Correspondence

 •  5 min. read  •  grade level: 8
4. “W. G.,” Kingston. We do not believe that our Lord’s words, “And I, if I be lifted up from the earth, will draw all unto me,” mean, that if Christ be lifted up in preaching, sinners must manifestly be then drawn to Him and converted, though, through God’s mercy, such is often the case. It is clear that in this statement our Lord referred to His own death on the cross, for it is added, “This he said, signifying what death he should die.” (John 12:32, 3332And I, if I be lifted up from the earth, will draw all men unto me. 33This he said, signifying what death he should die. (John 12:32‑33).) We now know that He has been lifted up, and that He is drawing all men—not only Jews, but Gentiles also—all who believe on His name.
With regard to our Lord’s “despising the shame,” as in Heb. 12:22Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12:2), we can see no difficulty. It simply means what it says. He positively “endured” the suffering of “the cross” in it all; was so entirely set on glorifying God, that the “shame” of being degraded to be numbered with transgressors, and dealt with by men as if He were a wicked person, He bore with meekness—He despised the shame.
6. “P. S.,” London. The question as to whether denying the eternity of punishment undermines the atonement, is of such present importance, that we hope to devote more space in future numbers than a short reply. The doctrines of the atonement and of eternal punishment rest upon the inspired word of God. If we doubt the one, we may also deny the other. If we explain away the one, we may also the other. The word of God declares that “without shedding of blood is no remission.” (Heb. 9:2222And almost all things are by the law purged with blood; and without shedding of blood is no remission. (Hebrews 9:22).) Modern infidelity denies this, and finds some other means of remission, and of punishment declared to be “everlasting,” as truly eternal as the life of the righteous, yea, as the existence of God. (See Matt. 25:4646And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:46); 2 Cor. 4:1818While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. (2 Corinthians 4:18); 1 Tim. 1:1717Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen. (1 Timothy 1:17); Rev. 4:99And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever, (Revelation 4:9).)
If the rejecters of the atonement can be saved by any other means, then there was no need for the atonement—that “the Son of man must be lifted up.” Thus the terrible character of sin is set aside, and the doctrine of the atonement undermined; the absolute need that the holy Son of God, bearing our sins, must be forsaken of God. The two judgments must stand or fall together—Christ forsaken of God on the cross as bearing our sins, and the rejecter forsaken of God cast into the place of endless woe, where there never can be remission. Both are clearly revealed, and declared in the word of God, and no one can really hold the one and reject the other.
If we had not needed deliverance from eternal punishment, we should not have needed One who was eternal to die for us on the cross. Thus the time doctrine of the Lord’s person, as well as His eternally efficacious work on the cross, are both invalidated by those who deny eternal punishment.
7. “D. M.,” Jersey. The word “Hades” seems used in scripture for the place of disembodied spirits, of all who have died, until the resurrection of life, when the dead in Christ will be raised, and the resurrection of damnation or judgment, when all the wicked dead will be raised to be judged at the great white throne. The happy place in hades or the separate state, is where all the blessed are, where it is said of our Lord, that His soul was not left in hades (see Acts 2:3131He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. (Acts 2:31), Greek), and where He said the penitent thief would be—“This day shalt thou be with me in Paradise.” (Luke 23:4343And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43).) We are quite sure that for the believer “to be absent from the body is to be present with the Lord.” Precious prospect! There is also a sorrowful side in hades, which our Lord alluded to in the case of the rich man and Lazarus. “The rich man also died, and was buried, and in hell [hades] he lifted up his eyes being in torments’ yet he was completely separate from the one who was in the place of blessing in Abraham’s bosom.”
We cannot undertake to explain, much less to justify, some lines of hymns. We have long felt that hymns are largely used for the circulation of false doctrine. May the dear children of God be more exercised about what they sing!
8. “G. 11.,” Inverness. As to employment, let everyone be fully persuaded that he can abide therein with God. We cannot, however, conceive how any child of God can make the employment of another at the table of the Lord an excuse for his own in subjection to the Lord’s word, “Do this in remembrance of me.” To say such a brother works in a brewery, or distillery; or a brother grows barley or oats; or another works at an iron factory from which cannon may be cast; therefore I refuse to do the Lord’s will. Surely this is something like the Jews, in Mark 7, making the command of the Lord of none effect through men’s traditions.