James. With your permission, John, before I state my difficulties, may it not be well to see first if we are agreed as to who are meant in scripture by believers? The words of the Lord Jesus you often quote to me, “Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation” (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24))— do not these words teach that a believer is born again — HATH everlasting life? That he has not merely assented with his mind: but receives the words of Christ into his heart, believing God who sent Him.
John. Certainly, James: and as said elsewhere righteousness is imputed, or reckoned unto us “if we believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 4:24-5:124But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25Who was delivered for our offences, and was raised again for our justification. 1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 4:24‑5:1)). Such then is the believer. He hath eternal life, as Jesus says, “I give unto them eternal life, and they shall never perish” (John 10:2828And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. (John 10:28)). And, believing God, he is accounted righteous. He sees his Sin-bearer once delivered to bear his sins, now in the presence of God his righteousness, raised from among the dead: sins all gone forever, and never to be remembered any more. And, being accounted righteous, being justified on the principle of faith, he has peace with God through our Lord Jesus Christ: and therefore always the same peace.
James. Very well; now then, bearing in mind that we have — for, through the mercy of God, we have believed God, and our ears have been opened to hear the words of Jesus — yes, we have these two things, eternal life, and unchanging peace with God, through our Lord Jesus Christ. I will now state my difficulties.
John. Stay a moment first, James. You might have named much more. Have you received the Holy Spirit since you believed?
James. I have been much struck with that question lately. It is a very solemn one. Most Christians seem to go no further than our having life: but I see a great distinction in Acts 8:16; 19:216(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) (Acts 8:16)
2He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. (Acts 19:2). It would be a very important question to examine fully, and I should like on another occasion to do so; especially the difference between holding the Holy Spirit to be an influence, and, as scripture reveals Him, the very person of God the Holy Spirit. And, oh, to think that our bodies are the temples of the Holy Spirit!
John. Then do I understand you to say that you have, since you believed, received the Holy Spirit?
James. It is a very solemn question, through grace I trust I can say so, though very young in the faith, and greatly desiring, in dependence on the Holy Spirit, to inquire more fully the meaning of the Word of God.
The first scripture then I would name is Heb. 6. If we have eternal life, and peace with God, what can this mean, “For it is impossible for those who were once enlightened, etc.... If they shall fall away to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame” (Heb. 6:4-64For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4‑6))? There are many who feel this is a very difficult statement.
John. If this meant, should a Christian in an unwatchful moment commit a sin, and thereby fall from Christ, that then there is no possibility of restoration, then indeed the difficulty would be insurmountable. Indeed plainly Christianity would be far worse than Judaism. A Jew could bring a sin-offering and his sin would be forgiven him, as is stated in Leviticus 4. And this was true whether of the whole congregation, or of an individual. Now surely this cannot be the meaning.
James. That certainly is clear; but then what does it mean?
John. It is important to notice that this epistle was addressed or written to the whole of the Hebrews who professed to be Christians, who were also zealous of the law, as James said: “Thou seest brother, how many thousands of the Jews there are who believe; and they are all zealous of the law” (Acts 21:2020And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: (Acts 21:20)). They were in a transitionary state. The law was not the perfect or complete truth. It contained the first, or elementary principles, of the oracles of God. The effect of their remaining in this state was, that they could scarcely distinguish between Judaism and Christianity: they were dull of hearing. “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God” (Heb. 5:1212For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. (Hebrews 5:12)).
James. Then is that what is meant, “Therefore leaving the principles of the doctrine of Christ” (or the word of the beginning of Christ) as in margin, “let us go on unto perfection” (Heb. 6:11Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, (Hebrews 6:1))? Does this mean leaving the elementary principles of truth as known to a Jew, and going on to the complete truth, that is as revealed in Christ?
John. Exactly so; and that makes all that follows very simple. Let us take up each clause. “Not laying again the foundation of repentance from dead works, and of faith toward God” (Heb. 6:11Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, (Hebrews 6:1)). They had done this once if Christians, they had judged themselves as guilty of rejecting the Lord Jesus, and putting Him to death; yet faith toward God had owned Him, in raising up Jesus from the dead. This change of mind in utter self-judgment had accepted forgiveness of sins in His name, and thus the only foundation had been laid, which could not be repeated. But as they were zealous of the law, they were in great danger of going back when they failed, as of old, to repeated offerings and repentances. You observe, James, Christianity as set up of God the Holy Spirit, was such a contrast to Judaism. The Christian has no temple, no ritual, no sacrifices, nothing for the eye to rest upon. All heavenly: all spiritual worship: no wonder there was such a tendency to give up the spiritual, and go back altogether to earthly visible worship.
James. I had not thought of that: then do you think it was to meet that tendency to give up Christ, and go back altogether to the law that this Epistle was written? I mean to the washings of the law, the offerings and shadows, and even truth as imperfectly revealed, or incompletely known by the Jews? Does not the next clause mean christian baptism?
John. If you look, it is not baptism, but “of the doctrine of baptisms, and of laying on of hands” (Heb. 6:22Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. (Hebrews 6:2)). The same word is translated washings in Hebrews 9, “Meats and drinks, and divers washings, and carnal ordinances,” etc. (Heb. 9:1010Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:10)). That is, we must go on to Christ, the one offering, leaving behind the doctrine of all the various washings, of pots and pans; lepers, and priests of the law. And also all the laying on of hands on the heads of goats and bullocks. We must go on from all that system of repetition, to the one sacrifice brought out in Hebrews 9; 10.
James. That is new to me; but when we think of the object of this Epistle it is clear enough. But tell me, how can we go on from the doctrine “of resurrection of the dead” (Heb. 6:22Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. (Hebrews 6:2)); is there anything more complete than that doctrine?
John. The Jewish doctrine of resurrection of the dead is certainly true as far as it goes, and was held by the Pharisees, and all Jews, except the Sadducees, who, like the heathen philosophers, denied it. But the Lord Jesus taught a resurrection from the dead, or, plainly, from among the dead (Luke 20:3535But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: (Luke 20:35)). And have you not noticed this was the very thing that so grieved the Jews: that the apostles preached through Jesus the resurrection from the dead? The resurrection which is from the dead went beyond all their teaching, and greatly offended them. And was not this the mark at which Paul aimed — the resurrection from the dead (not of the dead), at which he longed to arrive (Phil. 3:11-1411If by any means I might attain unto the resurrection of the dead. 12Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3:11‑14))? And has not God been pleased to reveal that the rest of the dead live not again until the thousand years are fulfilled? (Rev. 20).
James. I had never thought of this important difference between the imperfect, or incomplete revelation to the Jews, and the complete christian truth in Christ.
John. I am glad to hear you put it that way; for though not explained in this Epistle, it is elsewhere. All this is linked with Christ the Head. We are conformed to Him in this, the first resurrection from the dead. It is the resurrection of them that are His. “But every man in his own order: Christ the first-fruits; afterward they that are Christ’s at His coming: then cometh the end,” etc. (1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23)). I am sorry to say, James, instead of going on, the professing church for many centuries went back to Judaism, and merely held the doctrine of the resurrection of the dead; and quite lost the christian doctrine of resurrection from the dead.
James. I will, the Lord helping me, give this subject a careful examination. But now the next clause, “and of eternal judgment” (Heb. 6:22Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. (Hebrews 6:2)). Is not the doctrine of a general judgment as held by the Jews true? Will not all stand together before the judgment to be tried? Is not this the doctrine of creeds and councils? Does not scripture say somewhere that it is appointed to all men once to die, and after death the judgment? And does it not say that the wicked and the righteous will be raised from the grave together, and be separated as described, the sheep on the right, and the goats on the left? etc. I do not see how these things can be from what we see is said of the first resurrection. But, John, why I ask is this, so many speak in this way, it puzzles one very much.
John. If you examine these scriptures you will find they are very much misquoted. By adding even a word the whole meaning is altered. Thus if we add the word “all” to Hebrews 9:2727And as it is appointed unto men once to die, but after this the judgment: (Hebrews 9:27), it alters the sense entirely. If you heard a fearful explosion in a coal pit, where three hundred hands are employed, and fifty had just come out, you might say that explosion is certainly the death of the colliers; but would that mean the fifty who had been drawn out? Or if twenty men were under the sentence of death, and three received Her Majesty’s free pardon, would that mean that the whole twenty were still under the sentence of death? It is quite true that all have been found guilty — all under the sentence of death. “And as it is appointed unto men [not all men] once to die, but after this the judgment; so CHRIST WAS ONCE OFFERED TO BEAR THE SINS OF MANY; and unto them that look for Him shall He appear the second time, without sin unto salvation” (Heb. 9:2727And as it is appointed unto men once to die, but after this the judgment: (Hebrews 9:27)). And now, James, if you will read that other scripture where the Lord Jesus describes the judgments of the living nations, there is not a thought of the resurrection of the good and bad together. There is not a word on that subject; it is simply the living nations; it is a judgment of the quick. Surely there must be a great difference between those still under judgment, and those already pardoned, and justified from all things? Her Majesty cannot pardon a man, and hang him at the same time. Then how can God both justify a man, whose sins Christ bore on the tree, and also bring him into judgment? This does not touch the blessedness of standing before the Bema of Christ, His judgment for reward. Thus the apostle would go on from the elementary truth, as known to the Jews, to complete truth in Christ.
James. Then is all in contrast between the doctrine of a general judgment as held by the Jews, and Christ having once borne the sins of many; to them there is no judgment for sins but looking for Him without any question of sin unto salvation? All I can say is, if that is the case, it is just the opposite of what I have been taught.
John. The Word of God says it, and it must be so.
James. Then what was the difference between those who had tasted of the heavenly gift, and were made partakers of the Holy Spirit, tasted the good word of God, etc.; and the true believers who had eternal salvation?
John. They had been in the shower of Pentecost and afterward, they had tasted, but had not (like the earth in Heb. 6:77For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: (Hebrews 6:7)) drunk in the truth. Like the seed by the way-side, there was no root. The hard ground had not been broken. The heart had not been prepared by the Holy Spirit to receive the word.
James. Then what did they fall away from?
John. If they fell away from the profession of Christ, and went back to the washings and offerings of the law (just the thing they would be naturally), it was simply impossible now for those washings, and offerings, and carnal ceremonies, to restore them to repentance. Yea, for Jews to give up Christianity as a profession, they would, even to this day, have to treat Christ as accursed, as an impostor, “to crucify to themselves the Son of God afresh, and put Him to an open shame” (Heb. 6:66If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:6)). Will you read this chapter to the end, James? We must part now for a time.
James. I see now it is a question of a Jew who professed Christ going back to Judaism. I should like to look at Hebrews 10:2626For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, (Hebrews 10:26), If we sin willfully, no more sacrifice, nothing but judgment, etc. When could you explain this?
John. If the Lord will, we shall look at this scripture the next time we meet.
James. I am very glad to have another opportunity of speaking with you about those scriptures which have perplexed so many Before we look at the question of sinning willfully, I would just say, I have done as you wished in reading the whole of Hebrews 6, and the end of the chapter strongly confirms the view you gave me — that the falling away there was going back from Christianity to the washings and sacrifices of the law, which, of course, have now lost all their efficacy, and can never restore to repentance. Would you say that the principle of promise and oath of God is also in contrast with Judaism, that is, the covenant of works as given at Sinai?
John. Exactly so. For instance, in that covenant there were two parties, and Moses as mediator between them. God, on His part, engaged to bless them on condition of their obedience; and they accepted the conditions, and engaged to obey. We know they utterly failed; and so do all who attempt that principle of covenant. The blessing depended on the faithfulness of TWO parties — God and man. Man failed. Where it is the principle of promise, the blessing depends only on ONE. If you engage a servant, his wages are dependent on the faithfulness of two: you to pay them, and he to do the covenanted work. Now in this matter of our eternal salvation, God wishes us to have absolute certainty, sure and steadfast. He therefore gave us two things, in which it was impossible for Him to lie — His promise and His oath. The promise and oath of God are both immutable. Nothing can disannul the promise of God. (See Gal. 3:16-18, 19-2216Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. (Galatians 3:16‑18)
19Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20Now a mediator is not a mediator of one, but God is one. 21Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. (Galatians 3:19‑22).) What a contrast this is to man under the covenant of law! Our eternal salvation depends solely on the promise and oath of God. Yes, as with Abraham, the promise of Genesis 12 was confirmed when he received in figure Isaac from the dead, in Genesis 22. So the promise is fulfilled to us in the actual death and resurrection of Jesus from the dead. What certainty! What “strong consolation” (Heb. 6:1818That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: (Hebrews 6:18))!
James. Yes; but that just brings us to the point: if our eternal salvation rests on the faithfulness of One, and that one God, who cannot lie, what, then, is the meaning of Hebrews 10:26-3026For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28He that despised Moses' law died without mercy under two or three witnesses: 29Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. (Hebrews 10:26‑30)? “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries” etc. Can this possibly be the doom of one who is eternally saved, has eternal redemption?
John. You put the question strongly, but I am thankful for it. Better to look things fairly in the face. The question, then, again is this: if a true Christian should commit a sin, is there nothing but judgment and indignation for him? Solemn question, for then who could be saved? But then this would contradict the very context of the chapter. Would it not plunge all into despair?
James. I must confess, if this were so, I should be without hope: besides, such a thought would take away all the comfort of what goes before. And, may I ask, would it not deny the effect of the atonement, as stated in this very chapter? I should like to be a little clearer as to this — what is it to have no more consciousness of sins (Heb. 10:22For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. (Hebrews 10:2))?
John. It is to know that God has not a single sin to lay to my charge. If you met a person to whom you owed a large debt, and had no means of paying, you would be so troubled in conscience, you might want to turn up the first lane you could, so as to get out of his sight. The more you desired to pay it, the more troubled you would be. And if a friend had paid it, and you did not know it, you would still be troubled. It is thus common for an awakened conscience to flee away from God. How can I meet God against whom I have so sinned? Blessed, when the messenger of God meets the fleeing sinner at the other end of the lane, and says, Do you know that that very God from whom you are fleeing, sent His beloved Son to bear your sins on the cross; and, having purged them — put them from God’s sight by His atoning death — God has now raised Him from the dead, and received Him to glory? What, says the awakened sinner, have my sins been put away by the one sacrifice of Christ? Yes, and God will remember them no more. What could never be done by all the sacrifices of the law, Jesus hath done by the one infinite sacrifice of Himself. Thus He hath done the will, the eternal purpose of God, and is forever sat down. “For by one offering He hath perfected forever them that are sanctified (Heb. 10:1414For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)). You will notice, James, that all this is in reference to boldness or liberty to enter the holiest — the holy presence of God in the heavens. As to this, all is done, all is complete.
James. How would you illustrate the contrast of this liberty by the one sacrifice of Christ, with the imperfection of the law?
John. Well, James, if you wanted a pass to travel from Derby to London, and you pay a certain price for a yearly pass, you present it to the guard, and he says, I must inform you that the way into this carriage is not yet made open for you: I cannot admit you yet, this ticket is only typical, a sort of promise of a better yet to come. Now, James, if you renewed this yearly pass year after year for fifteen years, and it never gave you a title to take your seat, it would not be very perfect, would it? The great day of atonement came round, for fifteen centuries, year by year, but never gave liberty to enter the holy presence of God. It was a typical promise, that pointed forwards. If a real friend of yours went to the Midland Company, and said, Cost what it will, I am come to purchase for my friend, not a yearly pass, but an everlasting pass. The pass is granted. The door is ever open, you have the perfect, continuous liberty to take your seat: no veil now to shut you out. Such was, and is, the love of Christ. He came to do the will of God. Yes, it was His will that we should have liberty to enter His holy presence without conscience of sins. And the Holy Spirit bears witness that the will of God the Father has been done by the Eternal Son of God.
James. Oh, John, there is just one point here I should like to be clear about. Does having no more conscience of sins mean that after we are saved we never sin again, are never conscious of sin? It is all very clear at conversion, but if the evil nature should act, and there should be sins after, what about those future sins?
John. Ah, James, that one point is the point with many an anxious soul. When we are born again, that is, have a new nature wholly of God, and are in the light of His presence, the more we are there, the more conscious we are of failure and sin. In that very epistle where we are looked at as in the light, as He is in the light, both these things run together: “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)), and also, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:8-98If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:8‑9)).
James. I wish I could see this clearly.
John. May the Holy Spirit enable every anxious believer to see this, for He says, “and their sins and iniquities will I remember no more (Heb. 10:1717And their sins and iniquities will I remember no more. (Hebrews 10:17)). Does not this take in all our sins from birth to glory? It is not their sins up to conversion. If so, what could put those away since? There remaineth no more sacrifice for sins. Has not the man Christ Jesus borne all our sins? Have they not been judged on the cross? Can God in righteousness ever impute one to us?
James. Then what must I do if I sin? Not that I want to sin, I long after holiness, for He is holy. I am sure I have at such a time lost communion of soul with God. What must I do? Have I then boldness or liberty to enter the holiest?
John. Certainly, you have boldness to enter by the blood of Jesus — indeed this is what you must do, come right into the presence of God your Father, and there confess your sins Think, now, is not Jesus He who bore these sins on the cross, in the presence of God, and, for you, your Advocate with the Father? Is He not the propitiation for your sins — the mercy-seat? Is not the Father righteous or just to forgive? Never forget that He cannot impute or charge the sin on you. He can only forgive.
James. Oh, I see, He cannot impute the sin to one who has been purged by the blood of Jesus. Believing this, I have a purged conscience.
John. Very well; now we will look at our difficulty. What can be the willful sin spoken of here — this trampling under foot the Son of God? It is compared to one despising Moses’ law, to whom there was no mercy; and far sorer judgment must be inflicted on those who commit this sin. You will notice, as in Hebrews 6, the apostle spoke of those who had tasted, not those who had drunk in, the truth of Christ. So here, it is not those who had received the truth in the love of it, but those who “have received the knowledge of the truth” (Heb. 10:2626For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, (Hebrews 10:26)). This is a very different matter. This would, no doubt, for a time sanctify, or separate them for a while, with the company or people separated by the one offering of Christ. There were the two things at that time going on, the temple worship, with all its sacrifices, which can never take away sins; and the gathering together as believers in Christ to worship in spirit and in truth. Some were evidently giving up thus assembling themselves together. Now, if it were unpardonable of old for any to despise Moses’ law, what was it to willfully despise Christ — to trample the Son of God underfoot as an apostate — to treat His blood as unholy? Having shown the eternal efficacy of the one sacrifice of Christ, and that God had taken away, set aside, all the sacrifices of the law, had no pleasure in them, because they could not take away sins; he now simply declares that if any sinned willfully, by rejecting Christ and His infinite sacrifice, there was no other sacrifice for sins: and to all who thus despised Christ, there was nothing to look for but certain fearful judgment.
Is not this so James? Have you so despised Christ?
James. Oh dear no, I want to know Him more and more. Despise the one atoning sacrifice of Christ, and go back to the sacrifices of the law; or to the pretended sacrifices of modern priests; or to despise Him by denying His Deity as Son of God; or His atoning death? No, no; I never thought of so denying my Lord and my God. It is strange I ever had such difficulty in this scripture. It is plain enough. If there is only one infinite sacrifice for sins, to despise it, there can be no other, there can be no remission, there must be terrible, everlasting judgment. Dreadful words, no more sacrifice for sins! Through countless ages of eternity, no more sacrifice for sins -Jesus dies no more — no more sacrifice — no more remission! Surely I never thought how terrible it is to despise Christ. What infinite mercy to be able to say, “But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul” (Heb. 10:3939But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (Hebrews 10:39)).
John. We often find, by patient study of the Word of God, that what at first sight seems to present a difficulty, when understood is full of richest blessing. Just think now what this chapter Hebrews 10 presents to faith. The atoning death of Christ is seen to be the very eternal will of God. This has been accomplished by the Son of God. The worshiper, therefore, once purged, has no more conscience of sins — forever perfected by the one offering of Christ. The Holy Spirit bears witness to all this. Sins no more imputed, no more remembered, and we have boldness to enter the holiest by the blood of Jesus.
James. What peace of conscience and heart this gives! The will of God. The work of Christ. The witness of the Holy Spirit. The three Persons of the Godhead engaged in bringing the poor sinner to God.
John. Well, James, have you any more difficulties? as we must part again for a tine.
James. I am glad you are willing to continue these conversations. At our next meeting I should like you to explain this: a person in our parts asked me this question. He stated that the apostle said, “But 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.” Now, said he, does not that imply at least that even Paul thought there was a possibility of his becoming a castaway, or reprobate? This seems to make many persons question that salvation is not eternal.
John. Well, James, if there really were such a scripture we must honestly admit it would imply the possibility of a true Christian becoming a castaway, or reprobate. In the meantime, will you look if you can find such a text. For the present, good-bye.
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 Corinthians 9:2727But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Corinthians 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.
James. I 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. 13:3-53Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. 5Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Corinthians 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” (2 Cor. 13:66But I trust that ye shall know that we are not reprobates. (2 Corinthians 13:6)). Neither had he any personal uncertainty in the first epistle (1 Cor. 9:24-2724Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Corinthians 9:24‑27)). It was the apostle’s habit to say I, when he transferred the question to himself, as in 1 Corinthians 4:66And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. (1 Corinthians 4:6). What he shows is this: it will not do to trust to being a preacher to others. Just as he shows in 1 Corinthians 10 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.
James. I was going to say, this is dreadful to think on. Surely it is very heart-searching. It is enough to make every one, 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 Spirit, 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 every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven. 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. 7:20-2320Wherefore by their fruits ye shall know them. 21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many 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? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 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 fellowservants, 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. 24:48-5148But and if that evil servant shall say in his heart, My lord delayeth his coming; 49And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (Matthew 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” (2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)) 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” (Matt. 7:2323And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7:23)). 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 Peter 2:20-2220For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21For 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. 22But 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 Peter 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,” etc. (2 Peter 2:2020For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. (2 Peter 2:20)). If we read the whole chapter, then we see clearly that the “they” are “false teachers among you” (2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)). 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. “Scoffers, walking after their own lust, and saying, Where is the promise of His coming?” (2 Peter 3:2-42That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 3Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. (2 Peter 3:2‑4)). 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” (2 Peter 2:99The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: (2 Peter 2:9)).
James. I 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” (John 8:3535And the servant abideth not in the house for ever: but the Son abideth ever. (John 8:35)). 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. 8:15-1715For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: 17And 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. (Romans 8:15‑17)). Now, James, while 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. 4:6-76And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:6‑7)). A servant abides 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?” (Gen. 3:11Now the serpent was more subtile than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? (Genesis 3:1)). Will you read Ephesians 1? Has not the God and Father of our Lord Jesus Christ as truly blessed the believer now even with all spiritual blessing in the heavens in Christ, as he will be blest with when 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” (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))? 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,” etc. (Eph. 1:20-2320Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far 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: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:20‑23)). 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’s joint-heirs abide forever. Remember we have been reconciled unto God by His death (Rom. 5:1010For 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 5:10)). 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 vss. 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” (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)). 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 2:1, 21My 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: 2And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 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.
James. I 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” (Phil. 2:1212Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. (Philippians 2:12)). 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, that 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.
James. I am thankful for another opportunity of conversing with you on such portions of the word as many feel difficult to understand. The scripture I named was this, “Work out your own salvation with fear and trembling (Phil. 2:1212Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. (Philippians 2:12)). Many understand by this that they are by works of their own righteousness to finish, or complete their salvation. Some would say they were regenerated, or saved, by baptism, but that their final salvation has to be worked out by themselves. Others have some idea that they are justified by faith to start with; but still their final salvation depends on their own working it out some way themselves, and they quote this scripture in proof. So that the difficulty is this — How can salvation be eternal, if it depends on our works of righteousness?
John. If we examine the context, the very opening of the epistle shows that the apostle could have had no such thought. He says, “Being confident of this very thing, that He which hath begun a good work in you, will perform [or finish] it until the day of Jesus Christ” (Phil. 1:66Being 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 1:6)). It is said, too, in connection with these very words, “Wherefore [or so] my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling: for it is God which worketh in you, both to will and to do of His good pleasure” (Phil. 2:12-1312Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13For it is God which worketh in you both to will and to do of his good pleasure. (Philippians 2:12‑13)).
James. Then the apostle’s confidence was in God, that He would finish the work in them unto the day of Jesus Christ.
John. Now, further, James. As you have heard these words explained, did it not look more like words of our own righteousness for salvation?
James. Well, that is what it comes to. I am saved by Christ so far, but never learned how far; but my final salvation depends on my working it out to the end, so that I must keep the law for righteousness, and the day of judgment will decide whether I have done so.
John. But if on that ground, and if that can possibly be the meaning, we do not need to wait for the day of judgment. If we think we are working out our own salvation by works of law, we are surely condemned: “For as many as are of the works of the law are under the curse” (Gal. 3:1010For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)); and “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:1-141Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5For we through the Spirit wait for the hope of righteousness by faith. 6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7Ye did run well; who did hinder you that ye should not obey the truth? 8This persuasion cometh not of him that calleth you. 9A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12I would they were even cut off which trouble you. 13For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. (Galatians 5:1‑14)). “But if ye be led of the Spirit, ye are not under the law” (Gal. 5:1818But if ye be led of the Spirit, ye are not under the law. (Galatians 5:18)). Indeed, nowhere is this truth more forcibly brought out than in this very Epistle to the Philippians. This doctrine of salvation by works of law is the concision of which we are to beware (Gal. 3:22This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Galatians 3:2)). And Paul, looking back on his whole religious life as a Jew, could say, “touching the righteousness which is in the law, blameless (Phil. 3:66Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. (Philippians 3:6)). But what does he say of all that system of works for salvation? He says, “But what things were gain to me, those I counted loss for Christ” (Phil. 3:77But what things were gain to me, those I counted loss for Christ. (Philippians 3:7)). Yea, he utterly renounces this plan of works for salvation, and counts them but dung, “that I may win Christ, and be found in Him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Phil. 3:8-98Yea 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, 9And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (Philippians 3:8‑9)). Now note, this not only expresses his then present state, but that at the very end he should not be found in, or having his own righteousness. He longs for the resurrection from among the dead, and then to be found in Him (Christ), the righteousness which is of God. Therefore Paul cannot possibly teach doctrine the very contrary of all this, as though Christ had saved us in a very limited sense, and we had to complete what He had begun by our own works of law for righteousness. Have I made it clear that he could not mean by “work out your own salvation,” that we had not eternal salvation in Christ, but it must be by works done by ourselves?
James. You have certainly made it clear as to what it does not mean; indeed, I remember the apostle says elsewhere, “And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace” (Rom. 11:66And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. (Romans 11:6)). And again, “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:55But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5)). But, John, the question is, what do these words mean, Work out your own salvation?
I am quite satisfied as to what they do not mean; for if a man could work out his own salvation before God, what need was there at all for the death and resurrection of Christ?
John. Quite true. We will, then, now look at what these words do mean. The Lord give us the teaching of the Holy Spirit. And, first, it is of importance to notice that these words are not addressed at all to an unconverted sinner, nor even to an individual saint or believer, but to an assembly. “To all the saints in Christ Jesus which are at Philippi, with the bishops [or elders] and deacons” (Phil. 1:11Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: (Philippians 1:1)). Of course, as the assembly of God is composed of saved individuals in Christ, what is said to the assembly as a whole is said to each individual member, but still in the assembly character. Further, notice, the state of this assembly was such that the apostle could say, “I thank my God upon every remembrance of you, always in every prayer of mine for you ALL, making request with joy, for your fellowship in the gospel, from the first day until now” (Phil. 1:3-53I thank my God upon every remembrance of you, 4Always in every prayer of mine for you all making request with joy, 5For your fellowship in the gospel from the first day until now; (Philippians 1:3‑5)). Now, James, do you see that all this must first be settled in your soul before there is a word about working out your own salvation? Are you a saint IN Christ Jesus? Remember, to such there is no condemnation, and no separation (Rom. 8). All such are accepted in the Beloved. “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:3-83Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8Wherein he hath abounded toward us in all wisdom and prudence; (Ephesians 1:3‑8)). In Him they are complete, made meet for the inheritance of the saints in light. For Christ is made unto them “wisdom, and righteousness, and sanctification, and redemption” (Col. 1:12-14; 2:1012Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:12‑14)
10And ye are complete in him, which is the head of all principality and power: (Colossians 2:10); 1 Cor. 1:3030But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30)). Thus, if we look at the saint as seen of God in Christ, his salvation is accomplished and eternal, He “having obtained eternal redemption for us” (Heb. 9:1212Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (Hebrews 9:12)). And all this fully proved to be without works in Romans 3; 4; 5 Galatians 2:1616Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16). Nay, as many as are of the principle of works for salvation before God are under the curse.
Then, James, are you in Christ? If you are, then Christ is in you (Rom. 8:1-91There 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. (Romans 8:1‑9)). And this is the first statement, the foundation of all that follows. “To the saints in Christ Jesus.” Note, James, to such there can be no uncertainty as to the final issue. “Being confident of this very thing, that He which hath begun a good work in you, will perform [or finish] it until the day of Jesus Christ” (Phil. 1:66Being 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 1:6)). You will find it will help to clear the meaning of this difficult text, that as justification before God is the subject in Romans 1-8, and justification before men the subject of James; thus, the one by faith, the other by works (both true and important, surely, in their place), and no contradiction, but in perfect harmony; so the subject of the believer’s standing in Christ is the theme of Ephesians 1; 2; 3 The saints, as seen of God in Christ, having eternal salvation, perfected forever, as Hebrews 10. So, in Philippians, the assembly is presented as seen amongst men, pressing through this wilderness-world to the glory yet to be revealed. So that, James 1 do not well see how any believers can understand this working out their own salvation, until they have first seen what it is to be in Christ Jesus before God, and that this is secured unto the day of Christ. And, further, they must be on the same ground of the one assembly of God on earth amongst men.
James. I had never thought a word about all this.
John I dare say; and as little have they thought who try to perplex you with this text. But are not these the facts? Was not this epistle written to such as were in Christ? and is it not chiefly occupied with the assembly’s behavior in this world? much as James and Peter teach works before men. What men see (James 2:14-2414What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15If a brother or sister be naked, and destitute of daily food, 16And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17Even so faith, if it hath not works, is dead, being alone. 18Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. 19Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20But wilt thou know, O vain man, that faith without works is dead? 21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22Seest thou how faith wrought with his works, and by works was faith made perfect? 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24Ye see then how that by works a man is justified, and not by faith only. (James 2:14‑24)), “ye see” (James 2:2424Ye see then how that by works a man is justified, and not by faith only. (James 2:24)).
James. Why, John, already the epistle becomes quite new to me. What a pity it is to jumble the scriptures together, and thus lose their distinctive teaching!
John. We will now go on, only carefully notice the assembly character of the teaching. “Only let your conversation be as it becometh the gospel of Christ; that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the gospel, and in nothing terrified by your adversaries.... For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake” (Phil. 1:27-3027Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30Having the same conflict which ye saw in me, and now hear to be in me. (Philippians 1:27‑30)). I must say, James, I cannot see how Christians can work out these divine assembly principles, unless they are on the ground of the one assembly of God, in the unity of the Spirit. How could the company of a ship work out the orders of the captain in the spirit of unity, if they had left the one ship, and were flying their sails in boats of their own? I do assure you, James, these words are very precious and timely to all who desire to do the will of God. You see, James, it is the assembly of God on earth in the midst of many adversaries. Pursue it, and study every verse. “Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:33Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. (Philippians 2:3)). Has not Christendom sadly departed from all this? Yes, even to defend divisions the very opposite of this assembly truth.
Then, James, we have the Lord Himself, as seen as Man on this earth. “Who, being in the form of God... made Himself of no reputation, and took upon Himself the form of a servant,” etc. (Phil. 2:6-86Who, being in the form of God, thought it not robbery to be equal with God: 7But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:6‑8)). In this world He took the lowest possible place. Now, is not the aim of the multitude in Christendom just the opposite of this? every one seeking to be a little higher in the world before men. The blessed Lord looked forward to the glory He should have, not in a world where Satan is the acknowledged prince, but with His Father. “Wherefore [or so] my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling: for it is God which worketh in you both to will and to do of His good pleasure” (Phil. 2:12-1312Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13For it is God which worketh in you both to will and to do of his good pleasure. (Philippians 2:12‑13)). Now, whether we look at the verses before or what comes after, it is plain this is not the question of the soul’s salvation from sin, the eternal salvation wrought out by Christ; for sin is nowhere the question in this epistle, but the simple point is the difference between the presence and absence of the apostle in the assembly at Philippi. They had had his support in the midst of terrible opposition. He had labored hard to save them as an assembly from adversaries. Now he was absent, a prisoner of Jesus Christ at Rome. They would now have to work out their own salvation, or deliverance from enemies without or within, with fear and trembling; not with high-mindedness and boasting. Christ was their example. And note, he does not direct them to a bishop in his absence; no, “For it is God which worketh in you both to will and to do of His good pleasure.” It is a salvation similar to that meant when Peter said, “Save yourselves from this untoward generation” (Acts 2:4040And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. (Acts 2:40)). Jude speaks of the same thing, not, however, to make them uncertain as to eternal salvation — no, but “to them that are sanctified by God the Father, AND PRESERVED IN CHRIST JESUS” (Jude 11Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (Jude 1)). Then follow directions how they are to behave in the sad circumstances of these last days.
James. Then how were the Philippians to work out their own salvation?
John. Read on, James. “Do all things without murmurings and disputings; that ye may be blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life,” etc. (Phil. 2:14-1614Do all things without murmurings and disputings: 15That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. (Philippians 2:14‑16)). Are you satisfied James?
James. It is altogether so new to me; would you mind having a little further conversation on this subject, and especially as to its present application to those who desire to be on the ground of the assembly of God?
John. It will give me pleasure to do so the next time we meet, if the Lord will.