Growing Faith.

CHRISTIAN GROWTH.

The force of this is found in the fact that the Christian life, which is the result of faith, is progressive.

The Christian life is a continual growth. Peter says: "Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." 2 Peter 3:17, 18. The only way to keep from falling from that which we have, is to grow. David says of the righteous man that "he shall be like a tree planted by the rivers of water." Ps. 1:3.

This means continual growth. 

We read of the path of the just, that it "shall be as the shining light, that shineth more and more unto the perfect day." Prov. 4:18. But "the just shall live by faith;" therefore it must be that their faith increases. 

Again, Paul says to the Corinthians: "Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness." 2 Cor. 9:10. 

To the Thessalonians he wrote: "And the Lord make you to increase and abound in love one toward another, and toward all men." 1 Thess. 3:12. And again he said: "But we beseech you, brethren, that ye increase more and more." 1 Thess. 4:16. But faith works by love; that is, love is the outgrowth of true faith; therefore increasing love must be the result of increasing faith.

To the Hebrews, the apostle wrote: "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection." Heb. 6:1. And in the epistle to the Philippians Paul said: "Not 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. Brethren, 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, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. 3:12-14. Here is set forth a continual reaching out for some higher attainment. The calling of God in Christ Jesus, is a calling to holy or righteous living, for we read: "But like as he which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy." 1 Pet. 1:15, 16, Revised Version. 

This righteousness to which we are called, and for higher attainments in which we must constantly press, is obtained only by faith, as Paul expresses his desire to be found in Christ, not having his own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith. Phil. 3:9. Therefore, since righteousness comes only by faith, and it must increase, it follows that faith must also increase. So it was not a vain prayer which the disciples uttered, when they said, "Lord, increase our faith." Luke 17:5. 

That faith is susceptible of growth, is plainly declared by the Scriptures. Paul had hope that when the faith of the Corinthian brethren was increased, he should be helped by them to preach the gospel in the regions beyond them. 2 Cor. 10:15, 16. To the Thessalonians he wrote that he prayed exceedingly night and day, that he might see them, and might perfect that which was lacking in their faith. 1 Thess. 3:10. And still later he wrote: "We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth." 2 Thess. 1:3.

This last text contains the whole of the argument that we have made. Their faith grew, and as a consequence their charity abounded. Charity, or love, is the fulfilling of the law. Rom. 13:10; 1 John 5:3. It is the manifestation of the righteousness of God, and is a result of true faith, for faith works by love, and the only righteousness which will be accepted when the Lord comes is that which is by the faith of Christ, "the righteousness which is of God by faith." Such being the teaching of Scripture, there is no reason why we should not understand Rom. 1:17 just as it reads: The righteousness of God is revealed, or manifested, from faith to faith. 

One or two notable instances recorded in Scripture will illustrate this. The apostle records that "by faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace." Heb. 11:31. This case has been a cause of stumbling to some who have not given careful thought to it. It is well known that Rahab lied to the men sent by the king of Jericho to seize the spies (see Josh. 2:2-6), and they imagine that in saving her God placed a premium on lying, and that it is right sometimes to lie. Neither is true. Rahab was saved, not because of her lie, but because of her faith. She, in common with all the people of Jericho, had heard how the Lord dried up the waters of the Red Sea, and how he had led the Israelites; but she alone, of all the inhabitants of Jericho, believed that the hand of the Lord was in the matter, and that he had given the land of Canaan to the Israelites. She had simple faith, but was totally ignorant of God's law. In the code of heathen morality, lying was accounted a virtue, and she knew nothing better. But her faith made it possible for her to be saved, and brought her into a place where she could learn righteousness. As a natural consequence her faith in God would increase when she learned more of him. In her case we have a clear instance of the revelation of the righteousness of God from faith to faith. 

The same thing is true of Cornelius. He feared God with all his house, and gave much alms, and "prayed to God always." As a consequence, an angel was sent to him, directing him to send for Peter, who should tell him what he ought to do. 

The sum of the whole thing is that it is faith that brings God near to us.

If we first believe that he is, he will reveal himself to us more fully.

If we rejoice in that light and walk in it, our faith will be increased, and that will bring more light.

As with Rahab, so with all. God does not grant us a blessing because we are righteous, but in order that we may become righteous. When our faith brings us to Christ, it is that we may learn of him. To our faith we add virtue and knowledge. But as faith comes by hearing, and hearing by the word of God, it follows that the more we really know–accept–of the word of God, the greater will be our faith. And so, increasing daily in faith, the just go on from strength to strength, until the dawning of the perfect day ushers them into the immediate presence of God.

Lessons on Faith – A.T. Jones & E.J. Waggoner

The Just Shall Live By Faith

FROM FAITH TO FAITH.

Rom_1:17  For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

There is another expression in the text which stands at the beginning of this tract: "For therein [in the gospel] is the righteousness of God revealed from faith to faith." This expression has been the subject of much learned discussion by theologians, and very few of them are agreed as to its meaning. The fact that learned men are disagreed in regard to it, need not frighten us from it with the thought that it cannot be understood, for we read that things hidden from the wise and prudent are revealed unto babes. If we are but simple enough to accept the obvious Scripture meaning, as explained by the Scriptures, we need not be in darkness.

One of the greatest causes of the failure of many people to understand the book of Romans, and indeed any other portion of Scripture, is a failure to hold to first principles and Bible definitions. Men attempt to define some terms according to their theological training, and find it hard work to make them fit. Then if they at one time accept the Bible definition of a term, they do not adhere to it, but give it some other meaning the next time they meet with it. This can lead to nothing else but confusion.

The cause of the difficulty in understanding this text, is a failure to cling to the Bible definition of the term, "the righteousness of God." We have already seen that it is an expression indicating God's character, and that his character is set forth in the ten commandments. They sum up the whole duty of man, which is to be like God. The law, having been transgressed, cannot, as a matter of course, be perfectly represented in any person's life, and so the gospel was devised, that man might in Christ find the perfect righteousness of the law. The gospel is the power of God unto salvation to everyone that believeth, because it makes manifest the righteousness of God. Not only is the law–the righteousness of God–preached, and its majesty upheld, by the gospel, but by the gospel the fruits of righteousness are made to appear in the life of the believer. 

Some would make "righteousness of God" in this text synonymous with "justification." That is all right, if they do not limit the application of the text to the moment of justification from past transgression. It is the application of the law in Christ to the life of the transgressor that justifies him. Through the redemption which is in Christ Jesus, God by his grace counts the past life of the sinner who believes as though it had been in every respect, in accord with his law. Rom. 3:25. This is justification. It is the revelation, or manifestation, through the gospel, of the righteousness of God. Rom. 3:21, 22. But the text says that this is revealed "from faith to faith;" and this can mean nothing else but a progressive work of righteousness. The verse teaches that the righteousness of God is revealed from one degree of faith to a higher degree of faith, and consequently that righteousness must ever be on the increase. This is shown by the quotation which the apostle makes to prove his statement. It must be that the righteousness of God is revealed from faith to faith, he argues, because it is written, "The just shall live by faith."

I Will Walk By Faith.

LIVING BY FAITH - Continued…

We have heard many people tell how hard they found it to do right. Their Christian life was most unsatisfactory to them, being marked only by failure, and they were tempted to give up in discouragement. No wonder they get discouraged. Continual failure is enough to discourage anybody. The bravest soldier in the world would become faint-hearted if he had been defeated in every battle. Sometimes these persons will mournfully tell that they have about lost confident in themselves. Poor souls. If they would only lose confidence in themselves entirely and would put their whole trust in the One who is mighty to save, they would have a different story to tell. They would then "joy in God through our Lord Jesus Christ." Says the apostle, "Rejoice in the Lord always, and again I say, Rejoice." Phil. 4:4. The man who doesn't rejoice in God, even though tempted and afflicted, is not fighting the good fight of faith. He is fighting the poor fight of self-confidence and defeat.

All the promises of final happiness are to the overcomer. "To him that overcometh," says Jesus, "will I give to sit with me in my throne, even as I also overcame and am set down with my Father in his throne." Rev. 3:21. "He that overcometh shall inherit all things," says the Lord. Rev. 21:7. An overcomer is one who gains victories. The inheriting is not the overcoming; that is only the reward for overcoming. The overcoming is now. The victories to be gained are victories over the lusts of the flesh, the lusts of the eyes, and the pride of life, victories over self and selfish indulgences. The man who fights and sees the foe give way may rejoice; nobody can keep him from rejoicing, for joy comes spontaneously as the result of seeing the enemy give way. Some folks look with dread upon the thought of having to wage a continual warfare with self and worldly lusts. That is because they do not as yet know anything about the joy of victory. They have experienced only defeat. But it isn't so doleful a thing to battle constantly, when there is continual victory. The old veteran of a hundred battles, who has been victorious in every fight longs to be at the scene of conflict. Alexander's soldiers, who under his command never knew defeat, were always impatient to be led into the fray. Each victory increased their strength, which was born only of courage, and correspondingly diminished that of the vanquished foe. Now how may we gain continual victories in our spiritual warfare?

Listen to the beloved disciple:

I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Gal. 2:10.

Here is the secret of strength. It is Christ, the Son of God, the One to whom all power in heaven and earth is given, Who does the work. If He lives in the heart to do the work, is it boasting to say that continual victories may be gained? Yes, it is boast; but it is boasting in the Lord, and that is allowable. Says the psalmist, "My soul shall make her boast in the Lord" and Paul says, "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world." Gal. 6:14.

 The soldiers of Alexander were reckoned invincible. Why? Was it because they were naturally stronger and more courageous than all their enemies? No, but because they were led by Alexander. Their strength was in his leadership. Under another leader they would often have been defeated. When the Union army was fleeing panic- stricken before the enemy at Winchester, the presence of Sheridan turned their defeat into victory. Without him the men were a quaking mob. With him at their head they were an invincible army. If you had listened to the remarks after the battle of the soldiers who served under those and similar leaders, you would have heard the praises of their general mingled with all their rejoicing. They were strong because he was; they were inspired by the same spirit that he had.

Well, our Captain is the Lord of hosts. He has met the chiefest foe of all and has vanquished him single-handed. Those who follow Him invariably go forth conquering and to conquer. Oh, that those who profess to be His followers would put their trust in Him and then, by the repeated victories that they would gain, they would show forth the praises of Him who has called them out of darkness into His marvelous light.

John says that he that is born of God overcomes the world, through faith. Faith lays hold of the arm of God and His mighty power does the work. How the power of God can work in a man, accomplishing that which he could not possibly do for himself, no one can tell. It would be as easy to tell how God can give life to the dead. Says Jesus, "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 everyone that is born of the Spirit." John 3:8. How the Spirit works in a man to subdue his passions and to make him victorious over pride, envy, and selfishness is known only to the Spirit. It is sufficient for us to know that it is done and will be done in everyone who wants that work wrought in him, above all things else, and who trusts God for the performance of it.

We cannot tell how Peter was enabled to walk on the water when the waves were rolling about him, but we know that at the command of the Lord he did it. So long as he kept his eye fixed on the Master, divine power enabled him to walk as easily as though it were solid rock underneath, but when he looked at the waves, possibly with a feeling of pride in what he was doing, as though he himself was doing it, fear very naturally took possession of him, and he began to sink. Faith enabled him to walk on the waves; fear made him sink beneath them.

Says the apostle, "By faith the walls of Jericho fell down after they were compassed about seven days." Heb. 11:30. Why was that written? For our learning, "that we through patience and comfort of the Scriptures might have hope." Rom. 15:4. Why, is there any prospect that we shall ever be called upon to fight armed hosts and to take fortified cities? No, "for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Eph. 6:12. But the victories which have been gained by faith in God over visible foes in the flesh are placed on record to show us what faith will accomplish in our conflict with the rulers of the darkness of this world. The grace of God, in answer to faith, is as powerful in these battles as in those, for says the apostle:

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. 2 Cor. 10:3-5

It was not physical foes alone that faith enabled the ancient worthies to conquer. We read of them that they not only "subdued kingdoms," but "wrought righteousness, obtained promises," and, most wonderful and most encouraging of all, "out of weakness were made strong." Heb. 11:33, 34. Their very weakness became strength to them through faith, because the strength of Christ is made perfect in weakness. Who, then, shall lay anything to the charge of God's elect? since it is God that justifieth, and we are His workmanship, created in Christ Jesus unto good works. "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" "Nay, in all these things we are more than conquerors through him that loved us." Rom. 8:35, 37.

Lessons on Faith – A.T. Jones & E.J. Waggoner

Living By Faith.

LIVING BY FAITH.

BY E. J. Waggoner

 "The just shall live by faith." Rom. 1:17.

 This statement is the summing up of what the apostle has to say about the gospel. The gospel is the power of God unto salvation, but only "to every one that believeth." In it the righteousness of God is revealed. The righteousness of God is the perfect law of God, which is but the transcript of his own righteous will. All unrighteousness is sin or the transgression of the law. The gospel is God's remedy for sin; its work, therefore, must be to bring men into harmony with the law--to cause the workings of the righteous law to be manifested in their lives. But this is wholly a work of faith--the righteousness of God is revealed from "faith to faith"--faith in the beginning and faith to the end--as it is written, "The just shall live by faith."

This is true in all ages since the fall of man and will be true until the saints of God have His name in their foreheads and see Him as He is. It was from the prophet Habbakuk (2:4) that the apostle quoted the statement. If the prophets had not revealed it, the first Christians could not have known of it, for they had only the Old Testament. To say that in the most ancient times men had but an imperfect idea of faith in Christ is to say that there were no just men in those times. But Paul goes right back to the very beginning and cites an instance of saving faith. He says, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous." Heb. 11:4. He says of Noah also that it was by faith that he built the ark to the saving of his house, "by the which he condemned the world and became heir of the righteousness which is by faith." Heb. 11:7. We say that their faith was in Christ, because it was faith unto salvation and besides the name of Jesus "there is none other name under heaven given among men, whereby we must be saved." Acts 4:12.

There are too many who try to live the Christian life on the strength of the faith which they exercised when they realized their need of pardon for sins of their past life. They know that God alone can pardon sins and that He does this through Christ, but they imagine that having once been started they must run the race in their own strength. We know that many have this idea, first, because we have heard some say so, and second, because there are such multitudes of professed Christians who show the working of no greater power than their own. If they ever have anything to say in social meeting, besides the ever-recurring formula, "I want to be a Christian, so that I may be saved," they tell only of a past experience, the joy they had when they first believed. Of the joy of living for God and of walking with Him by faith, they know nothing, and he who tells of it speaks of a strange language to them. But the apostle carries this matter of faith clear through to the glorious kingdom in the following most forcible illustration.

"By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony that he pleased God. But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. 11:5, 6.

Note the argument to prove that Enoch was translated by faith: Enoch was translated because he walked with God, and had the testimony that he pleased God; but without faith it is impossible to please God. That is enough to prove the point. Without faith not an act can be performed that will meet the approval of God. Without faith the best deeds that a man can do will come infinitely short of the perfect righteousness of God, which is the only standard. Wherever real faith is found it is a good thing, but the best of faith in God to take away the load of the sins of the past will profit a person nothing unless it is carried right through in ever-increasing measure until the close of his probation.

He Is Faithful That Promised

CHAPTER XVII

CONCLUSION

CHRIST the Lord, the Son of God, came down from heaven and was made flesh and dwelt among men as the Son of man. This is an eternal fixture in the Christian faith.

He died on the cross of Calvary for our offenses. This is an eternal fixture in the Christian faith.

He arose from the dead for our justification. This is an eternal fixture in the Christian faith.

He ascended to heaven as our Advocate and as such sitteth on the right hand of the throne of God. This is an eternal fixture in the Christian faith.

He is a priest upon His Father’s throne—a priest forever after the order of Melchizedek. This is an eternal fixture in the Christian faith.

At the right hand of God, upon the throne of God, as priest upon His throne, Christ is a “minister of the sanctuary and of the true tabernacle which the Lord pitched and not man.” This is an eternal fixture in the Christian faith.

And he will come again in the clouds of heaven with power and great glory to take His people unto Himself, to present to Himself His glorious church, and to judge the world. This is an eternal fixture in the Christian faith.

That Christ lived in the flesh, died on the cross, rose from the dead, ascended to heaven, and sits on the right hand of the throne of God in heaven must be an eternal fixture in the faith of every Christian, in order for that faith to be true and full.

That this same Jesus is a priest at the right hand of God on that throne must be an eternal fixture in the faith of every Christian in order for that faith to be true and full.

That Christ the Son of God, as priest at the right hand of God upon His throne, is there a “minister of the sanctuary, and of the true tabernacle which the Lord pitched and not man” must be an eternal fixture in the faith of every Christian, in order for that faith to be true and full.

And this true faith in Christ the Son of God as that true priest, in that true ministry, of that true sanctuary, at the right hand of the throne of the Majesty in the heavens; that His priesthood and ministry finishes transgression and makes an end of sins and makes reconciliation for iniquity and brings in everlasting righteousness—this true faith will make every comer thereunto perfect. It will prepare him for the seal of God and for the final anointing of the Most Holy. By this true faith every soul who is of this true faith can certainly know that in him and in his life transgression is finished and an end of sins made, that reconciliation is made for all the iniquity of his life, and that everlasting righteousness is brought in to reign in his life for evermore. This he can know with perfect certainty, for the Word of God says so, and true faith cometh by hearing the Word of God. All who are of this true faith can know all this just as truly as they can know that Christ is at the right hand of the throne of God. They can know it just as truly as they can know that He is Priest upon that throne. They can know it just as truly as they can know that He is there a “minister of the sanctuary and of the true tabernacle which the Lord pitched and not man.” and all this can be known just as truly as any statement of the Word of God can be known, for the Word of God plainly states it all.

Therefore in this time let every believer in Jesus rise up in the strength of this true faith, implicitly trusting the merit of our great High Priest in His holy ministry and intercession for us. In the confidence of this true faith, let every believer in Jesus take a long breath of restfulness forever, in thankfulness to God that this thing is accomplished, that transgression is finished in your life, that you are done with the wicked thing forever, that an end of sins is made in your life and that you are free from it forever, that reconciliation for iniquity is made, and that you are cleansed from it forever by the precious blood of sprinkling, and that everlasting righteousness is brought into your life to reign forevermore, to uphold you, to guide you, to save you in the fulness of that eternal redemption which, through the blood of Christ, is brought to every believer in Jesus our great High Priest and true Intercessor.

And then in the righteousness, the peace, and the power of this true faith, let every soul who knows it spread abroad to all people and to the end of the world the glorious news of the priesthood of Christ, of the cleansing of the sanctuary, of the finishing of the mystery of God, of the times of refreshing come, and of the soon coming of the Lord “to be glorified in His saints, and to be admired in all them that believe … in that day,” and to “present to Himself a glorious church not having spot or wrinkle or any such thing,” but “holy and without blemish.” “Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”

“HAVING THEREFORE, BRETHREN, BOLDNESS TO ENTER INTO THE HOLIEST BY THE BLOOD OF JESUS, BY A NEW AND LIVING WAY, WHICH HE HATH CONSECRATED FOR US, THROUGH THE VEIL, THAT IS TO SAY, HIS FLESH; AND HAVING AN HIGH PRIEST OVER THE HOUSE OF GOD; LET US DRAW NEAR WITH A TRUE HEART IN FULL ASSURANCE OF FAITH, HAVING OUR HEARTS SPRINKLED FROM AN EVIL CONSCIENCE, AND OUR BODIES WASHED WITH PURE WATER.” AND “LET US HOLD FAST THE PROFESSION OF OUR FAITH WITHOUT WAVERING; FOR HE IS FAITHFUL THAT PROMISED.”

The Consecrated Way — Alonzo Jones

Perfection.

CHAPTER XVI

THE TIMES OF REFRESHING

And now, in this time of the consummation of the hope of all the ages, in this time when the true sanctuary is truly to be cleansed, in this time when the work of the gospel is to be completed and the mystery of God indeed finished—now is the time of all the times that ever were in the world, when the believers in Jesus—the blessed objects of His glorious priesthood and wondrous intercessions in the true sanctuary—shall be partakers of the full measure of His heavenly grace and shall have in their lives transgression finished, an end of sins and reconciliation for iniquity made forevermore, and, in the perfection of truth, everlasting righteousness brought in.

This is precisely and alone the purpose of the priesthood and ministry of Christ in the true sanctuary.

Is not that priesthood sufficient? Is not His ministry effectual to accomplish its purpose?— Most assuredly. Only by that means can it be possible for this thing ever to be accomplished. No soul can ever himself finish transgression or make an end of sins or make reconciliation for iniquity or bring in everlasting righteousness in his own life. For that ever to be done, it must be done alone by the priesthood and ministry of Him who gave Himself and who was given that He might accomplish this very thing for every soul and present every soul “holy and unblameable and unreprovable” in the sight of God. Every one whose heart is inclined to truth and right desires that this thing shall be done. Only the priesthood and ministry of Christ can do it.

Now is the time of the complete and effectual doing of it for evermore. Then let us believe in Him who is doing this, and trust Him in the doing of it, that He does it completely and forevermore.

This is the time, and this is the work, of which it is written, that “there should be delay no longer.”

And why should there be delay any longer? When the priesthood of our great High Priest is efficient, and when His sacrifice and ministry are all sufficient in that which is promised and in that for which every believer hopes, then why should there be delay any longer in the finishing of transgression, the making an end of sin, the making of reconciliation for iniquity and the bringing in of everlasting righteousness to each believing soul?

Then let us trust Him to do that which He has given Himself to do and which He alone can possibly do. Let us trust Him in this and receive in its fullness all that belongs to every soul who believes in and implicitly trusts the Apostle and High Priest of our profession—Christ Jesus. We have seen that the little horn—the man of sin, the mystery of iniquity—has put his own earthly, human, and sinful priesthood, ministry, and sanctuary in the place of the heavenly and holy priesthood, ministry, and sanctuary. In this priesthood and service of the mystery of iniquity, the sinner confesses his sins to the priest and goes on sinning. Indeed, in that priesthood and ministry there is no power to do anything else than to go on sinning, even after they have confessed their sins. But, sad as the question may be, is it not too true that those who are not of the mystery of iniquity but who really believe in Jesus and in His priesthood and ministry—is it not too true that even these also confess their sins and then go on sinning? But is this fair to our great High Priest, to His sacrifice, and to His blessed ministry? Is it fair that we should thus put Him, His sacrifice, and His ministry practically upon a level with that of the “abomination of desolation” and to say that in Him and in His ministry there is no more power or virtue than there is in that of the “mystery of iniquity”?

May the Lord forever save His church and people this day with no more delay from thus bringing down so low our great High Priest, His awful sacrifice, and His glorious ministry. Let our trust in our great High Priest be true, and let it be truly implicit.

By protestants there is often remark made of the blind unwisdom of Catholics in their so fully trusting to the priest. And, with respect to any earthly priesthood, the thought is correct. And yet implicit trust of the priest is eternally right, but it must be trust of the right Priest.

Such trust in a false priesthood is most ruinous, but the principle of implicit trust in the Priest is eternally right.

And Jesus Christ is the right Priest.

Therefore every one who believes in Jesus Christ, in the sacrifice which He has made, in the priesthood and ministry which He exercises in the true sanctuary must not only confess his sins, but he must then forever implicitly trust that true High Priest in His ministry in the sanctuary to finish transgression, to make an end of sins, to make reconciliation for iniquity, and to bring in everlasting righteousness, in his heart and life.

Everlasting righteousness, remember.

Not a righteousness for today and sin tomorrow, and righteousness again and sin again. That is not everlasting righteousness. Everlasting righteousness is righteousness that is brought in and stays everlastingly in the life of him who has believed and confessed and who still further believes and receives this everlasting righteousness in the place of all sin and all sinning.

This alone is everlasting righteousness; this alone is eternal redemption from sin. And this unspeakable blessing is the gracious gift of God by the heavenly ministry which He has established in our behalf in the priesthood and ministry of Christ in the heavenly sanctuary.

Accordingly, today, just now, “while it is called today,” as never before, the word of God to all people is “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come [“that there may come seasons of refreshing,” R.V .] from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the time of restitution of all things.” Acts 3:19-21. The time of the coming of the Lord and the restitution of all things is indeed at the very doors.

And when Jesus comes, it is to take His people unto Himself. It is to present to Himself His glorious church, “not having spot, or wrinkle, or any such thing,” but that is “holy and without blemish.” It is to see Himself perfectly reflected in all His saints. And before He comes thus, His people must be in that condition. Before He comes we must have been brought to that state of perfection in the complete image of Jesus. Ephesians 4:7, 8, 11-13.

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 4:11  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

And this state of perfection, this developing in each believer the complete image of Jesus—this is the finishing of the mystery of God, which is Christ in you the hope of glory. This consummation is accomplished in the cleansing of the sanctuary, which is the finishing of the mystery of God, which is the final finishing of transgression, the making of a complete end of sins, the making of reconciliation for iniquity, the bringing in of everlasting righteousness, the sealing up of the vision and prophecy and the anointing of the most Holy.

The present time being the time when the coming of Jesus and the restitution of all things is at the very doors and this final perfecting of the saints having necessarily to precede the coming of the Lord and the restitution of all things, we know by every evidence that now we are in the times of refreshing —the time of the latter rain. And as certainly as that is so, we are also in the time of the utter blotting out of all sins that have ever been against us. And the blotting out of sins is exactly this thing of the cleansing of the sanctuary; it is the finishing of all transgression in our lives; it is the making an end of all sins in our character; it is the bringing in of the very righteousness of God which is by faith of Jesus Christ, to abide alone everlastingly. This blotting out of sins must precede the receiving of the refreshing of the latter rain. For it is only upon those who have the blessing of Abraham that the promise of the Spirit comes, and it is only those who are redeemed from sin upon whom the blessing of Abraham comes. Galatians 3:13, 14.

Gal 3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 

Gal 3:14  That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 

Therefore now as never before we are to repent and be converted that our sins may be blotted out, that an utter end shall be made of them forever in our lives and everlasting righteousness brought in. And this, in order that the fulness of the outpouring of the Holy Spirit shall be ours in this time of the refreshing of the latter rain. And all this must be done in order that the harvest-ripening message of the gospel of the kingdom shall be preached in all the world with that power from on high by which the earth shall be lightened with its glory.

The Consecrated Way — Alonzo Jones

Cleansed.

CHAPTER XV

THE CLEANSING OF THE SANCTUARY

The cleansing of the sanctuary and the finishing of the mystery of God are identical as to time and are also so closely related as to be practically identical in character and event. In the “figure of the true” in the sanctuary service made visible, the round of service was completed annually, and the cleansing of the sanctuary was the finishing of that figurative and annual service. And this cleansing of the sanctuary was the taking out of and away from the sanctuary all “the uncleanness of the children of Israel” “because of their transgressions in all their sins,” which, by the ministry of the priesthood in the sanctuary, had been brought into the sanctuary during the service of the year.

The finishing of this work of the sanctuary and for the sanctuary was, likewise, the finishing of the work for the people. For in that day of the cleansing of the sanctuary, which was the Day of Atonement, whosoever of the people did not by searching of heart, confession, and putting away of sin take part in the service of the cleansing of the sanctuary was cut off forever.

Thus the cleansing of the sanctuary extended to the people, and included the people, as truly as it did the sanctuary itself. And whosoever of the people was not included in the cleansing of the sanctuary and was not himself cleansed, equally with the sanctuary, from all iniquity and transgression and sin was cut off forever. Leviticus 16:15-19, 29-34; 23:27-32.

Lev 16:15  Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: 

Lev 16:16  And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 

Lev 16:17  And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 

Lev 16:18  And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 

Lev 16:19  And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. 

Lev 16:29  And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 

Lev 16:30  For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 

Lev 16:31  It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 

Lev 16:32  And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 

Lev 16:33  And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 

Lev 16:34  And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.

Lev 23:27  Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. 

Lev 23:28  And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. 

Lev 23:29  For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. 

Lev 23:30  And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 

Lev 23:31  Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. 

Lev 23:32  It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. 

And this was all “a figure for the time then present.”

That sanctuary, sacrifice, priesthood, and ministry was a figure of the true, which is the sanctuary, sacrifice, priesthood, and ministry of Christ.

And that cleansing of the sanctuary was a figure of the true, which is the cleansing of the sanctuary and the true tabernacle which the Lord pitched and not man, from all the uncleanness of the believers in Jesus because of all their transgressions in all their sins.

And the time of this cleansing of the true is declared in the words of the Wonderful Numberer to be “unto two thousand and three hundred days, then shall the sanctuary be cleansed:” which is the sanctuary of Christ in A. D. 1844. And, indeed, the sanctuary of which Christ is the High Priest is the only one that could possibly be cleansed in 1844, because it is the only one that there is. The sanctuary that was a figure for the time then present was destroyed by the army of the Romans who came and destroyed that city (Daniel 9:26) and that sanctuary and even its place was to be desolate “even until the consummation.” Therefore the only sanctuary that could possibly be cleansed at the time referred to by the Wonderful Numberer, at the end of the two thousand and three hundred days, was alone the sanctuary of Christ— the sanctuary of which Christ is High Priest and Minister; the sanctuary and the true tabernacle of which Christ, at the right hand of God, is true Priest and Minister; the sanctuary and true tabernacle “which the Lord pitched and not man.”

What this cleansing means is plainly declared in the very scripture which we are now studying —Daniel 9:24-28. For the angel of God, in telling to Daniel the truth concerning the two thousand and three hundred days, tells also the great object of the Lord in this time as it relates to both the Jews and the Gentiles. The seventy weeks or four hundred and ninety years of the limitation upon the Jews and Jerusalem is definitely declared to be “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.” Daniel 9:24.

That is the true purpose of God in the sanctuary and its service in all time: whether in the figure or in the true, whether for Jews or for Gentiles, whether on earth or in heaven. Seventy weeks or four hundred and ninety years, was the limitation set for the Jews to have this accomplished for and in themselves. To accomplish this, to that people, of all people, Christ Himself came in person to show to them the Way and to lead them in this Way. But they would not have it. Instead of seeing in Him the gracious One who would finish transgression and make an end of sins, and make reconciliation for iniquity, and bring in everlasting righteousness to every soul, they saw in Him only “Beelzebub the prince of the devils”; only One instead of whom they would readily choose a murderer; only One who as King they would openly repudiate and choose a Roman Caesar as their only king; only One whom they counted as fit only to be crucified out of the world. For such a people as that and in such a people as that, could He finish transgression and make an end of sins and make reconciliation for iniquity and bring in everlasting righteousness?—Impossible: impossible by their own persistent rebellion.

Instead of His being allowed by them to do such a gracious and wonderful work for them, from the depths of divine pity and sorrow He was compelled to say to them:

“O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.”

“The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof.” Matthew 23:37, 38; 21:43.

The nation to whom the kingdom of God was given, upon its rejection by the Jews, was the Gentiles. And that which was to be done for the Jews in the four hundred and ninety years which were limited to them, but which they would not at all allow to be done for them—that is the identical thing to be done for the Gentiles, to whom the kingdom of God is given, in the eighteen hundred and ten years allotted to them. And that work is “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

This can be done alone in the finishing of the mystery of God in the cleansing of the true Christian sanctuary.

And this is done in the cleansing of the true sanctuary, only in the finishing of transgression and making an end of sins in the perfecting of the believers in Jesus, on the one hand; and on the other hand in the finishing of transgression and making an end of sins in the destruction of the wicked and the cleansing of the universe from all taint of sin that has ever been upon it.

The finishing of the mystery of God is the ending of the work of the gospel.

And the ending of the work of the gospel is, first, the taking away of all vestige of sin and the bringing in of everlasting righteousness—Christ fully formed—within each believer, God alone manifest in the flesh of each believer in Jesus; and, secondly, on the other hand, the work of the gospel being finished means only the destruction of all who then shall not have received the gospel (2 Thessalonians 1:7-10), for it is not the way of the Lord to continue men in life when the only possible use they will make of life is to heap up more misery for themselves.

Again, in the service of the earthly sanctuary, we have seen that when the work of the gospel in the annual course was finished in behalf of those who had taken part in it, then all those who had taken no part in it were cut off. “Which was a figure for the time then present” and which plainly teaches that in the service of the true sanctuary when the work of the gospel shall have been finished for all those who have a part in it, then all those who do not have a part in it will be cut off. Thus, in both respects, the finishing of the mystery of God is the final ending of sin.

The service in the earthly sanctuary shows also that in order for the sanctuary to be cleansed and the course of the gospel service there to be finished, it must first be finished in the people who have a part in the service. That is to say: In the sanctuary itself, transgression could not be finished, an end of sins and reconciliation for iniquity could not be made, and everlasting righteousness could not be brought it, until all this had been accomplished in each person who had a part in the service of the sanctuary.

The sanctuary itself could not be cleansed until each of the worshipers had been cleansed.

The sanctuary itself could not be cleansed so long as, by the confessions of the people and the intercessions of the priests, there was pouring into the sanctuary a stream of iniquities, transgressions, and sins.

The cleansing of the sanctuary, as to the sanctuary itself, was the taking out of and away from the sanctuary all the transgressions of the people which, by the service of the priests, had been taken into the sanctuary during the service of the year. And this stream must be stopped at its fountain in the hearts and lives of the worshipers, before the sanctuary itself could possibly be cleansed.

Therefore the very first work in the cleansing of the sanctuary was the cleansing of the people. That which was preliminary and essential to the cleansing of the sanctuary itself, to the finishing of the transgression and bringing in everlasting righteousness, there, was the finishing of transgression, and the making an end of sins, and making reconciliation for iniquity, and bringing in everlasting righteousness in the heart and life of each one of the people themselves.

When the stream that flowed into the sanctuary was thus stopped at its source, then, and then alone, could the sanctuary itself be cleansed from the sins and transgressions which, from the people, by the intercession of the priests, had flowed into the sanctuary. And all that “was a figure for the time then present”—a “figure of the true.”

 Therefore by this we are plainly taught that the service of our great High Priest in the cleansing of the true sanctuary must be preceded by the cleansing of each one of the believers, the cleansing of each one who has a part in that service of the true High Priest in the true sanctuary.

It is plain that transgression must be finished, an end of sins and reconciliation for all iniquity must be made, and everlasting righteousness must be brought in, in the heart’s experience of every believer in Jesus, before the cleansing of the true sanctuary can be accomplished. And this is the very object of the true priesthood in the true sanctuary.

The sacrifices, the priesthood, and the ministry in the sanctuary which was but a figure for the time then present, could not really take away sin, could not make the comers thereunto perfect, whereas the sacrifice, the priesthood, and the ministry of Christ in the true sanctuary does take away sins forever, does make the comers thereunto perfect, does perfect “forever them that are sanctified.”

The Consecrated Way — Alonzo Jones

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