The Believer's Present Position.
Since the Bible contains God's message to the people of the ages, it
must be rightly divided if the body of truth concerning any particular
age or people is to be clearly understood. There are, undoubtedly, many
things in common in the various ages, and, because of that fact, the
superficial use of the Scriptures has been to treat the entire book as a
direct message to all people of all time. This method, as has been
stated, has resulted in great confusion as to the Divine program.
When that portion of Scripture which directly applies to the present age
has been discovered, that, too, must be divided; for the present time is
a period of mixture among the people of the earth--the saints of God
tenting among the citizens of the Satanic system, and having nothing in
common with them beyond the ordinary things of this earth life.
Again, that particular body of truth which applies to the child of God
in this age may be divided, and a portion be called "Positional Truth"
in that it unfolds the believer's present relation to the Godhead, the
heavenlies, and the present world; while another may be known as "Life
Truth" in that it is a particular statement of his present
responsibility in conduct and service, and also includes the provisions
of God whereby he may fully accomplish the whole will of God. A partial
study of Life Truth is reserved for the next and last chapter; while
this chapter is to be devoted to the believer's present position and
separation from the world.
The importance of Positional Truth is suggested by the fact that, in the
context of Scripture, it precedes the statement of Life Truth; forming
the basis of its appeal. As an illustration of this it may be seen that
the order of the doctrinal Epistles is first, to state a great
Positional Truth, which is then followed by an appeal for a life
consistent with the truth revealed. The first great section of the book
of Romans (Chapters 1-8), sets forth the fact of a great and full
salvation; this is followed (omitting the dispensational parenthesis of
Chapters 9-11) by the closing section (Chapters 12-16), which is a
detailed description of the life a saved person should live, and which
opens with this appeal: "I beseech you therefore, brethren, by the
mercies of God, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service. And be not
conformed to this world: but be ye transformed by the renewing of your
minds, that ye may prove what is that good, and acceptable, and perfect,
will of God." So, in the first section of the letter to the Ephesians
(Chapters 1-3), the believer's position is unfolded, and this is
followed by a section (Chapters 4-6), which is a series of injunctions
for a heavenly walk; this section opens as follows: "I therefore, the
prisoner of the Lord, beseech you that ye walk worthy of the vocation
wherewith ye are called, with all lowliness and meekness, with long
suffering, forbearing one another in love; endeavoring to keep the unity
of the Spirit in the bond of peace." No appeal for faithfulness in the
Christian life will be found to be adequate or effective that does not
follow this same order, or that is not based upon some great revealed
fact of the new life in Christ. It is probable that the present neglect
and disregard for Positional Truth has, in spite of moral exhortation,
borne its legitimate fruit in a time-serving worldly Church.
It is a beautiful example of the harmony of the Scriptures that, while
the evil of the present age is so-clearly described, the true child of
God is most carefully separated from its relationships, and is seen to
be in a position so independent of all the authority of the world, that
he can walk with the Lord in unbroken communion and fellowship, even
while surrounded by this spiritual darkness. And, though the Scriptural
statements as to the ever increasing darkness of this age be rejected,
no meaning can be given to these passages that separate the believer
from this world, without the recognition of the black background of the
failure and sinfulness of this age. It is noticeable that the modern
systems take no notice of the difference between the saved and the
unsaved, as they also make little of the future state. This is in
accordance with the fact that both of these truths are wholly dependent
upon regeneration; and that is the one truth these systems are
originated by Satan to resist.
The believer's position is set forth in at least seven positive
revelations, three of which concern his change from the darkness of
Satan to the light of God; two concern his relationship to the heavenly
sphere; and two concern his relationship to the Satanic order. A careful
study of these important passages will reveal the great reality of
Redemption.
The first Divine movement for the salvation of an individual, after the
prayer of intercession by the Spirit, is illumination by the Spirit.
This same work is also mentioned as the "convicting" or "convincing" of
the Spirit. In this part of the Divine undertaking, the blinding by
Satan is temporarily removed and the soul beholds, by Divine vision, the
Lord of glory and the way into eternal life through Him: but woe to the
soul thus favored, who repeatedly turns from that vision in rejection!
Of such it is written: "For it is impossible for those who were once
enlightened, and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted the good word of God, and
the powers of the world to come, 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. For 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 blessings from God: but that which
beareth thorns and briars is rejected, and is nigh unto cursing; whose
end is to be burned. But, beloved, we are persuaded better things of
you, and things that accompany salvation, though we thus speak" (Heb.
6:4-9). Here there is pronounced a permanent return to the awful
blindness of Satan for the one who rejects the illumination of the
Spirit; but there is also offered an ever-widening of vision and glory
to the one who accepts the Lord as He is revealed by the Spirit, for he
then comes into possession of the "things that accompany salvation."
This illuminating work of the Spirit is mentioned by Paul in his words
to King Agrippa, wherein he describes his own commission to service. He
claimed to have been appointed by the Lord who spoke to him from the
Glory. He relates that by this commission he was sent "to open their
eyes, and to turn them from darkness to light, and from the power of
Satan unto God, that they may receive forgiveness of sins, and
inheritance among them which are sanctified by faith that is in me"
(Acts 26:18). This is the exact order of the Divine movements in
redemption; the illumination of the Spirit is placed before everything
else. There is probably no more neglected truth in modern evangelism
than this preliminary work of the Spirit: yet it is the Divine
preparation for the intelligent action of the human will; and if the
right choice is made, it unveils the eyes for all the coming ages.
This important illuminating work of the Spirit is completely described
in Jno. 16:8-11 as being a revelation of the judgment, by the Cross, of
all sin and condemnation; the vision of the glorious righteous Christ,
now in heaven; and the realization of the sin of rejecting Him. The
passage is here given: "Nevertheless I tell you the truth; it is
expedient for you that I go away: for if I go not away, the Comforter
will not come unto you; but if I depart, I will send him unto you. And
when he is come, he will convince the world of sin, and of
righteousness, and of judgment: of sin, because they believe not on me;
of righteousness, because I go to my Father, and ye see me no more; of
judgment, because the prince of this world is judged." The true child of
God is, then, one in whom the Spirit has wrought in lifting the blinding
by Satan and revealing to some extent, even now, the surpassing glory of
Christ. Sin, too, has become a terrible reality, and the Cross and the
precious blood have become the basis of his confidence toward his God.
Another revelation of the present position of the believer is that he
has partaken of the Divine nature through regeneration by the Spirit.
This truth is stated in many passages, a few of which are here given:
"But as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of God"
(Jno. I:12, 13). "Jesus answered, Verily, verily, I say unto thee,
except a man be born of water and of the Spirit, he cannot enter into
the kingdom of God. That which is born of the flesh is flesh; and that
which is born of the Spirit is spirit. Marvel not that I said unto thee,
Ye must be born again. The wind bloweth where it listeth, and thou
hearest the sound thereof, but canst not tell whence it cometh, and
whither it goeth: so is every one that is born of the Spirit" (Jno.
3:5-8). "I am come that they might have life, and that they might have
it more abundantly" (Jno. 10:10). "For in Christ Jesus neither
circumcision availeth anything, nor uncircumcision, but a new creature"
(Gal. 6:15). "Not by works of righteousness which we have done, but
according to his mercy He saved us, by the washing of regeneration, and
renewing of the Holy Ghost" (Titus 3:5). "Therefore if any man be in
Christ, he is a new creature: old things have passed away; behold, all
things have become new" (II Cor. 5:17). "Whereby are given unto us
exceeding great and precious promises: that by these ye might be
partakers of the Divine nature, having escaped the corruption that is in
the world through lust" (II Pet. 1:4).
The reality of this mighty transformation is in no way evident in
present visible things, but must be accepted by faith. It is no less
than a translation from the kingdom of Satan into the kingdom of Christ,
"who hath delivered us from the power of darkness, and translated us
into the kingdom of his dear Son" (Col. 1:13). And by it one is said to
be delivered from this present evil age: "Who gave himself for our sins,
that He might deliver us from this present evil age, according to the
will of God and our Father" (Gal. 1:4), and, also, according to the
above passage, "to have escaped the corruption that is in the world"
(Satanic system).
The new life that is thus imparted is none other than the very life of
Christ: "Now if any man have not the Spirit of Christ, he is none of
his" (Rom. 8:9). "To whom God would make known what is the riches of the
glory of this mystery among the Gentiles; which is Christ in you, the
hope of glory" (Col. 1:27). "I live; yet not I, but Christ liveth in me"
(Gal. 2:20). "Examine 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?" (II Cor. 13:5).
The third great fact of the believer's present position in separation
from this world is that the Holy Spirit is given unto him, at the moment
of his regeneration, to indwell him, in place of the energizing power of
Satan who "worketh" with energy in the children of disobedience: "The
love of God is shed abroad in our hearts by the Holy Spirit that is
given unto us" (Rom. 5:5). "Now we have received not the spirit of the
world, but the Spirit which is of God; that we might know the things
that are freely given to us of God" (I Cor. 2:12). "What? know ye not
that your body is the temple of the Holy Ghost which is in you, which ye
have of God, and ye are not your own?" (I Cor. 6:19).
Another phase of the believer's position is revealed in the fact that he
is said to be a citizen of heaven; his home center or citizenship having
been moved there from the earth. His name would, therefore, appear only
among the celestial beings, in any true census of the universe. The
reality of this unseen relationship is brought out in several passages:
"For our citizenship is in heaven; from whence also we wait for a
Saviour, the Lord Jesus Christ: Who shall fashion anew the body of our
humiliation, that it may be conformed to the body of His glory,
according to the working whereby He is able even to subject all things
unto Himself" (Phil. 3:20 R.V.). "For ye know that if our earthly house
of this tabernacle were dissolved, we have a building of God, an house
not made with hands, eternal in the heavens. For in this we groan,
earnestly desiring to be clothed upon with our house which is from
heaven: if so be that being clothed we shall not be found naked. For we
that are in this tabernacle do groan, being burdened: not for that we
would be unclothed, but clothed upon, that mortality might be swallowed
up of life. Now He that hath wrought us for the self-same thing is God,
Who also hath given unto us the earnest of the Spirit. Therefore we are
always confident, knowing that, whilst we are at home in the body, we
are absent from the Lord: (For we walk by faith, not by sight:) we are
confident, I say, and willing rather to be absent from the body, and to
be present with the Lord" (II Cor. 5:1-8).
Again, as to the believer's position in that which is termed in
Ephesians "the heavenly _places_,"--though the supplying of the word
"places" is very misleading. The meaning of the word "heavenly" here is
not so much of locality as of experience: as is indicated by the use of
the same word in other passages where the believer is said to be
"heavenly" in standing and relationship (Heb. 3:1; Eph. 2:6. See also
Matt. 18:35; Jno. 3:12; I Cor. 15:48).
Dr. C. I. Scofield makes the following statement on this important phase
of the believer's position:
"The Christian is 'heavenly' by calling (Heb. 3:1), by citizenship
(Phil. 3:20), by inheritance (I Pet. 1:4) and by resurrection life (Eph.
2:6), as a member of that body of which the Head is actually in heaven.
The heavenly (or 'in heavenly _places_,') therefore, is the sphere of
the believer's present association with Christ. This is shown by the
constant context, 'in Christ Jesus.' The believer is now associated
with Christ in life (Col. 3:4; I Jno. 5:11, 12), position (Eph. 2:6),
suffering (Rom. 8:18; II Tim. 2:11, 12; Col. 1:24; Phil. 1:29); service,
(Jno. 17:18; Matt. 28:18-20), and betrothal (II Cor. 11:1-3).
"The believer is to be associated with Christ in Glory (Jno. 17:22; Rom.
8:18; Col. 3:4), inheritance (Rom. 8:17), authority (Matt. 19:28; Rev.
3:21), and marriage (Eph. 5:22, 33; Rev. 19:1-9).
"The believer's 'spiritual blessings' (Eph. 1:3), therefore, are to be
possessed or experienced only as he lives in the sphere of his joint
life, joint position, joint suffering, joint service and joint marriage
pledge with Christ. In so far as he lives as a natural man whose
interests are earthly, and avoids the path of co-service and (if need
be) co-suffering, he will know nothing experimentally of the exalted
blessings of Ephesians. 'It is sufficient that the servant be as his
Master.' Christ took account of Himself as a heavenly Being come down to
earth to do His Father's will." (Scofield Bible Correspondence Course,
Book 2; page 288.)
Thus it may be seen that the believer is not only a citizen of heaven,
but that he has also been brought into a position where many privileges
of the heavenly experience are open to him.
In like manner, the believer's position in relation to this world is not
only a separation from the world by nature and purpose; but he is also
said to be a stranger and a pilgrim among the inhabitants of this dark
age. "But ye are a chosen generation, a royal priesthood, an holy
nation, a peculiar people; that ye should show forth the praises of him
who hath called you out of darkness into his marvellous light: which in
times past were not a people, but are now the people of God: which had
not obtained mercy, but now have obtained mercy. Dearly beloved, I
beseech you as strangers and pilgrims, abstain from fleshly lusts, which
war against the soul; having your conversation honest among the
Gentiles" (I Pet. 2:9-12). The same expression of "strangers and
pilgrims" is used, also, in regard to the faith descendants of Abraham:
"these all died in faith, not having received the promises, but having
seen them afar off, and were persuaded of them, and embraced them, and
confessed that they were strangers and pilgrims upon the earth" (Heb.
11:13). This same wide difference between the people of this world and
the people of God is also stated in passages where the world is
understood to be the system over which Satan now rules: "He that loveth
his life shall lose it; and he that hateth his life in this world
(Satanic system) shall keep it unto life eternal" (Jno. 12:25). "Ye
adulterers and adulteresses, know ye not that the friendship of the
world is enmity with God? Whosoever therefore who will be a friend of
the world (Satanic system) is the enemy of God" (Jas. 4:4). Love not the
world (Satanic system), neither the things that are in the world. "If any
man love the world, the love of the Father is not in him. For all that
is in the world, the lust of the flesh, and the lust of the eyes, and
the pride of life, is not of the Father, but is of the world. And the
world passeth away, and the lust thereof: but he that doeth the will of
God abideth forever" (I Jno. 2:15-17).
The word "lust," constantly used in description of the Satanic system,
has a much larger meaning in the Scripture than its present popular use,
where it refers only to that which is sensual. In these passages quoted,
it refers to the whole Satan-inspired ambition of humanity, and includes
their principle of self-help, and their struggle for all that, to them,
is highest and best. It is unlawful, in that it disregards the truth of
God; and it is related to that which is physical, because it magnifies
the finite being and its resources.
Two other striking passages concerning the relation of the believer to
the world are here given: "Herein is our love made perfect, that we may
have boldness in the day of judgment: because as he is, so are we in
this world (Satanic system)" (I Jno. 4:17). "As thou hast sent me into
the world (Satanic system), even so have I also sent them into the world
(Satanic system)" (Jno. 17:18).
The last revelation of the believer's position to be mentioned here, is
in regard to his service for the world. The unbounded love of God has
called him into fellowship with Christ in the great work of this age;
and in that connection he is under commission to evangelize, by a
process of witnessing, to the uttermost parts of the world. In this
undertaking he is promised the immediate presence of Christ, to whom all
power, both in heaven and in earth, has been given (Matt. 28:18-20). The
language of the inspired Book describes such witnesses as "Ambassadors
for Christ": "Now then we are ambassadors for Christ, as though God did
beseech you by us: we pray you in Christ's stead, be ye reconciled to
God" (II Cor. 5:20). And the ambassador's message is also given in the
next verse of the same passage: "For He hath made Him to be sin for us,
who knew no sin; that we might be made the righteousness of God in Him"
(we who knew no righteousness).
Nowhere does the saint need more direct teaching of the Spirit than in
regard to the relatioin he sustains to this world. In spite of the
similarity of his earth life to that of the world's people, he must
reckon himself to be dead in Christ and raised to newness of life.
Expecting the world to misunderstand him and even to hate him, he must
"wisely walk before them who are without." He is called upon to "use
this world but not to abuse it;" and that which is of itself pure and
good may become undesirable to him at times, because its use would
further the interests of Satan.
Some have taken the extreme position of assigning to Satan the material
universe and everything that is in the world to-day; not recognizing the
fact that no material or physical thing is evil of itself. God created
all things good. Satan has created nothing, and his present relation to
the world is only as a permitted usurper who appropriates and devastates
the things of God in the interests of his own ambition. He is the
file-leader in a great and terrible rebellion against the government of
God: but the natural universe, like all the powers of the human mind and
will, belongs primarily to God, the Creator; and by title of
inheritance, they belong also, to the child of God: "therefore let no
man glory in men. For all things are yours; whether Paul, or Apollos, or
Cephas, or the world, or life, or death, or things present, or things to
come; all are yours; and ye are Christ's; and Christ is God's" (I Cor.
3:21-23). Yet, since Satan is making use of many good things to cover
his evil purpose, the child of God must, for the present, discern the
hidden evil and, in loyalty to his Lord, reject everything that may
further the workings of Satan. The Scripture is very clear on this
point, and discusses one issue as an example of all similar issues. This
discussion in Scripture is of food which of itself is perfectly good,
but may be a means of great harm when associated with the purposes of
evil. The passages are as follows: "Let us not therefore judge one
another any more: but judge this rather, that no man put a stumbling
block or an occasion to fall in his brother's way. I know, and am
persuaded by the Lord Jesus, that there is nothing unclean of itself:
but to him that esteemeth anything to be unclean, to him it is unclean.
But if thy brother be grieved with thy meat, now walkest thou not
charitably. Destroy not him with thy meat, for whom Christ died. Let not
then your good be evil spoken of: for the kingdom of God is not meat and
drink; but righteousness, and peace, and joy in the Holy Ghost. For he
that in these things serveth Christ is acceptable to God, and approved
of men. Let us therefore follow after the things which make for peace,
and things wherewith one may edify another. For meat destroy not the
work of God. All things indeed are pure; but it is evil for that man who
eateth with offence. It is good neither to eat flesh, nor to drink wine,
nor anything whereby thy brother stumbleth, or is offended, or is made
weak" (Rom. 14: 13-21). "What say I then? that the idol is anything, or
that which is offered in sacrifice to idols is anything? But I say, that
the things which the Gentiles sacrifice, they sacrifice to devils and
not to God: and I would not that ye should have fellowship with devils.
Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be
partakers of the Lord's table, and of the table of devils. Do we provoke
the Lord to jealousy? are we stronger than He? All things are lawful for
me, but all things are not expedient: all things are lawful for me, but
all things edify not. Let no man seek his own, but every man another's
wealth. Whatsoever is sold in the shambles, that eat, asking no question
for conscience sake: for the earth is the Lord's, and the fulness
thereof. If any of them that believe not bid you to a feast, and ye be
disposed to go; whatsover is set before you, eat, asking no question for
conscience sake. But if any man say unto you, This is offered in
sacrifice unto idols, eat not for his sake that shewed it, and for
conscience sake: for the earth is the Lord's and the fulness thereof:
conscience, I say, not thine own, but of the other: for why is my
liberty judged of another man's conscience? For if I by grace be a
partaker, why am I evil spoken of for that for which I give thanks?
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the
glory of God. Give none offence, neither to the Jews, nor to the
Gentiles, nor to the church of God: even as I please all men in all
things, not seeking mine own profit, but the profit of many, that they
may be saved" (I Cor. 10:19-33).
The question becomes a practical one, in view of the present progress
in discovery, science, and psychology. A theory must not be rejected
because it is new or mysterious; for the marvelous inventions of the age
are often as useful in spreading the Gospel as in furthering the
interests of Satan. The newly acquired knowledge of the universe may be
as valuable to the progress of good as to the advancement of evil.
There can be but one final test as to what shall be accepted and what
shall be rejected, and that must be made by the individual alone before
God (Rom. 14:22). In connection with any such question we may ask, "Is
the real work of redemption hindered, or its true basis rejected? Is
this a direct denial of the truth, by which souls will be hindered, or
is it a counterfeit which may decoy them away from their only hope in
the priceless blood of the Cross?" Beyond this, a child of God may
safely be "all things to all men that he may save some."
The Christian can see more of beauty in the world, make larger use of
its learning, and more fully appreciate its good, than can the children
of this age: yet he must now, above all things else, be content with his
limited commission, and be jealous of the interests of his Lord and
King. Much of his present perplexity would be relieved if he could but
realize that he is temporarily tenting where an enemy rules, and where
he is the object of that enemy's fiery darts, yet hedged about by the
omnipotence of God; called to bear the one message of redemption by the
Cross, in the capacity and hidden dignity of an ambassador from the
throne of the Most High; even now possessing a glory which shall soon
be unveiled in the presence of his Lord; waiting that morning when his
Lord shall come again and receive him unto Himself.
Chapter XII.
The Believer's Present Victory.
An exalted position is usually accompanied with great responsibility.
This is certainly true, according to Scripture, in the case of the
believer in his heavenly position. For when he is seen as a citizen of
heaven, and a partaker of those associations, he is also required, both
by Scripture and by reason, to "walk worthy of the calling wherewith he
is called." The statement of these heavenly demands upon the child of
God forms a distinct body of truth, and there are at least three such
bodies of truth in Scripture, each appearing as a rule of conduct for
some special people in some particular time. The Mosaic Law was given
primarily to God's ancient people through Moses; but it has a message
still, as it reflects the holiness of God and prepares for the salvation
which is in Christ. So the "Sermon on the Mount," with the injunctions
of John Baptist, and the early teachings of Christ were given with the
coming kingdom age in view and, therefore, form an important revelation
in regard to that time when "all shall know the Lord from the least unto
the greatest." Though there are some common principles running through
all these separate teachings, that Scripture which applies directly to
the people of this parenthetical age of the Church will be found only in
portions of the Gospels and in the Epistles of the New Testament.
No appreciation of the provisions of God for a victorious life can be
had until the demands which the believer's position imposes are
realized. These demands are in no way the standards of the world, for
the believer is not only a citizen of heaven in position, but is called
upon even now to fulfil all the standards of that sphere. As an
illustration of this fact, a very few of these heavenly ideals and
injunctions are given here: "I beseech you therefore, brethren, by the
mercies of God, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service" (Rom. 12:1).
"Rejoice evermore. Pray without ceasing. In everything give thanks: for
this is the will of God in Christ Jesus concerning you." "Abstain from
all appearance of evil" (I Thes. 5:16-18, 22). "But the fruit of the
Spirit is love, joy, peace, long suffering, gentleness, goodness, faith,
meekness, temperance: against such there is no law" (Gal. 5:22, 23). "I
therefore, the prisoner of the Lord, beseech you that ye walk worthy of
the vocation wherewith ye are called, with all lowliness and meekness,
with long suffering, forbearing one another in love; endeavoring to keep
the unity of the Spirit in the bond of peace" (Eph. 4:1-3). "And grieve
not the Holy Spirit of God, whereby ye are sealed unto the day of
redemption" (Eph. 4:30). "Wherefore be ye not unwise, but understanding
what the will of the Lord is. And be not drunk with wine, wherein is
excess; but be filled with the Spirit; speaking to yourselves in psalms
and hymns and spiritual songs, singing and making melody in your heart
to the Lord; giving thanks always for all things unto God and the Father
in the name of our Lord Jesus Christ" (Eph. 5:17-20). "Wherefore take
unto you the whole armor of God, that ye may be able to withstand in the
evil day, and having done all, to stand" (Eph. 6:13). "If ye then be
risen with Christ, seek those things which are above, where Christ
sitteth on the right hand of God. Set your affections on things above,
not on things on the earth" (Col. 3:1, 2).
These requirements are evidently heavenly in character, and demand
nothing less than that which is becoming to that sphere. They are,
therefore, beyond human strength; for what human power is able to "give
thanks always for all things"? Or to avoid grieving the Holy Spirit? Who
can be filled with the Spirit, or rejoice in tribulation? In fact, these
demands are often treated as impractical ideals, rather than present
requirements; while in reality they are binding on every child of God.
To fail in them at any point, will not unsave one (Ps. 130:3; Rom. 4:5);
but that failure will profane the heavenly citizenship, dishonor God in
whose grace he is standing (Rom. 5:2), and give the enemy occasion to
accuse the brethren before God; for Satan judges the Christian on the
basis of the heavenly ideals rather than the standards of earth. No one
can contemplate these impossible responsibilities without a sense of
utter helplessness and insufficiency.
Again, the believer must not only meet the impossible demands of a
heavenly position, but he is called upon to face a world-ruling foe,
who, with all his kingdom and power, is seeking to break and mar that
life into which the Divine nature has been received. The revelation
that Satan is going about as a roaring lion, seeking whom he may devour,
presents a truth that should disarm the believer of all self-confidence
and cause him to dread, above all things else, the subtle devices of
this foe. In this connection Eph. 6:10-12 may well be restated:
"Finally, be strong in the Lord, and in the strength of His might. Put
on the whole armor of God, that ye may be able to stand against the
wiles of the devil. For our wrestling is not against flesh and blood,
but against the principalities, against the powers, against the world
rulers of this darkness, against the spiritual host of wickedness in the
heavenlies." In view of this opposition of Satan, it is still more
evident that the requirements of the Christian life are beyond any human
power.
So, also, there is a fallen human nature within the child of God, which
is prone to dishonor God, and is itself beyond the control of the human
will. This important and much misunderstood truth is taken up at length
in Rom. 7:14-25: "For we know that the law is spiritual: but I am
carnal, sold under sin. For that which I do I allow not: for what I
would, that do I not; but what I hate, that do I. If then I do that
which I would not, I consent unto the law that it is good. Now then it
is no more I that do it, but sin that dwelleth in me. For I know that in
me (that is, in my flesh), dwelleth no good thing: for to will is
present with me; but how to perform that which is good I find not. For
the good that I would I do not: but the evil which I would not, that I
do. Now if I do that I would not, it is no more I that do it, but sin
that dwelleth in me. I find then a law, that, when I would do good,
evil is present with me. For I delight in the law of God after the
inward man: but I see another law in my members, warring against the law
of my mind, and bringing me into captivity to the law of sin which is in
my members. O wretched man that I am! who shall deliver me from the body
of this death? I thank God through Jesus Christ our Lord. So then with
the mind I myself serve the law of God; but with the flesh the law of
sin."
This battle between the old nature and the new is, then, never gained
for God by human power or by religious exercise: but through Christ
alone.
Thus the believer is confronted with a threefold impossibility as he
contemplates his heavenly responsibility. First: The heavenly position
demands a manner of life that is beyond any human possibility. Second:
The enemy is stronger than he, and can thwart every resolution. Third:
His own fallen nature entices him to do positive evil when he would do
good. Notwithstanding this threefold impossibility, there is a clear
call to a victorious life, wherein every thought is brought into
captivity to the obedience of Jesus Christ (II Cor. 10:5), and if he
fails by one degree, he will dishonor the God who has called him.
Where, then, is the relief from this dilemma? It is found only in the
power of God. He has provided a complete salvation from the dominion and
power of evil, which is a real victory--the only victory for the
believer in this present life and conflict. It is a second form or tense
of salvation, for it is possible to be saved from the condemnation and
penalty of sin, and still for a time to be under its dominion and power.
Salvation from the power of the world, the flesh, and the devil, may be
secured as freely and completely as the salvation from the penalty of
sin, and on the same terms; yet its terms and conditions are so unlike
the methods of the world that often it seems unreal, even to Christians.
No instructed person expects to be free from condemnation, or justified
before God, by virtue of his moral character; nor can there be freedom
from the power of sin by virtue of the resolutions of the human will.
Though the Christian life is impossible to human strength, it is within
the power of God; and He offers to supply all that He requires, even to
a completely victorious life. Since it is necessarily a Divine
undertaking, the human part can be no more than an attitude of
expectation or faith toward God,--an attitude which reckons self to be
helpless, and God alone to be sufficient. It is a perpetual realization
of the principle of faith and, therefore, at every point, contradicts
Satan's principle of self-help.
Here, as in every human effort to be God-like, Satan's ideals and
methods are so thrust upon the world that the natural dependence of the
creature upon the Creator is made to seem a weak and unreasonable thing.
This worldly mind has found a place in the Church and to a large extent,
in spite of the teachings of Scripture; and it is often as difficult to
inspire true expectation toward God in the Christian mind in the matter
of daily victory, as it is to move the self-righteous and
self-sufficient sinner to believe on Christ for regeneration.
True dependence upon the sufficiency of God is thus born of a vision of
the utter inability of the natural man to meet the demands of the
heavenly citizenship. The world citizen may wrestle against flesh and
blood to realize his moral ideals: but he has no heavenly standards to
fulfill; no mighty foe to face; and no conflict of natures. Therefore,
his low ideals may often be reached by virtue of his own resolution and
will. Especially will this method be adequate for the unregenerate, as
the energizing power of Satan is working in him to cause him both to
will and to do the purpose of Satan (Eph. 2:2): but the faith principle
is the only possible way to victory for the child of God; and it must be
faith alone.
As the soul may be eternally lost, while calling upon God to help him
save himself: so the saint who only seeks the assistance of God in the
exercise of his own power toward a correct manner of life, may be a
dishonor to God constantly. The principles of faith and of works can no
more be mixed in the one case than in the other. They both present human
impossibilities and, therefore, demand the power of God. The Scriptures
are clear on this point, both in precept and example:
First: The power of God is the believer's sufficiency in meeting the
heavenly demands: "For it is God which worketh in you both to will and
to do of his good pleasure" (Phil. 2:13). "Not that we are sufficient of
ourselves to think anything as of ourselves: but our sufficiency is of
God" (II Cor. 3:5). "But by the grace of God I am what I am: and his
grace which was bestowed upon me was not in vain; but I labored more
abundantly than they all: yet not I, but the grace of God which was
with me" (I Cor. 15:10). "Are ye so foolish? having begun in the Spirit,
are ye now made perfect by the flesh?" (Gal. 3:3). "Finally my brethren,
be strong in the Lord, and in the power of his might" (Eph. 6:10). The
latter passage is but the natural culmination of the whole revelation of
the believer's citizenship and its responsibilities. Therefore, the
final counsel is to be strong in the Lord and in the power of His might.
Second: The conflict with the enemy can be a victory only by the power
of God. A remarkable revelation is given in the Scriptures of the
attitude of the angels toward Satan, and this attitude can well be
considered by fallen man. In Jude 9, Michael, the archangel, is seen in
controversy with Satan over the body of Moses. There is no revelation as
to the time or the occasion of this controversy. It is stated that Moses
was buried in secret and was later seen in his transfigured and
glorified body, so that it is possible that the removal of the body of
Moses from the domain of Satan was the occasion here referred to. The
passage is as follows: "But Michael, the archangel, when contending with
the devil he disputed about the body of Moses, durst not bring against
him a railing accusation, but said, The Lord rebuke thee." In like
manner in II Pet. 2:10, the false teachers of the end of this age are
said to disregard the heavenly powers (evidently evil) which angels dare
not do. "But chiefly them that walk after the flesh in the lust of
uncleanness, and despise dominion. Presumptuous are they, self willed,
they are not afraid to speak evil of dignities. Whereas angels, which
are greater in power and might, bring not railing accusation against
them before the Lord." There is probably a just regard, on the part of
the angelic beings, for the fact that Satan is the "anointed" of God
(Ezek. 28:14). As David would not lift up his hand against Saul because
he was the "Lord's anointed" (I Sam. 24:6). Christ is said to be
anointed (Ps. 2:2); so also is the believer (I Jno. 2:27). But it is
also shown here that the superior wisdom and strength of even Michael,
the archangel, and all other celestial beings, is never lifted in
conflict with Satan. They rely only upon the same power that is promised
the believer, and well may the believer be instructed by their example.
There are two passages where the child of God is directed to resist the
devil. The context, however, in both passages warns him that it must be
in utter dependence upon the power of God. He must be wholly submitted
to God and it must be done through a steadfastness of faith. The
passages are as follows: "Submit yourselves therefore to God. Resist the
devil, and he will flee from you" (Jas. 4:7). "Be sober, be vigilant;
because your adversary the devil, as a roaring lion, walketh about,
seeking whom he may devour: whom resist steadfast in the faith" (I Pet.
5:8, 9). And the faith principle is mentioned among the believer's armor
in Eph. 6:16 as the "shield of faith" by which all the fiery darts of
the enemy are to be quenched.
Third: True character may be realized by the power of God, in spite of
the tendency of the fallen nature. This character, however, is that
which is directly promised by the power of God: "But the fruit of the
Spirit is love, joy, peace, long suffering, gentleness, goodness,
faith, meekness, self control" (Gal. 5:22, 23). "For the fruit of the
Spirit is in all goodness and righteousness and truth" (Eph. 5:9). "Ye
are of God, little children, and have overcome them: because greater is
he that is in you, than he that is in the world" (I Jno. 4:4). Thus the
true God-honoring character is seen to be the result of the power of
God, and it is only possible to the one who has "ceased from his own
labors and has entered into rest." "This is the victory that overcomes
the world, even our faith" (I Jno. 5:4). This victory demands a constant
exercise of faith. Faith is never finished here, and any true progress
in the Christian life is "from faith to faith," and it is also said of
the one whom God has constituted just, that he shall "live by faith."
The same objection is often raised against the application of the faith
principle as a means to the consummation of a victorious life, as is
raised against the same principle for regeneration. In this objection it
is inferred that when this method is adopted, there is no adequate
incentive or motive left for the individual. Such objections arise from
a misunderstanding of this truth.
It is useless to undertake the impossible in any case; and in the matter
of salvation from the penalty of sin, the only work which it is possible
for God to accept as the ground of redemption is that which is already
undertaken and fully completed by Christ on the Cross. By this finished
work the believer is provided with a perfect standing before God, and is
raised to the exalted position of an ambassador for Christ. That
privilege of service does not affect the grounds of his salvation, but
opens to him the glorious possibility of rewards (I Cor. 3:9-15). In the
matter of salvation from the power of sin, the human will may be
employed as an instrument through which the power of God may be
manifested. The following passages reveal how directly He proposes to be
the real power in the believer's life: "For it is God which worketh in
you both to will and to do of his good pleasure" (Phil. 2:13). "For
though we walk in the flesh, we do not war after the flesh: for the
weapons of our warfare are not carnal, but mighty through God to the
pulling down of strongholds; casting down imaginations, and every high
thing that exalteth itself against the knowledge of God, and bringing
into captivity every thought to the obedience of Christ" (II Cor.
10:3-5). "I can do all things through Christ which strengthened me"
(Phil 4:13). "For apart from me ye can do nothing" (Jno. 15:5).
It is assumed that the believer has recognized the perfectness of the
will of God and has thrown his whole being open to His power and
guidance. As a little child may avail himself of the wisdom and
experience of his parents through obedience, so the believer has become
willing to do whatever the infinite wisdom and love of God may choose
for him. When thus committed to the will of God, and in true faith
depending on Him, the mighty power of the Spirit will work in him and
through him to the glory of God. "This I say then, Walk in the Spirit,
and ye shall not fulfill the lust of the flesh" (Gal. 5:16). "For the
law of the Spirit of life in Christ Jesus has made me free from the law
of sin and death" (Rom. 8:2). Salvation in any form is, therefore, "not
of works, lest any man should boast."
It remains to be seen, in view of the perilous position of the believer
in the enemy's land, that God has not only provided every needed force
for conquest and victory, but has given positive promises for the
security of the one He has received on the ground of the shed blood of
Christ, "Hast not thou made an hedge about him, and about his house, and
about all that he hath on every side?" (Job 1:10). "My Father, which
gave them me, is greater than all; and no man (nothing), is able to
pluck them out of my Father's hand" (Jno. 10:29). "There hath no
temptation taken you but such as is common to man: but God is faithful,
who will not suffer you to be tempted above that ye are able; but will
with the temptation also make a way to escape, that ye may be able to
bear it" (I Cor. 10:13). "Who shall lay anything to the charge of God's
elect? It is God that justifieth. Who is he that condemneth? It is
Christ that died, yea, rather that is risen again, who is even at the
right hand of God, who also maketh intercession for us. Who shall
separate us from the love of Christ? Shall tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword? As it is
written, For Thy sake we are killed all the day long; we are accounted
as sheep for the slaughter. 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."