Keep You From Falling.

 (Excerpt)

And remember that we are to be perfect with His character. 

His standard of character is to be ours. Yea, His character itself is to be ours. We are not to have one made like it; it itself is to be ours. And that alone is Christian perfection.

'Now that we must have that, the whole story is told in three texts. 

Eph 1:3  Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 

Eph 1:4  According 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: 

Col 1:19  For it pleased the Father that in him should all fulness dwell; 

Col 1:20  And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 

Col 1:21  And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 

Col 1:22  In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight

Eph 4:7  But unto every one of us is given grace according to the measure of the gift of Christ. 

Eph 4:8  Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 

Eph 4:9  (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 

Eph 4:10  He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 

Eph 4:11  And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 

Eph 4:12  For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 

Eph 4:13  Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ

The first one is in the first chapter of Ephesians, beginning with the third verse in order correctly to get the story in the fourth verse:

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world [now notice what He chose us for; this is the object He had before the foundation of the world, in choosing you and me, and bringing us to this hour. Then let us face the issue], that we should be holy and without blame before him in love."

That is His only thought concerning us. That is all that he made us for; that is all we exist for. Then another word right there: When that is so, why shall we not face it? Why shall we not just now meet the object of our existence and be holy and without blame before Him in love?

The next text is Col. 1:19-22: "It pleased the Father that in him should all fullness dwell, and having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreprovable in his sight."

First, He made us for that purpose. By sin we were swung entirely out of that purpose, the whole purpose was frustrated, but He endured the cross. It pleased God thus to do and it pleased Christ thus to do it, that His original purpose might be fulfilled. The point is, that by His cross He reconciled us, in order that this original purpose might be met in us--the purpose that He had before the foundation of the world, that we should be holy and without blame before Him in love. The blood of Christ, the reconciliation of peace which is brought to the world by Jesus Christ, is in order that He might present us holy--that He might do that very thing that He had in mind before the foundation of the world--that He might present you and me "holy and unblameable and unreprovable in his sight."

The way to Christian perfection is the way of the cross, and there is no other way. I mean there is no other way for you and me. The way to bring it to us, the only way, was by way of the cross. He came that way and brought it and the only way for you and me to get it is by the way of the cross. He has made provision that He Himself shall do this; we do not come into it at all, for the doing.

Now notice (Eph. 4:7-13) what is really done in this, how fully He has supplied the need.

"Unto every one of us is given grace according to the measure of the gift of Christ."

 Now\ think. What did the gift of Christ do, so far in our study? It "made peace through the blood of his cross," and reconciled all to God. And it did it to make us what, before the foundation of the world, He designed we should be--"holy and unblameable and unreprovable in his sight." That is the measure of the gift of Christ in this thing. And it accomplished the purpose for all so far that it opened the way for all. And unto every one of us, just now, is given grace according to the same measure. Then what the cross brought to us and put within our reach, the grace of God gives us and accomplishes in us.

Now let us read right on and you will see that this is all so, right up to the very word perfection itself: 

"Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore He saith, When he ascended up on high, he led captivity captive and gave gifts unto men. And he gave some apostles and some prophets and some evangelists and some pastors and teachers." What for? "For the perfecting of the saints."  Brethren, when those gifts are given for that purpose, what are we doing when we do not face the fact and long for the gifts and pray for the gifts and receive the gifts which accomplish the purpose? What are we doing otherwise?

"For the perfecting of the saints for the work of the ministry, TILL"--given for an object; brought to us for a purpose, a defined, distinct, definite purpose and UNTIL that purpose is accomplished. It is given "for the perfecting of the saints" and it is given "till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ."

Thus perfection is the only aim. God's standard is the only one. "Be ye therefore perfect, even as your Father which is in heaven is perfect." 

We cannot measure it and could not attain to it, if it were given us to do. It is the object of our creation, and when that object was frustrated by sin, He made it possible to all by the blood of His cross and makes it certain to every believer by the gifts of the Holy Spirit.

Then again I ask, Why should we not constantly face Christian perfection and accept nothing of ourselves but that?

The 24th of Jude connects directly with what has been read and said, "Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever.

He chose us before the foundation of the world, "that we should be holy and without blame before him in love."  By the cross He made it possible to every soul, even when by sin we had lost all chance. And by the cross he bought the right "to present you holy and unblameable and unreprovable in his sight." The right to do this belongs only to Him. You and I could not do it if it were given to us to do, but the right to do it does not belong to us. 

When we had lost it, nothing but the cross of Calvary could restore it. And no one could pay the price of Calvary but He who did pay it. Then as certainly as only He who paid the price could pay the price that must bring this to us, so certainly the right belongs only to Him by right of the cross of Calvary.

And no one who has not endured the literal wooden cross of Calvary can ever have any right to take up that task to accomplish it.  Only He endured the cross; to Him alone belongs the task. 

And there stands the word: He "is able." He "is able . . . to present you faultless before the presence of his glory." He who is able to endure the cross is able to accomplish all that the cross made possible. So He "is able . . . to present you faultless before the presence of his glory with exceeding joy"--When? That is the question. When?

[Voices: "Now."]

Precisely. He is the same yesterday, today and forever. He is as able just now as He was then or as He will ever be.

Yet bear in mind that it is ever true that only by the way of the cross does it come to you and to me just now or ever. 

Let us study the Word that you may see this. 

Read Rom. 5:21, 

Rom 5:21  That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

and then glance through the sixth chapter,  for it is occupied with this one story. The last two verses of the fifth chapter of Romans read thus: "Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

Now the comparison or rather the contrast--for it is a comparison that amounts to a contrast--"as" and "even so." "As sin hath reigned." You know how sin reigned. Everyone here knows how sin has reigned. some may know even yet how it reigns. When sin reigned, the reign was absolute, so that it was easier to do wrong than it was to do right. We longed to do right, but "the good that I would I do not, but the evil which I would not, that I do." Rom. 7:19. That is the reign of sin. Then when sin reigned, it was easier to do wrong than it was to do right.

"Even so might grace reign through righteousness." When grace reigns, it is easier to do right than it is to do wrong. That is the comparison.

Notice: As sin reigned, even so grace reigns. When sin reigned, it reigned against grace; it beat back all the power of grace that God had given, but when the power of sin is broken and grace reigns, then grace reigns against sin and beats back all the power of sin. So it is as literally true that under the reign of grace it is easier to do right than to do wrong, as it is true that under the reign of sin it is easier to do wrong than to do right.

So then the way is clear, isn't it? Let us go that way. "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. What shall we say then? Shall we continue in sin that grace may abound?"

[Voices: "God forbid."]

You say, "God forbid." That is right. Now God has put His forbid and you endorse it, against sinning that grace may abound. Then has not God put His forbid against sinning at all? Do you endorse that? Do you put your endorsement upon God's forbid that you shall sin at all under the reign of grace?

[Voices: "Yes."]

Then doesn't He intend that you and I shall be kept from sinning? And when we know that He intends it then we can confidently expect it. If we do not expect it, it will never be done.

So then the first verse of the sixth chapter of Romans shows that God intends that we shall be kept from sinning,  doesn't it?

What does the second verse say? "How shall we, that are dead to sin, live any longer therein?" Well, how shall we? Then what does that verse intend? That we shall not continue at all in sin. Then being dead brings in the burial. Buried with Him by baptism into death and raised to walk in newness of life. 

"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."  There is the course laid out before us, and it is the way of the cross.'

To be continued….

Excerpt AT Jones 1899