The Course of This Age.
It is necessary to distinguish between rightly dividing the word of
truth, and a critical attitude toward that word; the former being an
important duty in the believer's life, according to II Tim. 2:15, while
the latter may easily become a wicked and misleading display of unbelief
and the wisdom of this world (I Cor. 1:19).
Personal interest in the Word of God usually begins with the first
understanding of its real divisions; and no one is prepared to
understand the providence of God who does not first come to know
something of the purpose of God as marked off by these great divisions.
Especially is this necessary, as has been stated, for any clear
understanding of the present age.
Again, the power and force of the whole body of Scripture must depend,
in a large measure, upon a belief in unfulfilled prophecy. Such a belief
is not general, even among Christians. They believe that Christ camp in
the flesh, suffered, died, and rose again, because that is all now a
matter of history; but that belief is not greatly influenced by the fact
that this was all exactly foretold by the prophets. Let those who are
free to condemn the pious Jew for not recognizing the fulfillment of
prophecy in the first advent of Christ, beware lest they fail to rightly
interpret the signs of these times, or look with positive unbelief upon
the stupendous events that, according to prophecy, are imminent to-day.
It seems a sore test of faith to believe that which is predicted for the
present age, though those predictions are being fulfilled in every
particular. This prevailing attitude of unbelief usually arises from one
of two errors; either Satan has been so estimated that it seems
impossible for him to be the promoter of anything that is moral or good
(of this error more will be said in the following chapters): or the
exact meaning and purpose of this age has been disbelieved or
misunderstood; and because of these conditions many enthusiastic
Christians are found to be, not only working toward unscriptural and
hopeless ends, but are actually contributing to the confusion and
darkness that is prevalent to-day.
The purpose and course of this age are not matters of prediction alone.
Almost two thousand years of history may be considered in the light of
these predictions; and while the age is not yet complete, and much that
is reserved for the last days is still future, enough of prophecy has
now been fulfilled to indicate the certain fulfillment of all.
Since there has been no universal conversion of men in even the most
favored locality, it is evident that, thus far, there has been a
separating and calling out of a few from the many; and the Divine
purpose, as revealed in Scripture, which is to gather out a people from
the Gentiles for His own name, has been verified. The blessing of God
has been upon world-wide evangelism: rather than upon any fruitless
attempts at world-wide conversion; for the individual or church that
has become self-centered has, to that degree, sacrificed the power and
blessing of the presence of Christ which was promised in Matt. 28:20:
"Go ye therefore, and disciple all nations"--"Lo, I am with you alway,
even unto the end of the age."
Again, the formation of the Kingdom has not been discernible in the
present age. The Jews, to whom alone the promises of an earthly kingdom
belong, have continued a separate people under the unseen hand of God,
without a country, or a vestige of national life. Certainly none of the
predicted and necessary events accompanying the establishment of their
kingdom have been experienced, nor is there any trace of its promised
blessings. The fact that some Jews are now organizing and looking toward
their native land, argues nothing for this age, more than that its end
is very near, and that the way for their coming Messiah and national
glory is being prepared. Just so, the conspicuous fact that all the
marvelous present development of the resources of the earth has been
limited to about the last eightieth of the present history of the age is
evidence that the earth's return to her former glory is already in
preparation.
Belief in the revealed course of this age is, therefore, based upon
history as well as the predictions of Scripture.
The present age is different from all others by reason of the admixture
of opposing classes of people; there being two distinct divisions (not
including the Jew as a nation) living and acting together, who are,
nevertheless, removed from each other by a degree that is immeasurable.
This fact necessitates many careful distinctions and special
injunctions which are peculiar to the age.
The fact that these two widely differing classes are present together,
and are to continue so to the end of the age, is the teaching of the
seven parables in the thirteenth chapter of Matthew. Very much,
therefore, depends upon the correct interpretation of these parables.
Their meaning has been somewhat hidden by the use of the word "world"
where reference is made to this period of time; and the fact that the
conditions described are true of this age only, has not been generally
realized.
These seven parables are but a description of the unfolding and
development of these mixed elements to be found in Christendom
throughout this age. The same program is again proclaimed by Christ,
from the Glory, in the messages to the seven churches of Asia (Rev. 2
and 3). Here are seven letters to organized existing churches; yet these
messages also reveal an exact outline of the history of Christendom for
this entire age; and there is perfect agreement in order and detail
between the parables of Matthew 13 and the letters of Revelation 2 and
3. The first two parables are interpreted by Christ Himself, and the
interpretation of these sheds light on all that remains.
Christ is the sower in both the first and second of these parables, and
the sowing is continued by His messengers throughout this age. The field
is the world of men, which reveals a marked change from the
responsibility of the Jewish age that was then closing; and the results
of the sowing are most definite: not all the good seed sown comes to
fruitage; and the wheat and the tares grow _together_ until the end of
the age. This interpretation is not fanciful, for it is given by Christ
Himself; and the following parables must necessarily agree with these.
The third and fourth are of the mustard seed and the measure of meal.
Though commonly interpreted to mean the world-wide development of the
Church and the permeating influence of the Gospel, in the light of the
interpretation of the previous parables they can mean only the mixture
of evil with that which began as small as a mustard seed and as pure as
meal. The fifth parable is of a treasure hid in a field, which pictures
the earthly people in the world; while their real relation to Christ is
covered until the accomplishment of that which is revealed in the sixth.
Here the same man, the Lord Jesus Christ, sells all that He hath to
purchase the Church, the pearl of great price, for He "loved the Church,
and gave Himself for it" (Eph. 5:25); the pearl, by its formation and
its power to reflect the light, being a wonderful type of the Church in
her present formation and future place in glory. Both the treasure and
the pearl are found in the world, but do not include all of the world.
The last parable but restates the truth that the mixture of the good and
the evil is to continue to the end of the age.
The highest ambition of the great missionary, Paul, was to be all things
to all men that he might save _some_, not _all_. He found that his
preaching was a savor of "death unto death" as well as of "life unto
life" (II Cor. 2:15, 16), and he clearly states in II Tim. 3:13, "And
evil men shall wax worse and worse, deceiving and being deceived."
Christ also predicted that the end of this age should be marked by such
sin as provoked the judgment of the flood: "But as the days of Noe were,
so shall also the coming of the Son of man be. For as in the days that
were before the flood they were eating and drinking, marrying and giving
in marriage, until the day that Noe entered into the ark, and knew not
until the flood came, and took them all away; so shall also the coming
of the Son of man be" (Matt. 24:37-39).
This truth is often rejected as being pessimistic and disloyal to the
progress of the world: yet has not the history of the age verified the
teaching? And is not the coming glory nearer and more certain when
depending upon His promised return in resistless power and splendor,
than when depending upon any human progress the world has ever known?
One is the majestic movement of the Divine program in fulfillment of
every covenant: while the other is the vain dream of the world in its
ignorance and disregard of the testimony of God.
Because of the presence of these two classes in the world in this age,
there are two very distinct lines of Scripture descriptive of them. One
body of Scripture directly applies to and governs the "wheat" or
heavenly people, and one applies to the "tares," the "children of the
evil one." The marvelous revelation of the believer's relation to Christ
and the heavenlies, and his deliverance from any actual identification
with this age, though in it, will be the subject of another chapter.
Only the relation of the unregenerate to this world and to Satan will be
continued here.
As it has pleased Satan to hide himself and all his projects from the
unbelieving world, that which God has revealed in all faithfulness will
be received only by those who have unquestioning confidence in His Word.
According to Scripture, the relation of the unbelieving to Satan is far
more vital than a mere pleasure-seeking allegiance. On two occasions
Jesus spoke of the unsaved as the "children of Satan" (Matt. 13:38; Jno.
8:44), and Paul so addressed Elymas, the sorcerer, according to Acts
13:10. The same class is also twice called the "children of
disobedience" (Eph. 2:2; Col. 3:6), and once it is called the "children
of wrath" (Eph. 2:3).
It is evident that these are descriptions of the same class of people,
since both terms are employed together in Eph. 5:6: "Let no man deceive
you: for because of these things cometh the wrath of God upon the
children of disobedience." The exact cause of that wrath is stated in
Rom. 1:18 (R.V.): "For the wrath of God is revealed from heaven against
all ungodliness and unrighteousness of men, who hinder the truth in
unrighteousness;" the word "hinder" being the same as is used in II
Thes. 2:7, where the Holy Spirit is said to be restraining the working
of lawlessness in this age. Therefore, the willing neglect and disregard
for the testimony of God by the world, has allied them with Satan, and
placed them under the wrath of God, which must find its righteous
execution in due time if grace is not accepted.
Again, Satan is revealed as directing and empowering the children of
disobedience: "And you hath he quickened, who were dead in trespasses
and sins; wherein in times past ye walked according to the course of
this age, according to the prince of the power of the air, the spirit
that now worketh in the children of disobedience" (Eph. 2:1, 2). The
real force of this passage, also, is dependent upon the meaning of one
word; the word "worketh" being the same as is used in Phil. 2:13, where
God is said to impart His wisdom and strength to the believer: "For it
is God that _worketh_ in you both to will and to _do_ of his good
pleasure." Additional light may be had as to the reality of this
relationship from the following passages in which the same original word
is used: "And there are diversities of operations, but it is the same
God that _worketh_ all in all" (I Cor. 12:6); "But all these (gifts)
_worketh_ that one and the selfsame Spirit, dividing to every man
severally as he will" (I Cor. 12:11); "And what is the exceeding
greatness of His power to usward who believe, according to the working
of His mighty power, which He _wrought_ in Christ when He raised Him
from the dead, and set Him at His own right hand in the heavenlies"
(Eph. 1:19-20); "For He that _wrought effectually_ in Peter to the
apostleship of the circumcision, the same was _mighty_ in me toward the
Gentiles" (Gal. 2:8); "Whereunto I also labor, striving according to His
working, which _worketh_ in me mightily" (Col. 1:29); "Now unto Him that
is able to do exceeding abundantly above all that we ask or think,
according to his power that _worketh_ in us" (Eph. 3:20). It is also
said in regard to the energizing power of Satan, using the same original
word: "For the mystery of iniquity doth already _work_" (II Thes. 2:7);
"For when we were in the flesh, the motions of sins, which were by the
law, did _work_ in our members to bring forth fruit unto death" (Rom.
7:5). In the last two passages quoted, the meaning is, like the
preceding passages, of an imparted energy, and is, therefore, most
suggestive.
It may then be concluded from the testimony of Scripture that Satan
imparts his wisdom and strength to the unbelieving in the same manner as
the power of God is imparted to the believer by the Holy Spirit. There
is, however, no revelation as to the comparative degree of strength
imparted by each. It should be further noted in this connection that
this impartation of energizing power from Satan is not toward a limited
few who might be said, because of some strange conduct, to be possessed
of a demon; but is the common condition of all who are yet unsaved, and
are, therefore, still in the "power of darkness."
The relation between the unregenerate and Satan is still more vital,
according to the original from which I Jno. 5:19 is translated. The
Revised Version renders it, with marginal note, as follows: "We know
that we are of God, and the whole world lieth in the evil one." In this
passage there are two startling revelations in regard to this
relationship. First: the word "in" is the same as is used everywhere of
the believer when he is said to be _in_ Christ, and in the case of the
believer it signifies an organic union to Christ--as a branch is _in_
the vine, so the believer is _in_ Christ. Though the word, when used of
the unregenerate, probably cannot mean the same degree of organic
life-relationship as exists between Christ and the believer, yet it
does denote a deep relationship; and Satan is the light, inspiration,
and power, of all those whom he energizes.
The second revelation in the passage is found in the word "lieth"--"The
whole world lieth in the evil one." It might as well be translated
"lieth asleep;" for its condition is not only a fixed position _in_ the
evil one, but is also a condition of unconsciousness. The saved ones are
said to be in the Father's hand where no created thing can pluck them
out (Jno. 10:29), and underneath are the everlasting arms: so the great
mass of unsaved humanity is in the arms of Satan; and by his subtlety
they are all unconscious of their position and relation. This is not at
all strange. Even the believer has no present power to discern his
glorious position and security in the Father's hand, apart from the
assurance of the written Word. Much less, then, can the unbeliever come
to realize his own position in the arms of Satan, when, under the
direction of Satan, he gives no heed to the testimony of God.
Still another passage should be noted in this connection. In II Cor.
4:3, 4, Satan is described as the god of this world, blinding the minds
of the unbelieving. The whole passage is as follows: "And if our gospel
is veiled, it is veiled in them that perish: in whom the god of this age
hath blinded the thoughts of the unbelieving that the light of the
gospel of the glory of Christ, who is the image of God should not dawn
upon them" (R.V. with margin). In this passage the unconscious condition
is said to be the direct result of the power of Satan, and the blindness
of their thoughts, it is stated, is along one particular line. To them
the _gospel_ is veiled; and the gospel here referred to is not the whole
life story of Jesus, nor is it the "Gospel of the Kingdom;" but the
message of good news or favor; the exact terms of Salvation by grace
alone. This Paul here calls "our gospel," for to him it was first
unfolded in its completeness.
The unregenerate are, then, unconscious of their position in the arms of
Satan, and blind in their thoughts toward the gospel of mercy and
favor,--their only hope for time or eternity. Satan, like a fond mother,
is bending over those in his arms, breathing into their minds the
quieting balm of a "universal fatherhood of God" and a "universal
brotherhood of man;" suggesting their worthiness before God on the
ground of their own moral character and physical generation; feeding
their tendency to imitate the true faith by great humanitarian
undertakings and schemes for the reformation of individuals and the
betterment of the social order. God's necessary requirements of
regeneration are carefully set aside, and the blinded souls go on
without hope, "having the understanding darkened, being alienated from
the life of God through the ignorance that is in there, because of the
blindness of their heart" (Eph. 5:18). How important, as a preparation
for salvation, is the illuminating work of the Spirit in conviction, by
which He lifts the veil and opens the mind to a new vision of the
redemption and glory that is in Christ! Without this God-given vision
there can be no understanding of the way of life, nor any intelligent
decision for Christ.