WHEN God has been pleased to give His redeemed ones a revelation of His mind for them. He has not repeated it, but providing by recording it in writing, He looks for His people to preserve it, and to conform to it. It was so with Israel and the law. It is the same with Christian revelation. Jehovah gave the law to Israel, and caused Moses to write it in a book, that it might be preserved to future generations, legislating, too, for its precepts to he kept in the remembrance of the Israelites by the ordinance which enjoined the reading of it in the ears of all Israel at the feast of tabernacles every seventh year. (Deut. 30: 0-43.)
The wisdom of putting it in writing was evidenced centuries afterward, when in the reign of Josiah the original book, it would seem, written by Moses, was found by Hilkiah the priest in the house of the Lord. (2 Chron. 34:1414And when they brought out the money that was brought into the house of the Lord, Hilkiah the priest found a book of the law of the Lord given by Moses. (2 Chronicles 34:14).) Thus the original transcript of the law was preserved intact to the days of that king, surviving the attempts of Ahaz to stamp out the worship of Jehovah, when the doors of the temple were shut, and the lamps were put, out. The Mosaic ritual was indeed for a time in abeyance, but the book of the law, by which the priests and people could learn about it, was all that time safely hidden away in the temple, to be brought out into the light, a century later, in the days of his great-great-grandson. God's word does not pass away till all is fulfilled. Josiah felt the solemnity of that, when the law was read in his hearing by Shaphan the scribe; and afterward, when the answer of Huldah the prophetess told him, that the threatened judgments would surely be executed.
But not only does God reveal His mind, and put it in writing; He also, in His great grace, acts at certain periods in man's history to recover for His people truth once known, but, it may be, long lost by human carelessness and indifference. In this, too, the wisdom of God, in putting His revelation in writing, becomes apparent; for to the written word He turns His people to learn His mind, recorded as it was of old in words taught the sacred writers by the Holy Ghost.
Now something of God's action in recovering truth we read of in the days of Ezra the scribe, when the returned remnant had recovered for them out of the law of their God the true way of keeping the feast of tabernacles. (Neh. 8:13-1713And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law. 14And they found written in the law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: 15And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. 16So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim. 17And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. (Nehemiah 8:13‑17).)
Of the unchangeableness of the word of God as regards judgment on the people, if they broke the law, Josiah and those with him were made sensible by the answer of the prophetess. The joy of heart, which the recovery of truth long forgotten can give to true-hearted souls, the people experienced, when, obeying the divine word, they sat under booths throughout that feast of tabernacles. " There was very great gladness," is the inspired statement. Judgments announced, and the certainty of the execution of them, witness of Jehovah's righteousness, and of the people's failure. Hope, too, as souls learn of blessings predicted; may be engendered in the heart, since, if one part of God's word is fulfilled, other parts will also receive their accomplishment. But truth recovered and acted on, can generate gladness in the hearts of those who conform to it. With this action of God in grace, in recovering truth after truth long forgotten, we in our day are also familiar.
As with Israel, who received the whole law from Moses, so with Christians: God revealed all the fresh truth He meant to unfold for our instruction during the lifetime of the apostles and prophets, who were in those days known channels of revelation. Nothing new in the way of revealed truth has been communicated since John, the last surviving apostle, laid down his pen. And all that was needful to be perpetuated was put in writing ere the canon of scripture was closed. That being the case, since no fresh truth has been revealed in later times, the testimony of the day in apostolic times is the testimony still. God has not supplemented it. He has not canceled it. He has not changed any part of it. So, to understand what is the full testimony of God for our day, we must go to the divine word to learn what it was when the canon of scripture was closed.
Now one thing against which we are most seriously warned is any theory of development. We are to contend, as those in the days of Jude were exhorted by him to do, for the faith once for all delivered to the saints. (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3).) This supposes a completed revelation, and is in harmony with the injunctions of Paul and of John.
Paul writing to Timothy, in the last canonical letter which came from his hand, tells him: " That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us." (2 Tim. 1:1414That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. (2 Timothy 1:14).) The deposit of the faith he was to keep sedulously.
John, writing to the babes in Christ, tells them that it is the last time, and in view of that having come warns them against the spirit of antichrist, which was already in the world. Corruption of truth, and attempts to draw away souls had already begun. The truth had been revealed. So whilst apostasy awaited its full development, Christian truth, " the faith " as Jude calls it, had been already made known. Nothing more was to be expected. Hence John exhorts them to let that which they had heard from the beginning abide in them. If that which they had heard from the beginning abode in them, they would continue in the Son and in the Father. (1 John 2:18,2418Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. (1 John 2:18)
24Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. (1 John 2:24).)
In the same strain the Lord Jesus spoke in His addresses to the angel in Thyatira, in Sardis, and in Philadelphia: " Unto you I say the rest in Thyatira, as many as have not this doctrine, who have not known the depths of Satan, as they speak; I put upon you none other burden, but that which ye have, hold fast till I come." (Rev. 2:24,2524But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. 25But that which ye have already hold fast till I come. (Revelation 2:24‑25).) Sending to the angel of the church in Sardis, He says, " Remember, therefore, how thou hast received, and heard; and hold fast, and repent." (3:3.) And encouraging those in Philadelphia, He says, "Hold that fast which thou hast, that no man take thy crown." (3.11.) These several injunctions suppose that the Christian faith was known as a revelation completed, to which nothing more would be added; and that what the saints had to do was to hold it fast.
But here the grace of the Lord shines out. If truth once known has been forgotten, so that saints on earth at any given time have never personally had it, we learn from His language to these churches that He would not hold souls responsible for that which had been let slip by their progenitors. " That which ye have, hold fast till I come" assures of this on the one hand, whilst exhorting all on the other not to forget, nor to let slip any portion of truth which had reached them. Had the saints in each generation acted up to these injunctions, no portion of Christian teaching would ever have been forgotten. Clearly it was never the Lord's mind that any part of it should have been let slip. But if once let go, He would not hold individuals responsible for that which they had never known. All, however, which He knew they had, He would look for them to keep. Hence, in a day in which God has recovered so much of Christian teaching, it is dangerous for any one to slight, or to refuse to receive, that which He may be ministering afresh from His written word. Responsibility is plainly incurred if we have heard it.
But to return to the question, What is the present testimony? In its completeness we must reply, it is nothing short of full Christian teaching. Recovered truths, in the day in which they are recovered, have naturally a prominent place in men's minds. We can all understand this. And, as truths just recovered, God will surely occupy us with them. But since each recovered truth is only a part of the whole Christian faith, it should be held as such in its right connection, and in due proportion with all the other truths of the revelation. It is, it can be, but part of the one great whole. Now if we were to make it, or any portion of it, or any portion of the Christian faith the testimony of the day, we should be in spirit, however unconsciously, furthering heretical teaching. An heretical spirit, i.e., a choosing of one's creed, would be manifested, if we made one or more doctrines, whether true or false, the testimony of the day. True Christian teaching would embrace all that God has made known for our instruction, as far as we have got hold of it. Its aim would be nothing less than the full teaching set forth in the writings of the apostles and prophets of the New Testament.
Not that this would confine us to New Testament revelation. It would comprise Old Testament revelation as well; as Paul writing to Timothy reminds him that he has known from a child the sacred writings, which were able to make him wise unto salvation, through faith in Christ Jesus. And he tells him that every scripture is divinely inspired, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete (αρτιος), fully fitted unto every good work. (2 Tim. 3:15-1715And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:15‑17).) So Peter exhorts believers from among the Jews to give heed to the word of prophecy as unto a light that shineth in a dark place, till the day should dawn, and the day star arise in their hearts. (2 Peter 1:1919We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: (2 Peter 1:19).)
By the apostles, who were themselves vessels used of God for the revelation of full Christian truth, Old Testament teaching was not forgotten. It had its place as part of God's revelation, and was to be studied, and kept in remembrance as instruction suited for Christians. Peter and Paul owned that, and maintained it. So also must we. Hence on the one hand no one can be in the full current of the testimony of the day who has not received the truth recovered in our time; and on the other, the truth so recovered must always be received,, if we would be in subjection to God's mind, as but part of that testimony which each Christian is responsible to hold fast.
Now to Paul, be it remembered, was it given by the unfolding of the mystery to complete the word of God. (Col. 1:2525Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:25).) If any one then could have insisted on some part of Christian teaching as comprising the testimony of his day, it might surely have been Paul, to whom the mystery of the Christ was first made known. (Eph. 3:3,43How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (Ephesians 3:3‑4).) But he is the one of all the apostles, the general outline of whose ministry has been given us in God's word. And this surely is not without practical instruction for us. A double ministry, he tells us, had been committed to him. He was a minister of the gospel, and a minister of the church. (Col. 1:23,2523If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; (Colossians 1:23)
25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:25).) How he had exercised his ministry at Ephesus, where his labors had been crowned with much success, his farewell address to the elders of that assembly, when they met him by invitation at Miletus, sufficiently instructs us. He testified, both to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. He testified, too, the glad tidings of the grace of God. In addition he both preached the kingdom, and declared all the counsel of God. (Acts 20:21-2721Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24But none of these things 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. 25And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26Wherefore I take you to record this day, that I am pure from the blood of all men. 27For I have not shunned to declare unto you all the counsel of God. (Acts 20:21‑27).) A range of truth this was, embraced by his ministry there, which certainly for centuries afterward was in its fullness forgotten.
But we live in a day in which, through the goodness of our God, much of it has been recovered. Recovery of truth has characterized the working of the Spirit of God in the church at intervals during the last three hundred years. At the Reformation the great truth of justification by faith was recovered. At a later date the teaching about the new birth was especially insisted on afresh. In our day how much has been recovered!
Now in seeking to trace this out we shall find it ranges itself for the most part under three great heads, namely, truth about God, truth about the Lord Jesus Christ, and truth connected with teaching about the Holy Ghost.
Beginning with truth about God. Many are familiar now with the scripture teaching about the righteousness of God, and the grace of God. But cannot some remember the time, when the true teaching about the righteousness of God was unknown; and the full teaching about the grace of God was unheard in the churches or chapels they frequented?
Now there are four statements about the righteousness of God, helpful when remembered. God's righteousness apart from law, which simply means that He is righteous, is Revealed in the gospel (Rom. 1:1717For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Romans 1:17)), is now manifested, having been witnessed of by the law and the prophets (3: 21), is to be submitted to by those hearing of it (10:3), who, believing God's testimony about His Son, become it in Christ. (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21).) The need for God's righteousness apart from law, to be revealed in the gospel becomes apparent, since God's wrath from heaven is revealed against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. (Rom. 1:16-1816For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; (Romans 1:16‑18).) God then, whilst He is righteous in judging, can be also righteous in justifying sinners. And His righteousness through faith in Christ is now manifested unto all them that believe, He having set forth Christ as a mercy seat through faith in His blood, for the showing forth of His righteousness in respect of the passing by the sins that had taken place before, through the forbearance of God; for the showing forth of His righteousness in the present time, that He might be just, and the justifier of him that is of the faith of Jesus.
Of this aspect of God's righteousness the law and the prophets witnessed: the law, by sacrifices appointed for certain sins, which, when duly offered up, ensured to the offerer the forgiveness of his sin; the prophets, by predicting blessings in righteousness for a people who had utterly failed before God. This righteousness Israel would not submit to, seeking in their folly and blindness to establish their own righteousness through keeping the law.
Are they the only ones who in principle have thus acted? But those who do submit themselves unto it, that God should justify them freely by faith in Christ apart from all works of law, become in Christ illustrations of God's. righteousness forever and ever. Now this teaching, as the apostle states, establishes the law, maintaining unsullied God's righteousness and holiness, whilst providing for the outflow of divine mercy, love, and grace, to those who deserved only the outpouring on them of divine wrath.
Next with reference to the grace of God. How much has been brought out from God's word, which for centuries had been little known! The Father's heart, and the reception of the guilty one by God, are subjects which have often been brought before us. How many have been refreshed and comforted by the ministry of divine grace through God's servants who have departed from our midst! Forgiveness of sins as a present blessing of which the heart is assured-justification likewise, telling of the perfect standing of the believer before the throne of God-with these doctrines we are familiar as with household words. Atonement by blood effected, involving as it does propitiation made, our sins carried away, and divine judgment borne on our behalf by the Lord Jesus Christ; the everlasting efficacy of His death, who has found eternal redemption; the abiding value of His blood in the eyes of God; the entrance with boldness into the holiest through the veil, His flesh, procured for us by the shedding of His blood; and our being seated now in Him in the heavenlies; in a word, the gospel of the grace of God as set forth chiefly in the Acts, the Romans, the Hebrews, and the Ephesians-all this we have been taught, to 'which once each of us was a stranger, and which little more than a generation ago was generally unknown.
But speaking of divine grace necessarily brings the Lord Jesus prominently before us. For it is by His death that we share in it. What teaching have we had about Him! Not only is His death full of instruction for us. Of His present place on high, and His very attitude whilst there, we have also learned the bearing. Nor is it only what He has done, but also what He is doing, which is set forth for our instruction in the word. Atonement already and forever effected, we know, too, of His present service exercised on behalf of those given to Him by the Father. He is the Shepherd of the sheep, the Bishop of our souls, the washer of our feet, our High Priest, and our Advocate on high. In these first three characters we learn what He does to us; in the last two, what He does for us in heaven.
The exercise of His priesthood, Aaronic in character, though Melchisedechian in order, not only consists in the presentation of His blood to God to make propitiation for the sins of the people; but an essential part of it is His present intercession on high on behalf of God's saints, that, coming to the throne of grace, they may receive what He has already asked for-mercy and grace for seasonable help. For the present exercise of His priesthood is needful for His people to get through the wilderness.
Was all this, as set forth in the Hebrews, commonly known half a century ago? Is it yet commonly taught in the different ecclesiastical systems into which the one assembly of God is split up?
Then His advocacy, of which John writes (1 John 2), called out on behalf of saints who-fail, in order to their restoration to communion; was there not a time, and that comparatively a very recent one, when this truth was unheard of, and may we not add, scarcely if at all known? Now how many thousands can rejoice in the knowledge of that, in the efficacy, and in the active service of which all true Christian saints have shared, as they needed it, since the Lord went on high; rejoicing, too, as they learn that He is an Advocate with the Father; thus reminding the failing ones that the link of relationship between God and them is not snapped, though that of communion has been broken for the time by their sin.
Then have we not also heard of the saints' relation to Christ, and of their union with Him; relation to Christ as in Him, with its corresponding truth that He is in us, and union with Him as members of His body? What the Lord told His disciples, " At that day," that is, after His resurrection and the coming of the Holy Ghost, " ye shall know, that I am in my Father, and ye in me, and I in you " (John 14:2020At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:20)), has now come to pass. What flows from our being in Him, and He in us, is set forth especially in Rom. 5:12-8:1112Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. 1What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14For sin shall not have dominion over you: for ye are not under the law, but under grace. 15What then? shall we sin, because we are not under the law, but under grace? God forbid. 16Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18Being then made free from sin, ye became the servants of righteousness. 19I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20For when ye were the servants of sin, ye were free from righteousness. 21What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. 1Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. 7What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For 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. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24O wretched man that I am! who shall deliver me from the body of this death? 25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. 1There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6For to be carnally minded is death; but to be spiritually minded is life and peace. 7Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8So then they that are in the flesh cannot please God. 9But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11But 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 5:12‑8:11); Ephesians, Colossians, and in 1 John. The present condition, and the fortunes of the Head of the race are the condition and fortunes of all ranged under His Headship.
We know the sorrow of that as in Adam. Christians should know the blessedness of such a principle made good to them as in Christ. He has died to sin: we have died with Him. He is: we are risen with Him. In Him we are circumcised. With Him we have been buried by baptism unto death. In Him we have-obtained an inheritance. With Him we shall reign, sitting with Him upon His throne. But if in Him, He is in us, Hence His walk, His ways, as delineated in the Gospels, become fruitful in instruction for us, as the apostles Paul (Eph. 5:22And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2); Phil. 2), Peter (1 Peter 2;3;4), and John (1 John 2:33And hereby we do know that we know him, if we keep his commandments. (1 John 2:3)) insist upon.
Furthermore we are united to Him, being members of His body (1 Cor. 12; Eph. 4;5 Col. 1, baptized by the Spirit into one body, members of Christ, members one of another, part of Christ, as He first revealed to Paul, then called Saul, when on his way to Damascus, in those memorable words, " Why persecutest thou me?" The body of Christ is therefore viewed as complete on earth, whilst the Head is in heaven, for already some who are part of His body, as viewed in its most comprehensive aspect, had departed to be with Christ. (Acts 26:1010Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. (Acts 26:10).)
Now the body is viewed in Scripture in three aspects, namely, local (1 Cor. 12:2727Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27)), comprising all true Christians in any one place; general, as including all of them on earth at any one time (Eph. 4:1616From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:16); Col. 2:1919And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. (Colossians 2:19)); and universal, as embracing all real Christians from Pentecost to the rapture. (Eph. 1:2323Which is his body, the fulness of him that filleth all in all. (Ephesians 1:23).) This body is also the assembly or the church for which Christ died, and which He will present some day to Himself glorious, without spot, wrinkle, or any such thing. (Eph. 5:2727That 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 5:27).) -What the saints, viewed as Christ's body, are to Him, Acts 9 shows. What the saints, viewed as His assembly, are to Him, Eph. 5 teaches us, and His own words in Matt. 13:45,4645Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46Who, when he had found one pearl of great price, went and sold all that he had, and bought it. (Matthew 13:45‑46) intimate. What they are, as given to Him by His Father, John 10;17. set forth.
The nearness, then, of the saints to Christ as members of His body, their preciousness to Him as the church, His bride, the word has taught us. Yet though written of therein upwards of eighteen centuries ago, must we not all own, that this is part of the truth recovered by divine favor in the last days? In an article like this, one can but touch on the different heads of teaching brought out afresh from the word. And the reader may the better seize these different heads by their being presented in outline, than if his attention were diverted by presenting each head more in detail.
We have just touched on the truths of our relation to Christ, and of our union with Him. This brings in directly truth concerning the Spirit. Because it is as having received the Spirit that we are in Christ and Christ in us (Rom. 8:9,109But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. (Romans 8:9‑10)), and that we are united to Him. So we are necessarily led on to the teaching in connection with the Holy Ghost, which has been likewise recovered of late.
Now this may be viewed under three great heads, namely, His personal presence on earth; His dwelling in the assembly; and also in the individual believer.
The Spirit has come to the earth in person, consequent on the Lord going on high. " He was not," we are told, " because that Jesus was not yet glorified." (John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39).) " When he is come," or " having come," said the Lord Jesus (John 16:88And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: (John 16:8)), speaking of the Holy Ghost as the other Comforter, whom the Father would send in His name to abide with the disciples forever (John 14:1616And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; (John 14:16)), and whom Christ would send to bear testimony to Himself in the world, by which He has been rejected. (John 15:26;16:826But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: (John 15:26)
8And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: (John 16:8).)
Where the Spirit is viewed as coming to be with the disciples as the other Comforter, or Advocate (παράκλητος), He is said to come sent by the Father. When He is viewed as the divine Person on earth, to bear testimony of Christ to the world, He is said to come as sent by Christ from the Father. The Father would comfort His children deprived of the presence of the Lord. Christ, the eternal Son, would send the Holy Ghost to testify of Him by His presence, to the world which has rejected the Son of God.
Personally on earth, not only working here but dwelling here, He bears testimony, as Peter declared, to the crucified and now exalted One. (Acts 5:3232And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:32).) Of the reality of His presence, and what it is to be where He dwells, the deaths of Ananias and Sapphira are a sad and solemn proof. (Acts 5) Here, because Christ has been rejected, His presence convicts the world of sin, of righteousness, and of judgment (John 16:8-118And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9Of sin, because they believe not on me; 10Of righteousness, because I go to my Father, and ye see me no more; 11Of judgment, because the prince of this world is judged. (John 16:8‑11)); and He is the restraining power that hinders by His presence, as long as He shall be dwelling on earth, that full development of evil, the apostasy of Christendom, and of the mass of the Jews. (2 Thess. 2:66And now ye know what withholdeth that he might be revealed in his time. (2 Thessalonians 2:6).) For what withholdeth is both a power, το κατέχον, and a person, ὁ κατέχων.
Next by His presence in and with the saints, the body of Christ is formed (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)), and He makes them the dwelling-place, the house, and the temple of God. (Eph. 2:2222In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22); 1 Tim. 3:1515But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15); 1 Cor. 3:1616Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1 Corinthians 3:16); 2 Cor. 6:1616And 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. (2 Corinthians 6:16).) As the Person of the Godhead on earth He directs as to the fields of labor (Acts 8:29; 10; 16: 6, 729Then the Spirit said unto Philip, Go near, and join thyself to this chariot. (Acts 8:29)
29Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? (Acts 10:29)), and as to the instruments by whom the work is to be carried on (Acts 13:2,42As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (Acts 13:2)
4So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (Acts 13:4)); the Lord Jesus Christ giving the people for the work (Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)), God assigning to each one his place in the assembly, and the Spirit qualifying each one for the service appointed for him. (1 Cor. 12:28,728And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28)
7But the manifestation of the Spirit is given to every man to profit withal. (1 Corinthians 12:7).) He is then Sovereign in His acting, dividing to each as He will. He is always present in the assembly, viewed in its wider aspect of profession, and He directs and energizes the saints, whether for service, or in worship (Phil. 3:33For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Philippians 3:3)); for He not only dwells in Christendom, but in the individual saint as well.
God then dells now on earth, not as Jehovah in the midst of Israel, not in the Person of the Lord Jesus, as was true whilst He was on earth, but in the Person of the Holy Ghost in the midst of those who bear Christ's name. By-and-by earth will, for a short time, be without any Person of the Godhead dwelling on it. Rev. 6-19 describes that time. But now God is here in His house, dwelling in it, but it is God the Holy Ghost. There is on earth the house, the temple of God; the assembly of God on earth being that house, that dwelling-place; and the truth of Christian unity is practically exemplified by saints partaking together at the Lord's table of the, one loaf. (1 Cor. 10:1717For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17).)
But He not only dwells in Christendom, He dwells in every real Christian as well. Hence our bodies are said to be temples, not of God, but of the Holy Ghost (1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19)), God's gift to them that obey Him. (Acts 5:3232And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:32).) Poured out by the Lord Jesus on the day of Pentecost, who has thus baptized with the Holy Ghost, as John the Baptist foretold (Matt. 3:1111I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: (Matthew 3:11); Acts 1:5;115For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5)
5I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: (Acts 11:5). 16), the Spirit is now given by God to every one who believes the gospel of our salvation. (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13).) By the Spirit we cry Abba Father (Rom. 8:1515For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:15); Gal. 4:66And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6)), knowing now our relationship to God as His children, and our position before Him (though not yet manifested) of sons. By the Spirit thus given us, the love of God is shed abroad in our hearts to sustain us in trials here (Rom. 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5)); and He is in us, and with us as the other Comforter, or Advocate, to intercede for us, when we know not what to ask, as we feel the sorrowful condition of creation weighed down by sin. (Rom. 8:26,2726Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. (Romans 8:26‑27).)
As God's gift to us, He is the seal, the earnest, and the unction. (2 Cor. 1:21,2221Now he which stablisheth us with you in Christ, and hath anointed us, is God; 22Who hath also sealed us, and given the earnest of the Spirit in our hearts. (2 Corinthians 1:21‑22).) As the seal He is God's mark on us that He owns us as His, to await the day of redemption. (Eph. 1:13; 4:3013In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)
30And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30).) As the earnest, by His presence in us, we are assured of the coming inheritance (Eph. 1:1414Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)), and of the full deliverance of our bodies from the fruits and presence of sin. (Rom. 8:11,2311But 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)
23And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23).) As the unction, we, having received Him, know all things, and are not to be dependent on human teachers, though always to be subject to apostolic teaching. (1 John 2:20-2720But ye have an unction from the Holy One, and ye know all things. 21I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25And this is the promise that he hath promised us, even eternal life. 26These things have I written unto you concerning them that seduce you. 27But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. (1 John 2:20‑27).)
Further as dwelling on earth in the church of God, He waits here with the bride for the coming of the Lord for His saints; hence He responds with the bride to the Lord's declaration that He is the bright and Morning Star by the one word " Come," addressed to Christ. Thus He immediately directs us to await the fulfillment of the church's special hope-the being caught up to meet the Lord in the air (Rev. 22:1717And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17); 1 Thess. 4:15-1715For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:15‑17)), to be taken out of this scene, on which divine judgment is to be poured before the Lord's second advent, that we may come with Him when He comes to reign. What of all this was known in the last century? What of it was known at the commencement of the present century? How much of it is still unknown in many parts of Christendom!
In close connection with the church's special hope is what is called dispensational teaching, the distinguishing between those who had an earthly calling and those who have a heavenly calling-between kingdom truth and church truth. If we ignore dispensational teaching we cannot understand and interpret aright the sacred scriptures. Prophecy we shall not understand. The Psalms will in places be a riddle to us, for the language therein supplied by God through the Spirit for His saints to adopt, we must own is, at times, unsuited for us as Christians.
And we shall not without this teaching discern the great difference between Judaism and Christianity, the confounding together of which has been productive of so much evil in the church of God. Ritualism and legalism have their stronghold in this confusion. Now, together with the Holy Spirit's teaching, by which dispensational truth has been discerned afresh, the study of the word of God has been revived, and the distinctive teaching of the different parts of the divine word, and the outline, too, of books of scripture have been recovered for God's saints. Instead, for instance, of harmonizing the Gospels, we have learned the importance both of viewing each Gospel in its distinctive character, and of tracing out the thread of each history of the life of the Lord on earth.
What a mass of teaching has been recovered through the goodness of our God! Its effect has been seen in the restoration to its original simplicity of that eucharistic service, instituted by the Lord Jesus on the night before His cross; in the gathering together of Christians on the broad, simple, and only scriptural ground of members of Christ, and children of God; in the distinction seized and maintained between ministry and office in the church of God; in an activity in teaching and preaching, with God's manifest blessing on both, unknown for centuries. And in the recovery of, and the proving the fullness of the divine word, and its suitability to guide God's saints, God's assembly, as is needed, have we not learned, in some measure, the freedom and power that can be enjoyed when the Spirit of God is unhindered in His actings in any company really gathered unto the name of the Lord Jesus Christ; and of what it is to have God in our midst?
Now how was all this brought about? The answer, we believe, is a most simple one. A few saints, guided of God, learned to give the Holy Ghost His place in their midst; and as they were obedient to what they saw in the word, He, ungrieved by them, was able to open up truth after truth, not by revealing anything afresh, but by showing them in that word what had been so long forgotten of the doctrine of the apostles, and which is part of the faith once for all delivered to the saints. C. E. S.
You never get sanctification apart from the glory in which Christ is. God has set one single Man apart, so that I may know what sanctification is in this world; He has given me a model Man according to the Father's heart.
(J. N. D.)