Salvation's Eternity- From Eden to Eden Pt 3

 No genie God.

Promises. God did NOT promise us easy, or all the answers.

Stop right now with all this nonsense about God wouldn't allow this if He were really God. Your God would not allow evil. Your God would not allow sin. Your God would not allow innocent babies to die, or helpless animals be tortured. Just stop. Seriously. People have taken the Word of God and ripped pieces from it to support themselves and what they have decided they want to believe. If they want a feel good religion, they get it, if they want a strict no-nonsense religion, they get it. If they want a do as you please religion, they find that too. If they no longer want to obey, hey, they'll find that in there for their purposes. I'm telling you that you can find whatever you want and God will let you because He won't force His truth on anyone at all. 

Do you want a genie God? You won't find that here, but you may want that, and the Devil will set you up to desire a genie God by telling you that if you pray He'll listen and answer. Then when you pray and the answer you get isn't what you want, you lose faith in that genie God. You pray a million prayers without a single one being answered as you please, and finally you start believing the genie God isn't real. You know what? You're right. The genie God never existed! 

God has given us promises, many of them, and the promise that is the culmination of ALL those promises is salvation through our Savior, Jesus Christ! No other promise you might take from the word of God stands without the salvation promise. Any prayer you pray must be the salvation prayer where you comprehend that your life here is temporary to eternity. All the pain, heartache, anguish, horrors of life are not going to disappear with our prayers or they'd be long gone, wouldn't they? What is supposed to disappear is our lack of faith as we are to grab hold of God's promise for our future in eternity, and endure the agonies of this current life. Should God answer a particular prayer, for a particular thing, in the way we desire- Praise Him! But that isn't why we should pray, or what we should expect when we pray. Rather we should pray, and expect that God's will above all is done in the light of eternity and eternity's promise! Eternity's promise is life in love, pure love where evil is non-existent in all its many forms. Love - which God is, which Jesus is, which the Holy Spirit is- eternity. Prayer- is the faith of the ultimate - eternity. We pray here, captive to our existence in a world of evil, knowing our prayers is answered with God in eternity. Our temporary life could be filled with one tragedy after another and God still reigns when we comprehend salvation's eternity. God help us all! In the name of our Lord and Savior, Jesus Christ, now and forever! Amen!!!!!!!

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From Eden to Eden-A Historic and Prophetic Study.  Part 3

By J. H. Waggoner. 1890

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'CHAPTER II. THE PROMISE OF GOD TO THE FATHERS

When Adam transgressed the law of his Creator, he was driven out from the garden in which the Lord had placed him, and deprived of access to the tree of life. This was the carrying out of the sentence, that he should return to the dust from which he was taken. In this we see that Adam left no hope to his posterity; their only hope is in the help offered through the seed of promise. But the record in the third chapter of Genesis is so very brief that from it alone we could form no definite idea of the method of carrying out the divine plan of restoration. But we are not therefore left in the dark, in the book of Genesis, as to that plan. In the New Testament we are directed to certain promises made of God to the fathers, as the foundation of our hope. But not one of these promises is original in the New Testament. It only directed to them as they already existed. Thus Paul spoke before Agrippa: "And now I stand and am judged for the hope of the promise made of God unto our fathers." Acts 26:6. And thus again he wrote to the Hebrews:--

"And we desire that every one of you do show the same diligence unto the full assurance of hope unto the end; that ye he not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear by no greater, he aware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise

the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us; which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus." Heb. 6:11-19. 

As the word of God is the sole foundation of all true faith, so is the promise of God the sole foundation of a good hope. According to the texts quoted from the New Testament, our hope rests on the promises made unto the fathers, but especially to Abraham, the chief of the fathers to whom the promises were made. Therefore if we desire to understand the unfolding of the divine plan for the recovery of a fallen race, we must go to the covenant that God made with Abraham.

In regard to these promises, we must come in contact with the three errors noticed in the introduction. To prepare the minds of the readers to appreciate the evidence of the scriptures which we shall now examine, we call attention to what will be found, fully disproving the erroneous ideas concerning the differences of dispensations, which have so largely obtained. 

1. To the fathers were fully revealed the divine purposes; to them were given the promises which underlie the divine plan of restoration. It was by such means that Abraham saw the day of Christ, and rejoiced in it. John 8:56; Gal. 3:8, 9. Joh 8:56  Your father Abraham rejoiced to see my day: and he saw it, and was glad. Gal 3:8  And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto  Abraham, saying, In thee shall all nations be blessed. Gal 3:9  So then they which be of faith are blessed with faithful Abraham. 

2. The writers of the New Testament clearly and continually teach that Abraham is the father of all who hold the faith of the gospel; that to him were given the promises on which rests our hope; and this, of itself, is sufficient proof that the several dispensations are not independent of each other, but there are essential truths coming down to us through them all, which are common to them all.

3. We are not to infer, because the Saviour did not appear in their days, but did appear in the beginning of this dispensation, therefore their faith was deficient in the elements of spirituality and faith in Christ, and that they did not enjoy the freedom which faith alone can bring. In Hebrews 11, we have a list of most remarkable instances of faith, set before us as examples, from Abel to the prophets, all before the advent of Christ. If it be said that they had to typify Christ in their sacrifices, but did not see him; we reply, that we do not see him, but he is continually represented to us in ordinances. If it be said that they lacked the certainty in their faith that we possess, because Christ has now come, of which we have so good historic evidence; we reply, that thereby their faith is proved to have been purer and stronger than ours. They gave greater evidence of genuine faith than is given in this age, as they had not so much historic evidence to rest upon as we have. They rested only upon the word of God. Our faith is more like that of Thomas, who believed because he saw; but the Lord most highly commended the faith of those who believed without seeing.

As for the genuine spirit of piety, it was abundantly shown in the experience of the fathers and prophets. As was said, the book of Psalms is the devotional part of the whole Bible.

Let us now examine the promises to the fathers, upon which, according to the Scriptures, our hope rests. In Genesis 12 we read:-- 

"Now the Lord said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee; and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed." Verses 1-3. Obedient to this call, he went into the land of Canaan, directed by the Lord, "not knowing whither he went" (Heb. 11:8), and came to Sichem in the plain of Moreh. And the Lord said, "Unto thy seed will I give this land." Gen. 12:7. These promises embrace the following points: 1. The Lord would make of him a great nation. 2. In him all the families of the earth should be blessed. 3. The land should be given to his seed. In some form the same promises were often renewed. And the three points noted embrace all that the promises to Abraham contained. Chapter 13 says the Lord appeared to him again and said:-- 

"Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it: for I will give it unto thee." Verses 14-17. 

Chapter 14 contains one most interesting fact, namely, that Abram paid tithes to Melchizedek, priest of the Most High God. How Abram came to understand the duty to pay tithes, or how he came to understand the character of Melchizedek, or in what light he held him, we are not informed. The writer of the book of Hebrews presents Melchizedek as the highest type of the Messiah, and no doubt Abram looked upon him in that light--as representing the seed of the woman who was to bruise the head of the serpent. In him, by faith, he saw the work of the Son of God, and he honored him accordingly.

Chapter 15 contains Abram's complaint that he had no heir, and the assurance from the Lord that he should have a son. He was instructed to prepare an offering of a heifer, a she goat, and a ram, a turtle dove, and a young pigeon. It is worthy of remark that these were samples of the beasts and birds that were required or accepted when the law of sacrifices was given to Abraham's descendants. This also shows that not only the purpose and the plan, but the unfolding and the fulfillment of that plan, were carried in one unbroken chain

through all dispensations. Abram, having pleaded with the Lord to accept Ishmael as his heir, was assured that he should have a son of Sarah, and he should call his name Isaac,

and he should be his heir, and the promises made to him should be fulfilled in Isaac.

"And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." "In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates." Gen. 15:7, 18. In every renewal of the promises, whether to Abraham, to Isaac, or to Jacob, the gift of the land always held a prominent place. In chapter 17 we learn that his name was changed from Abram to Abraham. The change was to indicate the enlargement of his blessing to the people. Other points in this chapter will be noticed hereafter.

In chapter 22 is the account of the trial of Abraham's faith in the offering of Isaac. It was not merely the trial of his faith in the goodness and mercy of God in requiring such a sacrifice, or the trial of his fatherly feelings for a son whom he loved so dearly; it was a trial of his faith in the fulfillment of the promise that Isaac should be his heir--that in Isaac should his seed be called. But Abraham's faith stood even this test, and he was therefore called the friend of God. We will quote a few more passages to show the prominence of certain points in the promises; to show in what light these promises were held by the fathers to whom they were given, and that the reader may have all the evidence before him. When Abraham sent his servant to take a wife for Isaac, he said to him:--

"The Lord God of Heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shall take a wife unto my son from thence. Gen. 24:7. This servant was also a believer in God, and in the efficacy of prayer, as we learn from the record of his journey.

In chapter 26 we find the promise renewed to Isaac. There was a famine in the land, and Isaac went to Gerar, and thought to go down into Egypt. But the Lord said unto him:--

"Go not down into Egypt; dwell in the land which I shall tell thee of. Sojourn in this land, and I will be with thee, and I will bless thee; for unto thee, and to thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; and I will make thy seed to multiply as the stars of heaven, and I will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Gen. 26:2-5. And when Isaac sent Jacob to his mother's kindred, because he would not have him take a wife of the daughters of the land, he said:--

"And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham." Gen. 28:3,4.

As Jacob went on his way toward Haran, he lay down at night in a certain place to sleep, and he dreamed, and in his dream he saw a ladder. "And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth; and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of." Gen. 28:13-15.

After Jacob's long sojourn in the East, he returned to Canaan, and he came to Luz, or Bethel, where the Lord had appeared to him in his dream, and there he built an altar. And again the Lord appeared unto him, and said unto him:--

"I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; and the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I  ive the land." Gen. 35:11, 12.

And yet again when Jacob blessed the two sons of Joseph, he said:--

"God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, and said unto me Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession." Gen. 48:3, 4.

These are the promises which God made unto the fathers; and upon examination they will be found to contain the gospel in all its fullness. They are the foundation of the hope set before us,--sure and steadfast, because they rest upon the promise and the oath of the everlasting God.

In Beginning Was the Word- From Eden to Eden Pt 2

 Why do we insist that nothing came from nothing?

How can we know the intricacies of our very existence and still insist they came to be by pure chance? Why for many thousands of years did mankind live in stagnation of thought? We didn't simply come into existence at a gradual pace from some primordial ooze with our lifestyles ever progressing. We have enough known history to realize our advancements in technology were not logical at all. There was no logical progression to them. Just as today we advance in fits and starts not at a steady, even pace. Mankind as a whole is made up of millions of people and out of those millions the majority simply do not have brains geared towards advancement.  Can you- without any help from anyone, or anything- comprehend the way to harness electricity for our use? I know I sure can't. I'd be hard-pressed to understand even if I were given all sorts of knowledge from others.  That's just one tiny example. There are people whose minds did comprehend, and there are still people whose minds comprehend the way to advance, but it is NOT something that is progressive. We didn't evolve with everyone being equally equipped with comprehension. There is no one progression forward from ooze to man today. To hold-fast to a belief that we were NOT created but a mere twist of happenstance is foolhardy, yet many are determined to NOT believe they have a Creator. To hold that belief means being accountable to the Creator. And when we ignore, or violently oppose that accountability, there are consequences. To believe that we are merely here and now, and eventually we are gone, is a hopeless stance. To believe that we live in such a painful world and there is nothing more beyond this sort of living where very little makes sense is too bizarre. Why live without hope for an eternal world free of all evil? Why? Unless you wish to commit evil, and have a love for evil, there is no reason not to hope for a world without evil. Believing in a world without evil, a world promised to us by our Savior, does NOT interfere with your life at all whatsoever unless you enjoy evil. Who decides what is evil and what isn't? Our Creator hasn't left us in the dark to that truth. 

In beginning was the Word.  

'In Genesis 1:1 it reads in the Hebrew — "In beginning, created Gods the heavens and the earth" — no article, just "in beginning." Likewise in the Gospel of John, it reads (in the Greek text) "In beginning was the Word." If "the" had been used in either verse there would have been no eternity. '

From Eden to Eden-A Historic and Prophetic Study.  Part II

By J. H. Waggoner. 1890

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'CHAPTER I. "IN THE BEGINNING."

There is but one source from which we can obtain correct information concerning the origin of the earth and its inhabitants. Thus it is written: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." Heb. 11:2. And we learn that faith comes by hearing the word of God. Rom. 10:17.

Science and philosophers have their acknowledged spheres, but they cannot reach to such a subject as this. Revelation alone can instruct us here. "In the beginning God created the heavens and the earth." Gen. 1:1. This is the rational and consistent view of the origin of things. It is thus that "the heavens declare the glory of God, and the firmament showeth his handiwork." Ps. 19:1.

Concerning the creation of this world, we read in Isa. 45:18, that the Lord "created it not in vain; he formed it to be inhabited." 

Accordingly, when the earth was completed, when it was fitted for the abode of man, and nature, animate and inanimate, was all prepared for his comfort and pleasure, God said to his Son (compare John 1:1-3; Col. 1:13-17; Heb. 1:1, 2.): 

 ((Joh 1:1  In the beginning was the Word, and the Word was with God, and the Word was God. 

Joh 1:2  The same was in the beginning with God. 

Joh 1:3  All things were made by him; and without him was not any thing made that was made. 

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Col 1:13  Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 

Col 1:14  In whom we have redemption through his blood, even the forgiveness of sins: 

Col 1:15  Who is the image of the invisible God, the firstborn of every creature: 

Col 1:16  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 

Col 1:17  And he is before all things, and by him all things consist. 

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Heb 1:1  God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 

Heb 1:2  Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds))

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"Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth." Gen. 1:26. Man was created upright. Eccl. 7:29. He was possessed of rational capacities, of moral powers; but he must yet have an opportunity to develop a moral character. Powers and capacities may be conferred, but character can be formed only by the free action of moral agents. Unfortunately for Adam and for his race, he did not stand the trial; he fell from the gracious position in which he was placed by his Creator, and lost his dominion, for he lost his life.

God created the earth to be inhabited, but not by a sinful race, as we learn from his dealing with Adam after his fall. Sin could not be in the purpose of God; it was contrary to his nature. And it could not have an abiding-place in his creation without marring his purpose. 

As the Saviour said of the sowing of the tares: "An enemy hath done this." Matt. 13:28. And now, that God's purpose has apparently been frustrated, three ways present themselves, one of which must be pursued: (1) Relinquish his purpose to have the earth inhabited; (2) let Adam die, according to the penalty pronounced, and create a new race; or, (3) devise a plan for his restoration and redemption. 

The first would have been directly contrary to the object for which the earth was made; a complete relinquishment of the divine purpose. The second would have accomplished the object of creation, but it would have been contrary to the action of God in the gift already conferred. The gift was to man and to his posterity. The use of the plural noun in Gen. 1:26 proves this: "Let us make man . . . let them have dominion." And with this agree the words of Ps. 115:16, as follows: "The heaven, even the heavens, are the Lord's; but the earth hath he given to the children of men." And either of these ways, if adopted, would have been a surrender unto the being by whom sin was introduced into Paradise. The third was the only way in which God could maintain his honor, and carry out his original purpose. 

Man at the first was placed on probation; and therefore sin was possible, but by no means necessary. For if the necessity had been placed upon man to sin, his action would have had no character. To permit sin for a season, for the formation of the character of his creatures, finally bringing all to the test of the judgment, is perfectly consistent with the attributes and purpose of God. But to originate sin, or to perpetuate it, and give it an eternal habitation within the bounds of his government, would forever tarnish the glory of the Creator.

We must consider that God's love for the man that he had created was very great, and this would lead him to save man, if possible, from the ruin which he had brought upon himself. This was manifested in the wonderful plan that was devised for his redemption, and is shown in the constant long-suffering exercised toward the children of men.

The serpent beguiled the woman; she was deceived by his falsehood. Gen. 3:1-6, 17; 1 Tim. 2:14; Rev. 20:2; John 8:44. 

 ((Gen 3:1  Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 

Gen 3:2  And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 

Gen 3:3  But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 

Gen 3:4  And the serpent said unto the woman, Ye shall not surely die: 

Gen 3:5  For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 

Gen 3:6  And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

Gen 3:17  And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life

1Ti 2:14  And Adam was not deceived, but the woman being deceived was in the transgression. 

Rev 20:2  And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years

Joh 8:44  Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.))

She was first in the fall, and her name was mentioned in the recovery. It was the seed of the woman, whose heel should be bruised by the serpent, and should bruise the serpent's head. This denoted that the serpent should wound the seed of the woman, and that he should receive a crushing, fatal wound in return. And it should be noticed, that this promise of the triumph of the seed of the woman was given before the sentence was pronounced upon Adam, thus placing him under a new probation, and, by this reprieve, permitting the race to be multiplied so that the work of redemption could be carried out in harmony with the purpose originally contemplated.

The book of Genesis, especially in the first chapters, is a very brief record of events. We cannot learn from them just how far Adam and his immediate descendants were instructed in the way of salvation; but we are led to conclude that they were well instructed, for angels continued to converse with them, and God revealed himself to them by his Spirit, as he did afterwards also to his prophets. Abel offered the same sacrifice that was required of God's people in all their services in after years. The New Testament says he offered by faith; he believed in the plan of redemption as revealed to Adam, and offered a sacrifice that proved that his faith embraced the offering of the Lamb of God. Enoch walked with God with such faithfulness and purity of life, that God translated him, making him a notable example to all generations of the righteousness of faith. But the record is so brief that we are left to draw conclusions from other scriptures--just, it is true, because inevitable--as to what was revealed to him, and what he obeyed, to develop a holy character. Noah also offered sacrifices of the same nature, which showed his faith in the plan for the redemption of man. We know that God spoke directly to Noah, and through him warned the world of their great wickedness, and of the calamity which their sin was bringing upon them. The assumption that in the beginning man was weak and ignorant--especially ignorant of the great moral truths which have been revealed in later ages--is an assumption without any basis, and cannot be correct. Man's relations to his Creator, as a moral agent, were created with him. In his fall we are all involved. To Adam was revealed the one only plan of salvation that was ever devised in heaven, through the seed of the woman--the Saviour of mankind. That the race is now in a fallen, degenerate state is abundantly revealed in the Scriptures. Paul says that the nations now wrapped in the deepest darkness, given to the most foolish idolatry, and addicted to the vilest practices, have been given over to this sad state because "they did not like to retain God in their knowledge." Rom. 1:18-28. 

It must be noticed that the word "seed," in Gen. 3:15, does not refer to the posterity of the woman in general, but to some particular individual of her race. It was not true that her posterity in general was able to overcome the serpent, and to give him a deadly wound. That can only be effected by some one who, while he is indeed the seed of the woman, must differ very materially from the posterity of the woman in general.

To be continued…

From Eden to Eden.

 Today I'm starting a new study. I will be taking excerpts from this book and sometimes I will write about the things written therein either before or after the excerpts. It is my prayer that our Heavenly Father guides us, that the Holy Spirit opens our understanding to all the truth we need in order to be the servants of our Lord and Savior, Jesus Christ, now and forever. All through the love of God the Father, God the Son, and God the Holy Spirit. Amen!

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From Eden to Eden-A Historic and Prophetic Study. 

By J. H. Waggoner. 1890

'The reader will NOT find in this book any effort to prove that the Bible is inspired, and that it is the word of God. It is the office of the Scriptures themselves to convince of their own origin and authority. To those who read them REVERENTLY not a word is needed to prove that they are divine; while to those who do not read them, or who read them carelessly and without reverence, NO manner or amount of proof can be given that can cause them to realize their divinity, their importance, or their beauty. To be appreciated, the Bible must be studied with an earnest desire to learn the truth. (Emphasis supplied)

And yet it is our hope that this work will increase the regard of every reader for the sacred Scriptures. In this age of skepticism, when the Bible is so often treated as a book that everyone may criticise, and many think they can improve, the lovers of the word of God will hail with joy and gratitude every effort to exalt its truths, and to lead its readers to cling more closely to the blessed Saviour, who died to open a way of pardon for the rebellious race, and to vindicate the covenant of his Father.

This book contains a brief exposition of some of the most interesting portions of the Scriptures, both historic and prophetic. One object kept constantly in view, has been to point out the unity of the divine plan from the creation; to show that the central idea of all dispensations has been the same, and that the truths revealed in the beginning were the same that have been constantly impressed upon the minds of the people of all ages, and that the object of all revelation, and of all God's dealings with the children of men, has been to restore what was lost in the fall, and to fulfill the original purpose in the creation of the world, and of man.

Although very brief for a work covering, as it does, the entire period of the world's history and the consummation of the plan of redemption, yet the important truths which enter into this plan are so connected in their presentation that the thoughtful reader cannot fail to see the relation of each to the others, and to realize the necessity of each as a part of the whole, brevity being rather a help in this direction than otherwise.

While, in respect to subject matter and methods, it will be found unlike any other book treating on the same subjects, it is hopefully trusted that its scrupulous conformity to, and recognition of, the plain testimony of the Scriptures upon every point, will commend it to the attention and consciences of all who sincerely love the truth.

With the earnest prayer that this book may be a benefit to the reader, and serve to glorify the Creator, Preserver, and Redeemer of man, it is sent forth to the world.

 J. H. W.

Basel, Switzerland, 1889.

INTRODUCTION

In this nineteenth century many books have been produced, with labored and scholarly arguments, to prove that the Bible is the word of God; that it is Heaven's revelation to man. And many have thought it necessary to spend much time in giving instruction concerning its authenticity, the measure of its authority, the degrees of inspiration of its several parts, etc., etc. But the Bible is a practical book; it must speak for itself. It is the word of the Spirit of God, and all the wisdom of man cannot add one whit to its force. Being practical, we should give instruction in it as we would in any other practical study. In teaching arithmetic we do not begin with essays on its study, or with evidences of its exactness and utility; but we begin with its elements, and lead the class through its problems, until they realize for themselves what it is, and what is its importance.

A recent writer in England said that Paley was an able man, as we all know that he was, and that he wrote an excellent book on the evidences of Christianity; but he did not think that Paley's writings were ever the direct means of converting a soul. Whether the statement is true or not, there is reason in this expression. People are not converted by dissertations about the Bible, but by the Bible itself; by its truths, its prophecies, and its promises. It is a significant fact that no Bible writer or teacher ever entered into an argument, to prove that the Scriptures are true. Nothing of that kind is found in the Bible from the apostles or prophets. They stated their propositions or their message, and if the Scriptures sustained them that was the end of the matter. On this subject we have a notable example in the teachings of the Saviour. When the Sadducees thought to perplex him on the subject of the resurrection, he replied: "Ye do err, not knowing the Scriptures, nor the power of God." Matt. 22:29. The power of God is sufficient to raise the dead, and the Scriptures say he will raise the dead, and that is an end of the controversy. Philosophy and science may cavil and doubt; they have no right to reply when the word of God speaks. 

In examining the teachings of the Scriptures, we would that the mind of every reader might be free from bias on one point of great importance. The idea has obtained to a considerable extent, that the different dispensations are separated by such impassable barriers that nothing can come over from one to another. And, connected with this is the obvious error that the worship in former dispensations was, comparatively at least, destitute of spirituality in both its rules and its methods; that they who lived in the dispensations preceding the present were bound in chains of legality, nearly if not quite deprived of the liberty of the children of God, which we so largely enjoy. And further, it is quite largely supposed that, before the time of the making of the covenant with the children of Israel at Sinai, there was great darkness and ignorance concerning God and his purpose toward man, as to what was required, and what were the riches of his grace.

It seems strange that such ideas should so largely obtain, when it needs but little study and reflection to convince any one that there are certain fundamental and material truths which are common to all dispensations. It needs not very much study of the Scriptures to be able to perceive that God revealed himself to man by his Spirit, by his angels, by dreams and by visions, in all ages. If we carefully trace those important truths which reveal the mysteries of godliness, which connect all dispensations into one harmonious whole, through the revelations of both the Old and New Testaments, there is little difficulty in understanding God's revelation of himself to man. In this way we may readily learn his purpose in the creation of the earth. 

In regard to the inspiration of the Scriptures, it is evident that a revelation from God must be perfect, whenever and to whomsoever made. The words revealed to Adam, to Enoch, to Noah, were as truly the words of the ever-living God, as were the things spoken to Nicodemus or to Paul. The Holy Scriptures which Timothy knew from a child, were all given by inspiration of God; and in regard to inspiration we agree with Prof. Gaussen: "A word is from God, or it is not from God. If it be from God, it is not so after two different fashions." Inspiration is altogether a miracle, and is therefore beyond the comprehension of man--beyond the possibility of an explanation. "He who can explain a miracle can work a miracle." It is not the place of man to judge the word of God, but to reverently listen and obey. 

If any have doubts about the ancients having the true spirit of worship, let them read the eleventh chapter of the letter to the Hebrews. It is enough that the patriarchs, the prophets, and the host of holy ones of old, are set before us as examples of the power of faith; as a "cloud of witnesses" to the certainty of God's promises; to the sustaining power of his grace through faith. That their faith was evangelical--that it took hold of the blessings of the gospel of Christ,--is proved by the fact that they endured afflictions, "not accepting deliverance, that they might obtain a better resurrection." Heb. 11:35. It is enough that Abraham is presented as "the father of all them that believe" (Rom. 4:11); that it is declared to us that "they which be of faith are blessed with faithful Abraham;" and that if we are Christ's, then are we heirs to the promises made to Abraham. Gal. 3:9, 29. It is enough that we, in these days, are exhorted to walk in the steps of that faith that our father Abraham had. Rom. 4:12. 

Again, the book of Psalms is the devotional part of the Bible. It has ever been a wonder to the pious, to the tried and tempted, to the rejoicing saints, that in the Psalms there is something exactly suited to every phase of Christian experience. There is indignation for offenses against the holiness of God, earnest confession, unrivaled penitence, thanksgiving for mercies, and triumphing in the hope of final salvation. How ardent the love, how rich the experience of the authors. May every reader, and the writer, of this, be able to say with a writer of the Psalms: "I will walk at liberty, for I seek thy precepts." Ps. 119:45.

Chapter I. "In The Beginning." 

Chapter II. The Promise Of God To The Fathers 

Chapter III. The Abrahamic Covenant

Chapter IV. Steps Of The Faith Of Abraham

Chapter V. The Covenant With Israel

Chapter VI. An Important Question Settled

Chapter VII. The Kingdom And The King

Chapter VIII. The Time Of Setting Up The Kingdom

Chapter IX. Heirs Of The Kingdom

Chapter X. "Another Little Horn."

Chapter XI. The Beast With Seven Heads And Ten Horns

Chapter XII. The Thousand Two Hundred And Threescore Days

Chapter XIII. The Beast With Two Horns

Chapter XIV. The Hour Of Judgment

Chapter XV. Babylon Is Fallen

Chapter XVI. The Commandments And The Faith 

Chapter XVII The Seal And The Mark

Chapter XVIII. Signs Of The Second Coming Of Christ 

Chapter XIX. The Resurrection Of The Dead 

Chapter XX. Restoration Of The First Dominion

To be continued…

Where Do You Keep Your Faith?

 Why do we believe that our behavior doesn't matter when it comes to our ultimate salvation relationship, when our behavior right now in our relationships with others matters so much? 

Why do we believe the choices we make don't have consequences when it comes to God? Why do we believe that it is okay to use our faith as a safety net while we walk tightropes along life believing that net is going to be there no matter what mistakes we make? That isn't what faith is! Our faith is something that is to keep us from the tightropes to begin with! Our faith should be wrapped tightly around our lives in all we do. The odd, rare occasion should be our faith loosening, only for us to realize we need to tighten it. We can't treat our faith carelessly. We can't keep our faith below our everyday actions. We must measure our everyday actions against our faith. Is our faith intact with our everyday actions, or are there things we've incorporated into our lives not in harmony with our faith? Do we accept being out of harmony because it's only by a key or two, one or two notes, one or two words out of place in what we consider an entire song? Have we deemed our faith good enough? 

We HAVE to know that our lives after our initial acceptance of the truth found in our Savior, does matter. We have to know that we are justified by faith,  continuing faith, faith unending.  Our faith is a living thing, not a stagnant, lifeless, non-growing, dead weight upon us. If our faith isn't fed, it dies. Our faith can be poisoned if we are careless with it. Our actions, our choices affect our faith constantly. If our faith is first and foremost in our lives then everything else is measured against our faith. If our faith isn't first and foremost in our lives then we have no measuring stick set up and anything can creep into our lives, anything.  We need to question ourselves, our lives as we truly work out our own salvation with fear and trembling. 

Where are you keeping your faith in Jesus, in the forefront of your life, or in the closet?

Php 2:12  Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling

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Justification by Faith - J. H. Waggoner

VI

What bearing has the doctrine of election on the position we have taken on justification by faith? Can our position be shown to be in harmony with the declarations of Scripture concerning election? This is an interesting point, and we will try to show that there is harmony between the two.

We think that there is existing great misapprehension as to the nature of election as it is taught in the Scriptures. It is certainly different from election as it is usually considered in civil, and especially republican, Governments. Offices are obtained in earthly Governments in different manners, usually by election or by inheritance. Victoria holds her position of Queen of England by inheritance; she was not elected to it. Mr. Arthur holds his office of President by election; he did not inherit it. And so it is in all manner of tenures. But these unite in the gospel system. The saints are elected to eternal life; they are also heirs of life. They are elected to salvation; they are also heirs of salvation-it is their inheritance. They are elected unto an inheritance. 

A friend with whom we used to hold converse was in the practice of quoting to us Eph. 1:4; "He hath chosen us in him before the foundation of the world." This he constantly repeated as a certain off-set to any argument which might be produced to show that we had control of our own destiny.

And have we any control of our final destiny? 

What does the term probation imply but a trial of our faith, our patience, our endurance? But if we were chosen, elected, personally and unconditionally before the foundation of the world, then we cannot possibly have any control of our own destiny. As far as our final salvation is concerned we are not free agents in any sense of the term; we are not on probation in fact; we can have no power of choice in the matter. And then if any can discover any sense in Peter's injunction to "make your calling and election sure," they have discernment far beyond ours, for we cannot. 

Our idea of Eph. 1:4 is this; We are by nature the children of wrath, even as others. In our natural state we are carnally minded-in a state of enmity to God. Naturally we are not Christians, not in Christ; we become his only by repentance and faith. But we are chosen in Christ; not out of Christ; and not in ourselves. If we are chosen while we are children of wrath, in a state of enmity against God, we are not chosen in him in the sense which is usually attached to that expression. How, then, shall it be understood? Let us use an illustration on this point also. 

 

Suppose our Constitution had provided that the first President of the United States should be elected, and that the office should thenceforward descend to the son of the one who was elected, and so on by succession to the legal heir of each President. George Washington was elected, but having no son to succeed him he adopts the son of Richard Roe, whose final succession, however, is upon the condition of his faithfully discharging certain specified duties. At the death of George Washington he comes to take the oath of office; but his claim is disputed. Certain electors say:- "We did not vote for you. By what authority do you assert a right to the office?" 

"According to a provision in the Constitution. I was elected in the election of George Washington. Being his adopted son I inherited the office from him. When you voted, you voted for George Washington and through him for his legal successor. I am his legal successor, and therefore I was elected in him, when I was yet unknown to you. When he adopted me he made me an heir to the highest place in the Government, and I made my election sure by faithfully discharging the duties imposed upon me." 

Such a case as this is possible in every particular, in an earthly Government. And this meets the requirements of the Scriptures in every particular. Of Christ, the Father says; "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth." Isa. 42:1. And again: "Behold, I lay in Sion, a chief corner-stone, elect, precious." 1 Pet. 2:6. His election was a personal election. Ours is through his; and his avails us personally when we are "in him," and it is made sure if we abide in him; otherwise we are taken away; cast forth as fruitless, withered branches. 

They who are lost "received not the love of the truth that they might be saved." While they who are saved, the Lord's elect, are "from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth." 2 Thess. 2:10, 13. Without belief of the truth we are without hope and without Christ. In such a condition we are not the chosen or elect of God.

But it may be claimed that there must be exceptions to these declarations concerning methods of bestowing grace in the Divine Government. We might admit the claim without detriment to the argument, as there are exceptions to some of the most general statements of the Scriptures. Nothing appears more evident than that "it is appointed unto man once to die," yet two men have already been excepted, and the entire last generation of Christians will be excepted. 1 Cor. 15:51, 52; 1 Thess. 4:15-17. We have a few instances on record of God having shown special favor to individuals who were possessed of great integrity, even before they came to the knowledge of the faith. Such a man was Saul of Tarsus. We learn that he had never seen the Lord previous to his ascending to be a Prince and a Saviour. From the highest officials of the church he had imbibed prejudices  against what was considered a profane innovation. His unselfish zeal well fitted him for the position unto which he was chosen. And so with Cornelius. It was because of his faithfulness in walking in all the light that he had, that special steps were taken to lead him in the way of salvation.

And yet even such cases are not as really exceptions to the principles we have laid down as may at first appear. It is of the Lord's mercy alone that any are saved. While we were blind and willful he gave his Son to die for us. And in the cases cited, their ultimate salvation depended entirely on their acceptance of, and obedience to, the truth. Paul, notwithstanding the grace bestowed upon him, well understood the necessity of "patient continuance in well doing" in order to inherit eternal life; he knew that faithfulness was necessary on his part lest, while he preached to others, he himself should be a castaway. 1 Cor. 9:27. There is no hint that the case of any will finally be decided without regard to their own choice and action.

To prove that even declarations concerning men's actions are made contingent and in reference to their power of choice, we quote David's inquiry of the Lord, with the answer, and the subsequent event:- "And David knew that Saul secretly practiced mischief against him; and he said to Abiathar the priest, Bring hither the ephod. Then said David, O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? will Saul come down, as thy servant hath heard? O Lord God of Israel, I beseech thee, tell thy servant. And the Lord said, He will come down. 

Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. "Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that

David was escaped from Keilah; and he forebore to go forth." 1 Sam. 23:9-13.

The meaning is evident. If David had remained Saul would have gone down; and if Saul had gone down, the men of Keilah would have delivered David into his hand. The condition was implied when the Lord said, He will come down, and, They will deliver thee up. For the answer was positive in its terms; but Saul did not go down. The Lord does not so determine events that man has not the power of choice and control of his own destiny. He leaves him free to choose, and justly holds him responsible for his use of this freedom. Happy are all they who make his will their choice! 

The Shark, Jonas, and Me. (Justification By Faith Pt 6)

 The Shark. Yes, that was his name, simply- The Shark. No one knew him by any other name. I was told he was a ruthless tyrant, the number of men he'd sent to prison uncountable. Jonas was going to be one of those countless uncountable, but counted by me because he was known by me. Was I upset that Jonas was to be lost to the depths of the dark, dank cells? No, not really. Truth be told I was relieved. As long as Jonas was gone I couldn't be tormented, not that he'd tormented me as yet but, I knew it was coming. The debt I owed him was little, but not so little that I could repay it in full on the day it was due. Therefore, if Jonas wasn't in a position to collect debts I'd get more time to get together what I owed him for when he was released from prison.  

I waited for the news of Jonas' fate and when it came I trembled.

Guilty. He'd been found completely guilty. The debt Jonas owed The Shark was ten thousand times greater than my own debt to him. The debt so great it was expected he'd be tossed into the dark for many years. So, why did I tremble? I had those years to get my debt paid off, more than enough time for sure. But, I didn't. I didn't even have an extra day! Why? Because along with the guilty verdict came the shocking and quite unbelievable sentence. 

I was told Jonas cried bitterly on his knees, his face to the dirty floor his tears trailing through the dust towards The Shark's jeweled, sandaled feet. My informant spared no detail. Jonas had begged for the life of his wife, his children and all he owned. He gasped out between choking sobs that he was sorry, that he'd make good his debt if just given more time. If he were spared all, he'd do anything, anything to make things right. Mercy he cried, mercy, mercy! And the wails of anguish were unmatched by any other debtor The Shark had dealt with. 

The Shark, I was told, shockingly seemed touched by the heartrending pleas Jonas made and while not completely unheard of, but quite rare, the hard-hearted man softened. 

Jonas was forgiven his debt! The entire ten thousand owed was no longer owed and Jonas was released! Just like that, freed!

My informant ended his incredible account by telling me Jonas was looking for me and would be upon me shortly.

I felt fear and yet hope. Jonas who had just been forgiven so much would surely forgive me so little, or would he? With a pat on my back my informant smiled and told me everything was going to be fine, and I let myself believe that was true.

It wasn't true.

He found me easily, I didn't hide. There was no smile on his face just a scowl of the fiercest evil. I wasn't able to get a single word out before my throat was clasped between his crushing fingers and he was hissing out hot spittle fueled words in my face as a struggled to breath. 

"Pay me now! Pay me my 100 you owe me, or else!" And so saying he shoved me by my throat to the ground.  

I inhaled sharply, my throat on fire. I rasped out hoarsely, "Please, I beg you, please have patience! Please, I'll pay you everything I just need more time!" 

"Time! You have no time! Bind him now!" Jonas yelled to his servants, the very servants that had just been restored to him by The Shark forgiving his debt!

"No!" I started, continuing my pleas for mercy, but I was cut short by a blow to my head and rough hands grabbing and dragging me away. I was going to be imprisoned! I would get no mercy!

The bystanders were shocked by what was happening, the informant, my friend, ran to The Shark and was granted audience. Telling all that Jonas had just done not even an hour after being forgiven his debt, The Shark was filled with raging fury! Ordering Jonas to be brought to him immediately, The Shark screamed at him, "You wicked, wicked man! I forgave you everything! I set you free from your debt, all of it! Why did you not do the same to the one who owed you?! Why? I had pity on you! No more… no more pity!" 

The Shark, I was told, had Jonas bound, but not just for prison, but for pain, great pain, torment, agony so much worse than one could imagine. 

What happened to me, you wonder? I learned that if Jonas had simply forgiven me my debt as he'd been forgiven, his life would not be a tormented one. I learned… and I was given a chance to prove I'd learned, I forgave him for all he'd done to me, and I continue to forgive all whenever I can. I am blessed, I can forgive. My imprisonment was brief, I restored all I owed. I forgive because, I will always need forgiveness for my many debts- monetarily, and otherwise.

Mat 6:12  And forgive us our debts, as we forgive our debtors.  

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Justification by Faith - J. H. Waggoner

V

The other question to which we referred is this:-

2. If we lose our justification by unfaithfulness, do we then derive any benefit from our past Christian life?

This question ought to be examined in this connection, for we have heard the belief expressed that if a Christian falls from grace and shall be finally lost, his lot will be better for his having been a Christian; because all the sins of hid previous life were forgiven when the Lord accepted him, and those into which he fell during his Christian life would not be counted against him because of his relation to Christ during that time. This is a delusion of the WORST kind. It lulls the conscience and leads to complacent feelings even under the thought of the possibility of apostasy and final and eternal ruin. It springs from erroneous ideas concerning the nature of our service to God. It assumes that justification by faith is a final procedure, when it is not; that the life of the Christian is a life of merit, instead of a life of favor, that forgiveness in probation is absolute, without the possibility of reversal, whereas it is conditional, and the benefit of it may be lost by neglect or rebellion.

The following illustration presents a striking parallel to the case of the sinner: A boy is found in the streets, without home and friends, in abject poverty. A benevolent man of vast wealth takes him up, brings him to his own home, clothes him, with the prospect of making him his heir. He is in the enjoyment of all the privileges of the home and wealth of his benefactor. He is beloved and treated as an own child. For a time he rejoices in the happy change in his fortune, and is thankful and obedient to his new-found father. But after a time he becomes proud in his privileges; he considers them his just due, and becomes haughty and arrogant. At length he shows himself unthankful and disobedient. He carries his rebellion so far that the generous man can no longer tolerate him, as he is abusing his house and demoralizing his household. He is compelled to turn him from his house, and he returns to the degradation from which he was so graciously rescued. After a time he is detected, with others, his evil companions, in robbing the house of his generous benefactor. Now the question arises, Shall this young man be treated more leniently than his fellows because of the kindness which he has received from the man whom ho has robbed? Not at all. In addition to the crime of robbery, which he bears in common with the others, he is guilty of the basest ingratitude, and deserving of sorer punishment than the others.

Take another illustration. We have likened justification by faith to the process of naturalization, and the sinner converted, to a man of foreign birth who has been admitted to the privileges of citizenship. After the foreign-born citizen has enjoyed his privileges a number of years, a war breaks out between our Government and that of the land of his birth, and he enters the army of the latter and fights against his adopted country. In company with others he is taken prisoner, and then claims that he shall be treated with more favor than the other prisoners, because of his former relation to our Government, and of his having served as an officer in it. But the officer in command takes another view of the matter. He treats his captives as prisoners of war-as men engaged in honorable warfare,-except him who had once sworn allegiance to the Government, and he orders that he be promptly executed as a traitor. And all Governments assent to the justice of the proceeding, because the oath of allegiance imposes the most solemn obligation of loyalty, and because the privilege of citizenship is counted one of great favor to the individual. His former position does not serve to mitigate the rigor of his punishment, but to the contrary, increases it.

And if this be true in the case of human Governments, how much more is it true under the Divine Government, where all is of favor or grace to the subject, and where his action cannot possibly be counted as meritorious. Without any merit, by grace alone, is the sinner accepted of God; not for what he has done, or may do, but for what Christ has suffered for him. Grace upholds him in the Christian life; and without this grace he can do nothing. 

The gift of grace increases his responsibility and obligation. 

To turn away from this grace, once received, is reckoned as treading underfoot the Son of God,

counting the blood of the covenant, wherewith he was sanctified, an unholy thing, and doing despite to the Spirit of grace. Heb. 10:29. Or as crucifying to themselves the Son of God afresh, and putting him to an open shame. Heb. 6:6. 

The renegade, the apostate, dishonors the gospel of Christ far more than the infidel who has never known the joy of the gift of the Spirit of his grace. 

By the prophet Ezekiel the Lord said: "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness's shall not be remembered; but for his iniquity that he hath committed, he shall die for it." Ezc. 33:13.

Now no person has a righteousness by reason of which the Lord says he shall live, except it be the righteousness of faith, received through the Lord Jesus Christ. If such an one turn away and commit iniquity "all his righteousness shall not be remembered:" and if so, he will stand before the Judge as if he had never had faith; as if he had not received favor through Christ. As we have remarked, justification by faith is not a final procedure; it is conditional. 

If the one so justified turns away from the Saviour, he is counted as never having been justified. Not fulfilling the conditions-not enduring to the end his former justification avails him nothing; it shall not be remembered. But if his past sins were obliterated in justification by faith, then it would avail him much,-it would be remembered to excellent account. It would then, as a matter of fact,

take the place of the Judgment and entirely supersede it. But the most emphatic negative to the position assumed by the questioner is given by the apostle Peter, as follows:-

"For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto

them." 2 Peter 2:20, 21.

This, as far as any supposed benefit is to be derived from a former religious experience, is conclusive and decisive. Like the naturalized citizen taken in warfare against the land which has adopted him, the sinner who has been accepted through Christ to the service of God, is guilty of the highest treason; he has no cloak for his sin; he can plead no mitigating circumstances in his course;

he crucifies to himself the Son of God afresh, and puts him to an open shame; he has received the assistance of grace, with the promise continued assistance, but he tramples upon it and does despite to the Holy Spirit. Surely it had been better for him never to have been the special subject of divine favor than thus to abuse it. Having had such opportunities of knowing his Master's will, he shall be beaten with many stripes.

The position of an individual justified by faith may be further illustrated thus:

A owes B a sum which he is not able to pay, and C engages to take the responsibility of the debt on certain conditions; and in order to make it sure, C deposits with B sufficient to cover the amount. 

Now it is stipulated that if A fulfills the conditions, B shall cancel the debt from the deposit made by C. And as long as A is faithfully fulfilling the conditions, so long is B satisfied in regard to the

debt; and of course he will not trouble A for it, knowing it is secure.

Thus A is accounted just, in the sight of B, though not really just himself, because he fails

to pay a just debt. He is considered as just, or justified through obedience to the conditions of C, who is his surety. But if A refuses or neglects to fulfill the conditions, the deposit of C no longer avails for him; he falls from the favor of B, which he had enjoyed through this arrangement, and the debt stands against him as fully as though C had never engaged to pay it on any condition.

That we have herein presented the true Scriptural view of the subject, that justification by faith, or the pardon we receive while on probation, is a conditional pardon, is proved by our Saviour's words in Matt. 18:23-35, Here is presented the case of a servant who owed his lord ten thousand talents; hut having nothing to pay, and manifesting honesty of intention, "the lord of that servant was moved with compassion, and loosed him, and forgave him the debt." But this servant met his fellow-servant, who owed him the trifling sum of two hundred pence, and who plead for mercy in the same terms in which the first had so successfully plead before his lord. But this servant would not show mercy; he thrust his fellow servant into prison till he should pay the debt. Hearing of this, his lord called him, and said unto him, "O thou wicked servant, I forgave thee all that debt, because thou desiredst me. Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him." 

This we say is the Bible view of forgiveness in the gospel, or justification by faith, while we are

waiting for the decisions of the Judgment. And on this plain case we are not left to merely draw a conclusion; the Saviour has made the application for us, and from this application there can be no appeal. He says: "So likewise shall my Heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses." 

That this is a true representation of the position of the penitent, is evident from the declarations that "the that endureth unto the end"-he that is "faithful unto death"-shall be saved; while he that is justified by faith, may, by disobedience, lose that justification, and his righteousness will not be remembered. The blood of Jesus is the bounteous supply-the rich deposit where all may find a covering for their sins; but whether their sins are actually atoned for and removed by that blood, depends upon their acceptance of it and their faithfulness to the conditions of acceptance.

Justification By Faith Pt 5 - May We Lose Justification?

 Rom 11:21  For if God spared not the natural branches, take heed lest he also spare not thee. 

Justification by Faith - J. H. Waggoner

IV

There are two questions which here call for notice: one, which has greatly agitated the theological world; the other, which may not be often asked (though it has been), but is often woven into the thoughts of a certain class of professors concerning the future.

1. Is justification by faith of such a nature that we necessarily remain justified, or may we lose it by unfaithfulness?

The points involved in this question are quite too numerous to be noticed in all their bearings in this brief examination; and yet we believe we may arrive at a satisfactory solution of the subject. On all questions of doctrine there may be found some positive declarations of Scripture, which cannot easily be misunderstood; these are decisive, and must control us in our investigations. If we disregard these, and rest our judgment on inferences drawn from texts not so decisive, we can hardly fail to go astray. Inferences may be found on both sides of any question, but positive declarations CANNOT be found on both sides of any Bible doctrine.

Jesus said to his disciples: "I am the vine, ye are the branches." This is a figure, it is true, but it is one which cannot be misunderstood; one which is often used in the Scriptures. We cannot say that all mankind are branches of this vine; all do not bear this relation to Jesus. 

In Rev. 14:18, 19, we read of "the vine of the earth," whose clusters are to be cast into the wine-press of the wrath of God. Inasmuch as it is said to all, "Ye must be born again," and all are alike "by nature the children of wrath," it is only by being grafted that any of the sons of Adam can become connected with the heavenly vine. 

"I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away." What can this mean? There are no branches in him by nature. 

Can and will unfruitful branches be removed from their connection with this vine? Hear the Saviour again: "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." 

We cannot mistake the import of this language. Paul said: "For as many of you as have been baptized into Christ have put on Christ." The same necessity rests upon all, to be baptized into Christ, to put him on, by repentance, faith, and obedience. 

Will any affirm that we are in Christ, that we have put on Christ before, or without, repentance, faith, and obedience to him? Can we be Christ's, be in him, and be the children of wrath at the same time? We surely cannot. 

We are not in him by nature. Justification by faith brings us into him.

And he says that he who is in him, if he bear not fruit, will be taken away. If a man abide not in him, he is cast forth as a withered branch, to be burned. But, it is objected, Jesus said his sheep shall not perish, nor shall any pluck them out of his hand. That is beyond all doubt. He will surely save his faithful ones. But the promise of their salvation is not without a condition. 

THEY MUST CONTINUE PATIENT IN WELL-DOING; THEY MUST ABIDE IN HIM AND BEAR FRUIT. 

There is no power in the universe, outside of ourselves, that can separate us from Christ, or

pluck us out of his hand. 

Here again we ask the question, Are we on probation, or are we not? 

Paul says we are the house of Christ, "IF WE HOLD FAST THE CONFIDENCE AND THE REJOICING OF THE HOPE FIRM UNTO THE END." Heb. 3:6. And Peter exhorts us to make our calling and election sure. 2 Peter 1:10. On this text we shall speak hereafter.

All are yet on probation; the present is a state of trial.

The decision of the coming Judgment depends upon our manner of life; our diligence or our neglect; our bringing forth fruit or our being unfruitful. 

Paul warns the converts from the Gentiles by the example of the Jews who were rejected. He says: "Because of unbelief they were broken off, and thou standest by faith. Be not  highminded, but fear; for if God spared not the natural branches, take heed lest he also spare not thee." Rom. 11:20, 21.

Is this inconsistent with grace? No; it is free grace that has opened the way for our escape from eternal ruin. Grace has made our salvation possible. Grace guides and assists us every step on the way. 

Grace opens the way and assists us, but grace does not insure our salvation without our availing ourselves of its provisions, any more than favor and good will would prevent a man starving if he refused to eat the food which was freely provided for him, and freely offered to him.

Grace does not destroy the power of choice, nor release us from the duty and necessity of choosing. 

Grace will assist us in the work of overcoming, but grace will not release us from the necessity of overcoming. 

Grace will clothe us with an invincible armor; but grace will not fight our battles for us if we sit still and do nothing. 

It is now as of old: "The sword of the Lord, and of Gideon." Grace threw down the walls of Jericho; but they would not have fallen if the children of Israel had neglected to compass the city as they were commanded to do. 

Grace saved Noah from the flood but it would not if he had not built an ark. 

God has done and will do all that is necessary to make full provision for our salvation. He

will fulfill all his promises, if we will fulfill their conditions.

But he will never do for us that which he has commanded us to do. 

Grace encourages trust; it does not tolerate presumption. 

 

When the Lord sent Moses to the children of Israel, it was with this message: "Say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which was done to you in Egypt; and I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey." Ex. 3:16, 17. 

Again he said to them: "And I will take you to me for a people, and I will be to you a God; and ye shall know that I am the Lord your God, which bringeth you out from under the burden of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it to you for an heritage; I am the Lord." Ex. 6:7, 8. 

Yet, direct and positive as this promise was, the Lord did not bring them into that land, but destroyed them for their disobedience. 

Again, it was said to Pharaoh: "Thus saith the Lord, Israel is my son, even my first-born. And I say unto thee, Let my son go, that he may serve me; and if thou refuse to let him go, behold, I will slay thy son, even thy first-born." Ex. 4:22, 23. The first-born was the highly-prized and beloved. Yet on the institution of the Passover they would have been destroyed with the firstborn of Egypt, if they had not remained in their houses and sprinkled the blood on their doorposts; and were afterwards destroyed as noticed above.

This teaches us that God's chosen, his first-born, will continue to enjoy his favor only on condition of continued obedience. 

The conditional nature of his gracious promises is shown by his word through Jeremiah, wherein he commanded Israel to obey him, saying: "That I may perform the oath which I have sworn unto your fathers." Jer. 11:3-5. And again, where he has shown the fixed principle upon which he fulfills his promises and threatenings: "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy; if that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it, if it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them." Jer. 18:7-10. And this is true not only of nations, but of individuals. Thus the Lord said to Eli: "I said indeed that thy house and the house of thy father should walk before me forever; but now the Lord saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed." 1 Sam. 2:30.

The Jews had the same false confidence that many Christians now entertain. God had said, "Israel is my son, even my first-born." They were the children of the covenants, and theirs were the promises. Rom. 9:4, 5. They were the especial subjects of God's grace, and they, too, thought, "Once in grace, always in grace." But the very ones of whom he said they were his first-born, whom he promised to bring into the land of promise, fell in the wilderness because of their unfaithfulness. We need to consider well these facts in order to appreciate the apostle's warning in Rom. 11:20, 21.

Rom 11:20  Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 

Rom 11:21  For if God spared not the natural branches, take heed lest he also spare not thee. 

Justification by Faith Pt 4 - Until the Day of Jesus Christ.

 Php 1:6  Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ

                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      

*******

Justification by Faith - J. H. Waggoner

III

The statement that justification by faith is counting one just, not by virtue of his own obedience, but by what another does for him, is strictly correct as far as it goes, but was not offered as giving a full and complete idea of the effects of justification in the gospel. 

It has been noticed that a guilty person may be guilty still, notwithstanding another may suffer because of his violation of the law. This is and has been the condition of the great majority of those for whom Christ died.

Now if a person were set free merely on the ground that the penalty had been executed on a substitute, though the authority and integrity of the law would be vindicated, the Government would have no security against his resuming a course of lawlessness; and the community would have no assurance that he would not again trample upon their rights. It is therefore evident that before a pardon can safely be granted to the transgressor, there must be given some guarantee in regard to his future conduct. To guard all interests; with mercy to unite justice to all parties, we shall need to inquire for a broader definition of justification by faith than that which we have considered. We should then define it as follows:-

It is that change both in man's relations and condition by virtue of which

(1) He is counted just as regards his past life, though his life has not been just; 

(2) The Government and its subjects are guaranteed against future depredations; and 

(3) God may consistently accept his service as that of a loyal subject.

By this it will be seen that it is necessary, not only to do a work for man but, also, in him, in order to his complete justification. While the act of laying the penalty upon a substitute vindicates the majesty of the law, a change of heart or of disposition, a thorough amendment of life, can only give that guarantee which is demanded for the future. 

And this is called conversion. 

Justification by faith embraces all this.

With anything less than this we cannot imagine that any one would stand justified before God.

The first point in the above list has been considered. The second needs no argument to sustain it; every one can see at a glance the reasonableness of the statement that both the Government and the subjects are entitled to guarantees against future acts of lawlessness. 

But the third point will not be so apparent to every one, and will therefore need to be examined; for some may think it is consistent for God to accept the service of any one, at any time it may be offered, no matter what his past life may have been. We must differ with them. It would be a reproach to God and to his Government to accept the service of any one except under proper conditions.

Suppose a person who was born in a foreign land comes to the United States and proposes to take part in the execution of our laws. Of course his proposal is promptly rejected. But he urges his case in the following manner:-

"In my native land I carefully examined the principles of your Government, and admire them; therefore I am come to this country. I have read your laws; I think they are just. I am anxious to bear a part in executing them. I have an education superior to that of many who hold office in this country. I claim to have as good ability as they, and to love your Government as well as they. "Why, then, am I rejected from holding an office?"

The answer is readily given, thus:-

"By birth you are a citizen of another Government which is entirely different from this; and as such you are held under obligation to seek its welfare and to further its interests. We cannot know but you are even now acting under instructions from your sovereign. You must publicly renounce allegiance to him, and declare your allegiance to this Government. You must be naturalized. Then you will no longer be regarded as an alien, but as an American citizen, and be entitled to all the privileges of one born in this country."

This all can understand; its reasonableness all can see. Without such a safeguard as this enemies might come in and undermine our Government by abusing and perverting its laws under pretense of executing them. And it is truly strange that any who love justice and good government, and who know that evil is in the world, and in the hearts of men, should stand in doubt as to the necessity of the gospel, to bring us into acceptance with God, and to fit us by a transformation of heart and life for a place in his service and at last in his kingdom. 

In the above illustration, so striking in every feature, we have only used the ideas given to us by the apostle Paul, in his letter to the Ephesians. He had before said to the Romans that of all the world, Jew and Gentile, there is none righteous, no, not one. Destruction and misery are in their ways. All stand guilty before God. In harmony with this he speaks of himself and of his brethren as being "by nature the children of wrath, even as others." Eph. 2. And of the brethren, Gentiles in the flesh, he says: "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ." 

They who were the children of wrath, aliens and strangers, have their condition entirely changed through faith in Christ and by his blood.

"Now therefore," continues the apostle, "ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God." 

The gospel of Christ is the law of naturalization, by means of which aliens or foreigners are inducted into the household of God, and are made citizens of the commonwealth of Israel,-the Israel of God.

In illustrations it is permitted us to represent spiritual things by those which are natural; we have no other means of making comparisons which our minds can appreciate. But we must always remember that there is a depth to spiritual things which the natural cannot reach. 

A foreigner, dwelling in his native land, may have a high regard for the principles and the rulers of our Government without disparagement to his loyalty to his own; because the two Governments maintain friendly relations with each other. Each has its own territory, and each has paramount right and jurisdiction in its own dominion. But the very nature of the Government of God forbids that there shall, in it, be any parallel to this condition.

1. His dominion, his right of jurisdiction, is universal. No contrary Government has any right to exist.

2. His law, the rule of his Government, is a moral law. It takes cognizance, not of actions alone, but of motives and intentions.

3. As no contrary rule has any right to exist, there can of right to no neutrality in case of usurpation or rebellion. When war is waged against a Government, every good and loyal citizen is bound to support the Government. A refusal to do so is equivalent to giving aid to the enemy.

Now inasmuch as all have gone astray-all have departed from God-the world is in the condition of a mighty rebellion against its rightful ruler. There is a general disregard of his authority and of the rights of his subjects. And no one is on neutral ground; says the Governor: "He that is not for me is against me." And so far has man fallen from his "first estate," that it is declare that "the carnal mind," the natural, unchanged heart, "is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8:7. Hence, all are by nature the children of wrath, because all are aliens, or more properly, in a state of rebellion against the Supreme Ruler of the universe. Can any doubt the necessity of naturalization, or of the acceptance of the amnesty offered, that we may be brought into friendly and loyal relations to the one Lawgiver? Can any deny the reasonableness of the declaration, "Ye must be born again"?

No one, we think, can now fail to see the correctness of our proposition that God cannot consistently accept or approve of the action of any one in his natural state, or in carnal mindedness. Such a state being one of enmity against God, every action springing from the carnal or natural heart is an act of rebellion, because it is done in utter disregard of the authority of our rightful Sovereign. Every act has its spring in self-will; it proceeds from a spirit which, if it could have undisputed sway, would dethrone Jehovah and substitute its own will for his. If any one has a remaining doubt of the truthfulness of this statement, let him look abroad upon the earth, and see its millions sunken to every depth of iniquity, "hateful, and hating one another." In truth, "the dark places of the earth are full of the habitations of cruelty." We might heighten the darkness of the picture should we stop to consider the infinite holiness of the character of God, and of the purity and spirituality of the divine law, of which we are all transgressors. But even with a very partial view the scene is dark enough to cause us to wonder at the forbearance of God, that he does not blot this rebellious province, made filthy by the evil practices of its inhabitants, out of existence.