DISCIPLINED BY GRACE
John F. Strombeck
Is a Gradate of Northwestern
University in 1911
PREFACE
In this carefully crafted and
logically developed series of studies, J. F. Strombeck explores every facet of
the doctrine of grace. He says: "Grace then in teaching believers to look
for the appearing of the great God and Savior, Jesus Christ, points to the fact
that they are His children; that the Lord Jesus Christ shall return and receive
them unto Himself, and that all shall be conformed to His image Furthermore,
grace teaches that these things may now be known. These certain facts become
the unanswerable arguments for an untroubled heart and a pure life abounding in
labor in the Lord."
"One feature in the doctrine of
grace which has been so greatly neglected is the life which is to be lived unto
God after one is saved by grace. ... Disciplined by Grace covers this ground
and meets this need in a wonderful way. It should be read by every Christian. I
commend it most heartily." --Dr. Lewis Sperry Chafer
Chapter
1
Grace
Teaching Us
"For the grace of God that
bringeth salvation hath appeared to all men, teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and godly,
in this present world: Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ" (Titus 2:11-13).
These three verses contain one of
the neglected truths of the Bible. Probably no other passage in all of God's
Word so completely summarizes the subject of Christian conduct. It does seem
strange that this truth should be so neglected in a day when emphasis is placed
on "practical Christianity" rather than doctrine. Unfortunately much
so called practical Christianity is not the kind spoken of in these verses.
Three aspects of conduct are here
mentioned. First. True Christian living denies ungodliness and worldly lusts.
All things done apart from God, and the desire for the pleasures of this world
as such, are thereby excluded. Second. Life should be lived godly, soberly and
righteously in the present world. Third. The whole life should be lived in view
of and with an expectation of the glorious appearing of Jesus Christ. Any
"practical Christianity" that does not comprise these three
conditions is not true Christian conduct. Present emphasis on "practical
Christianity" seems to completely lack even mention of these three things
as essential to Christian conduct. These three aspects of true conduct are
considered more fully in later chapters.
Great as is the lack of emphasis
upon that which constitutes true Christian conduct, there is even greater lack
of emphasis upon that which teaches a believer how to live the true Christian
life. The truth that the grace of God, the very same grace which brings
salvation, also teaches those who are saved how to live pleasing unto God,
seems to have been entirely overlooked by many. One who says, "I believe
in grace, but I do not think it should be emphasized too much because that
leads to careless living" has failed to understand God's work of grace on
behalf of all He by grace has saved from wrath.
Even among those who accept grace as
the only means of salvation, exclusive of any works or merit on the part of
man, there isregrettable neglect of emphasis on the fact that the spiritual
lifecan be sustained, developed, and brought to perfection only by the
operation of the same grace. Growth in spiritual life comes only bythe grace of
God. Peter admonished, "Grow in grace" (Second Peter 3:18).
There is great need for a fuller
presentation of grace; not only ofthe truth that salvation from condemnation is
entirely of grace, but even more of the truth that the very same grace which
brings salvation also teaches the saved how to live "godly in this present
world."
In the above passage, this teaching
work of grace is emphasized. In the original text the meaning is: "to
train up a child, to chasten, to instruct, to teach." The same word in
Hebrews 12:6, 7 and 10 is translated by some form of the word chasten. Thus
when grace teaches, it does more than impart knowledge as an instructor. It
teaches in the sense that wise parents train and discipline children. This must
first of all be in love, and not by threatening. It is done by pointing out
that which is good and helpful and warning against that which is wrong and
destructive. It may mean withholding things that are greatly desired; but it also
means giving encouragement, both by word and by actual help, in difficult times
and in failures. Moreover, it includes chastening when necessary and this, as
in Hebrews 12:6, may partake of the nature of scourging. But it never means
forsaking the child.
All impartation of spiritual truth,
all instruction, all reproof, all admonition, all exhortation, and all
chastening are elements of the discipline by grace.
There is a false idea, a prevalent
one, that God's law teaches men how to live godly lives. Does not the law set
forth high standards of moral living that man may know how to live pleasing
unto God? Not only unsaved men hold this view; but a vast majority of
believers, in a greater or less degree, consent to it. This view is not in
harmony with the passage under consideration.
Certainly, unsaved men are not
taught righteousness by the law. If that were the purpose of the law, then it
would have been one of the most colossal failures of all of God's economy, for
it is said that by the law every mouth is stopped and all the world is guilty
before God (Romans 3:19). Not one man has learned godliness by the precepts of
the law.
But was not the Mosaic Law given to
God's people, Israel, to teach them the conduct He required of them? Truly, but
in giving the law, God also with it provided sacrifices as a ground for
extending mercy when they broke the law. This proves that God knew that the law
could not so teach righteousness as to produce godly living.
Two errors had crept into the
Galatians church. The one of these was that the justified believer is made
perfect by keeping the law. Had this contention been true, it might rightly be
said that the law is the teacher of godliness, but Paul in contending against
this error wrote, "Wherefore the law was our schoolmaster to bring us unto
Christ, that we might be justified by faith. But after that faith is come, we
are no longer under a schoolmaster" (Galatians 3:24, 25). Notice, the law
was our schoolmaster to bring us unto Christ. In other words, it is by the law
and the failure to fulfill its demands that man is brought to Christ, who is
the source of grace. When that has been done there is no further need for the
law as a schoolmaster.
Another statement definitely affirms
that the law is not a teacher of godliness. It is, "For sin shall not have
dominion over you: for ye are not under the law, but under grace" (Romans
6:14). By inference, he who is under the law is dominated or ruled by sin. From
this it is clear that while God in the law sets forth standards of life for
man, the law was not expected to produce righteousness in the lives of men. The
reason is that the law merely tells men what they must do. Then it is left to
man, entirely in his own strength, to do that which the law demands. Because of
man's sinful nature this is impossible. That is why the law cannot be a means
of producing godliness in man. This is confirmed by the words, "For what
the law could not do, in that it was weak through the flesh" (Romans 8:3).
It is therefore fundamental to
recognize that all teaching of righteous living, to be effective, must not be
grounded in law, butin grace. Any appeal for godliness, not related to grace is
based on a false premise.
To reject the law as a teacher is
not to say that there are no standards set for Christian conduct. Grace also
sets standards but these are on a much higher plane. Those of the law are on a
high human plane; those of grace on a divine plane. Furthermore, grace supplies
that which is needed to live according to these ideals. Of the Holy Spirit, who
is a gift of God's grace, Jesus said, "He will guide you into all
truth" (John 16:13). He is not merely a sign post that points to high
ideals. He is a divine Person dwelling in the believer to guide into "all truth."
This is something entirely unknown to the law.
Jesus said, "I am come that
they might have life, and that they might have it more abundantly" (John
10:10). He came "full of grace and truth" (John 1:14). The grace
which came by Him gives spiritual life; also, by teaching, it makes that life
more abundant.
Paul wrote to the Philippians,
"I thank my God upon every remembrance of you. ... Being confident of this
very thing, that he which hath begun a good work in you will perform it until
the day of Jesus Christ" (Philippians 1:3, 6). The beginning of the work
was saved by grace, the performance of it is disciplined by grace. God never
saves a person and then leaves him to himself to finish the good work. He
Himself perfects that which He has begun. Grace is just as important, it is
just as much needed, and is equally provided for both.
How wonderful it is, to know that
the same grace, the same loving kindness of God, which sent His Son to the
Cross and brought salvation, also disciplines and perfects that life which is
born of God!
One more word, in the passage under
consideration, requires attention. It is the little word us. Grace teaches us,
not all men. Salvation bringing grace appears to all men, but only those who
receive Him by whom grace came are taught thereby. The discipline of grace is
not for the unsaved. They are "dead in trespasses and sins"
(Ephesians 2:1), and cannot be taught how to live until they have been
spiritually born.
Chapter
2
Grace
Defined and Explained
There is much misunderstanding of
grace. Few indeed seem to have grasped its true and full meaning. Grace never
means a license to sin, as some seem to think. In fact, it is grace that
prevents a believer from sinning. Because of this lack of understanding of
grace, it is necessary to consider the true meaning thereof.
Grace, like truth, life, and light,
is so great a term that it defies an all inclusive definition. The following is
suggested as being helpful. Grace is the unmerited, abounding provision of the
unrestrained operation of God's infinite love, through Jesus Christ; on behalf
of man, especially those who depend upon Him.
The providence of God is His
provision for the sustenance of the natural creation. Rain, sunshine, and the
elements in the earth are part of His providence for plant life. Food for
animals and all other things needed to sustain their lives are the gift of His
providence. So also are food, clothing, shelter, and everything needed for the
well being of man's natural life. All these are provisions by the Creator for
the benefit of the created. God's providence for His creation, though partially
withheld and limited by the curse because of sin, has never failed.
Grace is a similar great and
abounding provision of God, but instead of being for the physical creation it
is essentially for the spiritual realm. It is a provision of God to restore all
that was lost spiritually because man sinned, and makes possible and sustains a
new creation on a far higher plane than any other creation. Truly, grace is a
great provision of God. It is summed up in these words: "He that spared
not his own Son, but delivered him up for us all, how shall he not with him
also freely give us all things?" (Romans 8:32).
Grace is the operation of God's
love. "For God so loved the world, that he gave his only begotten
Son" (John 3:16). This giving of the Son in death for every man is said to
be by the grace of God (Hebrews 2:9). Those who received grace upon grace out
of His fulness (John 1:16), are the same whom Jesus loved unto the end (John
13:1). To those who are chosen to be before Him in love (Ephesians 1:4), God
will in the ages to come show the exceeding riches of His grace (Ephesians
2:7). In each of these, God's love is expressed by His grace. Grace is God's
love in action.
God's love is infinite. "God is
love" (First John 4:16). As God is infinite so are His attributes.
Therefore, that love which He is must be infinite. Again, God's love is infinite
because the measure of it, His only begotten Son, is infinite. Thus the grace
of God, flowing from infinite love, is inexhaustible. It can never fail.
Grace is unmerited. Man can
contribute nothing to that which God does in grace, nor do anything to merit
it. "And if by grace, then is it no more of works: otherwise grace is no
more grace" (Romans 11:6). "Now to him that worketh is the reward not
reckoned of grace, but of debt" (Romans 4:4). Therefore works, as a means
of obtaining God's favor and grace, are completely excluded. God's grace always
acts first on behalf of man, before man can act on behalf of God.
But grace is more than unmerited
favor. It is favor toward those who deserve the very opposite. "But God
commendeth his love toward us, in that, while we were yet sinners, Christ died
for us" (Romans 5:8). "When we were enemies, we were reconciled to
God by the death of his Son" (Romans 5:10). By the grace of God Jesus died
for sinners--for His enemies. Sin, therefore, does not, in fact cannot, limit
the grace of God. "But where sin abounded, grace did much more
abound" (Romans 5:20). In fact, sin made the manifestation of grace
possible.
Grace is the unrestrained operation
of love. While it is true that sin cannot limit God's infinite love, there is
something, which also is infinite, that completely restrained it. This
restraining force was the infinite justice of God, which demands that sin must
be punished according to His holy law. Because of this, God was not free to do
for the sinner all that His love desired. In order that love might operate
freely and without restraint, something first had to be done to satisfy every
demand of God's justice.
If God's justice were to be
satisfied by the sinner, he must lose his life, for the law demands that the
sinner must die. "The wages of sin is death" (Romans 6:23). But if
the sinner be put to death, no opportunity remains for love to operate in his
behalf. It is clear then, that if God's justice was to be satisfied, and love
left free to operate, God Himself had to supply that which was needed. That is
exactly what happened in the cross. God's love found a way to satisfy His own
justice and thereby set love free to operate without restraint. "Herein is
love, not that we loved God, but that he loved us, and sent his Son to be the
propitiation for our sins" (First John 4:10). "And he is the
propitiation [that which satisfies divine justice] for our sins: and not for
ours only, but also for the sins of the whole world" (First John 2:2).
Apart from the death of Christ, God
cannot deal with fallen man on any other basis than law and justice. But when
Christ died, the restraint upon God's love was removed and love set free to
act. This removal of the restraint upon love is essential to grace. What a price,
in suffering and shame, the Son of God paid, that God's love might be free to
operate in grace!
Grace, then, is more than love; it
is love operating righteously in view of the fact that the penalty for sin has
been paid. Something was done for God on the cross. He became free to fully
exercise His love, without compromising His justice.
Grace, therefore, is not the mere
expression of pity or compassion on the part of God. It is not the setting
aside of justice and passing over sins which should be punished. It is not a
forbearance with sin. It is, let it be repeated, a forgiveness of sin because
the full penalty has been paid by Another. This is basic to grace, and that
upon which grace in its every aspect rests. Apart from the propitiatory death
of Christ, there can be no grace of God toward men.
Love, then, did not disregard the
law; it satisfied its every demand and fulfilled and established it, and then
made possible a new way for God to deal with those who, by faith in His
provision, have established the law. This new way is unrestrained love. It is
grace. Believers are not under law because the penalty, which is the essence
thereof, has been paid. They are under grace, an entirely new and different
method by which God deals with man.
When God's justice has been
satisfied once and for all, grace becomes sovereign and reigns unto eternal
life.
Grace is on behalf of man,
especially all who believe. Grace is the operation of God's love on behalf of
man. Nothing in the Bible declares that God's grace operates on behalf of
either the fallen or the unfallen angels. Grace seems to be reserved for man
alone. There are two aspects to grace as it benefits every man. It was by the
grace of God that Jesus tasted death for every man, in order that God's justice
might be satisfied. So also, "The grace of God that bringeth salvation
hath appeared to all men" (Titus 2:11). Apart from these and the fact
that, during this age of grace, God withholds judgment upon the unsaved, His
grace is only for believers in Jesus Christ. One of the basic acts of God's
grace is to justify the sinner. As this is conditioned upon faith in Jesus
(Romans 3:26), it follows that God's grace operates, with the above exceptions,
only on behalf of those who believe.
There is another statement which
declares that faith is a condition for the operation of grace. "It is of
faith, that it might be by grace" (Romans 4:16). Faith in Jesus Christ,
then, is the condition for the grace of God to operate on man's behalf.
Grace is through Jesus Christ. Grace
comes only through Jesus Christ. Apart from Him there is no grace. "And of
his fulness have all we received, and grace for grace. For the law was given by
Moses, but grace and truth came by Jesus Christ" (John 1:16, 17). All
things that are said to be of grace are also said to be, in Christ, by Him, or
through Him. All spiritual blessings in the heavenlies are in Christ (Ephesians
1:3). In Him is redemption through his blood, the forgiveness of sins according
to the riches of His grace (Ephesians 1:7). He who believes is "justified
freely by his grace through the redemption that is in Christ Jesus"
(Romans 3:24). Because of its inclusiveness in this connection, Romans 8:32
might well be quoted again: "He that spared not his own Son, but delivered
him up for us all, how shall he not with him also freely give us all
things?" He who by faith receives the Son, receives with Him the gifts of
grace.
Grace, then, is God's provision to
bring into being, sustain, and perfect His new creation in Christ Jesus. It is
the operation of His infinite love on behalf of such as are worthy of
everlasting punishment. This outpouring of God's infinite love is possible only
because Jesus Christ, by His death, fully satisfied all the demands of God's
justice. As grace came by Jesus Christ, only those who receive Him are under
grace.
Chapter
3
Grace
Upon Grace
It is not only important to know the
meaning of grace; it is equally necessary to realize the extent to which grace
enters into the believer's life. This is essential as a background for
understanding the discipline of grace.
Many think of grace merely as the
means whereby God forgives sin; and fail to recognize that grace is God's way
of dealing with one who receives Christ, not only during the earthly existence,
but also throughout eternity. Great harm has come from this limited conception
of grace and the lack of teaching the fulness thereof. The present low level of
Christian conduct is largely due to incomplete teaching of grace. All
misconceptions on the part of many, that an over-emphasis on grace is a license
to sin, would quickly be removed if grace were preached and understood in its
fulness. "Grace and truth came by Jesus Christ" (John 1:17). Truth is
inseparably related to grace. It is the result of grace because grace is that
which Godndoes and this must be truth. Only as grace enters into every phase of
the believer's life, can there be truth in that life. "And of his fulness
have all we received, and grace for [upon] grace" (John 1:16). It is grace
upon grace that removes fear and gives assurance, stability and direction to
the earthly life. It has already been pointed out that it was by the grace of
God that Jesus tasted death for every man, and that the grace of God that
brings salvation, has appeared to all men. Because of this operation of grace,
it is possible for every man to be saved, but only those who believe are saved.
Salvation is by grace but through faith. "For by grace are ye saved through
faith; and that not of yourselves: it is the gift of God" (Ephesians 2:8).
As there are three aspects to
salvation: from the penalty of sin, from the power of sin, and from the
presence of sin; so there are also three aspects to grace. Grace gives a
standing before God, grace provides for the daily life on earth, and there
shall be an exceedingly great demonstration of grace in the ages to come.
By grace a standing before God. The
first work of grace provides a standing before God. This is fully accomplished
the moment a sinner believes on Jesus Christ as the One who satisfied, on his
behalf, the demands of God's justice. The following are but some of the things
that constitute the believer's standing and are accomplished by His grace. It
is said that in Christ "we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace" (Ephesians
1:7). All who believe are "justified freely by his grace through the
redemption that is in Christ Jesus" (Romans 3:24). Through disobedience
and rebellion, in the Garden of Eden, the human race became enemies of God.
Reconciliation has been made through the death of Jesus Christ, which He tasted
by the grace of God. "And you, that were sometime alienated and enemies in
your mind by wicked works, yet now hath he reconciled in the body of his flesh
through death" (Colossians 1:21, 22). These and all other things that
constitute the believer's standing, are directly or indirectly said to be by
grace. The standing by grace is more fully considered in a later chapter.
Grace for the daily life. God's Word
has much to say about the grace of God as it contributes to the earthly life of
a believer. Every believer stands in grace and has access thereto by faith
(Romans 5:2). This alone is assurance that God is ready to act in grace in
every circumstance of life.
What Paul said concerning himself
should be the realization of every believer. "But by the grace of God I am
what I am: and his grace which was bestowed upon me was not in vain; but I
laboured more abundantly than they all: yet not I, but the grace of God which
was with me" (First Corinthians 15:10). According to this, all that a
believer is and every labor of love by him, is a result of the grace of
God.Apart from His grace, nothing can be accomplished for God.
In reply to Paul's threefold prayer
to be relieved from a "thorn in the flesh," God said, "My grace
is sufficient for thee: for my strength is made perfect in weakness"
(Second Corinthians 12:9). Here God's grace sustained Paul at a time of great
affliction. In this is seen the sufficiency of grace for all times and under
all circumstances.
The grace of God delivers believers
from the power of sin. "For sin shall not have dominion over you: for ye
are not under the law, but under grace" (Romans 6:14). It is only grace,
God's infinite provision in love, that can break the power of cancelled sin,
and set the believer free. How different this from the charge (which has its
source in human reasoning) that an over-emphasis on grace might cause
Christians to become careless! There is not too much grace teaching; but rather
not enough.
Again, it is through grace that a
believer becomes spiritually strong. Paul wrote to Timothy, "Thou
therefore, my son, be strong in the grace that is in Christ Jesus" (Second
Timothy 2:1). Thereby he would be able to endure hardness as a good soldier of
Jesus Christ and so strive as to be crowned. Without grace it is impossible to
win in the spiritual conflicts of life.
Closely related to the admonition to
be strong in grace is another, "Be not carried about with divers and
strange doctrines. For it is a good thing that the heart be established with
grace" (Hebrews 13:9). The alternative to a heart "established with
grace" is a restless and fearful heart. That is the experience of vast
numbers of believers who do not understand the abounding grace of God. Surely a
believer's striving in his own power, with the accompanying failures, and the
fears of possibly being lost, do not establish the heart. That causes
uncertainty, distress, and fainting. But when it is seen that God's work of
grace cannot fail, because it is of Him, and that back of His purpose is all
His infinite power and grace, the heart does find rest and becomes established.
When the heart has been established
by grace there is grace by which to serve God acceptably. "Wherefore we
receiving a kingdom which cannot be moved, let us have grace, whereby we may
serve God acceptably with reverence and godly fear" (Hebrews 12:28).
"And God is able to make all grace abound toward you; that ye, always
having all sufficiency in all things, may abound to every good work"
(Second Corinthians 9:8).
One service for God is specially
mentioned as being of grace. Paul, in writing to the Corinthian Christians,
referred to the liberal contribution by the churches of Macedonia as the grace
of God bestowed upon them. By this grace of God, though "in a great trial
of affliction the abundance of their joy and their deep poverty abounded unto
the riches of their liberality" (Second Corinthians 8:2).
Paul spoke of his own preaching as
being by the grace of God. He said, "Unto me, who am less than the least
of all saints, is this grace given, that I should preach among the Gentiles the
unsearchable riches of Christ" (Ephesians 3:8). Not only his own
preaching, but all ministerings to the Church, Paul declared to be of grace.
"But unto everyone of us is given grace according to the measure of the
gift of Christ." "And he gave some, apostles; and some, prophets; and
some, evangelists; and some, pastors and teachers; For the perfecting of the
saints, for the work of the ministry, for the edifying of the body of
Christ" (Ephesians 4:7, 11, 12).
Hebrews 4:16 exhorts, "Let us
therefore come boldly unto the throne of grace, that we may obtain mercy, and
find grace to help in time of need." Yes, there is a provision of God's
infinite love to fully supply in time of need. This is by grace and grace alone.
"Now our Lord Jesus Christ
Himself, and God, even our Father, which hath loved us, and hath given us
everlasting consolation and good hope through grace, Comfort your hearts, and
stablish you in every good word and work" (Second Thessalonians 2:16, 17).
The benediction of grace is everlasting consolation and good hope issuing in
comforted hearts and stability in good words and good work.
Surely all this and much more is
grace upon grace for the believer's earthly life. There is nothing in life for
which there is not grace. Because grace is so essential for every detail of the
believer's life there can be no danger in teaching too much grace. The danger
lies in not understanding grace and in not teaching it enough.
Grace in the ages to come. But the
above does not exhaust grace upon grace of the fulness of Christ. Even more
grace is to be brought at the revelation of Jesus Christ (First Peter 1:13).
While not specifically said to be by grace, it is clear that the raising of
those that sleep in Christ, the changing of believers who are alive, and the
catching up together of all to be with the Lord throughout eternity (First
Corinthians 15:52 and First Thessalonians. 4:16, 17), must be a provision of
infinite grace. Surely no one merits this final and glorious deliverance from
the consequences and presence of sin. But even more, to be conformed to the
image of the Son of God (Romans 8:29); to be made like Him (First John 3:2);
having bodies fashioned like unto His glorious body (Philippians 3:21); being
one with the Father and the Son even as they are one (John 17:21), and finally,
sharing with Him the glory given by the Father (John 17:22); can only be
brought about by the operation of the matchless grace of God. Nothing else can
explain so great an exaltation of a creature that once was in rebellion and at
enmity to God.
But as glorious as all this is, it
does not exhaust the infinite and unrestrained provision of God's love. God's
ultimate purpose in saving man is: "That in the ages to come he might show
the exceeding riches of his grace in his kindness toward us through Christ
Jesus" (Ephesians 2:7). Forgiveness of sins is according to the
"riches of His grace" (Ephesians 1:7); but the grace to be shown in
the ages to come is the "exceeding riches of His grace." Only after
the last vestige of sin, with its consequence death, has forever been done
away, will the grace of God find its fullest manifestation. That surely will be
the fulness of grace upon grace.
One passage sums up the entire work
of grace. "Christ also loved the church, and gave himself for it; That he
might sanctify and cleanse it with the washing of water by the word, That he
might present it to himself a glorious church, not having spot, or wrinkle, or
any such thing; but that it should be holy and without blemish" (Ephesians
5:25-27). This expresses the meaning of grace upon grace. It is not only God's
means of forgiving sin, but includes all that He does with and for the believer
in raising him from his lost and condemned estate; in purifying and perfecting
him; and finally, in placing him a glorious being, far above all other created
beings, in a perfect union with Himself.
Chapter
4
Denying
Ungodliness and Worldly Lusts
In order to realize the true nature
of that which grace teaches, it is important to know what ungodliness and
worldly lusts are. Popular conception limits ungodliness to that which is
wicked, immoral, depraved, debased, dishonorable, dishonest, and the like. That
is not true. Much that is highly moral, cultured, and refined is as ungodly as
are these things.
The word ungodly is defined as
"not having regard for God." It includes all that is done without
taking God into account. Many speak of the unsaved as ungodly, but fail to
realize that everything that a saved person does without taking God into
account is also ungodly. The saved are godly because of their standing in
Christ, but many tolerate much ungodliness in their lives. Every act in a
believer's life that does not take God into account is ungodly. Everything that
one cannot ask God to bless is ungodly.
The true nature of ungodliness is
best understood from man's relationship to God. Man came into being by a
creative act of God (Genesis 1:27). Therefore, all that man is and all that he
has, is of God. He Who created can also supply every need of the creature.
Because the Creator is love, His care for the creature is assured. The only
proper attitude of the creature toward his Creator is one of absolute
dependence upon Him in all things. That necessitates taking God into account in
every detail of life. Dependence upon the Creator is, then, the basic law for
man; as it is for all of God's creation.
There is, however, a fundamental
difference between man's dependence upon God and that of most of His creation.
The whole universe depends upon God's provision for its maintenance. By Christ
all things consist--are maintained and held together (Colossians 1:17). The
universe is made up of matter, having fixed properties. These properties
respond to physical laws by which God controls and sustains all matter and
energy. Because the material universe is inorganic its dependence upon the
Creator is fixed and unalterable.
The vegetable kingdom also depends
upon the Creator, and is governed by fixed laws. But these are laws of life by
which light and heat are received from the sun, rain from the clouds, and
elements out of the earth and air. All of these are provided by the Creator and
received automatically by the plant. The animal kingdom likewise depends upon
the Creator, and is preserved through natural laws. These laws are of a higher
order and include instinct. All this speaks, in no uncertain terms, of
creation's dependence upon God's bountiful provision; but all is of a reflex,
or non-voluntary nature.
To the rational being man, created
with power of choice and freedom of will, dependence upon God must include
something far more than a mere non-voluntary reaction to fixed laws, or even
instinctive action. To him, dependence upon God includes an understanding of
His provision and an attitude of confidence and trust. Having freedom of will,
his dependence must partake of the nature of a voluntary act. It must be a
willing subjection of self to God, in recognition of His infinite resources and
love. Because of his freedom to will, man can disregard God in his life and act
independently of Him. In fact, because of the initial sin of man, it is a part
of the very nature of man to do so.
The first test that came to man was
a test of his voluntary dependence upon God (Read Genesis 3:1-7). The serpent
said to the woman, "Yea, hath God said, Ye shall not eat of every tree of
the garden?" This was a subtle question designed to raise doubt as to the
fulness and goodness of God's provision. It implied that God was withholding
some highly desirable thing. It was a direct attack upon man's recognition of
full dependence upon his Creator, and his need to consider Him in all affairs
of life. It was the first veiled suggestion that man might, to his own
advantage, act independently of God.
The woman's reply to the serpent,
the first recorded word of man, indicated that the initial step away from a
voluntary dependence upon God had been taken. She said, "We may eat of the
fruit of the trees of the garden: But of the fruit of the tree which is in the
midst of the garden, God hath said, Ye shall not eat of it, neither shall ye
touch it, lest ye die." Five words here were an addition to God's command
and suggest a feeling of unnecessary restraint, and that His command was unreasonable.
These words indicate a desire for greater self-expression. They also show that
she had left the path of unquestioning faith and had resorted to reason. She
had begun to look to her own intelligence, instead of the infinite wisdom of
God.
Having departed from the path of
unquestioning acceptance of God's Word, the woman was prepared for the
serpent's next statement, "Ye shall not surely die." This was a
direct denial of God's word. Then was added the greatest of all lies, "Ye shall
be as God, knowing good and evil" (R.V.). This offer to be like God was an
offer of independence of God; a freedom to choose and act according to the
dictates of her own reason and desires. Henceforth it would not be necessary to
consider God in all things.
Having exchanged faith for reason,
and looking to self instead of to God, sedition had already taken place in the
heart. This sedition was immediately sealed by the first recorded act of man.
The woman took of the fruit and ate, and gave also to her husband and he ate.
By this simple act, man declared his independence of God. The creature, who
owed all to his Creator, rebelled against Him. The first ungodly act had been
committed.
This spirit of independence of God
became the very nature of man and, by heredity, has been transmitted from
generation to generation; making the entire human race a rebel in God's
universe Though man has rebelled against God, he has never established his
independence. He is still dependent upon God, but unwilling to acknowledge it.
It is an involuntary dependence, something akin to the dependence of animals,
but in a spirit of rebellion.
The history of man from Adam to the
present day is a history of dependence upon self and independence of God. He
has been largely left out of man's thinking. Man has planned, acted, and lived
as though God did not exist. All this is ungodliness.
Near the close of the pre-deluvian
period Jehovah said, "My spirit shall not always strive with man"
(Genesis 6:3). This indicates a general disregard for God. At Babel, shortly
after the flood, men said, "Go to, let us build us a city and a tower,
whose top may reach unto heaven; and let us make us a name" (Genesis
11:4). Here is no mention of anything vile, immoral, or debased. All shows
great human progress, but all was of themselves, and for their own glory. Not
taking God into account, their work was ungodly, and brought upon them the
judgment of God.
Because the peoples of the earth had
forsaken Him, God called Abraham out from his people into a land where God
would bless him and his posterity; and raise up a people for His Own glory. But
even they forgot God. Jehovah charged, "For Israel hath forgotten his
Maker" (Hosea 8:14). And again, "they were filled, and their heart
was exalted; therefore have they forgotten me" (Hosea 13:6). So God, by
the hand of Nebuchadnezzar, set aside Israel as a ruling nation; and made him
the first ruler of the Times of the Gentiles. But he also, as those before him,
left God out of his plans. One day, walking on the walls of Babylon, he said,
"Is not this great Babylon, that I have built ... by the might of my
power, and for the honor of my majesty?" (Daniel 4:30). Again, man in his
accomplishments disregarded God. All was of self, by his own power and for his
own glory. This, with very limited exceptions, has ever since been the spirit
of Gentile rule over the world.
The great indictment brought by Paul
against the ungodly human race is, "when they knew God, they glorified him
not as God, neither were thankful; but became vain in their imaginations, and
their foolish heart was darkened. Professing themselves to be wise, they became
fools" (Romans 1:21-22).
History reveals great human
accomplishments made possible only because of God given intelligence. These in
themselves were not ungodly; but because God has been left out of the thinking
and planning and the glory has not been ascribed to Him, all of these works
have been ungodly. The grace of God teaches all who by grace have received a
new life, with a new divine nature, to deny all this ungodliness.
Grace also teaches us to deny
worldly lusts. To lust is to long for and greatly desire something. Worldly
lusts are things of the world which are longed for and desired because of selfish
pleasure and gratification derived there-fRomans The world, or cosmos, is truly
against God for it is the domain of Satan: "the whole world lieth in
wickedness" (First John 5:19). Though Satan, at times, comes as an angel
of light (Second Corinthians 11:14) and that which he has to offer may appear
very attractive, all he does is for the purpose of drawing the believer away
from God. As the believer fails to depend upon God and to take Him into
account, the things of the world become attractive and there arises a desire
for the pleasures derived from them.
The discipline of grace brings to
the mind and soul the goodness and beauty of God, His unfailing love, and His
all inclusive provision. When the heart sees this goodness of God and the
riches of His grace; the pleasures, preferment, honor and wealth of the world
lose their glamour. They are seen as temporal in contrast to the eternal values
of God. The believer who realizes that through grace, and grace alone, he has
been saved out of the lost and condemned world unto an indescribably glorious
eternity with God sets his affection on things above--not on things of this
earth. It is the work of grace to create and sustain this attitude.
Ethics can teach men to deny the
dishonest, immoral, and debased things of this world; but grace alone can teach
the believer to deny himself the beautiful, attractive, and pleasant things
with which God is not identified.
By grace the believer has been
called out of the ungodly world anddelivered from the condemnation resting upon
it. By grace he is also delivered from the desire for the things of the world,
and his desires become centered in Christ and things of Him.
The teachings of grace do not
compromise with the world nor permit careless living. Unfortunately some hold
that there is a Christian liberty which permits participation in worldly
pleasures. That is not liberty, it is license and is entirely at variance with
the teachings of grace that worldly lusts should be denied. True Christian
liberty is deliverance from the law of sin in the body with its desires for the
pleasures of the world.
Chapter
5
Teaching
Us Godliness
Godliness is defined as,
"careful observance of, or conformity to the laws of God." This
definition might, however, be misleading because a punctilious observance of
God's law in self-effort and for personal honor becomes self-righteousness. The
Pharisees were sticklers for the laws of God, but Jesus said that they were of
their father, the Devil.
If, as already seen, ungodly means
not to have regard for God; then godly means to have regard for Him, including
voluntary dependence upon Him. A godly life is free from doubt as to His
wisdom, His love, His goodness, and His provision. Dependence upon God excludes
all dependence upon self.
A believer is dependent upon God in
a twofold sense. When a person is born again, God does much more than reinstate
him into Adam's original condition; he becomes a new creation, with a divine
nature (Second Corinthians 5:17). The creation of Adam was by the omnipotence
of God. The new creation is not only by the power of God, but also by His
sovereign grace, made possible by the death of His Son. This doubly guarantees
God's ability and willingness to provide all that His new creation needs.
"He that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things" (Romans 8:32).
Herein is an unqualified assurance of provision for every need. Surely every
child of God should exercise unfailing dependence upon His power and His love
as expressed in His grace.
It is of the greatest importance to
recognize that godly living includes this unfailing dependence upon the grace
of God, as controlling in every aspect of life. The believer in Christ cannot
be said to be living a truly godly life until he is brought to bow hishead and
heart to sovereign grace.
The humble attitude of complete
dependence upon God is certain to express itself in a voluntary submission to
His will; and the injunction "whatsoever ye do, do all to the glory of
God" will become the rule of life. The little word "all"
excludes from godly living even the least thing done to satisfy a desire for
personal honor and glory. As God's purpose in saving man is to the praise of
the glory of his grace, so the object of all godly living must also be to the
praise of the glory of His grace. The Creator should be glorified by His works.
Much more, when the Creator left His place in glory and died to save the creature
from everlasting condemnation, should He be glorified by those who are saved.
That which measures up to high moral
standards is not always godly living, although godly living will so express
itself. The world religions have moral codes, but conformity thereto is not
godly living. Conformity to the Golden Rule or to the Mosaic law, would be
godly living only if it could be in full dependence upon God, and done to His
glory. Pious and puritanical living, however self-sacrificing, is not
necessarily godliness. A life in dependence upon God will be marked by the
absence of much of the pleasure of the world and by many self-denials, but the
absence of these is not in itself a test of godliness. It may be
self-righteousness and spiritual pride.
Godly living is not mere service for
others. The present day social service program of neighborliness and good will
of many churches, if not in dependence upon God and if not for His glory, while
of temporal value, is not godliness.
That the believer's life should be
in complete dependence upon God is taught in many different ways.
The most simple statements thereof
are: "The just shall live by faith" (Hebrews 10:38); without faith it
is impossible to please God (Hebrews 11:6); "whatsoever is not of faith is
sin" (Romans 14:23). An understanding of the word faith is needed to bring
out the full meaning of these statements. One of the clearest explanations of
faith is found in Romans 4:18-21. Concerning Abraham it is said, "Who
against hope believed in hope, that he might become the father of many nations;
according to that which was spoken, So shall thy seed be. And being not weak in
faith, he considered not his own body now dead, when he was about an hundred
years old, neither yet the deadness of Sarah's womb: He staggered not at the
promise of God through unbelief; but was strong in faith, giving glory to God;
And being fully persuaded that, what he had promised, he was able also to
perform." Abraham was strong in faith because he was fully persuaded that
what God had promised, he was able also to perform. Abraham's faith was a
sublime dependence upon God to fulfill His promise. Faith in God, then, is
complete dependence upon Him. Negatively stated, faith includes an emptying of
oneself; of self-will, self-confidence, and self-effort.
But faith is more than trusting God
to do things asked of Him; it is trusting Him to do whatever He in His infinite
wisdom knows to be best, even if it is a denial of the thing asked. Some teach
that all illness will be healed if only the sick person has enough faith in
God. One who so teaches presumes to dictate to God what is best. This entirely
ignores the fact that dependence upon God's wisdom is as important as
dependence upon His power.
Faith is not a mysterious energy, emanating
from within oneself, by which things are brought to pass. It is in no sense
work; it is rather a cessation of work, or self-effort.
To live by faith is not to live by
sight. To live by sight is to depend upon circumstances, such as a fine position,
health, a bank account, friends, family ties and many other things. These are
of great value to the believer, but to depend upon them and trust in them is
not to walk by faith. To live by faith is also not to live according to reason.
The essence of reason is dependence upon one's own intellect toplan and to
provide. To substitute reason for faith in God is to trust one's own
intellectual capacity more than God's wisdom and power.
"The just shall live by
faith" means, the just shall live by dependence upon God.
Emphasis upon the faithfulness of
God should be a great stimulus to dependence upon Him. "Faithful is he
that calleth you, who also will do it" (First Thessalonians. 5:24).
"He is faithful that promised" (Hebrews 10:23). "Great is thy
faithfulness" (Lamentations 3:23). "Casting all your care upon Him;
for he careth for you" (First Peter 5:7). "But my God shall supply
all your need according to his riches in glory by Christ Jesus"
(Philippians 4:19). Surely the promises of God and His faithfulness teach
complete dependence upon Him.
Practical sanctification also
teaches complete dependence upon God. To sanctify is to set aside for a
purpose. One who sanctifies himself unto God, sets his life aside for God's
purpose. This act recognizes God's will as governing in that life, and this
signifies dependence upon God. In his great treatise on sanctification, Paul
used words which beautifully convey the idea of dependence, "yield
yourselves unto God, as those that are alive from the dead, and your members as
instruments of righteousness unto God" (Romans 6:13). Yield is the key
word to sanctification. In a yielded person there is no resistance to the will
of God. There is no self-planning nor insistence upon one's own ideas or
rights; but complete dependence upon God. The word instrument also signifies
dependence. An instrument is in itself inactive; it depends upon someone to use
it. The harp produces no melody until its strings are touched by the harpist's
fingers. The surgeon's knife performs no operation until guided by the
surgeon's skill. All instruments must be yielded to some master's touch to be
of value. That is what Paul meant by "yield your members as instruments
unto God."
Multiplied admonitions to pray are
repeated reminders of the believer's dependence upon God. "Pray without
ceasing" (First Thessalonians. 5:17). "I will therefore that men pray
everywhere" (First Timothy 2:8). "Praying always with all prayer and
supplication in the Spirit" (Ephesians 6:18). In prayer one expresses a
need that he himself is unable to satisfy, and acknowledges dependence upon God
to supply that which is needed. The essence of prayer is acknowledgment of
helplessness coupled with confidence in God to supply the need. To pray without
ceasing is to maintain a constant attitude of dependence upon God.
Paul admonished, "Giving thanks
always for all things unto God and the Father in the name of our Lord Jesus
Christ" (Ephesians 5:20). Only one who is completely dependent upon God
can give thanks always for all things. This is possible only as one has full
confidence, not only in God's power and willingness but also in His love and
wisdom to do that which is best at all times. There is no finer expression of
dependence upon God than in giving thanks.
Prayer acknowledges one's dependence
upon Godin time of need; thanksgiving acknowledges dependence when the needhas
been satisfied. Ten lepers prayed, "Master, have mercy upon us"; only
one returned to give thanks. Nine forgot their dependence upon Jesus the moment
they were healed.
And finally, the very nature of
grace demands dependence upon God.
"Therefore it is of
faith, that it might be by grace" (Romans 4:16). Grace being God's
infinite and unmerited provision for every need, it is complete in itself
without the addition of anything by man. It is only because of His grace that
God asks man to live in dependence upon Him. Grace on God's part and dependence
upon the part of man are inseparable. Therefore, godly living in this age is
possible only under grace. That life which is in complete dependence upon God
is not dominated by sin, because the essence of sin is dependence upon self
instead of God. That is why Paul could write, "sin shall not have dominion
over you: for ye are not under the law, but under grace" (Romans 6:14).
To be completely dependent upon God
and to desire to do His will and glorify Him are the basic principles of godly
living. It is only by the discipline of grace that these characteristics are
developed in a human life.
Chapter
6
The
Bread and the Wine
An experience in the life of Abraham
(See Genesis 14:17-25) beautifully illustrates the truth that the grace of God
teaches believers to deny ungodliness and worldly lusts. It is noteworthy that
this experience was by Abraham, who was called the "father of all them
that believe," and of whom it was written, "he believed in the Lord;
and he counted it to him for righteousness" (Genesis 15:6). This then was
the experience of a believer; that which it illustrates ought to be the
experience of every believer. The story of Abraham and his nephew, Lot, is
familiar to Bible readers. Because of a quarrel between their herdsmen, Abraham
offered Lot the choice of any part of the land he wished. Lot chose the fertile
plains before Sodom. Later, Lot was found dwelling in Sodom, even sitting in
its gates. Then four kings came up against Sodom, overran it, and carried away
the goods thereof. Lot also was carried away. Abraham, on learning of this,
pursued the kings and smote them; and delivered Lot and all the people and
goods of Sodom. By this victory Abraham had unintentionally become the
benefactor of the king of the wicked city of Sodom. As Abraham returned from
the slaughter of the kings, the king of Sodom went out to meet him and to
reward him. Abraham was about to be tested. At that very moment a third person,
altogether unannounced, appeared upon the scene. He was Melchizedek, king of
Salem: he brought bread and wine to refresh and strengthen Abraham after the
hard battle. It is important to note that Melchizedek was not only king of
Salem, he was also the priest of the Most High God.
The moment Abraham, the man of
faith, was to be tested, God sent a priest to him. It was not a lawgiver that
God sent, nor was it a prophet to remind him of judgment that might come upon
him if he departed from the way of righteousness. No, Melchizedek was neither
of these; he was a priest. And why a priest? A priest is one who approaches
God, on the basis of a sacrifice that has been made to atone for sin, and
pleads with God on behalf of man. Because of the sacrifice, the demands of
God's holiness and righteousness have been met, and therefore God is free to
act in grace in response to the pleading of the priest. The sacrifices of the
Aaronic priesthood given together with the law were, as has been mentioned,
God's provision for showing mercy to those who broke the law. It was, then, the
grace of God that came to Abraham in the person of Melchizedek. The whole
incident was on the ground of grace--pure grace. It was grace disciplining
Abraham.
But there is more here that speaks
of grace; Melchizedek brought bread and wine. That bread and wine were a type,
pointing forward to the death of Christ, just as now the bread and the wine are
symbols reminding the believer thereof. Inasmuch as the death of Christ
satisfied divine justice and made grace possible the incident clearly speaks of
grace.
After the bread and the wine had
been brought, Melchizedek blessed Abraham in the name of the Most High God,
possessor of heaven and earth. The blessings of the "possessor of heaven
and earth" were added to the benefits derived from partaking of the bread
and the wine. As the bread and wine point to the Son, whom God spared not, but
delivered up for us all, so the blessings of the possessor of heaven and earth
point to the "all things" which are freely given with the Son (Romans
8:32). Here then, is "grace upon grace." It was the grace of God
which brings salvation, teaching Abraham that God, because He is the possessor
of heaven and earth, is fully able to give him everything he needed. It was a
reminder that the riches which God, who owns heaven and earth, gives are far
greater than any possible favors from an ungodly king. God's gifts, being both
spiritual and temporal, satisfy both the spirit and the body.
That Abraham responded to this
teaching by grace is seen in that he gave tithes, of all that he possessed; his
cattle, his gold, his grain, his silver, nothing was left out. It was out of a
heart overflowing with devotion to the Most High God that Abraham gave tithes.
There is not the slightest evidence of compulsion to do this act. The gifts of
bread and wine and the blessings had been bestowed unconditionally. Abraham's
tithes were given freely. In this giving of the tithe, Abraham voluntarily
acknowledged his full dependence upon God for all that he had. This is the true
state under grace.
But Abraham was taught, not only to
depend upon God, but also to deny ungodliness and worldly lusts. How well that
was needed! Immediately after Melchizedek had blessed him, he was approached by
the king of Sodom, who said, "Give me the persons, and take the goods to
thyself." Those goods were the riches of the wicked city of Sodom; the
very riches by which Lot had been tempted. Those riches were now, by the king
himself, offered to Abraham. That was a crucial moment for Abraham. Would he
become the friend of the ungodly king? Would he accept at his hand unholy
riches? Or, would he deny the ungodliness and worldly lusts by refusing the
king's friendship and riches?
How well Abraham had been taught and
fortified against this temptation by his communion with Melchizedek is seen
from his prompt answer, "I have lift up mine hand unto the Lord, the most
high God, the possessor of heaven and earth, That I will not take from a thread
even to a shoelachet, and that I will not take anything that is thine, lest
thou should say, I have made Abraham rich."
Not a word of commandment had been
spoken to Abraham; not even an admonition. Communion with God's high priest had
revealed to Abraham the riches of God's grace wherein He had abounded toward
him. This had shown him the utter worthlessness of the riches of the ungodly
king as compared with the blessings of the Most High God. This shows that the
mere reminder of what Christ has accomplished by His death and what God does in
love because of Him is a tremendous force for separation from worldly lusts. It
was not the riches as such that Abraham spurned. He already possessed great
riches. He would not accept them at the hand of the ungodly king. He looked to
God's abounding provision in love to supply all that he needed.
But notice, will you, the words that
Abraham used in declining the proffered wealth. He said, "I will not take
from a thread even to a shoelachet." Why a thread, and why a shoelachet? A
thread is the smallest part of a garment. Garments in the Bible are symbolic of
the believers' righteous standing before God. The shoelachet is that which
holds the shoe fast, and aids in walking. The earthly life of the believer is
called his walk. The meaning of this, then, is that the world cannot contribute
the smallest particle, neither to the believer's standing before God nor to his
holy living.
As Melchizedek brought bread and
wine to Abraham, so Another, "Called of God a high priest after the order
of Melchizedek" (Hebrews 5:10), also took bread and wine. When He took the
bread and brake it, First Corinthians 11:24). He also took the wine, and said,
"this is my blood ... which is shed for many for the remission of
sins" (Matthew 26:28). Eversince, throughout this age of grace, the bread
and the wine have been a memorial to all believers; a constant reminder of what
God in grace, through Christ, has done for them.
As Abraham was strengthened by the
bread and the wine and the communion with Melchizedek; so likewise is the
believer strengthened in meditation upon what Christ is to him, as symbolized
by the bread and the wine. Thereby he is able to spurn the proffered riches and
pleasures of the world. A vision of Christ, of his broken body and shed blood,
prompts the believer to refuse to be enriched by the ungodly world. The
realization that God is the possessor of heaven and earth, and that He is able
to supply all need according to His riches in glory by Christ Jesus
(Philippians 4:19), makes it possible to reject the favors of the world. It is
when the truth of Romans 8:32 (quoted above) grips the life, that the
importance of the riches of the ungodly world lose their attractiveness. The
Son, "delivered up for us all" is the guarantee that He who gave the
Son, He who is the possessor of heaven and earth; shall also give all things
needed for this earthly life.
This experience in the life of
Abraham is, then, a perfect picture of the discipline of grace to the exclusion
of anything related to the law. Abraham was a believer. Melchizedek, the high
priest, is a type of Christ by whom came grace and truth. The bread and the
wine are types of the broken body and shed blood of Christ by which God was
made free to act in grace. The blessing in the name of the Most High God points
to full provision in grace for the believer's every need. In the giving of the
tithes is seen the believer's acknowledgment of complete dependence upon God.
The spurning of the wealth proffered by the wicked king is a denial of all
worldly lusts as unable to contribute anything either to the believer's
standing before God or to his godly life.
Chapter
7
To
Do Thy Will, O God
This earth has seen but one truly
godly Life. An examination of that Life reveals true godliness. When the Son of
God came into the world He said, "Lo, I come to do thy will, O God"
(Hebrews 10:9). This was His purpose in coming! All other purposes were but
details of this His supreme purpose. Throughout His earthly life, He never
deviated here to Romans.
The Father's will was always the
controlling motive of His life. To His disciples, when they asked Him to eat,
He said, "My meat is to do the will of him that sent me, and to finish his
work" (John 4:34). Later, to the Jews, He said, "I seek not mine own
will, but the will of the Father which hath sent me" (John 5:30); and
again, "I came down from heaven, not to do mine own will, but the will of
him that sent me" (John 6:38). As He faced the greatest of all issues of
His life, He prayed, "O my Father, if it be possible, let this cup pass
from me: nevertheless not as I will, but as thou wilt." A second time He
prayed, "O my Father, if this cup may not pass away from me, except I
drink it, thy will be done." He prayed a third time saying the same words
(Matthew 26:39, 42, 44). Truly, "being found in thefashion as a man, he
humbled himself, and became obedient unto death, even the death of the cross"
(Philippians 2:8).
From His purpose to do the will of
God He never wavered. Here was one Man who always honored the supreme authority
of the will of God. Being God and not a creature, He of all beings might have
claimed the right to exercise His own will; but He voluntarily chose to be
subject to the will of the Father. What a contrast to the creature man who
desired to become like God and be free to act according to his own will.
In full harmony with His declaration
that He had come to do the will of God, He constantly proclaimed that He had
been sent by Him. "I proceeded forth and came from God; neither came I of
myself, but he sent me" (John 8:42). No less than forty times in John's
gospel is mention made of the fact that the Father had sent Him. That was His authority
for all that He said and did. It was also an acknowledgment of His dependence
upon the Father.
But even more, He ascribed all His
works and words to His Father. When the Jews charged Him with breaking the law
by healing an impotent man on the Sabbath, He said, "Verily, verily, I say
unto you, The Son can do nothing of himself, but what He seeth the Father do:
for what things soever he doeth, these also doeth the Son likewise" (John
5:19). Before healing a man born blind, He said, "I must work the works of
him that sent me" (John 9-4).
At the feast of Tabernacles He
declared, "My doctrine is not mine, but his that sent me" (John
7:16); and another time He said, "I have not spoken of myself; but the
Father which sent me, he gave me commandment, what I should say, and what I
should speak" (John 12:49).
He was always conscious of the fact
that it was not His own life that was being expressed by Him, but the very life
of the Father. He said, "I live by the Father" (John 6:57).
His dependence upon God is further
seen in the frequency and intensity with which He prayed. He prayed when He was
baptized by John (Luke 3:21). Before choosing His twelve disciples, He
"went out into a mountain to pray, and continued all night in prayer"
(Luke 6:12). After times of special effort He prayed. Having healed the
multitudes, "he withdrew himself into the wilderness and prayed"
(Luke 5:16). After an evening in Capernaum, healing and driving out devils,
"rising up a great while before day, he went out, and departed into a
solitary place, and there prayed" (Mark 1:35). Having fed five thousand
men, beside women and children, He went up into a mountain apart to pray
(Matthew 14:21, 23).
To Peter, after having foretold his
denial of Him, He said, "I have prayed for thee, that thy faith fail
not" (Luke 22:32). In the upper room He prayed for His disciples and for
all who through their word should believe on Him (John 17:20). Three times he
prayed on His own behalf in the garden of Gethsemane (Matthew 26:36, 39, 42,
44); and on the cross He prayed for His enemies, "Father, forgive them;
for they know not what they do" (Luke 23:34).
He prayed always with full assurance
of being heard. At the grave of Lazarus He said, "Father, I thank thee
that thou hast heard me. And I knew that thou hearest me always" (John
11:41, 42). There can be no greater trust than this.
In many other ways Jesus expressed
His dependence upon the Father and an unfailing consciousness of oneness with
Him. "As the Father knoweth me, even so know I the Father" (John
10:15). "I and my Father are one" (John 10:30). "I am not alone,
because the Father is with me" (John 16:32). The realization of His
intimate relationship with the Father contributed to His perfect dependence
upon Him.
This dependence was for one supreme
purpose--that the Father be glorified in Him (John 7:18). Having finished His
ministry of grace, He said to the Father, "I have glorified thee on the
earth. I have finished the work which thou gavest me to do" (John 17:4).
He always lived in full dependence
upon God: even so, as He drew His last breath on the cross He said,
"Father, into thy hands I commend my spirit" (Luke 23:46).
He who was co-equal and co-existent
with God, He whom the Father loved before the foundation of the world, He who
with the Father created man, He who came forth from the bosom of the Father, He
who became the instrument for the expression of the Father's infinite love for
a lost world, He by whom came grace and truth: He it was who took upon Himself
the form of the creature in order to express true dependence upon God and to
perfect a pattern for godly living.
Shortly before His departure from
the earth He said to His disciples, "As my Father hath sent me, even so
send I you" (John 20:21). Surely this commission must include a life lived
according to the pattern which He gave. Grace, and grace alone, teaches how to
so live.
Chapter
8
The
Trial of Faith
Because the attitude toward God
under grace should be complete dependence upon Him, it follows that the
teachings of grace must include that which will perfect and purify this
dependence. Such a provision is found in suffering. That, in fact, seems to be
the greatest reason for suffering by God's people. Even the Son of God Himself,
as the Captain of salvation, was made perfect through suffering. Through
intense suffering in Gethsemane, His unfailing dependence upon the Father found
its fullest expression in the words, "not my will, but thine, be
done" (Luke 22:42).
That suffering is God's method under
grace for perfecting and purifying faith is taught in the following: "now
for a season, if need be, ye are in heaviness through manifold temptations:
That the trial of your faith, being much more precious than of gold that
perisheth, though it be tried by fire, might be found unto praise and honour
and glory at the appearing of Jesus Christ" (First Peter 1:6, 7).It is the
trial of faith, not works nor accomplishments for Him, that Is said to be unto
praise and honor and glory at His appearing.
When Peter wrote these words he
surely had in mind the trial of his own faith at the trial of Jesus. Shortly
before Jesus with His disciples went out into the Garden, He said to Peter,
"Simon, Simon, behold, Satan hath desired to have you, that he may sift
you as wheat: But I have prayed for thee, that thy faith fail not." To
this Peter had answered, "Lord, I am ready to go with thee, both into
prison, and to death" (Luke 22:31-33).
Did Peter's faith fail? Did he not
deny his Lord? Certainly he denied his Lord, but if it be said that his faith
failed, then Jesus' prayer for him was not answered. Was that possible? How
then can this be understood? Was it in faith that Peter made his boasting
profession of faithfulness? It seems not. His words, "Although all shall
be offended, yet will not I" (Mark 14:29), are full of self-confidence.
Peter's failure, then, was of self; not of his faith in God. Through this
failure Peter learned his own weakness and inability to carry out his own
resolve. This is the first essential for dependence upon God. Out of this
experience, though painful and disgraceful, Peter emerged with a deeper sense
of need of his Lord and greater faith in Him. Before his fall, Peter had faith
in Jesus as the Son of the living God; but this faith was mixed with much
confidence in self. By the trial of his faith, confidence in self was burned
out and his faith in the Son of God included dependence upon Him for his daily
life. In permitting Peter to fail because of confidence in self, grace taught
him to depend wholly upon God.
As in Peter's case, so with all
believers, failure of the flesh may be God's means to bring about a greater
dependence upon Him that blossoms into an enriched spiritual life. Failures due
to dependence upon self should be stepping stones to deeper spiritual
experiences.
Paul had a great trial of faith. Of
it he wrote, "And lest I should be exalted above measure through the
abundance of the revelations, there was given me a thorn in the flesh, the
messenger of Satan to buffet me, lest I should be exalted above measure. For
this thing I besought the Lord thrice, that it might depart from me. And he
said unto me, My grace is sufficient for thee: for my strength is made perfect
in weakness. Most gladly therefore will I rather glory in my infirmities, that
the power of Christ may rest upon me" (Second Corinthians 12:7-9). Paul
had not failed to depend upon Christ, but because of the great revelations
given him, such as no other man had ever received, he might possibly think of
himself as important. This trial was sent to keep him in humble dependence upon
God.
The trial of faith, then, is not a
testing as to whether or not there is faith, nor if the faith is sufficient;
but rather a purifying of faith, a removal of all impurities of dependence upon
self. That this was in the mind of Peter is clear from his comparison with the
trial of gold by fire. As in the heat of the fire the dross is separated from
the pure gold, so in the heat of trial and suffering the things of the world,
in which so much confidence is placed, are burned away and God alone is left as
the object of dependence. This, then, explains many of the trials and
sufferings of God's people.
The pure faith that emerges from the
trial of faith is said to be more precious than gold tried by fire. In the
sight of God pure faith in Him, uncontaminated by confidence in self, has a
high value. If one should pass through a great trial in life and not come out
with a deepened realization of dependence upon God, then something of vastly
greater worth has been lost than any temporal loss sustained by that trial.
The purpose of the trial of faith is
that the purified dependence upon God might be found unto praise and honor and
glory at the appearing of Jesus Christ. This strongly suggests that just as the
faith of Abraham and of all believers in Jesus Christ is counted unto them for
righteousness (Romans 4:22-24); so the purified faith, which by manifold trials
has been cleansed from every particle of dependence upon self, shall be counted
unto believers for praise and honor and glory. Both the imputed righteousness
and the praise, and honor and glory are entirely apart from works. All is
because of dependence upon God in response to His grace.
But why should God attach so much
importance to the trial of faith? To understand this it is necessary to look
far back into the past and then follow through the course of human history. At
a time, long before man was created, Lucifer, full of wisdom and perfect in beauty,
was the covering cherub on the holy mount of God. He was probably the highest
of all of God's creatures and apparently was next to God Himself. He was
perfect in all his ways until iniquity was found in his heart (Ezekiel
28:12-15). His iniquity consisted in a five-fold "I will" culminating
in "I will be like the Most High" (Isaiah 14:13, 14). This was the
first time that any creature set himself up against the Creator and refused to
maintain an attitude of complete dependence upon Him. Lucifer's "I will"
was a willful refusal to remain subject to God and to depend upon Him in all
things.
Later, man was created in the image
of God. He too was made perfect. He was the crowning work of God's creation,
and to him was given dominion over the earth and all that was upon it. Being a
creature of God, his only rightful attitude, as previously explained, should
have been complete dependence upon his Creator. But he too refused to remain in
that position. On the promise, by the Serpent, that he would become like God,
man disobeyed God and departed from the state of simple and complete dependence
upon Him.
The history of mankind has been one
long record of self-sufficiency and doing without God. This condition will
continue until it culminates in the Man of Sin, the son of perdition, "Who
opposeth and exalteth himself above all that is called God, or that is
worshipped; so that he as God sitteth in the temple of God, showing himself
that he is God" (Second Thessalonians 2:4). But there is another side, a
bright side, to this great panorama of the ages. There was Another who came
upon the scene. It was even He who said, as He came into the world, "Lo, I
come to do thy will, O God." That was His purpose in coming. He "was
manifested, that he might destroy the works of the devil" (First John
3:8). All the works of the devil have their root in the two words "I
will," and his greatest work is to destroy man's dependence upon God. The
Son of God came to do away with this and to restore man to a complete and
willing dependence upon God.
God's purpose then in the lives of
His children while here on earth is to create, develop, strengthen, and refine
that complete dependence upon Him which must be found in those who, throughout
all eternity, are to be the very closest to Him and share His glory: they who
are to take a place nearer to Him even than that held by Lucifer before he
declared his independence of God.
That is why God places so great
emphasis upon the trial of faith. He is preparing for Himself a new creation in
Christ Jesus that will be in complete voluntary dependence upon Him and in
loving subjection to Him. The purpose of grace is, through suffering, to
discipline the child of God and produce this state of dependence upon the
Father.
Chapter
9
Grace
Teaches Humility
Dependence upon God produces
humility in man. Pride and boasting are traits of natural man, and spring from
man's dependence upon self and self-sufficiency. Whatever success comes to man
tends to feed and nourish his pride. These traits, though not always obvious,
are very persistent and are also evident in the lives of those who are saved.
There is a deep rooted desire to be something. If not openly, yet in the heart
persists a feeling of self importance.
This feeling of pride is out of
harmony with God's program of grace, for grace emphasizes the fact that
everything is of God. "For who maketh thee to differ from another? and
what hast thou that thou didst not receive? now if thou didst receive it, why dost
thou glory, as if thou hadst not received it?" (First Corinthians 4:7).
"And base things of the world, and things which are despised, hath God
chosen, yea, and things which are not, to bring to nought things that are: That
no flesh should glory in his presence" (First Corinthians 1:28, 29).
The only condition placed upon man
for the enjoyment of all the blessings of grace is faith, "it is of faith
that it might be by grace" (Romans 4:16). This law of faith, of simple
dependence upon God in order to receive His blessings of grace, cuts under
man's proneness to think highly of himself and so excludes boasting.
"Where is boasting then? It is excluded. By what law? of works? Nay: but
by the law of faith" (Romans 3:27). Paul's attitude was, "God forbid
that I should glory, save in the cross of our Lord Jesus Christ"
(Galatians 6:14). The glory of the cross lies in the fact that because of it
God is free to act in grace toward man.
The cross and grace which flowed
from it produced in Paul a deep humility which caused him to say "I am the
least of the apostles, that am not meet to be called an apostle. ... But by the
grace of God I am what I am" (First Corinthians 15:9, 10).
But the grace of God taught Paul a
still deeper degree of humility. The revelation of the fullness of grace and
the call to proclaim the gospel of grace caused him to say, "Unto me, who
am less than the least of all saints, is this grace given, that I should preach
among the Gentiles the unsearchable riches of Christ" (Ephesians 3:8). Here
is a rare degree of humility, produced by the truth, which God fully revealed
to him; "That the Gentiles should be fellow heirs [with the Jews], and of
the same body, and partakers of his promise in Christ by the gospel"
(Ephesians 3:6). This body is nothing less than the body of which Christ is the
head.
This, the greatest expression of
God's grace, had never before been revealed to man. God had promised that the
head of the Serpent should be bruised by the Seed of the woman (Genesis 3:15).
In the sacrifices, He had made provision for extending mercy when the law was
broken. He had repeatedly promised deliverance to Israel and also deliverance
of creation from the curse upon it because of sin. Even more, the Son of God
had become man and died on the cross for the redemption and reconciliation of
man. In all these is salvation, and all is because of the grace of God. But,
great as all this is, nothing herein does more than remove the consequences of
sin and restore to man that which was lost by Adam's sin. This salvation does
not change man from his status as man.
The truth revealed through Paul,
that both Jews and Gentiles are fellow heirs, and of the same body, and
partakers of the promise in Christ is infinitely greater than any concept of
salvation that God had ever before made known to man. It is as much higher than
salvation from the penalty and consequences of sin and to restoration to Adam's
original sinless condition as heaven is above earth, as God is higher than man.
That sinful and rebellious man, after having the sin question settled, is
elevated to the very same order as the Son of God is the cardinal truth of the
mystery revealed to Paul. This is the "unsearchable riches of
Christ."
Paul, contemplating the marvels of
grace in bringing sinful man into this exalted position, felt his own
worthlessness and utter inability to contribute anything toward the
accomplishment of God's purpose. Overwhelmed by this grace of God he became
nothing in himself, and cried out, "who am less than the least of the
saints."
As one stands at the foot of Niagara
and beholds the great mass of water rushing over the precipice, he becomes awed
by the greatness and power thereof and feels his own smallness. As one travels
hundreds of miles along ranges of the snow and glacier clad Rocky Mountains and
sees peak after peak rising thousands of feet high, and then tries to think
back through the millenniums they have stood there, that too is not without an
intense sense of one's own limitations. So David felt when, centuries ago, he
went out into the night and, looking heavenward, said, "When I consider
thy heavens, the work of thy fingers, the moon and the stars, which thou hast
ordained; What is man, that thou art mindful of him? and the son of man, that
thou visitest him?" (Ps. 8:3, 4).
If God's creative work, the work of
His fingers, can so instill humility into man's soul, how much more will not
His saving work of grace do so--that work which demanded for its accomplishment
the death of His Own Son.
Paul, appealing for humility, said,
"Let this mind be in you, which was also in Christ Jesus: Who, being in
the form of God, ... made himself of no reputation, and took upon him the form
of a servant, ... and being found in fashion as a man, he humbled himself, and
became obedient unto death, even the death of the cross" (Philippians
2:5-8).
While on earth Jesus gave His
disciples an example of humility. By washing their feet, He, the Creator and
their Master, performed the menial act of the lowest servant. Having done this
He admonished them to do likewise to each other.
The record of this act of
self-humiliation (John 13:1-15) is preceded by two statements, usually
overlooked, but absolutely essential to the very doing of the act. Both speak
of things closely related to grace. The first describes Jesus' love for His
disciples, "having loved his own which were in the world, he loved them to
the end," or to the uttermost. Here is an unfailing love. His divine love
prompted the act of self-humiliation. Nothing less than love could have done
it, and remember, grace has its roots in divine love.
The second statement is, "Jesus
knowing that the Father had given all things into his hands, and that he was
come from God, and went to God." Notice carefully the emphasis on His
knowledge of these things.
To separate this knowledge of His
relationship to the Father from the act is to rob it of its motive and
enablement. Because He knew that he had power from God, that He had come from
God, and that He was going to God He was able to so humble Himself. But all
this speaks of grace; power by God, life from God and a future with God.
When Jesus asked His disciples to
follow His example He did not expect them to do so without the same incentive
and enablement whichwas His. Nor need any believer be without these great
influences for humility.
Jesus' great commandment to his
disciples was, "That ye love one another; as I have loved you, that ye
also love one another" (John 13:34). This is possible only because the
Holy Spirit indwells all believers and is there to shed the love of God abroad
in the hearts (Romans 5:5). Paul appeals for humility on the basis of love in
these words, "If there be ... any comfort of love ... in lowliness of mind
let each esteem other better than themselves" (Philippians 2:1, 3).
Jesus knew that the Father had given
all things into His hands. Can the believer know the same? Certainly, as far as
the power needed to do all God asks him to do. Paul said, "I can do all
things through Christ which strengtheneth me" (Philippians 4:13). This he
said in connection with "I know how to be abased." Paul not only knew
of God's enabling power for himself, but also realized that all believers need
to know that there is infinite power acting on their behalf. He wrote to the
church at Ephesus that he did not cease to pray for them that they might
"know ... what is the exceeding greatness of his power to us-ward who
believe, according to the working of his mighty power, Which he wrought in Christ,
when he raised him from the dead, and set him at his own right hand in the
heavenly places, Far above all principality, and power, and might, and
dominion, and every name that is named, not only in this world, but also in
that which is to come" (Ephesians 1:18-21). Nowhere is found a finer
description of God's infinite power.
Nothing less than omnipotence is
said to be "us-ward who believe." But most believers do not know this
and have need of the prayer of some Paul that they might know it.
Jesus knew that He had come from the
Father. True self-humiliation is not a trait of fallen man. The very essence of
the first sin, adesire to be like God, was an effort at self-exaltation. As
self-humiliation demands a divine nature, he who is to follow the example of
Jesus must know that he has come from God. This is possible for all believers,
for they are born of God (John 1:13). The apostle John said, "we know that
we are of God" (First John 5:19).
Jesus knew that He was going to God.
Can every believer know the same? Yes, and that on the infallible and unfailing
word of the Lord. He said, "I will come again, and receive you unto
myself" (John 14:3). And again, in His intercessory prayer, Jesus
declared, "Father, I will that they also whom thou hast given me, be with
me where I am" (John 17:24). There need be no uncertainty about this.
In the measure that one becomes
possessed by the knowledge that he has come from the Father and that his
eternal destiny is with Him, things of the world fade into insignificance. As
pride has its roots in a desire to be something in the world, the devaluation
of the things of the world produces humility.
Humility, then, is fostered by a
deep sense of complete dependence upon God; by a realization of the infinitely
glorious position in Christ; by the love of God shed abroad in the heart by the
Holy Spirit; by a realization of the infinite power of the Father on one's
behalf, and by a certain knowledge that one is born Son. It is the work of
grace, and grace alone, to impart these glorious truths to the soul and thereby
teach humility.
Chapter
10
Believer's
Standing and State
Certain Bible passages, especially
in the Pauline letters, seem to contradict each other. One verse speaks of a
thing as being fully accomplished while another refers to it as in process of
completion. Hebrews 10:10 reads, "we are sanctified through the offering
of the body of Jesus Christ once for all." This is a finished work. In
First Thessalonians. 5:23 Paul wrote, "And the very God of peace sanctify
you wholly." Here sanctification is an uncompleted process. Again Hebrews
10:14 reads, "For by one offering he hath perfected forever them that are
sanctified." Against this is Paul's admonition, "Be perfect"
(Second Corinthians 13:11). Why should those who have been perfected forever be
told to be perfect? More illustrations might be given, but these are sufficient
for the present purpose.
These seeming contradictions vanish
when one understands that in each case the first verse refers to the believer's
standing in Christ, or his position before God. He is positionally sanctified,
or set apart for God's eternal purpose. He is perfect in God's sight because he
is in Christ. In each case the second verse refers to the believer's life on
earth which is called his walk, or state. His earthly life should be wholly set
apart for God's use. He should live perfectly before God.
The believer's standing then is that
position in which God has placed him and as God sees him because he has
accepted Jesus Christ as Saviour. It is God's acceptance of him in Christ and
as a member of the household of God. The believer's state is the condition of
his earthly life. It is the expression, or lack of expression, of his spiritual
life in and through his earthly body. It is the sum total of his experiences
and, when in accordance with God's plan, is made up of communion with God, joy,
peace, fellowship, labor of love for God and fellow man, and fruit bearing for
God. To whatever degree these things are lacking the state is out of harmony
with the standing. The purpose of the discipline of grace is to harmonize the
state with the standing which is perfect and unchangeable.
It is not necessary to consider here
all that enters into the believer's standing before God but only enough to show
that this standing is infinitely great and wonderful, that it is unalterable,
and that man does not contribute the least toward it. An understanding of these
things is imperative to an understanding of the discipline of grace.
The broadest and most inclusive
statement of that which takes place when one enters into a position in Christ
is found in these words, "Who [God the Father] hath delivered us from the
power of darkness, and hath translated us into the kingdom of his dear Son"
(Colossians 1:13). This is nothing less than being taken out of the realm over
which Satan holds sway and placed in the realm of the Son of God.
From the moment a person believes in
Jesus Christ as his Saviour, while still in it, he is no more of the world
(John 17:11, 14). This is a change of the greatest possible significance.
The standing before God of all who
are of this world is that of aliens and enemies to God (Colossians 1:21); but
all who are of the kingdom of the Son of God have been reconciled to God.
"When we were enemies, we were reconciled to God by the death of His
Son" (Romans 5:10). They have also been made nigh to God. "But now in
Christ Jesus ye who were sometimes far off are made nigh by the blood of
Christ" (Ephesians 2:13). They are now "no more strangers and
foreigners, but fellowcitizens with the saints, and of the household of
God" (Ephesians 2:19).
To accomplish this great change from
being without God (Ephesians 2:12) to the closest and most intimate position
held by any creature, several things must be done by God. All of these become
efficaciousthe moment a person believes.
First of these to be mentioned is
redemption from "under the law" (Galatians 4:5). "Christ hath
redeemed us from the curse of the law, being made a curse for us"
(Galatians 3:13). This redemption was with the "precious blood of
Christ" (First Peter 1:19). "There is therefore now no condemnation
to them that are in Christ Jesus" (Romans 8:1 R.V.).
Together with redemption from under
the law, there is complete forgiveness of all sins committed against that law.
"In whom [Jesus Christ] we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace; Wherein he hath
abounded toward us in all wisdom and prudence" (Ephesians 1:7, 8). The
purging of sins is specifically said to be by the Son Himself (Hebrews 1:3).
This complete forgiveness of sins against the law must not be confused with the
forgiveness of sins against God the Father, which is conditioned upon confession
(First John 1:9). The first is part of the standing; the second is related to
the state.
Another element of the believer's
standing, directly related to redemption, is justification. "being
justified freely by his grace through the redemption that is in Christ
Jesus" (Romans 3:24). This is a free gift, made possible by the
righteousness of Jesus Christ and because He "bare our sins in his body on
the tree" (First Peter 2:24). "For he [God] hath made him to be sin
for us, who knew no sin; that we might be made the righteousness of God in
Him" (Second Corinthians 5:21). Justification is more than forgiveness of
sins. It is to be in Jesus Christ, clothed in His righteousness; standing
before God as though one had never sinned.
The standing includes the relationship
of a child to his Father. "But as many as received him [the Son of God],
to them gave he power to become the Sons of God. ... Which were born, ... of
God" (John 1:12, 13). Here is a spiritual relationship with God by birth
as real and unchangeable as the relationship by physical birth of a child to an
earthly father. But it is more, the life by the spiritual birth is eternal
life. "He that believeth on the Son hath eternal life" (John 3:36
R.V.). This eternal life is the gift of God through Jesus Christ our Lord
(Romans 6:23). When one remembers that "the gifts ... of God are without
repentence" (Romans 11:29), it is clear that the believer's standing
before God is for time and eternity.
One who is a child of God is also an
heir of God. "Wherefore thou art no more a servant, but a son; and if a
son, then an heir of God through Christ" (Galatians 4:7). The Father has
made all believers "meet to be partakers of the inheritance of the saints
in light" (Colossians 1:12); and has given the Holy Spirit as an earnest
(i.e. a guarantee) of this inheritance (Ephesians 1:14). Every believer has
been made accepted in the beloved Son of God (Ephesians 1:6); and is
"complete in him, which is the head of all principality and power"
(Colossians 2:10).
In addition to all this, believers
are the object of God's unfailing care. "While we were yet sinners, Christ
died for us. Much more then, being now justified by his blood, we shall be
saved from wrath through him. For if, when we were enemies, we were reconciled
to God by the death of his Son, much more, being reconciled, we shall be saved
by his life" (Romans 5:8-10). The life of the Son by which the believer
shall be saved, is not His earthly life, but that which He now lives in heaven
at the right hand of the Father. Being saved by that life is said to be
"much more" than being reconciled by His death. This must mean that
God's provision for the care and bringing unto glory of believers is much more
than His provision for their justification and reconciliation unto Himself.
In addition to being objects of
God's care, all who are His Own are objects of His never failing love.
"For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, Nor height,
nor depth, nor any other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord" (Romans 8:38, 39).
A careful study of all these
statements concerning the believer's standing before God will reveal that all is
said to be of God and all is through Jesus Christ. In no case is room for any
contribution on the part of man. The only condition placed upon man is to
believe. As faith is dependence upon God, it adds nothing to that which God
does. It merely gives Him the opportunity to work.
It is also evident that all the
above, except the unfailing care and love of God, is declared to be a finished
work, and not something in process of completion. Deliverance from the power of
darkness and translation into the kingdom of God's Son are fully accomplished.
So also are, redemption, forgiveness of sins, justification, being born of God,
the receipt of the gift of eternal life, being made heirs of God, being
accepted in the beloved, and being complete in Him. In no case is there the
least suggestion that anything can be added to or taken from that which has
been done.
This standing before God has been
sealed by the Holy Spirit of God until the day of redemption of the body
(Ephesians 4:30). The seal denotes a finished transaction (Jeremiah 32:10),
also security, and an unalterable position (Daniel 6:17; Revelation 20:3).
While the believer's standing is in
no way conditioned upon his state there is, however, a close relationship
between the two. The standing makes the state possible. One must be born of the
Spirit before he can live a spiritual life. It is impossible to live pleasing
unto God while dead in trespasses and sins and in rebellion against Him. There
must first be reconciliation and acceptance in the Beloved.
The method of grace in teaching (to
be more fully considered later) is to point to the things which God has done in
providing the standing before Him and then pleading for a life in harmony
therewith. It follows, then, that the standing must be completely provided by
God and must exist in its full realization before God can use it as an
incentive to a godly state.
It also follows that the standing
must be perfect in every detail. This excludes all possibility of any fallible
human contribution. To hold that "the state is necessary in order that the
standing shall ultimately be realized" is to insist on adding human merit
to God's perfect work, and to destroy the absolute perfection of that which God
uses as an argument to promote a state that is acceptable to Him. It is
impossible to clearly understand God's work of grace in saving from
condemnation and in teaching one who has been saved unless it is seenthat the
standing depends in no way upon the state, but the state rests entirely upon
the standing.
Chapter 11
Standards
of Grace Teaching
The discipline of grace cannot be
understood without a clear conception of the high standards of life which God
desires in those who are taught by grace. Not only among those who constitute Christendom
as a whole, but also among many true believers, the ideals of Christian conduct
are largely limited to high moral standards. That this is true is shown by the
fact that emphasis is primarily upon the attainment to high ideals, the
prompting to noble endeavor, and the call of duty. Moral conditions as such are
stressed and that entirely apart from the believer's position in Christ. This
is on a purely human level. But these by themselves are not God's standards for
life under grace. It is entirely possible for natural man to learn to do much
that is good; not only because he must, but also because he chooses to do so.
He can be honest, concientious, diligent, kind, loving, manly, self-controlled,
chaste, courteous, self-sacrificing, and seek the welfare of fellow men, all
because he esteems these as virtues and is esteemed because of them. Man
canlearn to resist the baser things of life by the sheer power of his natural
self. All of this is most admirable in the life of any person and many Christians
would be much more useful if they possessed more of these qualities, but these
alone do not measure up to the high standards of life taught by grace.
The purpose of grace is to produce
in the believer a life on the divine plane. It is far more than character
building. Because the divine life is expressed through the human body, the
expression thereof may be similar or even identical with the expression of the
finer qualities of a natural human life. Two persons may contribute to the
welfare of their fellow men. In the case of one, it may be the expression of a
purely human life; to gain favor with others, from a sense of fulfilling an
obligation, or even because of pleasure derived thereby. In the case of the
other, it is because the love of God has been shed abroad in the heart. In each
case the outward expression is the same, but to God there is a vast difference.
The one is a life in self-determination and for personal gain. The other is in
dependence upon God and is a result of the teachings of grace. False cults
place great emphasis on the finer qualities of human conduct.
The apostle Paul said, "And if
I bestow all my goods to feed the poor, and if I give my body to be burned, but
have not love, it profiteth me nothing" (First Corinthians 13:3, R.V.).
The life produced by the teachings of grace has the outward manifestations plus
the right attitude toward God.
While the outward expression of
godly living, as taught by grace, cannot always be distinguished from the finer
human life, there are standards of godly living that are beyond the conception
of the natural mind. These are on a divine plane, and therefore of a far higher
order than the very finest teachings of the best philosophers, and moral
teachers. The standards under grace are so high as to render comparison
impossible, except by contrast, with even the highest standards of the great
world religions. They are even higher than the high standards of the God given
Mosaic Law.
All standards of conduct under the
law were summed up in the two commandments, "Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy mind"; and
"Thou shalt love thy neighbor as thyself" (Matthew 22:37, 39). But
that love for God is only on a human level. It is with a human heart, soul, and
mind. To love one's neighbor as oneself is also only human because the love of
self is human.
All standards of a life under grace
are summed up by Jesus in the words; "This is my commandment, That ye love
one another, as I have loved you" (John 15:12). Paul repeated this
thought, "And walk in love, as Christ also hath loved us, and hath given
himself for us an offering and a sacrifice to God for a sweet smelling
savor" (Ephesians 5:2). The love of Christ for the believer is a divine love
and was even unto death. When the believer is called upon to love as Christ
loved, he is asked to love with a divine love--nothing less.
The Golden Rule says, "All
things whatsoever ye would that men should do to you, do ye even so to
them" (Matthew 7:12). Grace teaches, "let each esteem other better
than them selves" (Philippians 2:3). "Let this mind be in you, which
was also in Christ Jesus: Who, being in the form of God ... made himself of no
reputation, and took upon him the form of a servant" (Philippians 2:5-7).
The very thinking of one under grace
should be in perfect harmony with the divine will, "bringing into
captivity every thought to the obedience of Christ" (Second Corinthians
10:5). If every thought is brought into the obedience of Christ there can be no
wrong conduct, for conduct has its source in thought.
In the following verses are
standards of life which rise far above moral conduct. "Giving thanks
always for all things unto God and the Father in the name of our Lord Jesus
Christ" (Ephesians 5:20). "Be careful for nothing; but in everything
by prayer and supplication with thanksgiving let your requests be made known
unto God" (Philippians 4:6). "Rejoice evermore" (First
Thessalonians. 5:16). "As sorrowful, yet always rejoicing" (Second
Corinthians 6:10). "My brethren, count it all joy when ye fall into divers
temptations" (Jas. 1:2). "But rejoice, inasmuch as ye are partakers
of Christ's sufferings" (First Peter 4:13). To be thankful for all things
and to rejoice at all times, even in suffering, are not human characteristics.
They are part of a divine life and are taught only by grace. "Forgiving
one another even as God for Christ's sake hath forgiven you" (Ephesians
4:32), is perfect forgiveness, because God's forgiveness for Christ's sake is
"according to the riches of his grace; Wherein he hathabounded toward us
in all wisdom and prudence" (Ephesians 1:7, 8).
Natural man may develop great
liberality in giving, but there is a kind of giving which is brought about only
by the work of grace. It is described as follows: "Moreover, brethren, we
do you to wit of the grace of God bestowed on the churches of Macedonia; How
that in a great trial of affliction the abundance of their joy and their deep
poverty abounded unto the riches of their liberality. For to their power, I
bear record, yea, and beyond their power they were willing of themselves;
Praying us with much entreaty that we would receive the gift, and take upon us
the fellowship of the ministering to the saints" (Second Corinthians 8:1-4).
To give liberally, with great joy, when in deep poverty and suffering
affliction, is not a standard for natural man, nor under law; it is only for a
life under grace.
Paul prayed for the Ephesian saints
that they "might be filled with all the fullness of God" (Ephesians
3:19). As this prayer includes all believers, it is a standard for all who are
under grace. When Paul joyfully accepted suffering and persecution that thereby
the life of Jesus might be made manifest in his body, it was a manifestation of
the fullness of God in him.
These are standards taught by grace
and grace alone. No moral code, not even the Mosaic law, can demand them. Here
is no room forcareless living. These standards grant no license to violate the
moral code because they are on an infinitely higher plane. One whose thoughts
are kept in obedience to Christ and who is filled with all the fullness of God
does not break the moral laws of God.
These standards do not set aside the
value of the lower standards of the moral code, they include them as elements,
just as a word includes letters, but in reading, attention is centered on the
words which convey the meaning, not on the elements, that is the letters. So
the law, called the letter, does not give meaning to spiritual life. That is by
the Word that "dwelt among us, full of grace and truth" (John 1:14).
There is no life in the letter, "for the letter killeth, but the spirit
giveth life" (Second Corinthians 3:6). He by whom came grace and truth
said, "the words that I speak unto you, they are spirit, and they are
life" (John 6:63).
Chapter 12
By
the Power of God
It is difficult for many to grasp
fully the truth that salvation from the penalty of sin is the work of God and
of Him alone. All God does in redeeming, reconciling and justifying man and in
giving him a new eternal life, is of God alone. Man can contribute nothing
thereto. Difficult as this is for man to see, it seems even more difficult for
the saved to realize that the life which God expects them to live is not of themselves,
but by His Own power. Because of this lack of understanding, many believers
strive in their own strength for high ideals of moral conduct, instead of
yielding themselves to the power of God which will enable them to live
according to the high divine standards under grace. When these high standards
of life under grace are seen to be on a divine plane, it becomes evident that
something more than human resources is needed. Divine power alone can produce a
divine order of life.
The fact that the true life under
grace is one of complete dependence upon God is evidence that that life must be
lived by the power of God. If that life could be lived in the power of the
believer, it would become a life of dependence upon self and not in dependence
upon God.
In the teachings of grace great
emphasis is placed upon the fact that it is God Who works. "For it is God
which worketh in you both to will and to do of his good pleasure"
(Philippians 2:13). "Now the God of peace ... Make you perfect in every
good work to do his will, working in you that which is well pleasing in his
sight" (Hebrews 13:20, 21). "So then neither is he that planteth
anything, neither he that watereth; but God that giveth the increase"
(First Corinthians 3:7). In writing about spiritual gifts and the true ministry
Paul said, "And there are diversities of operations, but it is the same
God which worketh all in all" (First Corinthians 12:6).
Furthermore, to show that the power
of the life under grace is of God, special emphasis is placed upon the weakness
of man. "But we have this treasure in earthen vessels, that the excellency
of the power may be of God, and not of us" (Second Corinthians 4:7).
"But we had the sentence of death in ourselves, that we should not trust
in ourselves, but in God" (Second Corinthians 1:9). "Not that we are
sufficient of ourselves to think any thing as of ourselves; but our sufficiency
is of God" (Second Corinthians 3:5).
The admonition "yield
yourselves unto God, as those that are alive from the dead, and your members as
instruments of righteousness unto God" (Romans 6:13) shows that the power
is of God and not of man for the instrument is powerless apart from the
master's control. This makes it important to distinguish between trying to
serve God and being used of God. It should also be recognized that God does not
desire to help believers do things for Him; He desires to do the work Himself
through them. Because grace is that which God, and He alone, does the true life
under grace has all its sources in Him. It follows then that whenever there is
failure in the life of a saved person it is due to dependence upon self,
instead of God. This does not relieve the believer of responsibility for his
life, but that responsibility is to yield to the control of God.
While salvation is of God, it is
through Jesus Christ; so also godly living which is of God is through Jesus
Christ. Jesus said, "without me ye can do nothing" (John 15:5). He
also said, "As the living Father hath sent me, and I live by the Father:
so he that eateth me, even he shall live by me" (John 6:57). And Paul
said, "I live; yet not I, but Christ liveth in me: and the life which I
now live in the flesh I live by the faith of the Son of God, who loved me, and
gave himself for me" (Galatians 2:20). He also said, "I can do all
things through Christ which strengtheneth me" (Philippians 4:13).
"Nay, in all these things we are more than conquerors through him that
loved us" (Romans 8:37). "But thanks be to God, which giveth us the
victory through our Lord Jesus Christ" (First Corinthians 15:57).
"Now thanks be unto God, which always causeth us to triumph in Christ, and
make manifest the savor of his knowledge by us in every place" (Second
Corinthians 2:14). Paul admonished believers to be "filled with the fruits
of righteousness, which are by Jesus Christ, unto the glory and praise of
God" (Philippians 1:11); and to "be strong in the Lord, and in the
power of his might" (Ephesians 6:10).
All of these passages clearly teach
that attainment to the high divine standards of the life under grace is
something more than to determine in the heart, as Daniel did, not to be defiled
by the meat of the King's table. They can only be accomplished through the Lord
Jesus Christ. It is impossible to live the true life under grace apart from
Him. The popular idea that Christ goes alongside of the believer to lead, does
not adequately describe His presence and work. He is in, not merely with all
who believe in Him.
The divine way of life is not
imposed upon the believer from without; it flows out from within as naturally
as a spring. It is the Out flowing of the indwelling Holy Spirit of God from
the inner-most being of the believer. Jesus said, "He that believeth on
me, as the Scriptures hath said, from within him shall flow rivers of living
water. But this spake he of the Spirit, which they that believe on him were to
receive: for the Spirit was not yet given; because Jesus was not yet
glorified" (John 7:38-39 R.V.).
It is clear, then, that godly living
is not merely a suppression of the desires of the natural man. In the seventh
chapter of Romans, Paul described the struggle and failure in a life where an
effort to suppress the evil is the controlling principle. He said, "For
that which I do I allow not: for what I would, that do I not; but what I hate,
that do I." "For I know that in me (that is, in my flesh) dwelleth no
good thing: for to will is present with me; but how to perform that which is good
I find not. For the good that I would I do not: but the evil which I would not,
that I do" (vs. 15, 18, 19). Then he exclaims, "O wretched man that I
am! who shall deliver me from the body of this death" (v. 24). But he also
answered this question, "I thank God through Jesus Christ our Lord. ...
For the law of the Spirit of life in Christ Jesus hath made me free from the
law of sin and death. ... That the righteousness of the law might be fulfilled
in us [it is in us, not by us] who walk not after the flesh, but after the
Spirit" (Romans 7:25 and 8:2, 4). To the Galatians Paul wrote, "Walk
in the Spirit, and ye shall not fulfill the lusts of the flesh" (Galatians
5:16). "But the fruit of the Spirit is love, joy, peace, longsuffering,
gentleness, goodness, faith, meekness, temperance" (Galatians 5:22-23).
Notice that these things are the fruit of the Spirit. Fruit is not by a law
that restricts andrestrains, it is by a law of life within.
These passages all teach that godly
living is the natural result of the operation of the indwelling Holy Spirit. It
is just as natural as fruit growing on a tree. When fruit is not evident, there
are things in the life which hinder the operation of the law of the spirit
oflife in Christ Jesus.
Peter attributed to the Spirit the
purification of the souls in obeying the truth (First Peter 1:22). And Paul
attributed all the things that Christ wrought by him to the power of the Spirit
of God, and prayed for all believers that they might "be strengthened with
might by his [the Father's] Spirit in the inner man" (Ephesians 3:16).
The true life, then, which is taught
by grace is not, as is so commonly thought, a life lived by the individual with
some assistance from God at crucial times; but is rather a life of God Himself,
by Jesus Christ, His Son, through the power of the indwelling Holy Spirit. It
is manifested in those who are yielded to God and are willing to do His will.
Chapter
13
Devotion
and Works
The expression "service for
others" is very popular these days, not organizations. Emphasis on service
as the primary, if not only, purpose of both moral and Christian conduct is
often accepted without question. While service may be the highest ideal in
purely moral and humanitarian conduct, that is not true of the Christian life. Nevertheless
service, or good works, is a large part of God's purpose for those who are
saved by grace. "For we are his workmanship, created in Christ Jesus unto
good works, which God hath before ordained that we should walk in them"
(Ephesians 2:10). Therefore, any believer whose life is not filled with good
works fails to measure upto God's purpose for him.
Paul, whose life was a constant
labor of love, admonished his fellow believers, "my beloved brethren, be
ye steadfast, unmovable, always abounding in the work of the Lord, for as much
as ye know that your labour is not in vain in the Lord" (First Corinthians
15:58). And again, "I beseech you ... brethren ... that ye present your
bodies a living sacrifice ... which is your reasonable service" (Romans
12:1). The importance of works is further shown by the fact that God holds
everyone responsible for what he does. "So then everyone of us shall give
account of himself to God" (Romans 14:12). "Wherefore we labour,
that, whether present or absent [from the body], we may be accepted of him. For
we must all appear before the judgment seat of Christ; that everyone may
receive the things done in his body, according to that he hath done, whether it
be good or bad" (Second Corinthians 5:9, 10).
Repeated assertions that God
recognizes good works is further evidence of their great importance. "If
any man serve me, him will my Father honour" (John 12:26). "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" (Hebrews 6:10). "Every man shall receive his own reward
according to his own labour" (First Corinthians 3:8). "Knowing that
whatsoever good thing any man doeth, the same shall he receive of the Lord,
whether he be bond or free" (Ephesians 6:8). "And, behold, I come
quickly; and my reward is with me, to give every man according as his work
shall be" (Revelation 22:12).
Surely all of these: God's purposes
in saving man in order that he may perform good works, that every man is held
accountable to God forwhat he does, and that God will not fail to recognize
every good thing that is done, show the importance of service for God.
Devotion to Christ is most
important. As important as are good works in the believer's life, there is that
which in God's sight is even more important. While Christ desires and
recognizes service, He far more desires and values love and devotion to
Himself. In this day when service has become the keynote of Christianity,
meditation on Christ, devotion to Him, and a desire for Him, purely because of
what He is, have almost become a lost practice. These are, however, necessary
and prerequisites to acceptable service for Him.
An event in the lives of two
sisters, among His most intimate friends while on earth, gave Jesus occasion to
express Himself in this matter. The story is here quoted in full. "Now it
came to pass, as they went, that he entered into a certain village: and a
certain woman named Martha received him into her house. And she had a sister
called Mary, which also sat at Jesus' feet, and heard his word. But Martha was
cumbered about much serving, and came to him, and said, Lord, dost thou not
care that my sister hath left me to serve alone? bid her therefore that she
help me. And Jesus answered and said unto her, Martha, Martha, thou art careful
and troubled about many things: But one thing is needful: and Mary hath chosen
that good part, which shall not be taken away from her" (Luke 10:38-42).
These sisters represent two different
attitudes that believers may take toward Christ. Both were intensely interested
in Jesus, but there was a vast difference in their attitude toward Him.
Martha's attitude was to do some material service for Him. She carried this so
far that she became cumbered by "much serving" and as a result
impatient with her sister. Martha considered service for Jesus as all
important. Notice carefully, Martha was not occupied with things apart from
Jesus, all she did was for Him. Mary, instead of doing something for Him, sat
at His feet and received from Him.
To fully realize the situation,
remember that their Guest was the One by whom all things had been made. He was
the Word made flesh, full of grace and truth. He had come that out of His
fulness of grace they might receive grace upon grace. Mary desired to receive
spiritual things from Him, Martha was so busy in her task of serving Him with
temporal things that she had no time to receive the spiritual things He had
come to offer her.
In no uncertain words, Jesus
expressed His estimate of these two attitudes toward Him. He kindly rebuked
Martha for being careful and troubled about many things, and added that Mary
had chosen that good part, which should not be taken away from her.
By His answer to Martha, Jesus
announced that an attitude of devotion with a desire to receive from Him is
more highly valued by Him than service with temporal things.
When Jesus gave His last commission
to Simon Peter (John 21:15-17) He intensified His estimate of devotion over service.
He made love for Him the condition for service. He said, "Simon, son of
Jonas, lovest thou me more than these?" When Simon answered, "Yea
Lord; Thou knowest that I love thee," Jesus said, "Feed my
lambs." Three times Jesus with a slight variation repeated his question
and three times Simon replied in the affirmative. The last two times Jesus
commissioned him to feed His sheep. There can be no question here but that
Jesus makes love for Himself the condition for ministering spiritual things to
His sheep.
In a third instance the importance
of the attitude toward Christ as over service, is set forth even more strongly.
On the Island of Patmos John was commanded to write letters to seven churches
in Asia Minor. To the church of Ephesus he was told to write, "These
things saith he that holdeth the seven stars in his right hand, who walketh in
the midst of the seven golden candlesticks; I know thy works, and thy labour,
and thy patience, and how thou canst not bear them which are evil: and thou
hast tried them which say they are apostles, and are not, and hast found them
liars: And hast borne, and hast patience, and for my name's sake hast laboured,
and hast not fainted" (Revelation 2:1-3). Notice carefully this fine
commendation. They had works and labor and patience. They could not bear evil
and had cast out false leaders. A second time they were commended for their
patience and for their labor, even in the name of Christ; and in all this they
had not fainted. Few churches indeed, in this age of emphasis on service, are
worthy of this commendation.
But notice now even more carefully
the admonition, "Nevertheless I have somewhat against thee, because thou
hast left thy first love. Remember therefore from whence thou art fallen, and
repent, and do the first works; or else I will come unto thee quickly, and will
remove thy candlestick out of his place, except thou repent" (Revelation
2:4, 5). Only one thing was lacking in the church at Ephesus; it was the
"first love" for Christ, a love for Him before everything else.
Because of this they were warned that their candlestick would be removed out of
its place if they did not repent. Apart from their first love they could not
hold forth the light of the gospel of the grace of God. Surely there is
something vastly more important to Christ than service, as important as that
is.
From these three instances, it is
clear that the Lord Jesus Christ desires and values the love of those who are
His far more than any service they can possibly render Him. His love craves a response
of love and adoration. "We love him, because he first loved us"
(First John 4:19).
Chapter
14
Works
Acceptable Unto God
The good works which are an
important part of God's purpose for every believer are acceptable to Him only
under certain conditions.
Love must be the motive. It was only
after Peter had confessed his love for Him that Jesus commissioned him to feed
His lambs and His sheep. The church at Ephesus was warned that unless it
returned to its first love its candlestick would be removed. It follows, then,
that works, to be acceptable to Christ, must spring from love for Him. Love
becomes the motive for all service for God. That is why Paul commends the
saints at Thessalonica for their "labour of love ... in the sight of God and
our Father" (First Thessalonians. 1:3).
As "we love him, because he
first loved us," basically it is the love of Christ as expressed in His
death for sinners that must be the great motivating force in all true Christian
activity. This was Paul's motive. He said, "For the love of Christ
constraineth us" (First Corinthians 5:14). He also admonished, "walk
in love, as Christ also hath loved us, and hath given himself for us"
(Ephesians 5:2).
Love must be the motive for all
things done in response to grace. All that God does in grace is because of His
infinite love; all is unmerited and given freely. The response to this cannot
be the fulfillment of a duty because no condition accompanies the offer of
God's free gift except faith. It cannot be a return payment because that would
be the payment of a debt. It cannot be to gain the good will of God because
grace is absolutely unmerited favor. If it were necessary to do anything to
assure a believer's final salvation, that which was so done would be for
personal gain and would not be motivated by love. The fact that under grace God
gives all things freely excludes every other motive but love.
Everything done apart from love has
no value in the sight of God. Paul said, "If I speak with the tongues of
men and of angels, but have not love, I am become sounding brass, or a clanging
symbol. And if I bestow all my goods to feed the poor, and if I give my body to
be burned, but have not love, it profiteth me nothing" (First Corinthians
13:1, 3 R.V.). Because love is so essential to good works, Paul prayed that the
saints "being rooted and grounded in love, May be able to comprehend ...
what is the breadth, and length, and depth, and height; And to know the love of
Christ, which passeth knowledge" (Ephesians 3:17-19).
Fear is a false motive. A sinister
influence, often offered as a motive for Christian conduct, is fear: fear of
God's vengeance on the day of Judgment, of being lost, of being forever cast
out by God unless certain standards of life, often man made, are maintained.
This may take the form of fear of supposed punishment or purging as a condition
for final entrance into heaven. This motive of fear is used to restrain persons
from doing that which is wrong or to encourage good deeds and contributions to
the church. While not always so recognized, all this is appeasement offered to
God.
Fear is the dominant motive in the
world religions because these know nothing of the love of God that is in Christ
Jesus. But fear is often a motive in the lives of multitudes of Christians who
do not fully understand that love and the grace of God for them.
Fear is a desire to avoid or flee
from that which causes harm. It is the natural feeling produced by the instinct
of self-preservation. Self-preservation depends upon self to preserve; but he
who sees, in grace, God's loving care for His Own, and places his trust in Him,
does not rely on self-preservation. Then fear is banished.
That fear has no place in the life
of a believer is clearly taught. "For God hath not given us the spirit of
fear; but of power, and of love, and of sound mind" (Second Timothy 1:7).
"Herein is our love made perfect, that we may have boldness in the day of
judgment: because as he is, so are we in the world. There is no fear in love;
but perfect love casteth out fear: because fear hath torment. He that feareth
is not made perfect in love" (First John 4:17, 18).
Must be a voluntary and joyful
service. Because the motive for service for God is love, that service must be
voluntary. That which is done because of love is never done grudgingly and
surely not because of any compulsion except that which springs from within,
from one's own earnest desire to do all that is done. It should never be
thought of as a duty performed nor as a responsibility fulfilled. The
believer's labor of love does not partake of the nature of the work of a
servant for his master. That is not the relationship between the Lord and those
who are His. Jesus, in His farewell talk to His disciples, said,
"Henceforth I call you not servants ... but I have called you
friends" (John 15:15). This perfect friendship does not measure the labor
rendered nor expect payment in return. It is without thought of gain or reward.
The difference between the work of a servant and of a friend is well expressed
in these words, "But now we are delivered from the law ... that we should
serve in newness of spirit, and not in the oldness of the letter" (Romans
7:6).
To Paul this newness of spirit had a
real meaning. He was able to say, "But none of these things [bonds and
afflictions that awaited him at Jerusalem] move me, neither count I my life
dear unto myself, so that I might finish my course with joy, and the ministry,
which I have received of the Lord Jesus, to testify the gospel of the grace of
God" (Acts 20:24). The same spirit was found in the churches of Macedonia
when "in a great trial of affliction the abundance of their joy and their
deep poverty abounded unto the riches of their liberality" (Second
Corinthians 8:2). True labor of love is not only voluntary service but also
joyful.
Service under grace must be
voluntary. Inasmuch as grace gives everything freely, out of the promptings of
God's love, anything that the recipient of grace does for God, must be of his
own free will.
Admonitions denote a voluntary
compliance. All admonitions in the apostolic epistles are in words that clearly
denote a voluntary response. Beseech was a favorite word with Paul. John and
Peter also used it. "I beseech you ... that ye present your bodies"
(Romans 12:1). "I beseech you ... that ye all speak the same thing, and
that there be no divisions among you" (First Corinthians 1:10); "we
beseech you ... that ye study to be quiet, ... to work with your own hands, ...
that ye walk honestly" (First Thessalonians. 4:10-12).
That the word beseech is free from
any suggestion of compulsion is clear from the fact that it has always been
used in addressing God. "We beseech thee, O Lord God" is an appeal
for voluntary response on His part. God uses the very same word in His appeals
to believers to live pleasing unto Him.
Two other words frequently used are
exhort and admonish. Though more authoritative than beseech, they still allow
voluntary compliance. They exclude the idea of compulsion. To the church at
Thessalonica Paul wrote, "As ye know how we exhorted and comforted and
charged everyone of you, ... That ye would walk worthy of God, who hath called
you unto his kingdom and glory" (First Thessalonians. 2:11, 12).
The most common expression used is
the little word let. It also implies freedom of will to comply or not comply.
Only a few references can be quoted. "Let not sin therefore reign in your
mortal body" (Romans 6:12). "Let us not be desirous of vain
glory" (Galatians 5:26). "Let us not be weary in well doing"
(Galatians 6:9). "Let him that stole steal no more" (Ephesians 4:28).
"Let all bitterness, and wrath, and anger, ... be put away from you"
(Ephesians 4:31). "Let the word of Christ dwell in you richly"
(Colossians 3:16). In all of these the appeal is for voluntary compliance.
From the above it is clear that
Christ does not seek a forced, slavish, or coercive service. He desires a
voluntary and joyous laborof love that issues from the heart.
Must be as unto the Lord. Good works
are not only voluntary and joyful, being motivated by love; but they must be as
unto Christ to be acceptable unto God. Christ died "that they which live
should not henceforth live unto themselves, but unto him which died for them,
and rose again" (Second Corinthians 5:15). "Whatsoever ye do, do all
to the glory of God" (First Corinthians 10:31). "And whatsoever ye do
in word or deed, do all in the name of the Lord Jesus" (Colossians 3:17).
The admonition is not only that good
works be done unto the Lord Jesus Christ but also that they be not done as unto
men. "And whatsoever ye do, do it heartily, as to the Lord, and not unto
men ... for ye serve the Lord Christ" (Colossians 3:23, 24). These words
written to servants (in fact slaves) concerning their service for human masters,
make it clear that every detail of a believer's work, though done for the
benefit of fellowman, should always be done as unto Christ.
It follows, then, that much so
called Christian activity cannot be acceptable unto God. It is possible, even
where sound doctrine is held, to find much activity that, by the foregoing
tests, cannot be honored by God. It is done for personal preferment or because
of a desire for recognition. Do not purely selfish motives too often actuate
Sunday School, young peoples, and church workers? God alone knows what is
actuated by the love of Christ, and is a voluntary labor of love for Him and
unto His glory. That only is acceptable unto Him.
Chpter
15
God's
Ways and Man's Ways
"For my thoughts are not your
thoughts, neither are your ways my ways, saith the Lord" (Isaiah 55:8). In
no instance is this more true than in connection with promptings to proper
conduct. Because under grace God does everything apart from human merit and
thought of repayment, He cannot offer His blessings as an inducement, nor His
judgments as a threat to encourage godly living. Therefore, under grace God
first reminds of what He has done in grace; then on the basis of that, He
appeals for a life in harmony with that which He has done.
But man's ways are not God's ways.
In general man clings to the idea that benefits always come because of good
conduct and losses because of bad conduct. Natural man always feels that he
must contribute something to earn God's favor.
God's method under grace is seen in
Jesus' dealing with the woman, taken in adultery, and brought to Him by the
Pharisees. When the Pharisees had gone out, having been silenced by Jesus, He
said to her: "Woman, where are those thine accusers? hath no man condemned
thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn
thee: go, and sin no more" (John 8:10, 11). Jesus first freely forgave her
sin, for which under the law she was worthy of death; then He admonished her to
live a life free from sin.
It is important to recognize that
under the law God's order was reversed. There He promised blessings only on
condition of obedience and threatened curses if every part of it was not
fulfilled. (See Deuteronomy 28.) It is imperative that God's order under grace
be not confused with that under law. It often is, because the order under law
parallels the thinking of natural man. With the law God met man on man's own
plane.
If it has pleased God to be careful
to appeal for godly living because of His own work of grace, is it not
incumbent upon believers to do likewise? Years of careful observation have
revealed the common practice of using God's appeals, but entirely neglecting
His work of grace as a basis for these appeals. How many urgent appeals have
not been made using the partial text, "Present your bodies a living
sacrifice, holy, acceptable unto God" (Romans 12:1) without the the
appeal, "I beseech you therefore, brethren, by the mercies of God." A
clear presentation of the mercies of God as a basis for the appeal is rarely
heard. Yet the Holy Spirit caused eight chapters to be devoted to telling of
His mercies before He caused the appeal to be made. The same is true of all of
God's appeals. This will be discussed more fully in a later chapter.
Most Christians consider God's
appeals for a life pleasing unto Himself entirely apart from that particular
work of grace to which He relates each appeal. May not this at least partly
explain the present low spiritual level on which most believers live? God's
appeals have no force when His arguments are ignored.
As God's arguments are omitted, it
is natural that man's own arguments be substituted. Zeal and self sacrifice of
other Christians are used as an appeal. Touching stories of the need of the
heathen are told. Their low moral, intellectual and temporal condition is
vividly presented. "Your church" or "your denomination"
needs your support is a common appeal. Even one's own self-respect is used as a
reason for Christian service. The response, if any, easily becomes the
fulfillment of a duty or the attainment to some great ideal and not a joyful
and spontaneous labor of love for Christ.
As God's arguments for an appeal are
disregarded, the "service" that follows is often done in dependence
upon self instead of upon Him. When the appeal is based on God's work of grace
the resultant conduct will be in dependence upon Him, and for His glory.
The eloquence and persuasive powers
of a speaker or the enthusiasm of an occasion may move some people to action,
but it will probably be lacking of depth and not be centered in God.
God's appeals for godly conduct are
valid only when based on His own arguments. No one has a right to ask another
to do what God asks and offer lesser arguments than does God. The things for
which God appeals are so great, they cut so deeply into life, that nothing less
than His own arguments justify compliance therewith. The fact that Adoniram
Judson gave his life for Burma is no conclusive argument that anyone else must
go; but the fact that Christ died for the Burmese, as well as for the one whom
God calls, is an unanswerable argument for going, if God calls. The more that
is made of the incarnation, death, resurrection, and intercessory work of
Christ and of the fulness of God's work of grace, the stronger will be the
appeal for godly living.
God's standards for life under grace
are so high that it is impossible to appeal for them on the basis of human and
moral thinking without detracting from their high requirements. God's own
arguments are necessary to hold the appeals up to God's standards. Appeals
based on human arguments necessarily lower the standards. By omitting God's
arguments, standards for godly living are brought down from the divine plane to
the level of human concepts.
Much exhortation is nothing more
than a condemnation of vices. While it is often necessary to correct sins of
believers this should always be related to God's work of grace for and in them.
Vices should be shown as being of the old man and should be put off as being
inconsistent with the believer's position before God. Condemnation of vices
apart from God's work of grace tends to encourage a feeling of and in those who
are not guilty; and a spirit of despair in those who repeatedly fail through
personal weakness. Such condemnation emphasizes dependence upon self instead of
dependence upon God.
Much prompting to godly living is
purely negative. Participation in certain amusements and personal habits and
manner of dress are condemned. At times this is done sensationally and
unkindly. It becomes a matter of attacking this and forbidding that. Seldom is
anything offered to replace that which is condemned. All of this produces a
great void in life. As nature abhors a vacuum, so also does human life. There
is a record of a life from which an unclean spirit had gone out, but returned,
and finding the house swept and garnished but empty he brought seven others
more wicked than himself and the last state of that man was worse than the
first (Luke 11:25, 26).
While God is much concerned about
keeping the lives of His people free from worldly things, His approach is far
different from the above. God's way has been well stated in these words:
"There are two methods that the Lord graciously adopts, to draw the heart
away from the present world. The first is, by setting before it the
attractiveness and stability of things above; the second is, by faithfully
declaring the evanescent and shakable nature of things on the earth."
When the heart finds all its
satisfaction in the things of God and in His Son, there is no need to condemn
the transitory pleasures of the world. God offers far better things in the
place of those which are to pass away. Much worldliness in the Church of Christ
today is due to a failure to draw the hearts to Christ by teaching and
emphasizing His attractiveness.
There is one more difference between
the thoughts of God and the thoughts of man in relation to admonitions. God
always bases His appeals upon some great fundamental principle, and relates
individual acts thereto. Man usually deals with individual acts by themselves,
apart from any basic principle. This is largely a legalistic point of view
which considers specific offenses, and results in restrictive regulations with
precept upon precept. Much of this type of thinking and teaching is being
related to Christian conduct and appeals therefore. Is it any wonder that
people, especially young people, have so many perplexing questions about so
many details of life and so often say, May I do this, and must I refrain from
that? Of this God says, "the letter killeth" (Second Corinthians
3:6).
Paul, in dealing with the question
of eating meat offered to idols, held that there was nothing wrong in so doing
because the idol was nothing. But his own life was governed by the great
principle; "Wherefore, if meat make my brother to offend, I will eat no
flesh while the world standeth, lest I make my brother to offend." (First
Corinthians 8:13).
There is unquestionably a place for
instruction as to details of the conduct of a believer. Paul frequently
mentioned specific things which should or should not be done. He calls upon the
Corinthian Church to take part in a collection for the saints and relates it to
the fact that their labor in the Lord shall not be in vain because of the
certainty of the resurrection (First Corinthians 15 and 16:1). He urges putting
away lying, anger, and stealing as a part of putting off of the old man and
putting on of the new man, "which after God is created in righteousness
and true holiness" (Ephesians 4:17-29). How much more conclusive this than
a mere condemnation of lying, anger and stealing.
To omit the basic principles upon
which all admonitions of grace are based and to consider specific precepts by
themselves is to miss the peculiar nature of grace teachings and to substitute
ethical teachings in their place.
Chapter
16
Some
Promptings by Grace
The apostolic writings abound in
promptings to godly living based upon God's work of grace. Two of these are
reserved for separate chapters. The following limited number are mentioned to
illustrate the principle.
1. "Know ye not that your
bodies are the members of Christ? shall I then take the members of Christ, and
make them the members of a harlot? God forbid" (First Corinthians 6:15).
In this appeal to flee fornication, a reminder is made of the fact that every
believer is a member of the body of Christ. No mention is made of the
immorality of the sin in question, nor the dishonor which comes upon one who
practices it. Here is purely a question of the inconsistency of believers, who
are members of the body of Christ, being brought into union with a harlot.
Until believers are taught what it means to be a member of the body of Christ
there is little if any appeal in this passage Genesis.
2. "What? know ye not that your
body is the temple of the Holy Spirit which is in you, which ye have of God,
and ye are not your own? For ye are bought with a price: therefore glorify God
in your body, and in your spirit, which are God's" (First Corinthians
6:19, 20). This appeal is for a life to the glory o God. It is based solely
upon the two facts that the Holy Spirit indwells the believer and that Christ
paid the price for his redemption. He is therefore not his own, he belongs to
Christ. What stronger argument can there be for glorifying God in the body? How
seldom these great cardinal truths are thought of as having any relationship
whatsoever to the believer's conduct!
3. "And that he [Christ] died
for all, that they which live should not henceforth live unto themselves, but
unto him which died for them, and rose again" (Second Corinthians 5:15).
Christ died for all. He suffered the most painful death known, death on the
cross. Even more, He suffered the indescribable agony of separation from God.
"My God, my God, why hast thou forsaken me?" (Mark 15:34). His death
for all was apart from any human merit, "while we were yet sinners, Christ
died for us" (Romans 5:8). This is God's reason why all who live (who have
received life in Christ) should live, not unto themselves but unto Him, who
died and rose again. It is unto a living Person; not unto a prophet whose body
is rotting in some oriental grave. Nor is it according to a moral code or high
ideals. To live unto self is to live for personal gain. To live unto Him is for
His gain. To live unto Him is much more than to refrain from evil practices. It
is placing His interests before one's own. It is doing things that please Him,
not things that please self.
Grace teaches by emphasizing the
great meaning of the death and resurrection of Christ and then appeals to those
who have thereby received eternal life to live their earthly lives for Him. It
must follow, then, that the more a believer sees in the death and resurrection of
Jesus Christ, the more should his life be lived for Him. A life unto self, even
though highly moral and cultured, is seen as inconsistent with the fact that
Christ died and rose again. The realization of this great principle will
resolve the multiplied questions as to conduct into one simple question; Is
this living unto Him who died and rose again, or is it living unto self? To
appeal for a life for Christ apart from this principle is to try to produce an
effect without sufficient cause.
4. "Be ye not unequally yoked
together with unbelievers: for what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness? And what concord
hath Christ with Belial? or what part hath he that believeth with an infidel?
And what agreement hath the temple of God with idols? for ye are the temple of
the living God; as God hath said, I will dwell in them, and walk in them; and I
will be their God, and they shall be my people. Wherefore come out from among
them, and be ye separate, saith the Lord, and touch not the unclean thing"
(Second Corinthians 6:14-17). The appeal to believers to be "not unequally
yoked" with unbelievers is here based on the fact that the things which a
believer is, by his position in Christ, are incompatible with those things
which an unbeliever is because he is not in Christ, but in Belial. Because
there is a clean cut separation between things of God and the world, a believer
should come out and be separate and not partake in unclean things. This does
not mean asceticism for Paul elsewhere said, "I wrote unto you an epistle
not to company with fornicators: Yet not altogether with the fornicators of the
world, or with the covetous, or extortioners, or with idolaters; for then must
ye needs go out of the world" (First Corinthians 5:9, 10).
5. Paul's appeal to the Corinthian
saints to contribute to the poor at Jerusalem, is based on these words,
"For ye know the grace of our Lord Jesus Christ, that though he was rich,
yet for your sakes he became poor, that ye through his poverty might be
rich" (Second Corinthians 8:9). How different from the many human
arguments for sacrificial giving is not this reminder that Christ emptied
Himself of His riches and glory in order that lost sinners might through Him
become rich!
6. "If there be therefore any
consolation in Christ, if any comfort of love, if any fellowship of the Spirit,
if any bowels [compassions] and mercies, Fulfill ye my joy, that ye be
likeminded, having the same love, being of one accord, of one mind. Let nothing
be done through strife or vainglory; but in lowliness of mind let each esteem
other better than themselves. Look not every man on his own things, but every
man also on the things of others" (Philippians 2:1-4). The appeal to be
likeminded, to live in love, to be of one accord, to let nothing be done in
strife or vainglory, to esteem others better than oneself, and to look not on
one's own but also on the things of others is based on the fact that there is
consolation in Christ, that there is in Him a comfort of love, a fellowship of
the Spirit, and compassions and mercies.
7. "If ye then be risen with
Christ, seek those things which are above, where Christ sitteth on the right
hand of God. Set your affection on things above, not on things on the earth.
For ye are dead, and your life is hid with Christ in God. When Christ, who is
our life, shall appear, then shall ye also appear with him in glory"
(Colossians 3:1-4). Every believer is risen with Christ through faith
(Colossians 2:12). He has been taken out of this evil world of sin and
spiritual death. He has been raised up together with Christ and made to sit in
heavenly places in Him (Ephesians 2:6). This is the most exalted position in
God's entire economy. Should not one placed in this exalted position find his
fullest enjoyment in the things that pertain thereto? The appeal is to set the
affection on the things related to that position and not on the things
belonging to the evil world from which one has been delivered. This appeal is
not for deeds, but for a life filled with thoughts of the heavenly position;
for a mind occupied with Christ and His glory, instead of the passing things of
this world. The greatness of this position is emphasized by the declaration
that the life is hid with Christ in God and when He, Christ, shall appear then
shall all believers appear with Him in glory. It takes very little earthly
glory to captivate a human being. Why does not this high position, and this
infinite glory, to be shared with Christ, captivate believers more, and result
in seeking the things above? Is it because they are so seldom if ever told
about it? Or is it because, in this rushing nervous age of action, few take
time for meditation thereon? Surely God's method of teaching by grace cannot be
wrong. Has the church of today failed to recognize this method?
8. These two great things, being
risen with Christ and the certain future glory because the life is hid with
Christ in God are made the reason for additional appeals. "Mortify [put to
death] therefore your members which are upon the earth; fornication,
uncleanness, inordinate affection, evil concupiscence, and covetousness, which
is idolatry" (Colossians 3:5). "But now ye also put off all these;
anger, wrath, malice, blasphemy, filthy communication out of your mouth"
(v. 8). "Put on therefore, as the elect of God, holy and beloved, bowels
of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing
one another, and forgiving one another, if any man have a quarrel against any:
even as Christ forgave you, so also do ye. And above all things put on charity,
which is the bond of perfectness. And let the peace of God rule in your
hearts" (vs. 12-15). "And whatsoever ye do in word or deed, do all in
the name of the Lord Jesus, giving thanks to God and the Father by him"
(v. 17). All of these ought to be done for the sole reason that the believer is
"risen with Christ" unto a newness of life.
9. "As ye know how we exhorted
and comforted and charged everyone of you ... That ye would walk worthy of God,
who hath called you unto his kingdom and glory" (First Thessalonians.
2:11, 12). This calling is elsewhere said to be "to the obtaining of the
glory of our Lord Jesus Christ" (Second Thessalonians 2:14). No other
creature of God has been called to the high and glorious position as are
believers in the present age of grace. This is that which makes grace infinite.
Can any denial of the pleasures of the world, or self sacrifice, or unstinted
giving out of one's self be too great in the light of this calling? And
remember, this calling of God is without repentance (Romans 11:29).
10. "Being born again, not of
corruptible seed, but incorruptible, by the word of God, which liveth and
abideth forever" (First Peter 1:23), is the reason given for laying aside
all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
and as newborn babes, desire the sincere milk of the word (First Peter 2:1, 2).
11. "Beloved, now are we the
sons [children] of God, and it doth not yet appear what we shall be: but we
know that, when he shall appear, we shall be like him; for we shall see him as
he is" (First John 3:2). This is a plain, unconditional statement that all
believers are now the children of God and when Christ shall appear, all shall
be changed into the very likeness of Him. The anticipation of this great
transformation into the very likeness of Christ calls for a life on earth that
partakes of His purity. "And every man that hath this hope in him
purifieth himself, even as he is pure" (v. 3)..
The things on which the above
appeals, and many others, are based are spoken of as fully accomplished.
Nothing can be added to them. There is no uncertainty about them. They are
established and unalterable facts. All belong to God's work of grace, and have
been brought about by Him. They are not conditioned upon any human merit nor
action. All are divine values. Not one is on a purely moral or human level. How
convincing, how conclusive, and how different these are from man's impotent
arguments for Christian conduct!
Present day neglect and ignorance of
God's work of grace and His appeals based thereon are appalling. One of the
greatest needs of the day is a clear and faithful presentation of God's work of
grace on behalf of the believer and when that has been done, an appeal for
conduct on a high spiritual level in harmony therewith.
Chapter 17
Present
Your Bodies
"I beseech you therefore,
brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable service. And be
not conformed to this world: but be ye transformed by the renewing of your
mind, that ye may prove what is that good, and acceptable, and perfect, will of
God" (Romans 12:1, 2). This passage contains probably the strongest appeal
in the Scriptures for a complete surrender to God. It involves the mind as well
as the body. The plea is that the body be made a living sacrifice. The word
sacrifice signifies a change of ownership for the purpose of being consumed,
and that for the benefit of the new owner. A sacrifice is presented by man to
God and is something that has real value to the one who offers it. In the Old
Testament that which was sacrificed to God had to be perfect: anything with a
blemish or any defect whatsoever was not acceptable unto Him. The sacrifice
here in question is to be a living one. This can only mean that the sacrifice
of the believer's body is to be continuous and one that brings forth results.
Paul said, "I am offered daily." It is also to be holy and acceptable
unto God. This is only possible when the body is pure and undefiled by sin.
This sacrifice is called "your
reasonable service." To give one's body entirely to God, to be burned out
in service for Him; to deny oneself all things that are pleasant to man for His
sake seems to man a most unreasonable thing. Why should anyone give up all that
is pleasing in this world if God so wills and live solely to please Him?
In addition to the sacrifice of the
body, the entire being should be transformed by the renewing of the mind so as
not to be conformed to this world, but to the "good, and acceptable, and
perfect will of God." The renewing of the mind has to do with the
intellect. It is not the emotions that are here considered. The intellect is
more stable than the emotions, or the feelings. While it is not denied that
there is place in the Christian life for feelings, there is need for a real
intellectual transformation. Too many appeals are addressed to the emotions and
have little lasting value.
That which Paul here urges is vastly
more than living on a high moral plane, and the self-sacrifice called for can
never be made to seem reasonable on the basis of any human arguments. Yet it is
called a reasonable service. What then makes it reasonable? The whole issue
rests on the introductory words, "I beseech you therefore, brethren, by
the mercies of God." It is only because of the mercies of God that it is
reasonable for those called brethren to comply with this exhortation. This
being true, it is essential for one who is to make such a sacrifice to
understand these mercies of God. The word "therefore" shows that Paul
rests the whole argument on that which he has in the preceding chapters taught
about these mercies.
As Paul pleaded on the basis of
"the mercies of God," it is perfectly clear that his appeal is
without force until these mercies are known, understood, and accepted. The more
clearly they are understood the greater is the force of the argument. On the
other hand, if the study of these mercies of God is neglected the force of the
appeal is lost, and there is no reason for heeding it. It thus becomes evident
that neglect of the study and the teaching of the doctrines of the grace of
God, can lead to nothing else than failure in godly living. To omit a
presentation of God's mercies as a basis for this appeal is to entirely void
the appeal. But that very thing is usually done when this passage is used as an
appeal for a sacrificial life.
Grace, then, here as always, first
lays a foundation for its appeal by setting forth the things which God has done
for the believer, and then, with that as a basis, makes the appeal for conduct
which is reasonable only in view of that which God has done.
Space permits but a brief reference
to these mercies of God on which the appeal is based.
The first part of Romans (1:18 to
3:20) deals with the sinfulness of man and concludes that "There is none
righteous, no, not one; ... there is none that seeketh after God, ... there is
none that doeth good, no, not one" (3:10-12). Man is shown to be incapable
of doing anything whatsoever that is acceptable to God. Being guilty before
Him, man is subject to everlasting condemnation.
But a righteousness of God has been
manifested by Jesus Christ. This righteousness is offered to all men, even to
those of whom it was said, "there is none righteous." Moreover, it is
upon all who believe in Jesus Christ. By this he who receives Jesus Christ
becomes, in the sight of God, even as righteous as is Christ. In other words,
he is justified. All of this has been made possible by the redemption that is
in Christ Jesus, because He on the Cross satisfied the demands of God's
justice. God is therefore free to count everyone righteous who believes in
Jesus Christ. All of this has been accomplished by God for man, apart from any
human merits (Romans 3:21-27).
Special emphasis is placed on the
fact that man cannot work for his justification. It is the one who believes in
Christ that is counted righteous and this is solely because of his faith (see
Romans Chapter 4).
He who is justified has peace with
God and has access by faith into the grace wherein he stands (Romans 5:2). In
other words, God will always respond to his faith with further manifestations
of His grace.
God does not only justify one who
believes, He has made a provision to save from His wrath everyone who is
justified. "But God commendeth his love toward us, in that, while we were
yet sinners, Christ died for us. Much more then, being now justified by his
blood, we shall be saved from wrath through him" (Romans 5:8, 9). If it
were not for this mercy the believer's body and mind would forever be subject
to the torment of the wrath of God. But according to this statement, it is "much
more" to God that the believer be saved from His wrath than the already
certain fact that he has been justified. It is that body which is saved from
wrath that God asks to have presented unto Himself. It is that mind which but
for this mercy would throughout all eternity be conscious of its lost estate,
He wants renewed, so that during this brief span of life it will be in
conformity to His will. Is not that most reasonable?
"For if, when we were enemies,
we were reconciled to God by the death of his Son, much more, being reconciled,
we shall be saved byhis life" (Romans 5:10). There was a time when we were
enemies, that isrebels, to God. The penalty for rebellion is death, but His
Son, in a human body, died, and paid the penalty for that rebellion. Thereby we
have been reconciled to God. We are no more at enmity to Him. Jesus Christ is
now living for the express purpose of keeping us saved. Here again is a mercy
by which God pleads for a surrendered life, a life lived for Him. And why
should it not be so? Jesus Christ gave His body in suffering and death to bring
us to God. In His resurrected body He is living in Heaven on our behalf. It
truly is a reasonable service to present to God as a living sacrifice the body
that has been so reconciled and is being so kept by Him. And the mind, which
was reconciled at so great a cost ought surely be renewed so that it may know
and be conformed to the good and perfect and acceptable will of God.
"But if the spirit of Him that
raised up Jesus from the dead dwell in you, he that raised up Christ from the
dead shall also quicken your mortal bodies by his Spirit that dwelleth in
you" Romans (8:11). "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" (Romans 8:18). "For whom he did foreknow, he also did
predestinate to be conformed to theimage of his Son" (Romans 8: 29). This
conformity to the Son of God is elsewhere explained by Paul, "we look for
the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may
be fashioned like unto his glorious body" (Philippians 3:20, 21). In these
verses is seen a mercy of God so great that it cannot be fully fathomed by the
finite human mind. The present mortal bodies of believers, subject to death and
corruption, shall be raised from death and made like unto the glorious body of
the Son of God. That surely is a glory with which the sufferings of the present
time are not worthy to be compared. In view of this mercy of God it is
reasonable to present to Him for His use, that body which is to be so
glorified, even though it does mean suffering for a while.
"For I am persuaded, that
neither death, nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, Nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which is in Christ Jesus our
Lord" (Romans 8:38, 39). This mercy is the climax of all, and is
all-inclusive, for grace is God's love in action, and if nothing can separate
the believer from the love of God which is in Christ Jesus, then the believer
is assured that God's grace will, for time and eternity, operate in his behalf.
It is this unfailing love, this unending love, to which God points in appealing
for a mind that is conformed to His good, and acceptable and perfect will.
These are some of the great mercies
of God to which Paul refers when he says, "Therefore, brethren, I beseech
you by the mercies of God." These mercies are altogether sufficient reason
for a believer to present his body unto God as a living sacrifice and to
conform his own will to the good and perfect will of God. No human appeal, no
sacrifice made by other Christians, no question of self respect, no moral issues,
nor any emotional appeal will have the weight which these mercies of God have.
Chapter
18
Walk
Worthy of Your Calling
"I therefore, the prisoner of
the Lord, beseech you that ye walk worthy of the vocation [calling] wherewith
ye are called" (Ephesians 4:1). This appeal is for an earthly life in full
harmony with the exalted position to which the believer has been called. The
introductory word "therefore" points back to certain things presented
in the preceding chapters which are the basis for the appeal. In those chapters
is found the greatest revelation of the present position and eternal destiny of
all who believe.
The appeal is not to live so as to
gain the high calling. That is impossible, for the position is so high that it
cannot possibly be earned, not even by a perfect life, if that were possible.
The position belongs to the believer and is his because of God's calling and
His own purpose, and is a gift of His grace. As the calling is unalterable
(Romans 11:29), this appeal can never lose its force.
Children born into a royal family
are taught to conduct themselves as becomes royalty because they are that by
birth. They honor the king and their country only as they so conduct
themselves. They are forbidden many things which other children may do. The
street waif of the lower East Side of New York cannot be urged to live as a
prince. He does not hold that position. The royal position is the basis for the
appeal for royal conduct. So when Paul wrote "I therefore," he
pointed to the believer's high and exalted calling as the reason, in fact the
only reason, for a life in harmony therewith. This calling is sufficient reason
for the appeal. When understood, it completely eliminates many whys and
wherefores as to Christian conduct. A clear understanding and acceptance of all
that is included in the believer's calling are therefore essential as the
background for a godly life. What then is this calling?
The long list of things which make
up the believer's calling is introduced by the words, "Blessed be the God
and Father of our Lord Jesus Christ, who hath blessed us with all spiritual
blessings in heavenly places in Christ" (Ephesians 1:3). This at once
identifies the calling as spiritual and related to heavenly things. The walk to
be worthy must, then, be of a spiritual order, on a heavenly plane. This is
more than a fine moral life.
"He [God] hath chosen us in him
[Christ] before the foundation of the world, that we should be holy and without
blame before him in love" (Ephesians 1: 4). This is nothing less than
eternal enjoyment of God's limitless love. This position, in His presence, is
that of a son, for God has "predestinated us unto the adoption of children
[sons] by Jesus Christ to himself, according to the good pleasure of his will"
(Ephesians 1: 5). God has Himself determined, according to the good pleasure of
His will, that in the eternal state all believers shall be His sons. This is a
family relationship, a position higher than that of any other celestial being.
All this is because the believer is accepted of God in His beloved Son
(Ephesians 1:6). It is as when a son brings home a bride; though previously an
entire stranger, she is accepted into the family because of her union with the
son.
In the beloved Son, the believer
also has redemption through His blood, and forgiveness of sins according to the
riches of the infinite grace of God (Ephesians1:7), and in addition an
inheritance purposed by God Himself after the counsel of His own will
(Ephesians 1: 11). The Holy Spirit has been given as a seal for this and as an
earnest that the inheritance shall be received ( Ephesians 1:14).
Then is told why and how God has
done all this. "But God, who is rich in mercy, for his great love
wherewith he loved us, Even when we were dead in sins, hath quickened us
together with Christ, (by grace ye are saved;) And hath raised us up together,
and made us sit together in heavenly places in Christ Jesus" (Ephesians
2:4-6). God has done all purely because of His mercy and great love. No human
merit entered here, it was "when we were [spiritually] dead in trespasses
and sins." Even more, He has "made us sit together in heavenly places
in Christ Jesus"; the very place where God set Christ when He raised Him
from the dead. This position is "Far above all principality, and power,
and might, and dominion, and every name that is named, not only in this world,
but also in that which is to come" (Ephesians 1:20, 21). Here again is
emphasis on the exalted position of the believer.
God's purpose in all is, "That
in the ages to come he might show the exceeding riches of his grace in his
kindness toward us through Christ Jesus" (Ephesians 2:7). Think of it!
Throughout all eternity to be the object of the exceeding riches of God's
grace. What an eternity! What a position! What a calling! It is infinite in its
glory, and infinitein its duration.gh and glorious position, believers are
reminded that in the time past they "were without Christ, being aliens ...
and strangers ... having no hope, and without God in the world" (Ephesians
2: 12). But now in Christ Jesus they are made nigh by the blood of Christ
(Ephesians 2: 13). They are therefore now "no more strangers and
foreigners, but fellow citizens with the saints, and of the household of
God" (Ephesians 2: 19). And in the Lord they "are builded together
for an habitation of God through the Spirit" (Ephesians 2: 22).
All of the above is descriptive of
the calling of God of which every believer should walk worthy. It has been
asked, "Does your life square with your profession?" There is a more
fundamental question: is your life worthy of your position? That is the only
true measure for the believer's life.
It is only after having set forth
this exalted position and because of it that the appeal is made for a worthy
walk. The first condition of such a walk is not expressed in action, nor deeds,
but is a state of mind and heart. It should be "With all lowliness and
meekness, with longsuffering, forbearing one another in love; Endeavoring to
keep the unity of the Spirit in the bond of peace" (Ephesians 4:2, 3).
These are not characteristics of natural man, but of the life that is worthy of
the high calling in Christ.
To cause a believer to see, with
Paul, that "By the grace of God I am what I am" and that the glorious
calling of God is all of grace and in no way of one's self, is God's way of
teaching lowliness, meekness, longsuffering, forbearance, and unity of the
spirit.
Another condition of the life worthy
of the high calling of God, is growth and development of the spiritual life.
Grace has made special provision for this in giving apostles, prophets,
evangelists, pastors and teachers; "For the perfecting of the saints, ...
for the edifying of the body of Christ: Till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fulness of Christ: That we henceforth be no more
children, tossed to and fro, and carried about with every wind of doctrine, by
the sleight of men, and cunning craftiness" (Ephesians 4:7, 11-14).
Because of this provision for spiritual growth and development, to remain
immature and lacking in the knowledge of the things of Christ is to walk
unworthy of the calling.
It was only after having discussed
the state of mind and heart above that Paul referred to specificacts of
conduct. Even then he did so by relating these acts to putting off of the
things of the "old man" and putting on the things of the "new
man." The "old man" is the natural unregenerated man. His walk
is in the vanity of his own mind. His understanding is darkened as to the
divine spiritual values. Through ignorance thereof he is alienated from the
life of God. He is spiritually corrupt by deceitful lusts (Ephesians 4: 17,18,
22). The new man knows Christ and "after God is created in righteousness
and true holiness" (Ephesians 4: 20, 24). The test, therefore, of
individual acts is whether they are things that belong to the old or to the new
man. If the former they should be put off. But for each act of the old man that
is put off there is a corresponding act of the new man to be put on. The walk
is not made worthy of the calling by merely putting off the things of the old
man: the things of the new man must also be put on. The worthy walk is not
negative, it is definitely positive.
The teaching concerning putting off
things of the old man, and putting on those of the new is one of the most
important of all grace teachings. It does seem reasonable that one who has been
taken out of the world, and translated into the kingdom of the Son of God
should no longer live as does the world, but as a new being. If Christians had
a basic understanding of the nature of the old man and of the new and of the
things belonging to each, they would see the inconsistency of continuing in the
old. Not until Christian conduct is related to the high calling in Christ
Jesus, can there be a clear understanding as to the why, or why not, of many
things.
Only after the contrast between the
old man and the new have been set forth are admonitions made concerning
specific acts. "Wherefore putting away lying, speak every man truth with
his neighbour" (Ephesians 4: 25). "Let him that stole steal no more:
but rather let him labour, working with his hands the thing which is good, that
he may have to give to him that needeth" (Ephesians 4: 28). "Let no
corrupt communication proceed out of your mouth, but that which is good to the
use of edifying, that it may minister grace unto the hearers" (Ephesians
4: 29). "Let all bitterness, and wrath, and anger, and clamour, and evil
speaking, be put away from you, with all malice: And be ye kind one to another,
tenderhearted, forgiving one another" (Ephesians 4: 31, 32). All above
negative qualities are to be put off, being of the old man, and the positive
put on as being of the new man.
Another characteristic of the walk
worthy of the calling is to be "followers of God, as dear children,"
walking in love (Ephesians 5:1, 2). Believers should also refrain from things
that belong to darkness, and should live as children of light, which they are
by their calling (Ephesians 5: 8).
"And be not drunk with wine,
wherein is excess; but be filled with the Spirit" (Ephesians 5: 18) is
another essential of the walk that is worthy of the calling. He who is so
filled with the Spirit will live a joyous life, "Giving thanks always for
all things unto God the Father in the name of our Lord Jesus Christ"
(Ephesians 5: 20).
Relationships with other persons, to
be worthy of the calling, should be as though they actually were between the
believer and his Lord. Wives are asked to submit themselves to their husbands
as unto the Lord (Ephesians 5: 22). Husbands should love their wives as Christ
has loved the church and given Himself for it (Ephesians 5: 25). Servants, or
slaves as they then were, should serve their masters "With good will doing
service, as to the Lord, and not to men"; and masters should do the same
to their servants (Ephesians 6:7, 9).
Finally, the worthy walk is said to
be a conflict with Satan and the evil spiritual forces of darkness of this
world. For this conflict the believer must be girt about with truth, have the
breastplate of righteousness, the feet shod with the preparation of the gospel
of peace, the shield of faith, the helmet of salvation, and the sword of the
Spirit, which is the word of God (Ephesians 6:12-17).
The admonition closes with the
words, "Praying always with all prayer and supplication in the Spirit, and
watching thereunto with all perseverance and supplication for all saints"
(Ephesians 6: 18).
All of the above are essential to a
life worthy of the high calling of God in Christ. This life is on an infinitely
higher plane than that governed by merely moral standards. It is life on a
divine plane lived on earth. Only the calling is sufficient argument for the
admonition.
Chapter 19
Chastening
One aspect of the discipline by
grace is not always recognized as being of grace. It is the chastening of the
Lord. The finest passage on this subject is Hebrews 12:5-11. "And ye have
forgotten the exhortation that speaketh unto you as unto children, My son,
despise not thou the chastening of the Lord, nor faint when thou art rebuked of
him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he
receiveth. If ye endure chastening, God dealeth with you as with Sons; for what
son is he whom the father chasteneth not? But if ye be without chastisement
[chastening R.V.], whereof all are partakers, then are ye bastards, and not
sons. Furthermore we have had fathers of our flesh which corrected us, and we
gave them reverence: shall we not much rather be in subjection unto the Father
of spirits, and live? For they verily for a few days chastened us after their
own pleasure; but he for our profit, that we might be partakers of his
holiness. Now no chastening for the present seemeth to be joyous, but grievous;
nevertheless afterward it yieldeth the peaceable fruit of righteousness unto
them which are exercised thereby."
Chastening is God the Father dealing
with His child in love. "For whom the Lord loveth he chasteneth, and
scourgeth every son whom he receiveth." It is a sign of sonship and a
reminder that one has not been forsaken by God.
Because chastening is at times
accompanied by the visitation of distress and affliction, it is often confused
with punishment. This is not true, for punishment is God the judge, in justice,
exacting the full penalty of His broken law. Here is no fatherhood of God and
no expression of His love. Punishment is the wrath of God poured out upon all
who reject His Son. It is condemnation that shall come upon the unbelieving
world. The believer in Jesus Christ "shall not come into condemnation; but
is passed from death unto life" (John 5:24). He is not under law but under
grace (Romans 6:14).
Let no one presume upon the grace of
God and think that because he shall not come into condemnation (that is, be
lost) he can live according to the desires of his old carnal nature without
suffering the full consequences thereof. God does deal with the sins of
believers. This is by chastening and is described by no milder term than
scourging. No believer should overlook the warning, "For our God is a
consuming fire" (Hebrews 12:29). He shall surely burn out everything that
is unpleasing to Him.
God's chastening is to correct and
to purify. It implies imperfection but not guilt. Gold is chastened that it may
become pure. Intense heat melts it into a liquid and thus separates from it all
impurities. The dew drop sparkling in the early morning was by the heat of
yesterday's sun drawn as vapor from the stagnant pool. The cool of the night
condensed it into water so pure that it refracts the rays of the sun into the
full beauty of the spectrum. Both of these processes are for the sole purpose
of purification. So also is the chastening by the Father's love. It is to
remove all which is unpleasing to Him.
This answers the question, Why do
the righteous suffer? The unrighteous (all who have not accepted the righteousness
of God which is Christ) are not, in the sight of God, gold to be chastened.
There is no spiritual life to free from the impurities of the world. They are
dead in trespasses and sins (Ephesians 2:1). While the unrighteous do not now
suffer by chastening there awaits them judgment and fiery indignation, which
shall devour them (Hebrews 10:27), unless they by faith receive Jesus Christ.
What then are the impurities to be
removed by chastening? As the purpose of the discipline by grace is to produce
godly living (and this was seen to be complete dependence upon God), it follows
that all in the life of a believer that is not in dependence upon Him is an
impurity. Every self-centered thing is included; all dependence upon self, all
self-will, all satisfaction of selfish desires, and all glory for self. Many
humanly admirable things together with all worldly desires and all immorality
require the chastening work of God.
At times chastening is a preventive
work. Paul experienced such chastening. These are his own words describing it,
"And lest I should be exalted above measure through the abundance of the
revelations, there was given to me a thorn in the flesh, the messenger of Satan
to buffet me, lest I should be exalted above measure" (Second Corinthians
12:7). This provision of God's grace was a means to hold in subjection the
tendency of the flesh to boast. How necessary that is!
The one purpose of this purifying
work of the Father is that we might be partakers of His holiness. "For God
hath not called us unto uncleanness, but unto holiness" (First
Thessalonians 4:7). The second purpose is that it might yield "the
peaceable fruit of righteousness unto them which are exercised thereby"
(First Thessalonians 4:10, 11). Holiness connotes spiritual purity or freedom
from sinful affections, in fact, all that is in any way contrary to God's
holiness. Righteousness means unswerving rectitude and life to the divine will.
Holiness is a state of being: righteousness is the expression of that state.
The peaceable fruit of righteousness
is said to be unto them which are exercised by the chastening. This implies
possibility of resisting the chastening of the Father. The clay must yield to
the potter's "exercise" if it is to become a vessel of beauty. The gold
must yield to the "exercise" of the fire to become pure. The drop of
water must yield to the "exercise" of the sun's rays and the cool of
the night to be transformed into the dew drop. "Yield" is the key
word in each case. So the believer is exercised by the chastening only as he
yields to the hand of God.
It should be recognized that this
fruit of righteousness is unto not by them that are exercised. It is produced
by God in their lives. This fruit is peaceable. Peace comes with the chastening
of the Lord to those who are exercised thereby. It is a rest in His wisdom to
do all things well.
But some are not exercised by the
chastening. They pass through the trials that God sends and come out without
yielding to God's hand. These the Lord shall deal with in His own way after
this life has been passed. The unmistakable teaching concerning this is,
"Now if any man build upon this foundation [Jesus Christ] gold, silver,
precious [costly R.V.] stones, wood, hay, stubble; 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. If any man's
work abide which he hath built thereupon, he shall receive a reward. If any
man's work shall be burned, he shall suffer loss: but he himself shall be
saved; yet so as by fire" (First Corinthians 3:12-15).
That the issue here is not the
question of eternal life or everlasting damnation is clear from the words
"but he himself shall be saved," which are said of the one who suffers
loss. That it refers to believers and not to unsaved is clear from the fact
that building is upon the foundation Jesus Christ.
Two groups of three words each,
describe the different materials with which a believer builds. In the one group
are things which stand the test of fire; the other, things that are consumed
thereby.
Wood, hay, and stubble, used
figuratively, speak of humanity and the things of the flesh. Wood is a more
valuable building material than hay. It can be shaped and beautifully finished
and has a certain degree of durability and stability. Hay lacks both these
qualities. Stubble is always spoken of as only being fit for burning. All these
represent human accomplishments; things done in self-will, by human power, for
self-gratification, and for acceptance by men. To men some seem very attractive
and enduring; others have little or no value and are transitory. To God all are
the same, without value, only to be consumed by His fire.
Gold, silver and costly stones stand
the test of fire and endure. Gold, in the Bible, symbolizes deity, the things
of God. Silver symbolizes redemption through Jesus Christ. The costly stones
must refer to valuable building stones, as the enduring granite, used for
structures of great and lasting value. Believers are called "living
stones" built into a spiritual house (First Peter 2:5 R.V.) of which
Christ is the cornerstone.
This points to the thought that only
those works which are of God, according to His will and by His power; those
which further the redemptive work of Christ; and those which in some way
contribute to the building of the church of Christ will survive God's test by
fire.
It is a most sobering thought that
the consuming fire of God shall burn out everything that does not contribute to
God's purpose for this aGenesis For many believers, this may be all their
earthly life. The righteous man Lot (Second Peter 2:8) was pushed out of Sodom
just before it and all that he had accomplished while there were destroyed. Lot
himself was saved, yet so as by fire. How many believers are not likeLot?
But those whose building abides
shall receive a reward. It is, however, of great importance to recognize that
the reward is not given because of the amount of building that has been done
but because of the kind of materials used. These materials must be in
accordance with God's plan for the building. A great amount of building with
wood, hay and stubble will produce a large fire. A small amount of building
with gold, silver and costly stones will endure and be rewarded. What a
disillusionment it will be for large numbers of extremely active believers to
find that they shall suffer a great loss instead of receiving a great reward.
It is popularly thought that much
and faithful service for Christ will earn for a believer a better position in
heaven. In other words, emphasis is entirely out of harmony with God's plan of
grace, because it makes self-gain the object of the endeavor. When this happens
the motive is no longer love, and that which is done is not a labor of love for
Christ.
Rewards cannot be the payment of a
debt owed by God to one who has done much for Him, for that would violate the
basic principle of grace that God gives everything freely out of His Own loving
heart. Nothing in the eternal state will have been earned by the efforts of
those who by grace and grace alone have been granted access thereto. Rewards
will be the gift of God's grace just as truly as is the gift of eternal life.
To make personal gain the motive for
endeavor also violates Paul's admonition, "Whatsoever ye do, do all to the
glory of God." Even the rewards, or crowns as they are called, shall be a
means by which Christ shall be glorified, for the saints shall cast their
crowns before His throne saying, "Thou art worthy, O Lord, to receive
glory and honour and power: for thou hast created all things, and for thy
pleasure they are and were created" (Revelation 4:11).
Rewards, then, are not to be thought
of as being personal gain, but as an incentive to live pleasing unto God, as an
indication of His approval of one's life, and as an additional means of
glorifying Christ.
He who builds with gold, silver and
costly stones uses the things that are of God. He builds in full dependence
upon Him, both His power and His will. The love of Christ, not the expectation
of reward, constrains him to build. He is concerned, not with personal glory,
but that God be given all the glory. This kind of building and only this, God,
through the operation of His infinite grace, rewards. All else shall burn. It
is well to again be reminded that "Our God is a consuming fire."
Chapter
20
Christ
Preeminent
The work of the Holy Spirit is to
glorify Christ. Jesus said of Him, "He shall glorify me: for he shall
receive of mine, and shall show it unto you" (John 16:14). If the work of
the Holy Spirit is to magnify Christ, it follows that it is God's purpose that
the believer shall see the fullness of beauty in Him. When the mind and heart
thus become occupied with Christ, the grace and truth of which He is full must
become a great influence for godly living. On the contrary, when a believer
struggles in self effort to do that which he thinks right, the mind becomes
occupied with self and the soul is drawn away from Christ. Therefore when the
Holy Spirit takes of the things that are Christ's and shows them to the
believer He is carrying out God's purpose of teaching by grace.
It was by presenting gifts from
Isaac and telling about him that Abraham's servant attracted the heart of
Rebecca so that she left her home and family and went with him to become
Isaac's bride. So also the Holy Spirit by glorifying Christ seeks to draw
believers away from the things of the world and bring them to Christ. The Holy
Spirit never leads anyone to look at himself and his own accomplishments, but
only and always at Christ and His work.
Paul expressed to the believers at
Ephesus his desire and prayer on their behalf in these words, "That Christ
might dwell in your hearts by faith; that ye, being rooted and grounded in
love, may be able to comprehend with all saints what is the breadth, and
length, and depth, and height; And to know the love of Christ, which passeth
knowledge, that ye might be filled with all the fulness of God" (Ephesians
3:17-19). Here is emphasis on a Person and His love. It is not a matter of
fulfilling commandments or obligations, not duties to perform, nor even of
living up to high ideals and moral standards. Paul's desire was that Christ
might dwell in their hearts. The heart is the seat of the emotions which stir
one's whole being. This is something in addition to an intellectual knowledge
of Him, as important as that is. It is a realization of Him as the controlling
force of one's own life. It is a consciousness of oneness with Him. The closest
thing in human experience to this is that place which a man or woman has in the
heart of the other, when they have become true lovers. Then each dwells in the
heart of the other by faith. All of the thoughts and acts of the young man are
influenced by "her" and have the one end in view of being pleasing to
"her" and bringing "her" happiness. On her side, life
becomes so occupied with "him" that to please "him" becomes
her first desire. The life of neither is full apart from the other. Neither
thinks of self apart from the other, and each gives the other the pre-eminence.
When Christ dwells in the heart of
the believer by faith, life with all its acts and emotions, becomes centered in
Him. That is why the Holy Spirit in this age takes the things that are of
Christ and makes them known to those who are His. He glorifies Christ so that
He may become pre-eminent in the life of the believer.
Paul, expressing his desire for
himself, said, "But what things were gain to me, those I counted loss for
Christ. Yea doubtless, and I count all things but loss for the excellency of
the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all
things, and do count them but dung, that I may win Christ, ... That I may know
him" (Philippians 3:7, 8, 10). It was not immoral things that Paul counted
for loss and that were put away; nor were they questionable things or forbidden
by law. It was highly respectable things which had been of great value to him.
And why did he give up these things? Not because he did not have a right to
enjoy them, but for the solereason that he might win Christ, not as his
Saviour, but as his ALL. One infinitely greater and more precious than
everything in the world had captivated the soul of Paul.
To please his Lord was Paul's
greatest desire. It completely possessed his entire being. His whole life was
directly related to Christ. He said, "For me to live is Christ, and to die
is gain" (Philippians 1:21). It cannot be a mere coincidence that to Paul,
more than to any other man, God had revealed the exceeding riches of His grace,
and that it was first given to him to preach the unsearchable riches of Christ.
In the life of Paul is seen, as in no other person, the fullest effect of the
grace of God.
Beholding Christ and His glory
transforms the life of a believer. "But we all, with open face beholding
as in a glass the glory of the Lord, are changed into the same image from glory
to glory, even as by the Spirit of the Lord" (Second Corinthians 3:18).
This does not refer to that transformation which shall take place as believers
behold Christ when He appears to receive His Own unto Himself. It refers to a
possibility in the present life, even in anticipation of that great event. To
be occupied with self, with one's own interests, with endless questionings as
to what may and may not be done, brings distress and enslaves the soul. To
behold Christ, and be occupied with Him and His beauty and grace produces
liberty and conformity to His imaGenesis Someone has said, "To be occupied
with self is despair: to be occupied with Christ is glory."
It is God's purpose concerning His
Son "that in all things he might have the pre-eminence" (Colossians
1:18). "For of him, and through him, and to him, are all things"
(Romans 11:36). "For by him were all things created, that are in heaven,
and that are in earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers: all things were created by him, and
for him" (Colossians 1:16, 17). "In whom are hid all the treasures of
wisdom and knowledge" (Colossians 2:3). "For in him dwelleth all the
fulness of the Godhead bodily" (Colossians 2:9). He is seated "Far
above all principality, and power, and might, and dominion, and every name that
is named, not only in this world, but also in that which is to come"
(Ephesians 1:21).
It has previously been seen that
grace points to things that God has freely done and bids the believer to live
worthy thereof. But grace does even more, it points to Christ by whom all these
blessings come and magnifies Him and seeks devotion to Him. This is vastly more
than devotion to a cause, or a movement or an organization. It is devotion to a
Person and that Person has of God been made preeminent over ALL things. Grace
strives to make Him pre-eminent in the believer's life.
When Christ replaces everything
else, even self, as the center of life, the things of the world lose their
attractiveness and eternal things take on new value. Then there remains but one
question in relation to conduct: Is Christ pleased with this? is He magnified
by it? This will be true even though it means the loss of the earthly life. The
greatest desire of the apostle Paul was that always "Christ shall be
magnified in my body, whether it be by life, or by death" (Philippians
1:20). It was the gospel of the grace of God that had so transformed him.
How important is it not, then, to
always present the pre-eminent Christ; to tell of His dying love for sinners,
His present care for his own, and their future glory in union with Him--in
fact, all that is included in the one word GRACE. This is grace "teaching
us" to keep the eyes fixed upon Christ, and thereby draw them from the
things of the world, yes even the finer things of the world, the high moral
things, the cultural things, not to mention the questionable things. These
worldly things will lose their value when the heart sees Christ in all His
grace and glory.
Chapter
21
Looking
for His Appearing
Thus far the discussion of the
teaching by grace has been concerned with the present; with denying ungodliness
and worldly lusts, and living soberly, righteously and godly in the present
world. Grace also teaches to look to the future--to look for "that blessed
hope, and the glorious appearing of the great God and our Saviour Jesus
Christ." The emphasis here is not so much on His coming as on the fact
that the believer should be looking for that event. He should be in a state of
constant expectancy of His Lord's return. This state of expectancy will exert
an important influence upon the believer's life. That is why grace teaches
believers to look for the blessed hope.
The appearing of the Lord Jesus
Christ in the clouds to receive His own, His Church, unto Himself is the
greatest vision that God has given to any people. This event will usher in the
eternal state for everyone who in the present age has believed in Jesus Christ.
For all who have died in Christ it shall mean the reuniting of the spirit with
the body. Then shall the corruptible bodies be changed into incorruption, and
the mortal shall take on immortality (First Corinthians 15:53). Then shall they
be conformed to the image of the Son of God (Romans 8:29). They shall be clothed
in bodies fashioned like unto the glorious body of Jesus Christ (Philippians
3:21).
This coming for His own must not be
confused with Christ's coming to set up His kingdom and rule in righteousness
over all the earth as foretold by the Old Testament prophets. When these two
events are confused with each other the teachings of grace are largely lost.
The first event has to do with a heavenly position for every believer; the
second, with earthly blessings, primarily for Israel but also through them to
the nations of the earth.
Vision plays a great role in the
lives of men. A vision will keep a man in a straight course until it is
realized. It will bear him up during days of severe trial and hardships. It
will cause him to deny himself things which might interfere with the fullest
accomplishment of his vision. A vision is a great disciplinarian. It is a true
teacher. A vision is one of the greatest formative influences in the life of
any individual or group of people. Vision is so important that it was said of
old, "Where there is no vision, the people perish." It is because of
this power of a vision to transform the very life of a person that grace
teaches the believer to look for the appearing of the Lord Jesus Christ. This
being true it is hardly to be expected that the proper outlook upon life will
be found among believers who do not look for this great event and are not aware
of its importance to them. It is unthinkable that when this truth has gripped a
person it will not leave a deep and lasting impression on his life.
Jesus, personally, first announced
that He would return to receive His own unto Himself. He said, "Let not
your heart be troubled: ... In my Father's house are many mansions: if it were
not so, I would have told you. I go to prepare a place for you. 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 14:1-3).
It is important to notice that Jesus
in making this initial announcement of His return, began by saying, "Let
not your heart be troubled." The disciples were about to pass through the
most discouraging period of their lives. Their Master, whom they had followed
for three years, and who was everything to them, was about to be taken from
them. That, if anything, was ample cause for troubled hearts. It was in view of
this, that Jesus promised to return and receive them unto Himself. He gave them
a vision of an eternity in fellowship with Himself. What if they had to face
sorrows, disappointments, losses, and discouragements for a while? That was but
for a moment compared to eternity with Him in the many dwelling places which He
went to prepare.
Paul, after describing the Lord's
return, closed with these words, "so shall we ever be with the Lord."
Then he added, "Wherefore comfort one another with these words"
(First Thessalonians. 4:15-18). Nothing can produce an untroubled heart in a
world of turmoil as can the promise of the Lord's return. The most punctilious
law observance or following the highest moral teachings will not do it. It is
grace teaching the believer to look for the Lord's coming to receive him unto
Himself that makes it possible to pass through the trials, testings and losses
of this world with an untroubled heart.
Constant anticipation of the
appearing of the Lord and of the glorious eternal existence in union with Him
enabled Paul to bear suffering. He said, "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" (Romans 8:18).
Purity of life is another effect
produced in a believer by looking for the glorious appearing of the Lord Jesus
Christ. "Beloved, now are we the sons [children] of God, and it doth not
yet appear what we shall be: but we know that, when he shall appear, we shall
be like him; for we shall see him as he is. And every man that hath this hope
in him purifieth himself, even as he is pure" (First John 3:2, 3). There
is a striking certainty in the words "we know that, when he shall appear,
we shall be like him; for we shall see him as he is." Here is no
"if" nor any condition of human conduct or merit. It is something
that every child of God, however weak or failing, may look forward to with full
assurance. This is so, only because it is a provision of God's infinite grace.
On this fact, that every child of God shall be conformed to the image of His
Son, is based the admonition, "Every man that hath this hope in him
purifieth himself."
Grace teaches to look for His
appearing with a full assurance of having part in it, and then says, let that
certain hope influence your life here on earth. Grace says, You shall become
like the Son of God; in anticipation thereof, live a life as pure as is He into
whose image you shall be transformed.
No man-made religion has ever
offered such an appeal to its followers. The appeals of these are always offers
of reward for human merit. It is significant that whenever there has been any
corruption of true Christianity, this method used by grace to teach purity of
life, and godly living, is immediately lost. In the place of the teachings of
grace are substituted appeals based on human merit and on fear.
Some teach that unless one measures
up to certain standards (never clearly defined) he shall not be received up
with Christ when He returns for His own. This makes purity of living a
condition for being changed into the image of the Son of God and is a
contradiction of the clear teaching by grace.
If being transformed into the
likeness of the Lord Jesus Christ and entering into a glorious eternity with
Him should in the least degree depend upon living up to certain standards, such
living would be for personal gain. The motive then would be selfish, and that life
would not be lived entirely unto God. Only when God, as under grace, freely
gives everything, apart from any and all human merit, is a life entirely for
God made possible.
It should not pass unnoticed that
the standard of purity which this appeal calls for is nothing less than the
purity of the Son of God. It seems pertinent to ask, Do those who teach the
need of a pure life as a condition for being received by the Lord at His return
set this same high standard? They do not. In fact, they dare not; for by that
standard none would be taken. Their standards must necessarily be possible of
general attainment. That is not all, those standards are indefinite and vary
for different groups and generations. The appeal becomes one for a purity
according to limited and variable human standards and not according to God's
absolute standard, the purity of His own Son. All appeals for purity of life as
a condition for being received by the Lord are not only contrary to God's
appeal, but call for a "godliness" according to human standards, that
is not worthy of God.
The climax to Paul's great treatise
on the resurrection of believers, which shall take place at the appearing of
the Lord Jesus Christ, is in part as follows: "Behold, I show you a
mystery; We shall not all sleep, but we shall all be changed, In a moment, in
the twinkling of an eye, at the last trump: for the trumpet shall sound, and
the dead shall be raised incorruptible, and we shall be changed. For this
corruptible must put on incorruption, and this mortal must put on
immortality." Then death shall be swallowed up in victory ( First
Corinthians 15:51-54). Herein is a strong note of certainty and assurance for
every believer as to the future state. On this is based an appeal for a stable
life filled with good works for the Lord. "Therefore, my beloved brethren,
be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch
as ye know that your labour is not in vain in the Lord" (First Corinthians
15: 58).
Grace then in teaching believers to
look for the appearing of the great God and Saviour, Jesus Christ, points to
the fact that they are His children; that the Lord Jesus Christ shall return
and receive them unto himself, and that all shall be conformed to His image.
Genesis Furthermore, grace teaches that these things may now be known. These
certain facts become the unanswerable arguments for an untroubled heart and a
pure life abounding in labor in the Lord.
To teach believers that they are
born again and now have eternal life, to constantly remind of the imminent
return of the Lord and the glory that shall follow, and to show that all of
this springs from the grace of God; is the God-given method to prompt believers
to a pure and holy life, a life free from a troubled heart and filled with good
works. To omit these truths, and apart from them urge Christians to so live, is
to make an appeal on merely human grounds.
Also Read
How God Saves Men
Believing Christ DIED, that’s HISTORY.
Believing Christ DIED for YOU SINS and Rose again that’s
SALVATION.
Read Romans 1:16, Romans 10:9-10 and 1. Corinthians 15:1-4
(A 10 Minute Video)
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is JEHOVAH The One True GOD (Click Here)
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