John. Well, James, have you found such a scripture as the apostle saying, I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should become a castaway, or reprobate? As we said in our last conversation, such a scripture would clearly imply that even Paul might become a reprobate; and this, of course, would shake to the foundation the truth of eternal salvation.
James. But is there not such a scripture in 1 Cor. 9:27? And, to tell you the truth, John, it is a scripture that has greatly troubled me, and thousands more. The possibility of a Christian becoming a castaway, or reprobate, as I am told the word really means, is no light matter.
John. Read it carefully; and now, where is there a thought in it of a Christian becoming a reprobate? It is, lest "I myself should be" not, should become, a reprobate.
Jas. 1 never noticed that before. Surely that makes a wide difference.
John. You will see this still more clearly, if you turn to another scripture written to this same assembly. "Since ye seek a proof of Christ speaking in me.....Examine yourselves whether ye be in the faith.....Know ye not your own selves how that Jesus Christ is in you, except ye be [not become] reprobates?" (2 Cor. 13:3-5.) This is the same word reprobates as is translated castaway in the other scripture. Thus, with the apostle, there were only two things before him: either Christ Jesus in you, or ye are reprobates. No thought of a Christian becoming a reprobate. He says, "But I trust that ye shall know that we are not reprobates." Neither had he any personal uncertainty in the first epistle. (Chap. ix. 24-27.) It was the apostle's habit to say I, when he transferred the question to himself, as in 1 Cor. 4:6. What he shows is this: it will not do to trust to being a preacher to others. Just as he shows in chapter x. it will not do to trust to merely making a profession by baptism.
James. Then do we understand that a man may be a preacher to others, and yet be a reprobate, if there be no holiness of life, the fruit of faith?
John. No doubt that is the fact distinctly taught in the word, in more places than one. There are many such preachers—not a few—who are reprobates; Christ Jesus never was in them, as He says, He never knew them—men held in great estimation, and who seem to have done a great work for God, and yet are reprobates, and will perish everlastingly. You know, James, if a preacher is a reprobate, he cannot become one.
Jas. 1 was going to say, this is dreadful to think on. Surely it is very heart-searching. It is enough to make everyone, preacher or not, say, Am I resting on myself and my doings, and all the while practicing sin? or am I resting in Christ, and, by the power of the Holy Ghost, walking in holiness—keeping under my body? But does the scripture teach there are many such preachers?
John. Hearken to the very words of Christ: "Therefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (Matt. 7:20-23.) And did you ever notice, a mark of a reprobate preacher, or one who takes the place of servant, but says in his heart, " My Lord delayeth his coming: and shall begin to smite his fellow-servants, and to eat and drink with the drunken." Will not the Lord appoint him " his portion with the hypocrites? there shall be weeping and gnashing of teeth." (Matt. 24:48-51.) It is rarely a faithful word is spoken to preachers. But you see it is not a question of a true christian minister becoming a reprobate, but of "false teachers among you" who are reprobates. Are there none in this day who say in their heart, My Lord delayeth His coming? Are there no preachers who smite with pen or tongue their fellow-servants, and who find their pleasure at the world's table? They may not be drunkards, but find their pleasure with the drunkards.
James. This is very solemn truth, it makes me tremble. Just think: a man to be a preacher to others, and yet a reprobate! And not to know it; be trusting to his supposed official character and popularity; and yet at last to hear those dreadful words, "I never knew you." It reminds me of Noah's carpenters, if he had any; what an awful thing, to be so near the ark, and yet shut out. In the ark, or out of it; in Christ, or out of Christ. But, John, you said something about false teachers. If I mistake not, that is in the very chapter I wanted to ask you about: yes, these words have been quoted to me to prove that the Christian has not eternal life, or eternal salvation, but that, after all, he may be lost—that the latter end with them is worse than the beginning. These verses are so often used to perplex souls, I should like to read them over with you. " For if, after they have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, the dog is turned to his own vomit again; and the sow that was washed, to her wallowing in the mire." (2 Pet. 2:20-22.) Does not that really look as if a true Christian, one of Christ's sheep, to whom He gives eternal life, may, after all, be lost? What do you say to this, John?
John. Nay, it is not what I say, but what does it say? Are they Christians at all that are spoken of? Is a dog, or a washed sow, a sheep? All depends on who the "they" are. "If, after they have escaped," &c. If we read the whole chapter, then we see clearly that the "they" are "false teachers among you." What a picture of every feature of false teachers, from that day to this, in Christendom. Jude describes the same persons as natural men, not having the Spirit. One most distinct mark is that they mock and scoff at the coming of the Lord. They cannot bear it. (2 Pet. 3:2-4.) "Scoffers, walking after their own lusts, and saying, Where is the promise of his coining?" This must be the case when a natural man, not having the Spirit, is educated for the christian ministry. The end is sure to be bad, one way or other. It had been better for them not to have known the way of righteousness. The difference between mere knowledge and saving faith is very important.
It does not say they had believed. There is not a line in this chapter describing the false teachers of Christendom that has not been fulfilled for these eighteen hundred years. Have you not noticed, James, that wherever the Spirit of God begins a work, the false teachers are sure to try to hinder it? But it would be most unjust to say this was also true of the faithful servants of Christ.
If you read a description of counterfeit, bad, false half-crowns, you would never dream that genuine ones were meant by the description. It might be difficult to tell them asunder, they might be electro-plate, but all would wear off in time. Just so the false teacher; he may be electro-plated with education, and the knowledge of Christianity, but in the end be like the dog, or the washed sow. How strange that godly souls should have been troubled with this chapter; there is not a word in it about them, except this, " The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished."
Jas. 1 see it is not, to use your figure, the good half-crown becoming a bad one.
John. Just so. Never is there such a thought in scripture as a child of God becoming a reprobate. Can your child cease to be your child? It may become very naughty. It may fail, and you may have to chastise it. Even in nature the relationship is unalterable. If, then, a Christian could cease to be a Christian, the Spirit would never have used such a term expressive of unchanging relationship.
James. Certainly there is a great difference between a servant in a house, and a son.
John. Yes, it is the Lord who says, "and the servant abideth not in the house forever, but the Son abideth ever." Doubtless this applies primarily to Himself; but what saith the scripture to those who are born again, who are the children of God? Are they to fear that some day they may not be the children of God, but lost? No; " For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." (Rom. 8:15-17.)
Now, James, whilst a servant that is a professor, even a greatly admired teacher, may be a reprobate, and perish everlastingly, yet a child is a child for all that. Do you think, James, if a Christian, a child of God, could be lost, that God would use such language as this?—"And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." (Gal. 4:6, 7.) A servant abideth not in the house; the Christian can no more be on that principle. Oh, the blessedness of that unchangeable relationship! if a son, then an heir of God through Christ. If Satan and men tell you this is not true, will you believe them, or God? If the Spirit of God dwell in you, you are a joint-heir with Christ. Wondrous unity! He must cease to be Christ, if you can cease to be a Christian.
James. It seems almost too good to be true. That assurance of joint-heirship with Christ is so different from my past state of fear, and doubt, and uncertainty. I do not think, John, you can have any idea of the gloom such teaching as I have had produces. I do not wonder that many who are sincere lose their reason. I have been told I might be a happy, faithful Christian all my life, just about to enter heaven, fail at last—just at last -and go down to endless woe. Like a ship, they say, after having braved the storms of a long, long voyage, and heavily laden with merchandise, is just entering the port with streaming flags; see, she strikes a rock as she enters the harbor. Down she goes, and every hand perishes in sight of home. Now, John, can a man be happy under such teaching as that?
John. Happy! I should say not. All well enough if applied to a mere deceived professor, a reprobate. But to teach the child of God such dark unbelief, must surely be the work of him who long ago urged, "Yea, hath God said?' Will you read Eph. 1? Has not the God and Father of our Lord Jesus Christ as truly blessed the believer now even with all spiritual blessings in the heavens in Christ, as he will be blest when he arrives in glory? Is he not "sealed with that holy Spirit of promise which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory?" Does not that seal make the inheritance as sure as if we had it now? Think of this, James: joint-heirs with Him who is raised from the dead, "and set at his own right hand in the heavenly places, far above all principality and power." &c. Oh, think of that man Christ Jesus in the glory, Heir of all things, and that we are joint-heirs with Him! If He abideth ever, all the Son joint-heirs abide forever. Remember we have been reconciled unto God by His death. (Rom. 5:10.) So far from Paul having such a thought as that he might personally become a reprobate, he says, "Nay, in all these things we are more than conquerors through him that loved us. 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." (Rom. 8; read vers. 28-39.)
James. That seems unanswerable; but they say, Yes, but there is the rock at the harbor: if he should sin before he gets into heaven, he will be lost.
John. And the scripture says, " The blood of Jesus Christ his Son cleanseth us from all sin." And again, " My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." (1 John 1:8; 2:1, 2.) Oh, precious Advocate and mercy-seat! I may fail, James, but He will never. I dare not trust myself one step of the way; but my heart has perfect rest in Him. He who has sought His lost sheep, and placed it on His shoulder, will safely bring it home.
Jas. 1 am thankful there is no such thought as that of a true Christian becoming a reprobate in the word of God. If there had been, I should have been certain to become one. I hope now to rest in Christ. There is another scripture I should be most thankful to look at—it is this, "Work out your own salvation with fear and trembling." I can assure you, great numbers are troubled by these few words, and I do not know exactly how to answer them. They will have it, after all salvation depends on themselves.
John. We must close here, James, for the present. If the Lord will, we will take up that subject in our next conversation. In the mean time seek to keep your eye on Christ, and not on self.