In the Presence of Christ, Satan is Powerless!

 

 

Christ in His Human Nature.

 

Sermon #13   by A.T. Jones

 

'The particular thought which will be the subject of our study at this time is that which is found in the 11th verse,  second chapter of Hebrews: "Both he that sanctifieth and they who are sanctified are all of one."

 

((Heb 2:11  For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren))

 

It is men of this world, sinful men, whom Christ sanctifies--He is the Sanctifier. And He and these are all of one.

 

In this part of the chapter you will remember we are studying man.

 

In the first chapter, as we have seen, there is shown the contrast between Christ and the angels with Christ above the angels as God.

In the second chapter the contrast is between Christ and the angels with Christ below the angels.

God has not put in subjection to the angels the world to come whereof we speak. He has put it in subjection to man and Christ is the man. Therefore Christ became man; He takes the place of man; He was born as man is born. In His human nature Christ came from the man from whom we all have come, so that the expression in this verse, "all of one," is the same as "all from one--as all coming forth from one. One man is the source and head of all our human nature. And the genealogy of Christ, as one of us, runs to Adam. Luke 3:38.

 

It is true that all men and all things are from God, but the thought in this chapter is man, and Christ as man. We are the sons of the first man, and so is Christ according to the flesh.

 

We are now studying Christ in His human nature.

 

The first chapter of Hebrews is Christ in His divine nature.

The second chapter is Christ in human nature. 

 

The thought in these two chapters is clearly akin to that in the second chapter of Philippians, verses 5-8:

Let this mind be in you which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death,  even the death of the cross.

 

In that passage Christ in the two forms is set forth. First, being in the form of God, He took the form of man. In Hebrews, first two chapters, it is not the form but the nature.

 

I repeat: In the second chapter of Philippians we have Christ in the two forms--the form of God and the form of man. In Hebrews, first and second chapters, we have Christ in the two natures, the nature of God and the nature of man.

 

You may have something in the form of man that would not be of the nature of man. You can have a piece of stone in the form of man, but it is not the nature of man. Jesus Christ took the form of man, that is true,  and He did more; He took the nature of man.

 

Let us read now the fourteenth verse of the second chapter of Hebrews.

 

((Heb 2:14  Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same…))

 

Forasmuch then as the children [the children of Adam, the human race] are partakers of flesh and blood, He also Himself likewise took part of the same.

 

"Likewise means in this wise, in this way, in a way like this which is spoken of. Therefore Christ took flesh and blood in a way like we take it. But how did we take flesh and blood?

 

--By birth and clear from Adam too. He took flesh and blood by birth also and clear from Adam too. For it is written: He is the seed of David according to the flesh. Romans 1:3.

 

((Rom 1:3  Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh))

 

While David calls Him Lord, He also is David's son. Matt. 22:42-45.

 

((Mat 22:42  Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 

Mat 22:43  He saith unto them, How then doth David in spirit call him Lord, saying, 

Mat 22:44  The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 

Mat 22:45  If David then call him Lord, how is he his son? ))

 

His genealogy is traced to David, but it does not stop there. It goes to Abraham, because He is the seed of Abraham. He took on Him the seed of Abraham, as in the sixteenth verse of this second chapter of Hebrews. Nor does His genealogy stop with Abraham; it goes to Adam. Luke 3:38.

 

((Heb 2:16  For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 

Luk 3:38  Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. ))

 

Therefore He which sanctifieth among men and they who are sanctified among men are all of one. All coming from one man according to the flesh, are all of one. Thus on the human side, Christ's nature is precisely our nature.

 

Let us look at the other side again for an illustration of this oneness, that we may see the force of this expression that He and we are all of one.

 

On the other side, however, as in the first chapter of Hebrews, He is of the nature of God. The name God which He bears belongs to Him by the very fact of His existence; it belongs to Him by inheritance. As that name belongs to Him entirely because He exists and as certainly as He exists and as it belongs to Him by nature, it is certain that His nature is the nature of God.

 

Also, in the first chapter of John, first verse, it is written: "In the beginning was the Word, and the Word was with God. That word "with" does not express the reality of the thought as well as another. The German puts a word in there that defines the Greek closer than ours does. That says, "In the beginning was the Word, and the Word was bei God" literally, "The Word was of God." And that is true. The Greek word conveys the same idea as that my right arm is of me, of my body. The Greek therefore is literally, In the beginning "the word was God."

 

This simply illustrates on that side the fact as to what He is on this side. For as on the divine side, He was of God, of the nature of God, and was really God, so on the human side He is of man and of the nature of man and really man.

 

Look at the fourteenth verse of the first chapter of John. "And the Word was made flesh and dwelt among us."  That tells the same story that we are reading here in the first two chapters of Hebrews. "In the beginning was the Word, and the Word was of God, and the Word was God." "And the Word was made flesh, and dwelt among us"--flesh and blood as ours is.

 

Now what kind of flesh is it? What kind of flesh alone is it that this world knows? Just such flesh as you and I have. This world does not know any other flesh of man and has not known any other since the necessity for Christs coming was created. Therefore, as this world knows only such flesh as we have, as it is now, it is certainly true that when the Word was made flesh," He was made just as flesh as ours is. It cannot be otherwise.

 

Again: What kind of flesh is our flesh, as it is in itself? Let us turn to the eighth chapter of Romans and read whether Christ's human nature meets ours and is as ours in that respect wherein ours is sinful flesh. Romans 8:3:  "What the law could not do in that it was weak through the flesh, God sending his own Son" did.

 

((Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh))

 

There was something that the law could not do, and that God, sending His own Son, did. But why was it that the law could not do what it desired and what was required? It was weak through the flesh. The trouble was in the flesh. It was this that caused the law to fail of its purpose concerning man.

 

Then God sent Christ to do what the law could not do. And the law having failed of its purpose because of the flesh and not because of any lack in itself, God must send Him to help the flesh and not to help the law. If the law had been in itself too weak to do what it was intended to do, then the thing for Him to have done to help the matter out would be to remedy the law. But the trouble was with the flesh, and therefore He must remedy the flesh.

 

It is true that the argument nowadays, springing up from that enmity that is against God and is not subject to the law of God, neither indeed can be, is that the law could not do what was intended and God sent His Son to weaken the law, so that the flesh could answer the demands of the law.

 

But if I am weak and you are strong and I need help, it does not help me any to make you as weak as I am; I am as weak and helpless as before. There is no help at all in all that. But when I am weak and you are strong and you can bring to me your strength, that helps me. So the law was strong enough, but its purpose could not be accomplished through the weakness of the flesh.

 

Therefore God, to supply the need, must bring strength to weak flesh. He sent Christ to supply the need and therefore Christ must so arrange it that strength may be brought to our flesh itself which we have today, that the purpose of the law may be met in our flesh.

 

So it is written: "God sending his own Son in the likeness of sinful flesh," in order "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

 

Now do not get a wrong idea of that word likeness. It is not the shape; it is not the photograph; it is not the likeness in the sense of an image, but it is likeness in the sense of being like indeed. The word likeness here is not the thought that is in the second chapter of Philippians, where it is shape, the form, or likeness as to form,  but here in the book of Hebrews it is likeness in nature, likeness to the flesh as it is in itself, God sending His own Son in that which is just like sinful flesh. And in order to be just like sinful flesh, it would have to be sinful flesh; in order to be made flesh at all, as it is in this world, He would have to be just such flesh as it is in this world, just such as we have and that is sinful flesh. This is what is said in the words "likeness of sinful flesh."

 

This is shown in the ninth and tenth verses of Hebrews 2, also: "We see Jesus, who was made a little lower than the angels"--not only as man was made lower than the angels when He was created.

 

Man was sinless when God made him a little lower than the angels. That was sinless flesh. But man fell from that place and condition and became sinful flesh.

 

Now we see Jesus, who was made a little lower than the angels, but not as man was made when he was first made a little lower than the angels, but as man is since he sinned and became still lower than the angels.

 

That is where we see Jesus.

 

Let us read and see: We see Jesus who was made a little lower than the angels. What for? "For the suffering of death." Then Christ's being made as much lower than the angels as man is, is as much lower than the angels as man is since he sinned and became subject to death. We see him "crowned with glory and honor; that he by the grace of God should taste death for every man. For it became him [it was appropriate for him], for whom are all things and by whom are all things in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."

 

Therefore, as He became subject to suffering and death, this demonstrates strongly enough that the point lower than the angels at which Christ came to stand; where He does stand and where "we see him," is the point to which man came when he, in sin, stepped still lower than where God made him--even then a little lower than the angels.

 

Again: the sixteenth verse: "Verily he took not on him the nature of angels, but he took on him the seed of Abraham. He took not on him the nature of angels but he took on Him the nature of Abraham. But the nature of Abraham and of the seed of Abraham is only human nature.

 

Again: "Wherefore in all things it behooved him to be made like unto his brethren." In how many things? All things.

 

Then in His human nature there is not a particle of difference between Him and you.

 

Let us read the scripture. Let us study this closely. I want to see that we shall stand by it.

 

Let us read it over:  "Are all of one." He took part of flesh and blood in the same way that we take part of flesh and blood. He took not the nature of angels but the seed, the nature, of Abraham. Wherefore--for these reasons--it behooved Him--what is behooved? It was the proper thing for Him to do--it became Him, it was appropriate. It behooved Him to be made in all things like unto His brethren. Who are His brethren, though?--The human race. "All of one," and for this cause He is not ashamed to call them brethren. Because we are all of one, He is not ashamed to call you and me brethren. Wherefore in all things it behooved Him to be made like unto His brethren."

 

Well, then, in His human nature, when He was upon the earth, was He in any wise different from what you are in your human nature tonight? [A few in the congregation responded, "NO"] I wish we had heard everybody in the house say, "no," with a loud voice. You are too timid altogether. The word of God says that, and we are to say,  That is so, because there is salvation in just that one thing.

 

No, it is not enough to say it that way: the salvation of God for human beings lies in just that one thing. We are not to be timid about it at all. There our salvation lies,  and until we get there we are not sure of our salvation. That is where it is. "In all things it behooved him to be made like unto his brethren."

 

What for?--O, "that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted." Then don't you see that our salvation lies just there? Do you not see that it is right there where Christ comes to us? He came to us just where we are tempted and was made like us just where we are tempted, and there is the point where we meet Him--the living Saviour against the power of temptation.

 

Now the fourteenth verse of the fourth chapter of Hebrews:

Seeing then that we have a great high priest that is passed into the heavens, Jesus, the Son of God, let us hold fast our profession. For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are.

 

He could not have been tempted in all points like as I am if He were not in all points like as I am to start with.  Therefore it behooved Him to be made in all points like me, if He is going to help me where I need help. I know that right there is where I need it. And oh, I know it is right there where I get it. Thank the Lord! There is where Christ stands and there is my help.

 

"We have not a high priest which cannot be touched"--two negatives there; have not a high priest which cannot be touched. Then what do we have on the affirmative side? We have a high priest who can be touched with the feeling of our infirmities--my infirmities, your infirmities, our infirmities. Does He feel my infirmities? Yes. Does He feel your infirmities? Yes. What is an infirmity? Weakness, wavering, weakness--that is expressive enough. We have many of them. All of us have many of them. We feel our weaknesses. Thank the Lord, there is One who feels them also--yea, not only feels them but is touched with the feeling of them. There is more in that word "touched" than simply that He is reached with the feeling of our weaknesses and feels as we feel. He feels as we feel, that is true, but beyond that He is "touched"; that is, He is tenderly affected; His sympathy is stirred. He is touched to tenderness and affected to sympathy and He helps us. This is what is said in the words, "touched with the feeling of our infirmities." Thank the Lord for such a Saviour!

 

But I say again, He cannot be tempted in all points like as I am unless He was in all points like I am to start with.  He could not feel as I do unless He is where I am and as I am. In other words, He could not be tempted in all points as I am and feel as I feel unless He was just myself over again. The word of God says: "In all points like as we are."

 

Let us study this further. There are things that will tempt you strongly that will draw hard on you, that are no more to me than a zephyr in a summer day. Something will draw hard on me, even to my overthrowing, that would not affect you at all. What strongly tempts one may not affect another. Then, in order to help me, Jesus must be where He can feel what I feel and be tempted in all points where I could be tempted with any power at all. What strongly tempts one may not affect another. Then, in order to help me, Jesus must be where He can feel what I feel and be tempted in all points where I could be tempted with any power at all. But as things that tempt me may not affect you at all and things that affect you may not affect me, Christ has to stand where you and I both are,  so as to meet all the temptations of both. He must feel all those which you meet that do not affect me and also all those which I meet that do not affect you. He has to take the place of both of us. That is so.

 

Then there is the other man. There are things that tempt him to his overthrow that do not affect you or me either.  Then Jesus had to take all the feelings and nature of myself, of yourself, and of the other man also, so that He could be tempted in all points like as I am and in all points like as you are and in all points like as the other man is.  But when you and I and the other man are taken in Him, how many does that embrace? That takes the whole human race.

And this is exactly the truth.

 

Christ was in the place and He had the nature of the whole human race. And in Him meet all the weaknesses of mankind, so that every man on earth who can be tempted at all finds in Jesus Christ power against temptation. For every soul there is in Jesus Christ victory against all temptation and relief from the power of it. That is the truth.

 

Let us look at it from another side. There is one in the world--Satan, the god of this world--who is interested in seeing that we are tempted just as much as possible, but he does not have to employ much of his time nor very much of his power in temptation to get us to yield.

 

That same one was here and he was particularly interested in getting Jesus to yield to temptation. He tried Jesus upon every point upon which he would ever have to try me to get me to sin, and he tried in vain. He utterly failed to get Jesus to consent to sin in any single point upon which I can ever be tempted.

He also tried Jesus upon every point upon which he has ever tried you or ever can try you to get you to sin, and he utterly failed there too. That takes you and me both then, and Jesus has conquered in all points for both you and me.

But when he tried Jesus upon all the points that he has tried upon both you and me and failed there, as he did completely fail, he had to try Him more than that yet. He had to try Him upon all the points upon which he has tried the other man to get him to yield. Satan did this also and also there completely failed.

Thus Satan had to try, and he did try, Jesus upon all the points that he ever had to try me upon and upon all the points that he ever had to try you upon and also upon all the points that he would have to try the other man upon. Consequently he had to try Jesus upon every point upon which it is possible for a temptation to rise in any man of the human race.

 

Satan is the author of all temptation, and he had to try Jesus upon every point upon which it is possible for Satan himself to raise a temptation. And in all he failed all the time. Thank the Lord!

 

More than that: Satan not only had to try Jesus upon all the points where he has ever had to try me, but he had to try Jesus with a good deal more power than he ever had to exert upon me. He never had to try very hard nor use very much of his power in temptation to get me to yield. But taking the same points upon which Satan has ever tried me in which he got me to sin or would ever have to try to get me to sin, he had to try Jesus on those same points a good deal harder than he ever did to get me to sin. He had to try him with all the power of temptation that he possibly knows--that is, the devil I mean--and failed. Thank the Lord! So in Christ I am free.

 

He had to try Jesus in all points where he ever tempted or ever can tempt you and he had to try Him with all the power that he knows, and he failed again. Thank the Lord! So you are free in Christ. He had also to try Jesus upon every point that affects the other man with all his Satanic power also, and still he failed. Thank the Lord!  And in Christ the other man is free.

 

Therefore he had to try Jesus upon every point that ever the human could be tried upon and failed. He had to try Jesus with all the knowledge that he has and all the cunning that he knows and failed. And he had to try Jesus with all his might upon each particular point, and still he failed.

 

Then there is a threefold--yes, a complete--failure on the devil's part all around., In the presence of Christ, Satan is absolutely conquered, and in Christ we are conquerors of Satan. Jesus said, "The prince of this world cometh,  and hath nothing in me." In Christ, then, we escape him. In Christ we meet in Satan a completely conquered and a completely exhausted enemy.

 

This is not to say that we have no more fighting to do. But it is to say and to say emphatically and joyfully that in Christ we fight the fight of victory. Out of Christ, we fight--but it is all defeat. In Him our victory is complete,  as well as in all things in Him we are complete. But, O do not forget the expression: It is in Him!

 

Then, as Satan has exhausted all the temptations that he knows or possibly can know and has exhausted all his power in the temptation too, what is he? In the presence of Christ, what is he? Powerless. And when he finds us in Christ and then would reach us and harass us, what is he? Powerless. Praise and magnify the Lord!

 

Let us rejoice in this, for in Him we are victors; in Him we are free; in Him Satan is powerless toward us. Let us be thankful for that. In Him we are complete.

 

1895 G.C. Sermon #13   by A.T. Jones

Read, Understand, Keep - Rev.1:3

Book Excerpt on Revelation Chapter 5-   Pray for understanding, pray for the Spirit to lead, pray for enlightenment. God help us ALL. Help us to be able to discern between truth and error, holding fast to what is true!

*

'Daniel and Revelation (Uriah Smith)- Revelation Chapter 5

CHAPTER -- V -- The Heavenly Sanctuary Continued

p 420 -- VERSE 1. And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

A new chapter here opens, but not a new scene. The same view is still before the mind of the apostle. By the words "him that sat on the throne," is evidently meant the Father, as the Son is subsequently introduced as "a Lamb as it had been slain." The book which John here saw, contained a revelation of scenes that were to transpire in the history of the church to the end of time. Its being held in the right hand of him that sat on the throne may signify that a knowledge of the future rests with God alone, except so far as he sees fit to reveal it to others.

The Book. - The books in use at the time the Revelation was given were not in the form of books as now made. They did not consist of a series of leaves bound together, but were composed of strips of parchment or other material, longer or shorter, one or more, and rolled up. On this point Wesley remarks: "The usual books of the ancients were not like ours, but were volumes, or long pieces of parchment, rolled upon a long stick, as we frequently roll silks. Such was this represented, which was sealed with seven seals. Not as if the apostle saw

p 421 -- all the seals at once for there were seven volumes wrapped up one within another, each of which was sealed; so that upon opening and unrolling the first, the second appeared to be sealed up till that was opened, and so on to the seventh."

On the same point Scott remarks: "It appeared as a roll consisting of several parchments, according to the custom of those times; and though it was supposed to be written within, yet nothing could be read till the seals were loosed. It was afterward found to contain seven parchments, or small volumes, each of which was separately sealed; but if all the seals had been on the outside, nothing could have been read till they had all been loosed; whereas the loosing of each seal was followed by some discovery of the contents of the roll. Yet the appearance on the outside seems to have indicated that it consisted of seven, or at least of several parts."

Bloornfield says: "The long rolls of parchment used by the ancients, which we call books, were seldom written but on one side; namely, that which was in rolling turned inward." So, doubtless, this book was not written within and on the backside, as the punctuation of our common version makes it read. "Grotius, Lowman, Fuller, etc.," says the Cottage Bible, "remove the comma, thus: 'Written within, and on the back (or outside) sealed,' etc." How these seals were placed, is sufficiently explained in the notes from Wesley and Scott, given above.

VERSE 2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

The Challenge. - God, as it were, holds forth this book to the view of the universe, and a strong angel, one doubtless of great eminence and power, comes forth as a crier, and with a mighty voice challenges all creatures in the universe to try the strength of their wisdom in opening the counsels of God. Who can be found worthy to open the book, and to loose the seals thereof? A pause ensues. In silence the universe owns

p 422 -- its inability and unworthiness to enter into the counsels of the Creator. "And no man in heaven," not merely no man, but no one, no being, in heaven. Is not here proof that the faculties of angels are limited, like those of man, in respect to penetrating the future and disclosing what is to come? And when the apostle saw that no one came forward to open the book, he greatly feared that the counsels of God which it contained in reference to his people, would never be disclosed; and in the natural tenderness of his feelings, and his concern for the church, he wept much. "How far are they," says Wesley, "from the temper of St. John, who inquire after anything rather than the contents of this book!"

Upon the phrase, "I wept much," Benson offers the following beautiful remarks: "Being greatly affected with the thought that no being whatever was to be found able to understand, reveal, and accomplish the divine counsels, fearing they would still remain concealed from the church. This weeping of the apostle sprang from greatness of mind. The tenderness of heart which be always had, appeared more clearly now he was out of his own power. The Revelation was not written without tears, neither without tears will it be understood."

VERSE 5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7. And he came and took the book out of the right hand of him that sat upon the throne.

Not long is John permitted to weep. God is not willing that any knowledge which can benefit his people shall be withheld. Provision is made for the opening of the book. Hence, one of the elders says to him, "Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." Why one of the elders should impart this information to John in preference to some other being, does not appear, unless it is that having been redeemed, they would be especially interested

p 423 -- in all that pertained to the welfare of the church on earth. Christ is here called the "Lion of the tribe of Judah." Why called a lion? and why of the tribe of Judah? - As to the first, it is probably to denote his strength. As the lion is the king of beasts, the monarch of the forest, he thus becomes a fit emblem of kingly authority and power. "Of the tribe of Judah." Doubtless he receives this appellation from the prophecy in Gen. 49:9, 10.

The Root of David. - The source and sustainer of David as to his position and power. That David's position was specially ordained of Christ, and that he was specially sustained by him, there can be no doubt. David was the type, Christ the antitype. David's throne and reign over Israel was a type of Christ's reign over his people. He shall reign upon the throne of his father David. Luke 1:32, 33. As Christ appeared in the line of David's descendants when he took upon himself our nature, he is also called the offspring of David, and a root out of the stem of Jesse. Isa. 11:1, 10; Rev. 22:16. His connection with the throne of David being thus set forth, and his right thus shown to rule over the people of God, there was a propriety in entrusting to him the opening of the seals.

Hath Prevailed. - These words indicate that the right to open the book was acquired by a victory gained in some previous conflict; and so we find it set forth in subsequent portions of this chapter. The very next scene introduces us to the great work of Christ as the Redeemer of the world, and the shedding of his blood for the remission of sin and the salvation of man. In this work he was subjected to the fiercest assaults of Satan. But he endured his temptations, bore the agonies of the cross, rose a victor over death and the grave, made the way of redemption sure - triumphed! Hence the four living beings and the four and twenty elders sing, "Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood."

John looks to see the Lion of the tribe of Judah, and beholds a Lamb in the midst of the throne and of the four living beings and the elders, as it had been slain.

p 424 -- In the Midst of the Throne. - Doddridge translates thus: "And I beheld in the middle space between the throne and the four living creatures, and in the midst of the elders there stood a Lamb," etc. In the center of the scene was the throne of the Father, and standing in the open space which surrounded it was the Son, set forth under the symbol of a slain lamb. Around these there stood those saints who had been redeemed: first, those represented by the four living creatures, then the elders forming the second circle, and the angels (verse 11) forming a third circle. The worthiness of Christ, as he thus stands forth under the figure of a slain lamb, is the admiraton of all the holy throng.

As It Had Been Slain. - Woodhouse, as quoted in the Compherensive Commentary, says: "The Greek implies that the Lamb appeared with a wounded neck and throat, as if smitten at the altar as a victim." On this phrase, Clarke says: "As if now in the act of being offered. This is very remarkable. So important is the sacrificial offering of Christ in the sight of God, that he is still represented as being in tho very act of pouring out his blood for the offences of man. This gives great advantage to faith; when any soul comes to the throne of grace, he finds a sacrifice there provided for him to offer to God."

Seven Horns and Seven Eyes. - Horns are symbols of power, eyes of wisdom; and seven is a number denoting completeness, or perfection. We are thus taught that perfect power and perfect wisdom in here in the Lamb, through tho operation of the Spirit of God, called the seven Spirits of God, to denote tbe fulness and perfection of its operation.

He Came and Took the Book. - Commentators have found an incongruity in the idea that the book was taken by a lamb, and have had recourse to several expedients to avoid the difficulty. But is it not a well-established principle that any action may be attributed to a symbol which could be appropriately performed by the person or being represented by the symbol? And is not this all the explanation that the passage needs? The Lamb, we know, is a symbol of Christ. We know there is nothing incongruous in Christ's taking a book; and when

p 425 -- we read that the book was taken, we think of the action, not as performed by the lamb, but by the one of whom the lamb is a symbol.

VERSE 8. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. 9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10. And hast made us unto our God kings and priests: and we shall reign on the earth.

Vials Full of Odors. - From this expression we form an idea of the employment of those redeemed ones represented by the four living creatures and the four and twenty elders. They have golden vials, or vessels, full of odors - or, as the margin reads, incense - which are the prayers of saints. This is a work of ministry such as pertains to priests.

Scott says: "It is indisputably manifest that the four living creatures join in, or rather lead, the worship of the Lamb as having redeemed them to God; and this proves beyond controversy that part of the redeemed church is meant by this emblem, and not angels, whose worship is next described, but in language entirely different."

A. Barnes, in his notes on this passage, remarks: "The idea here is, therefore, that the representatives of the church in heaven, the elders, spoken of as 'priests,' are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer."

The reader will remember that in the ancient typical service the high priest had many assistants; and when we consider that we are now looking into the sanctuary in heaven, the conclusion at once follows that these redeemed ones are the assistants of our great High Priest above. For this purpose they were doubtless redeemed. And what could be more appropriate than that our Lord, in his priestly work for the human race, should be assisted by noble members of that race, whose holiness of life, and purity of character, had fitted

p 426 -- them to be raised up for that purpose? ( See remarks on chapter 4:4.)

We are aware that many entertain a great aversion to the idea of there being anything real and tangible in heaven; and we can easily anticipate that the views here presented will be altogether too literal for such. To sustain themselves in their position, they dwell much on the fact that the language is highly figurative, and that we cannot suppose there are or were any such things in heaven as John describes. We reply that, though the Revelation deals largely in figures, it does not deal in fictions. There is reality in all the things described; and we gain an understanding of the reality when we get a correct interpretation of the figures. Thus, in this vision we know that the One upon the throne is God. He is really there. We know the Lamb symbolizes Christ. He too is really there. He ascended with a literal, tangible body; and who can say that he does not still retain it? If, then, our great High Priest is a literal being, he must have a literal place in which to minister. And if the four living creatures and the four and twenty elders represent those whom Christ led up from the captivity of death at the time of his resurrection and ascension, why are they not just as literal beings while there in heaven as they were when they ascended?

The Song. - It is called "a new song," new, probably, in respect to the occasion and the composition. They were the first that could sing it, being the first that were redeemed. They call themselves kings and priests. In what sense they are priests has already been noticed, they being the assistants of Christ in his priestly work. In the same sense, doubtless, they are also kings; for Christ is set down with his Father on his throne, and doubtless these, as ministers of his, have some part to act in connection with the government of heaven in reference to this world.

The Anticipation. - "We shall reign on the earth." Thus, notwithstanding they are redeemed, and surround the throne of God, and are in the presence of the Lamb that redeemed them, and are surrounded with the angelic hosts of heaven, where all is glory ineffable, their song contemplates a still

p 427 -- higher state, when the great work of redemption shall be completed, and they, with the whole redeemed family of God, of every age, shall reign on the earth, which is the promised inheritance, and is to be the final and eternal residence of the saints. Rom. 4:13; Gal. 3:29; Ps. 37:11; Matt. 5:5; 2 Peter 3:13; Isa. 65:17-25; Rev. 21:1-5.

VERSE 11. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of' thousands; 12. Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.

The Heavenly Sanctuary. - How little conception have we of the magnitude and glory of the heavenly temple! Into that temple John was introduced, at the opening of chapter 4, by the door which was opened in heaven. Into the same temple, be it remembered, he is still looking in verses 11 and 12. And now he beholds the heavenly hosts. (1) Round about the throne are those represented by the four living creatures. (2) Next come the four and twenty elders. (3) Then John views, surrounding the whole, a multitude of the heavenly angels. How many? How many would we suppose could convene within the heavenly temple? "Ten thousand times ten thousand!" exclaims the seer. In this expression alone we have one hundred million! And then, as if no numerical expression was adequate to embrace the countless throng, he further adds, "And thousands of thousands!" Well might Paul call this, in Heb. 12:22, "an innumerable company of angels." And these were in the sanctuary above. Such was the company that John saw assembled at the place where the worship of a universe centers, and where the wondrous plan of human redemption is going forward to completion. And the central object in this innumerable and holy throng was the Lamb of God; and the central act of his life, which claimed their admiration, was the shedding of his blood for the salvation of fallen man; for every voice in all that heavenly host joined in the ascription which was raised, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and

p 428 -- strength, and honor, and glory, and blessing." Fitting assemblage for such a place! Fitting song of adoration to be raised to Him who by the shedding of his blood became a ransom for many, and who, as our great High Priest, still pleads its merits in the sanctuary above in our behalf. And here, before such an august assemblage, must our characters soon come up in final review. What shall fit us for the searching ordeal? What shall enable us to rise and stand at last with the sinless throng above? O, infinite merit of the blood of Christ! which can cleanse us from all our pollutions, and make us meet to tread the holy hill of Zion! O, infinite grace of God! which can prepare us to endure the glory, and give us boldness to enter into his presence, even with exceeding joy!

VERSE 13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever. 14. And the four beasts said, Amen. And the four and twenty elders fell down and worshiped him that liveth forever and ever.

A Clean Universe. - In verse 13 we have an instance of what very frequently occurs in the Scriptures; namely, a declaration thrown in out of its chronological order for the purpose of following out to its completion some previous statement or allusion. In this instance the time is anticipated when redemption is finished. In verse 10 the four living creatures and four and twenty elders had declared, "We shall reign on the earth." Now the prophet's mind is carried forward to that time. The greatest act of Christ's intervention for man - the shedding of his blood - having been introduced, nothing could be more natural than that the vision should, for a moment, look over to the time when the grand result of the work then inaugurated should be accomplished, the number of the redeemed be made up, the universe be freed from sin and sinners, and a universal song of adoration go up to God and the Lamb.

It is futile to attempt to apply this to the church in its present state, as most commentators do, or to any time in the

p 429 -- past since sin entered the world, or even since Satan fell from his high position as an angel of light and love in heaven. For at the time of which John speaks, every creature in heaven and on earth, without any exception, was sending up its anthem of blessings to God. But to speak only of this world since the fall, cursings instead of blessings have been breathed out against God and his throne from the great majority of our apostate race. And so it will ever be while sin reigns.

We find, then, no place for this scene which John describes, unless we go forward, according to the position above taken, to the time when the whole scheme of redemption is completed, and the saints enter upon their promised reign on the earth, to which the living creatures and elders looked forward in their song in verse 10. With this view, all is harmonious and plain. That reign on the earth commences after the second resurrection. Dan. 7:27; 2 Peter 3:13; Rev. 21:1. At that resurrection, which takes place a thousand years subsequently to the first resurrection (Rev. 20:4, 5), occurs the perdition of ungodly men. 2 Peter 3:7. Then fire comes down from God out of heaven and devours them (Rev. 20:9); and this fire that causes the perdition of ungodly men is the fire that melts and purifies the earth, as we learn from 2 Peter 3:7-13. Then sin and sinners are destroyed, the earth is purified, the curse with all its ills is forever wiped away, the righteous "shine forth as the sun in the kingdom of their Father," and from a clean universe an anthem of praise and thanksgiving ascends to God. In all the fair domain of the great Creator, there is then no room for a vast receptacle of fire and brimstone, where myriads, preserved by the direct power of a God of mercy, shall burn and writhe in unspeakable and eternal torment. In this glad anthem of jubilee there is no room for the discordant and hopeless wailings of the damned, and the curses and blasphemies of those who are sinning and suffering beyond the pale of hope. Every rebel voice has been hushed in death. They have been burned up root and branch, - Satan and all his followers, deceiver and deceived. Mal. 4:1; Heb. 2:14. Into smoke have they consumed away. Ps. 37:20. Like the perishable chaff have they vanished in the flames.

p 430 -- Matt. 3:12. They have been annihilated, not as matter, but as conscious and intelligent beings; for they have become as though they had not been. Obadiah 16.

To the Lamb, equally with the Father who sits upon the throne, praise is ascribed in this song of adoration. Commentators, with great unanimity, have seized upon this as proof that Christ must be coeval with the Father; for otherwise, say they, here would be worship paid to the creature which belongs only to the Creator. But this does not seem to be a necessary conclusion. The Scriptures nowhere speak of Christ as a created being, but on the contrary plainly state that be was begotten of the Father. (See remarks on Rev. 3:14, where it is shown that Christ is not a created being.) But while as the Son he does not possess a coeternity of past existence with the Father, the beginning of his existence, as the begotten of the Father, antedates the entire work of creation, in relation to which he stands as joint creator with God. John 1:3; Heb. 1:2. Could not the Father ordain that to such a being worship should be rendered equally with himself, without its being idolatry on the part of the worshiper? He has raised him to positions which make it proper that he should be worshiped, and has even commanded that worship should be rendered him, which would not have been necessary had he been equal with the Father in eternity of existence. Christ himself declares that "as the Father hath life in himself, so hath he given to the Son to have life in himself." John 5:26. The Father has "highly exalted him, and given him a name which is above every name." Phil. 2:9. And the Father himself says, "Let all the angels of God worship him." Heb. 1:6. These testimonies show that Christ is now an object of worship equally with the Father; but they do not prove that with him he holds an eternity of past existence.

Coming back from the glorious scene anticipated in verse 13 to events transpiring in the heavenly sanctuary before him, the prophet hears the four living creatures exclaim, Amen.

 

Webmaster note: With regard to the above thoughts on Christ as a created Being. The following are excerpts from a study done by the Bible Research Institute entitled "The Doctrine of God" which is a study on the term Trinity.

The doctrine of God that teaches the "Blessed Trinity" is a Roman Catholic teaching. "The mystery of the Trinity is the central doctrine of the Catholic faith. Upon it are based all the other teachings of the Church." (Handbook for Today's Catholic, p. 12) What is this doctrine of Catholicism simply stated? In a recognized catechism, the question is asked, "What do we mean by the Blessed Trinity?" The answer is given - "By the Blessed Trinity we mean one and the same God in three divine Persons." (New Baltimore Catechism, NO. 3, Rev. Ed., 1949, p. 20) However, "not until the council of Constantinople (381) was the formula of one God existing in three co-equal Persons formally ratified." (Early Christian Doctrines, p. 88) ...

Our Bibles open with the words, "In the beginning God." The word, God, is in the plural form, Elohim. The use of the plural in referring to God is called by Hebrew linguists - "a plural of majesty," or "the majestic plural." This is taken by some to mean that the word, Elohim, when used of God is not intended as a true plural. The fact is noted that this plural noun is consistently used with singular verb forms and with adjectives and pronouns in the singular. However, this hardly holds for the use of Elohim in the rest of Genesis 1 "where...the necessity of a term conveying both the unity of the one God and yet allowing for a plurality of persons is found." (Theological Wordbook of the Old Testament, Vol. 1, p. 44) When the design for man was revealed, it was the Elohim who said, "Let us make man in our image, after our likeness." (1:26) Further, the plural form, Elohim, occurs only in Hebrew, and in no other Semitic language which languages express Pagan cultures. (ibid.) This makes the revelation of God in Genesis unique.

Of interest is the fact that one man represented the "image" and "likeness" of the Elohim. Again, when sin entered, the text reads - "And said Jehovah God (Elohim), Behold the man has become as one of us." (3:22)

The Shema of Israel reads - "Hear, 0 Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart." (Deut. 6:4-5) A translation designating the singular and plural would read - "Hear, O Israel, Jehovah (singular), our Gods (plural) [is] One Jehovah (singular). You shall love Jehovah (singular) your God (plural) with all your heart." What is the force of ONE (echad) Jehovah? When a strictly singular sense is emphasized, the word is yachid as in Genesis 22:2 - "Take now thy son, thine only son, Isaac." Echad on the other hand as used in Genesis 2:24 - "and they shall be one flesh" - conveys the sense of oneness in duality.

In Isaiah, we read: Thus saith the Lord the king of Israel, and his redeemer the Lord of hosts, I am the first, and the last, and beside me there is no God (Elohim) (44:6)

This duality is carried forward into the New Testament. In the book of Revelation, this concept found in Isaiah is attributed to both the Almighty and Jesus Christ. (1:8; 22:13)

Zechariah in his Messianic description of "The BRANCH" quotes "the Lord of hosts" as saying that "the counsel of peace" was between "the Two of Them." (6:13, Heb) This raises the question as to the relationship existing between the Elohim.

In the announcement of the birth of Jesus, it was stated by the angel Gabriel that "God shall give unto Him the throne of His father David." (Luke 1:32) David was promised that to his son who was to build the temple, God would be "his father" and that he would be his "son." (II Sam. 7:14) Likewise, "the Man whose name is The BRANCH," who was to build "the temple of the Lord," and who was to "be a priest upon His throne" (Zech. 6:12-13), that Man whom "the Lord of hosts" designates as "my fellow" (13:7) is the One to whom God said, "Thou art My Son, this day have I begotten Thee;" and "I will be to Him a Father, and He shall be to Me a Son." (Heb. 1:5-6) This was by decree. (Ps. 2:7)

In the Messianic promise which declares that "unto us a Child is born, unto us a Son is given," is defined the eternal association of the Two between Whom was the "counsel of peace." The Child, the Son, was "the Father of eternity" ('abi-'ad) Isa. 9:6. Jesus in His conflict with the Jews defined Himself as the I AM - the self-existent One, I am; the ever existent One, I AM. (John 8:58).

In our two previous studies of the Doctrine of God, we observed that the Old Testament presented two Co-Eternal, Self-Existent Beings, as composing the Elohim. The New Testament introduces a third Being, most commonly called the Holy Spirit. Jesus promised the disciples that He would "send...from the Father,...the Spirit of truth." This Spirit of truth "proceedeth from the Father." (John 15:26) Just prior to this announcement, Jesus had indicated that the "Father" would "send in [Jesus'] name the Holy Spirit. (John 14:26)

The first problem is that in the Greek language, the word for "spirit" is a neuter noun. But the name by which the Holy Spirit could be designated is "Comforter," the Paracletos, a Greek masculine noun. The Greek text of John 14:26 supports this designation. It reads literally - "But the Paracletos, the Holy Spirit, the One the Father shall send in my name, that One shall teach you all things." In both the use of the article in "the One" being sent, and the pronoun, "that One," the masculine form is used. This removes some of the vagueness from the Holy Spirit.

Jesus also refers to the Spirit of truth as "another Comforter." (John 14:16) The word used for "another" is allos in contrast to Heteros, another Greek word for "another." Heteros means one distinct from, but of unequal quality or rank. This word is used in Luke 23:32 to distinguish the two malefactors from Jesus. But where allos is used, it also means two distinct entities, but of equal character or essence. This is why Peter could say to Ananias that in lying to the Holy Spirit, he had lied to God. (Acts 5:3-4)

One very interesting verse picturing the work of the Holy Spirit is found in II Corinthians 3:18, which reads that "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory even as by the Lord the Spirit." (Gr.)

The close relationship existing between Jesus Christ and the Holy Spirit can be seen in various verses of Scripture:

1) The symbolism of Revelation pictures Jesus as "the Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth." (5:6)

2) The messages to the Seven Churches of Revelation begin with a message from Jesus Christ, and close with the words, "Hear what the Spirit saith unto the churches." (See Rev. 2:8, 11 as illustration)

3) Jesus presented the relationship between Himself and the Holy Spirit as so close that when He spoke of the coming of "another Comforter" - One distinct from, but equal to Himself - He said, "I will not leave you orphans, I will come unto you." (John 14:18, margin)

4) In the first letter of John, Jesus is pictured as a Paracletos. John wrote "If any man sin, we have an advocate (paracletos) with the Father, Jesus Christ the righteous." (2:1)

So close is the relationship portrayed in the Scriptures between Jesus Christ and the Holy Spirit, that one Commentary on the Greek New Testament text refers to the Holy Spirit as Christ's alter ego. (The Expository Greek New Testament, Vol. 5, p. 195)

The incarnation stands as the Great Divide both of time and eternity. It is at the Incarnation that the Holy Spirit is introduced. The angel Gabriel making the announcement that God was about to be revealed in flesh said to Mary - "The Holy Spirit shall come upon thee and the power of the highest shall overshadow thee: therefore also that holy [Spirit] which shall be born of thee shall be called the Son of God." (Luke 1:35) The word, "thing" as the KJV reads is a supplied word based upon the fact that the word, "holy" is hagion, a neuter adjective. ... END of Webmaster note. 

Worthy Is the Lamb!

The book of Revelation- revealing what we need to know-things we need to learn, to understand, and to keep.

 

Help us to comprehend, please Lord.

 

Jesus in a vision given to John for us, Christ followers from the time the words were written until the very end of the battle between good and evil.

 

Jesus is sitting with His Father on the heavenly throne and in the Father's right hand there is now a book. The book has writing inside and on the backside of it. The book is also- sealed, not with just one but seven seals.

 

Rev 5:1  And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 

 

Next John saw a strong angel. Strong- forcible, mighty, powerful angel. This strong angel made a proclamation with a loud voice.

 

"WHO IS WORTHY TO OPEN THE BOOK AND LOOSE THE SEALS THEREOF?"

 

Rev 5:2  And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 

 

No man in heaven.

No man in earth.

No man under the earth.

 

None are able to open the book or even look upon it.

 

Rev 5:3  And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 

 

John cried a lot because no man was found worthy to open and read the book or even look on it.

 

Rev 5:4  And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 

 

Then one of the twenty-four elders said to John-

 

Don’t cry, look, the Lion of the tribe of Juda, the Root of David- he prevailed to open the book and to loose the seven seals.

 

Rev 5:5  And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 

 

And John looked and there in the middle of the throne and of the four beasts, and the elders - in the middle of all these mentioned already there was standing a Lamb as it had been slain.  A slain Lamb. A Lamb with seven horns, and seven eyes - which are the seven Spirits of God sent forth into ALL the earth. What a Lamb!

 

Let's backtrack a tiny bit-

 

Heb 7:14  For it is evident that our Lord sprang out of Juda

 

The Lord came out of Juda.

 

Hos 11:10  They shall walk after the LORD: he shall roar like a lion: when he shall roar…

 

Amo 3:8  The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy? 

 

The Lord is the Root of David.

 

Rev 22:16  I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 

 

Rom 1:3  Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh

 

Rom 15:12  And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 

 

This living scene- God the Father and the only begotten Son, Jesus on the throne in the heavenly sanctuary. God holds a sealed book written upon inside and out and there are seven seals keeping this book closed. We are told by a one of the elders also about the throne that Jesus is the only one who can open this book, He is the only one who can loose the seals.

 

Rev 5:6  And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 

 

Jesus comes and takes the book from the Father.

 

Rev 5:7  And he came and took the book out of the right hand of him that sat upon the throne. 

 

The four beasts, the twenty-four elders all fall down before Jesus. All these have harps and gold vials full of odors- the prayers of saints. All these sang a new song. The lyrics--

 

Thou art worthy to take the book and to open the seals. Thou was slain. Thou has redeemed us to God by Your blood- redeemed from every kind, tongue, people, and nation. Thou made them to God- kings and priests. They will reign upon earth.

 

 

Rev 5:8  And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 

Rev 5:9  And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 

Rev 5:10  And hast made us unto our God kings and priests: and we shall reign on the earth. 

 

John looked and heard the voice of many angels all around the throne, the beast, the elders- there were ten thousands time ten thousand and thousands of thousands- so many!

 

Rev 5:11  And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 

 

All these cried out with a loud voice- 'Worthy is the LAMB that was slain to  receive power, riches, wisdom, strength, honor, glory and blessing!

 

Rev 5:12  Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 

 

Every creature everywhere also said - Blessing, honor, glory, power be to him sitting on the throne, God the Father and to the Lamb, Jesus- forever and ever!

 

Rev 5:13  And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 

 

Rev 5:14  And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. 

 

Such an amazing scene to behold.

 

Our LORD, our SAVIOR is worthy!

 

Make no mistake this is very important. The worthiness of our Savior is of the utmost importance.

 

We can comprehend that when someone is not worthy, the things they do hold little meaning. What Jesus does- offering salvation to all living - He must be worthy - His gift must have meaning, and He does! There is not a single spot of sin upon Him, not a single spot! Jesus is worthy! God is worthy!  They can redeem the filth of mankind who seek to be washed clean by the Lamb of God's spilled blood. They have no guilt upon them, NONE. They are worthy!

Keep Us In You.

Sermon #12   by A.T. Jones (Continued…)

 

*******Atonement- At-One-Ment*******

 

And "so,"  and only so, peace is made.

So that in Christ, God and man are made as one; consequently, Christ is the at-one-ment between God and the man. At-one-ment, making at one.

 

Consequently, join the syllables together and He is the atonement. Oh, the Lord Jesus gave Himself and in Himself abolished the enmity to make in Himself of two--God and the man--one new man, so making peace.

 

******* My interjection*******

A new man. 3 verses in the KJV Bible containing 'new man'.

 

Eph_2:15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace

 

Eph_4:24  And that ye put on the new man, which after God is created in righteousness and true holiness.

 

Col_3:10  And have put on the new man, which is renewed in knowledge after the image of him that created him

 

Truly we need to comprehend the new man we become.

 

New creature. 2 verses in the KJV Bible containing 'new creature'.

 

2Co_5:17  Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

 

Gal_6:15  For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

 

When we accept Jesus Christ as our Savior the miracle of what occurs is amazing. Allowing Jesus' sacrifice of His life in the flesh as a new and unique man- God with us, the Word made Flesh, a new being stepped in between the two realms of existence- man and God and became the ladder uniting them both. We are allowed to become a new creature too, a new man by accepting what our Savior has done- he destroyed all that would keep us from uniting with Him, destroyed the enmity between man and God.  We align ourselves with Christ, leaving this flesh ruled world behind - in Spirit.

 

Let us read more from A.T. Jones…

*******

 

Now we come to the other "both" in verse 18: "That he might reconcile both [both Jew and Gentile] unto God in one body." But what body is it in which He, Christ, reconciles "both" into God? His own, of course. His own, in which the at-one-ment is made. "Having slain the enmity thereby and came and preached peace to you which were afar off" to the Gentile, "and to them that were nigh," that is, the Jews.

 

The Jews were nigh "for their fathers' sakes." As in themselves, on their own merit, the Jews were separated from God and were just as far off as the Gentiles. But God had made promises to their fathers and they were beloved for the fathers' sakes. And they had the advantage, for to them pertained "the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." In this sense, and for this cause they were nigh. And he preached peace to them that were nigh; they needed peace preached to them.

 

Thus "through him we both have access by one Spirit unto the Father."

 

Now let us follow this expression, that the enmity is destroyed in himself.

 

"Having abolished in his flesh the enmity"--having slain the enmity in Himself. In Himself of two, so making peace. It is all in Himself. No man can have the benefit of it except in Him. If there be those in the audience to whom this seems obscure and who would say, "I cannot see that" and would stand off and look at it as though it were something you would try to get hold of from without, I would say to such, You will never get it in that way.  That is not the way it is done. It is in Him that it is done, not outside of Him. In Him only can it be known, not outside of Him at all. Surrender to Him, yield to Him, sink self in Him, then it will be all plain enough. Only in Him it is done, and only in Him can it be known. We are to study now how it was done in Him. And knowing this, we shall know how it is done for every one of us in Him.

 

First of all I would call especial attention to that expression "in Him." This expression is not used in the Scriptures and I shall never expect to use in any such sense as that it is in Him as in a receptacle or a reservoir to which we are to go and take out what we may need and put it upon us or apply it to ourselves. No, no, no! That is not it. It can never be gotten in that way. It is not there as in a receptacle to which we are to go and take out what we would have of him and enjoy it and apply it to ourselves and say, "Now I have got it."

 

No, it is in Him, and we ourselves are to be in Him, in order to have it. We are to sink ourselves in Him. Our self is to be lost in Him.

 

Then He has us. Only in Him it is. We find it only in Him. And even when we would get it in Him, it is only by being ourselves overwhelmed in Him. Never are we to think of going to get it there and take it out of Him and use it ourselves. Therefore where the Scriptures use the term "in Him," it means only that to all.  All is in Him and we get it by being ourselves in Him.

 

Many people make a mistake here. They say, "Oh, yes, I believe on Him. I know it is in Him and I get it from Him." And they propose to take it from Him and apply it to themselves. Then soon they become quite well satisfied that they are righteous; they are holy, and they get so far along at last that in their estimation it is a settled fact that they are perfect and just cannot sin and are even beyond temptation. Such a view is certain to bring only such result, because it is out of Him. And it is themselves who are doing it.

 

But that is not the way. That is self still, because it is out of Christ. And "without Me," that is, outside of Him,  "ye can do nothing," because ye are nothing. In Him it is and only in Him. And only as we are in Him can we have it or profit by it at all. The Scriptures will make that all plain. I thought best to set down this explanation so that in the studies that are to come of what is done in Him and what is given is in Him, we shall not make the mistake of thinking we are to find it in Him and take it out. No. We are to go to Him for it. There is where it is, and when we go to Him we are to enter into Him by faith and the Spirit of God and there remain and ever "be found in Him." Phil. 3:9.

 

Php 3:9  And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith

 

*******

 

My interjection-

 

We become a NEW creature, a NEW man only when we are IN CHRIST. Only when CHRIST is in us. IF we ever separate ourselves from Christ, we are NO longer this new creature, this new man. It is impossible for us to be so without Christ, impossible!

 

That great divide, that great separation that Satan caused to exist between man and God still exists for EVERYONE who refuses to be in Christ, who refuses to have Christ in them. The enmity exists unless Christ is chosen as a way of life, a way of living through Him, through the Spirit. Christ is our HOPE, forever our hope and we cannot think it is of us. It's because of what HE has done and continues to do for us.  For ourselves to be lost in Christ is everything. We are choosing Christ over ourselves. Choosing our Redeemer to do for us what is impossible for us to do. He will not do it for us if we are not lost in Him, if He is not a part of our lives completely, in all things.

 

Please, Lord, we would be yours.. We would have You know us because You are in us, we live in You, we have Your mind in us, we are the new creatures being in You makes us.

 

Forgive us all the times we step out of You, away from You. Keep us from all evil, keep us in YOU now and forever.

Known By Christ - He Lives In Us.

Sermon #12   by A.T. Jones

 

Ephesians 2:13-18:

 

Eph 2:13  But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 

Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 

Eph 2:15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 

Eph 2:16  And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 

Eph 2:17  And came and preached peace to you which were afar off, and to them that were nigh. 

Eph 2:18  For through him we both have access by one Spirit unto the Father. 

 

But now, in Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ. For he is our peace,  who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity....for to make

in himself of twain one new man, so making peace.

 

That is He did it to make peace. Peace is made and only by this means. And it is all "in himself." And He made this peace, "that he might reconcile both [Jew and Gentile] unto God in one body by the cross, "having slain the enmity thereby." The text says "thereby." The margin says, "having slain the enmity in himself"; the German says, "having put to death the enmity through himself"; "and came and preached peace to you which were afar off and to them that were nigh. For through him we both have access by one Spirit unto the Father."

 

I would mention again, as I did last night briefly, that it is the separation, the enmity, that existed between Jew and Gentile that is considered here. It is true that the destruction of that separation and enmity is considered, the taking away of it is studied and explained, and also the means by which it is taken away and the destroying of it is told. But as we mentioned last night,       Christ did not spend any time trying to get the Jew and the Gentile, as of themselves, reconciled among themselves.       He did not begin by trying to get them to agree to put away their differences, turn over a new leaf and try to do better, and forget the past and let bygones be bygones.         He did not spend two minutes on that, and if he had spent ten thousand years, it would have done no good, because this separation, this enmity, that was between them was only the consequence, the fruit, of the enmity that existed between them and God.

 

Therefore, in order effectually to destroy the whole evil tree and its fruit as it stood between these, He destroyed the root of the whole thing by abolishing the enmity between them and God.

 

And having done so "he came and announced the glad tidings--peace to you who were afar off and to those near." Greek.

 

Thirteenth verse: Therefore, "Now, in Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ. For he is our peace who hath made both one." It is true that he made both Jew and Gentile one, but he first made another one, in order that these two, "both Jew and Gentile," might be one and before they could be made one. Therefore the "both" in this verse, that are made one, are not the "both" of verse 18

 

In verse 13 the two, the "both" are God and man, who is separated from God whether he be near or far off.

 

Therefore, first, he is our peace who hath made both God and man one and hath broken down the middle wall of partition between God and man, having abolished in his flesh the enmity; that is, the enmity which is in man against God, which is not subject to the law of God, neither indeed can be.

 

This He did in order that He in Himself of two should make one new man, so making peace.

 

The new man is not made of two men who are at outs, but is made of God and the man.

 

In the beginning man was made "in the image of God." And that signifies a good deal more than the shape of God. One looking upon him would be caused to think of God. He reflected the image of God; God was suggested to whoever looked upon the man. God and the man were one. And God and the man would have always remained one too, had not the man hearkened to Satan and received his mind which is enmity against God.

 

This mind that is enmity against God, when received by the man, separated him from God.

 

Now they were two and not one. And being separated from God and in sin, God cannot come to him Himself, for the man cannot bear the unveiled glory of His presence. "Our God is a consuming fire" to sin, and so for God to meet a man in that man's self or alone would be only to consume him.

 

Men in sin cannot meet God alone and exist.

 

This is shown in Rev. 6:13-17.

 

Rev 6:13  And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 

Rev 6:14  And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 

Rev 6:15  And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 

Rev 6:16  And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 

Rev 6:17  For the great day of his wrath is come; and who shall be able to stand? 

 

The great day when the heaven departs as a scroll when it is rolled together and the face of God is seen by all the wicked ones upon the earth,  then "the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men,  and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains and said to the mountains and rocks, Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb, for the great day of his wrath is come; and who shall be able to stand?" A man who is in sin, a man in and of himself, meeting God, would rather have a mountain upon him than to be where the unveiled glory of God would shine upon him.

 

Therefore, in order that God might reach man and be joined to him once more; in order that God might be revealed to man once more, and that man might be once more in the place which God made him for, Jesus gave Himself, and God appeared in Him with His glory so veiled by human flesh that man, sinful man, can look upon Him and live.

 

In Christ man can meet God and live, because in Christ the glory of God is so veiled, so modified,  that sinful man is not consumed.

 

All of God is in Christ, for "in him dwelleth all the fullness of the godhead bodily."

 

When Jesus came to bring man once more to God, He veiled this bright consuming glory so that now men can look upon God as He is in all His glory in Jesus Christ and live. Whereas, out of Christ, in Himself,  alone, no man can see God and live.

 

In Christ, out of Himself, no man can see God and not live. In Christ, to see God is to live, for in Him is life and the life is the light of men.

 

THUS GOD AND MAN, BY THE ENMITY, WERE SEPARATE, BUT CHRIST COMES BETWEEN AND IN HIM THE MAN AND GOD MEET, AND WHEN GOD AND THE MAN MEET IN CHRIST, THEN THOSE TWO--"BOTH"--ARE ONE, AND THERE IS THE NEW MAN.

 

*******

 

My interjection- (7/2020)

 

Satan came between God and man, separating them.

Man could no longer meet with God, God's glory would kill man.

Jesus came and standing between God and Man, Jesus could reunite the two and man could live once more with God because man becomes a new creature. Man becomes a creature with Jesus living in Him and this alone allows man to stand before God- a new creature, a new man.

 

No man can live in the sight of God without Christ in him, making him a new man, a new creature.

 

All those without Christ can't help but perish instantly in the sight of God, they are still Satan ruled, Satan controlled, only Christ can do away with Satan inside man. If Satan remains in a man, that man cannot live in the sight of God.

 

Col_1:27  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

 

******* (More tomorrow by the grace of God- Such wonderful love for us! May we truly accept Christ as our redeemer, may He truly live in us, our hope, our glory now and forever!)