
EXCEEDINGLY” - in ever growing
expansion - “AN ETERNAL WEIGHT OF GLORY” - our glory is created, ever
increasingly, by our suffering. Thus far more is stated than the mere fact that glory will follow
suffering: it is the suffering which creates a loftier throne, a richer crown,
a nobler heritage. In a complex machine we see a wheel revolving in an opposite direction to
the working of the machine; but it is revolving other wheels which are driving
the whole work forward. Could comfort go
further? The fingers of sorrow are
actually weaving the tapestry of glory: the deeper the sorrow, the heavier the
glory. “If ye
are reproached for the name of Christ, blessed
are ye; because the Spirit of glory and the Spirit of God resteth
upon you” (1 Pet. 4: 14).
Our Gaze
But a
vital condition closes the revelation. Suffering creates. reward
“while we look not at the things which are seen but at the things which are
not seen.” In the prayer of a Saint of the middle ages,
- “O God, fix my eyeballs on eternity!”
Centuries ago ships were afraid to go out of sight of
the land, for they were guided by the hills and the mountains; but when the
compass was discovered, they could go over the whole world and through the
densest darkness. “The things which are not seen” are the compass of our redeemed lives. “The word here
translated ‘look at’, is in other places rendered, ‘take heed’, consider, ‘mark’, observe attentively’,
and signifies serious fixed, repeated consideration: it signifies also to ‘aim at’, or ‘pursue’”
(J. Orton). Of all the persons in
the Old Testament our Lord tells us to remember only one:- “Remember
The
It
is beautiful to remember how a pearl is made. Dr. A. B. Simpson puts it thus:- “The pearl is made in the bosom
of the oyster down in the
Salvation
An
American worker, a Mrs. Barney, tells how sorrow and affliction brought a soul
to Christ. A man in
They
brought her in, and for a moment a great pallor fell
upon his face; then he broke out into violent sobbing. The little girl, touched
with compassion came to him, and laying her hand on his, she said, “O poor man,
I’m so sorry for you, and Jesus is so sorry for you, too.” He took the little hand and asked, “Is her name Mamie?” “Yes,”
was the reply.
“Oh,” he said, “I
had a little girl like her, and she died
fifteen years ago. Her name was Mamie, too.
Since she died, I have cursed the world, and God, and life, and
everything. But when I saw your little
girl, I thought of my little Mamie.”
Then Mrs. Barney turned to him and said, “Would
you not like to see your little Mamie again?” “I would give a
thousand lives and a thousand fortunes to see her for one moment.”
Then
she told of the love of Jesus, of the home above, and of the mercy that was so
full and free. The great tears came, and
the fountains of the deep were broken up.
They knelt to pray, and little Mamie prayed a prayer that brought him
through. A day or two later he went to a
meeting. He stood on his trembling limbs
and said, “Boys, you know how they turn the water in
the sluices in the gold mines; and as it runs down the sluices, the water
washes the dirt away and leaves the gold?
That is what the blood of Jesus did for me. It washed almost everything away, but it left
enough to see my Mamie and the Man that died for me; and now I am going to her
and to Him because His precious blood washed me from all my sin.”
*
* * *
* * *
150
THE SERMON
ON THE MOUNT
BY ROBERT GOVETT. M. A.
MATTHEW
5: 20.
WHAT is meant by “the kingdom of heaven?”
1. Certainly it does not mean, the church. For the party supposed is a teacher of the
Law and its ceremonies. Now Paul bids disciples to beware of the teachers of
the Law.
2. No!
Jesus is speaking throughout of one time; of the day of recompense to each according
to his works; and therefore of the millennial kingdom. This is proved also,
by the close of the next verse: where the offence there stated will shut out
from ‘entering the kingdom.’ This phrase is always used
of the time of reward. Compare Matt. 25: 21; Heb. 4: 3-11; Acts 14: 22; Luke 24: 26.
“But whosoever shall do
and teach them, the same shall be called
great in the kingdom of heaven.” “Doing,” in our Lord’s words, is set first, as being
the chief point. “Teaching” comes afterwards. The voice of deeds is the strongest. Thus, also, we learn what our Lord means by
“destroying,” and its contrary, “building up.” Destroying is
effected by breaking the law, and then maintaining the breach by hostile
words and teaching. “Building up” is effected by contrary deeds.
Our Lord, as His people’s surety, so fulfilled the law
and prophets. He did as they commanded: He taught others to do, as they required. Witness His words to the healed leper, His
miracle enabling Peter to pay the tribute-money; with other
cases of like kind.
The
Saviour teaches, in the above words, that great lesson which occurs so often:- the differences of degrees in the kingdom of glory. And those degrees
will not be arbitrarily assigned, but on a fixed, well-known principle, - “According as his work shall
be.” Thus Jesus has shewn
His value for the Law. The offender
against its least claim shall be a loser in that new dispensation of reward
which He came to proclaim. He Himself,
as the chief Doer and Teacher, shall be first and chief in the [coming] kingdom.
‘Ought we then to keep the Law and its ceremonies? Shall we be subject to loss, if we do not?’ No, we “are not under law, but under
grace” (Rom.
6: 14, 15). This
question was once tried, and decided in our favour (Acts 15).
These words of the Saviour applied to men of the Law, up to the date of
Christ’s resurrection. After that, Peter
is taught, that the distinction of meats is done away; and Paul assures us,
that for a Gentile to receive circumcision, is to put himself away from Christ,
and to lose his part in the millennial glory (Gal.
4: 5).
20. “For I say unto you, that
except your righteousness shall
exceed (that of) the Scribes and Pharisees,
ye shall in no case enter into the kingdom of heaven.”
A very solemn word! Let us pray to
understand it aright. This verse refers,
in its opening word “For,” to the last clause of
ver. 17. ‘I came to fill up the deficiencies of the law and the
prophets.’ ‘For I tell you,’
etc. The two references to the two parts
of Jesus’ assertion are marked by the words, “For I say unto you.” “For I say unto you,
Till heaven and earth pass, no jot,”
etc., ver. 18. “I came not to destroy,
I came to fulfil: for I
say unto
you, that except
your righteousness,”
etc., ver. 20.
“I say unto you.” This marks the greatness of the speaker. He tells us secrets which
had else been hid till the judgment day.
How these offences would affect men then, could
not else be known: or on what it is that the continuance of heaven and earth is
suspended. All rests on His
assertion. Faith clasps it.
1.
What is ‘our righteousness,’
we ask? 2. What that of the Scribes? How must it exceed theirs, that we may enter
millennial joy? Righteousness is
conformity to law. It is a doing, with intention
of heart, what the law requires. Our
righteousness is either - (1) imputed, received by faith; or (2) practical, the acted holiness of a sanctified
life. It is either another’s, or our
own. (1) Imputed righteousness is not in question here. Jesus is not calling
unbelievers [i.e. the unregenerate] to faith, but [regenerate] believers to
action. Imputed righteousness must
already be possessed, ere we are disciples: and it is ‘disciples’ [Matt
5: 1b, 2] that Jesus is
addressing.
This
threatening of our Lord is the immediate consequence of the elevation of the
standard. Just so was it, when the
government of our country introduced new weights and measures. The old were thrown out;
there were penalties annexed to using them.
‘Except your bushel exceed the old standard,
your goods are liable to be seized.’
So an inspector might say, ‘I am come to enlarge the standard of the bushel, and as a
consequence, let me tell you, that any selling by the old bushel will be liable
to a fine.’ ’Twas no hostile authority
that set up the new bushel, and set aside the old. ’Twas the
imperial decree of the realm, the decision of the constitution of
(2) Jesus then is speaking of our obedience or practical righteousness.
Disciples’ righteousness then differs - [i.e., our Saviour and Lord expects His disciples’
righteousness to be different] -
from that of the Scribes and
Pharisees, in its standard; by owning Jesus as the Great
Lawgiver, and His word as our rule. It has a special reference to the Saviour’s declaration, that He came to elevate the level of the moral
commands. Justice was Moses’ demand -
Mercy is Christ’s.
We
must then, in order to enter the millennial kingdom, admit
the superior tone of the commands of the Sermon on the Mount. This comes first, as the doctrinal basis
of our obedience. We shall
not in our conduct obey, what we do not in understanding and heart
admit.
(2) We must next obey, or carry out in our lives the new
commands. This is the practical superstructure. Thus will our righteousness exceed that of
the Scribes.
1.
For the Scribes denied the new standard, and admitted only the authority of
Moses. They refused the word of
Jesus. They would not allow others to
own it, if they could help it. They
distinguished themselves as “Moses’ disciples” (John 9: 26-29). This
was the doctrinal basis of their righteousness:-
“God spake to Moses”: the commands of the law
are to be observed.
2.
They sought, some of them sincerely, no doubt, to keep
the law. The Law was their standard: it
they aimed to keep. The teaching of the
Scribes was their instruction in righteousness.
If they had arrived at perfection, it had been perfection of
justice. Denying the new standard, of
course, they refused to act it out. Thus
both their creed and their practice would exclude them from the [coming millennial] kingdom.
But the
Saviour warns disciples, that their righteousness must exceed this
righteousness. It must exceed the old
righteousness in these two great points.
We
shall not exceed the Scribes’ and Pharisees’
righteousness, except we take a higher standard than theirs. Such as the height
of our target is, such will be our aim. … His (1)
standard, and (2) his practice, must both
be above those of the Scribes. If we own
no higher standard than the Decalogue, our practice will not exceed that of
some of the Scribes and Pharisees.
THE END