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Chapter 2 - THE SCRIPTURALNESS OF THIS LIFE
Posted by Lev/Christopher on November 27, 2008 at 12:58am in The Christian's Secret to a Happy Life
THE SCRIPTURALNESS OF THIS LIFE
When I approach this subject of the true Christian life, that life
which is hid with Christ in God, so many thoughts struggle for
utterance that I am almost speechless. Where shall I begin? What is the
most important thing to say? How shall I make people read and believe?
The subject is so glorious, and human words seem so powerless! But
something I am impelled to say. The secret must be told. For it is one
concerning that victory which overcometh the world, that promised
deliverance from all our enemies, for which every child of God longs
and prays, but which seems so often and so generally to elude their
grasp. May God grant me so to tell it, that every believer to whom this
book shall come, may have his eyes opened to see the truth as it is in
Jesus, and may be enabled to enter into possession of this glorious
life for himself.
For sure I am that every converted soul longs for victory and rest, and
nearly every one feels instinctively, at times, that they are his
birthright. Can you not remember, some of you, the shout of triumph
your souls gave when you first became acquainted with the Lord Jesus,
and had a glimpse of His mighty saving power? How sure you were of
victory then! How easy it seemed, to be more than conquerors, through
Him that loved you. Under the leadership of a Captain who had never
been foiled in battle, how could you dream of defeat? And yet, to many
of you, how different has been your real experience. The victories have
been but few and fleeting, the defeats many and disastrous. You have
not lived as you feel children of God ought to live. There has been a
resting in a clear understanding of doctrinal truth, without pressing
after the power and life thereof. There has been a rejoicing in the
knowledge of things testified of in the Scriptures, without a living
realization of the things themselves, consciously felt in the soul.
Christ is believed in, talked about, and served, but He is not known as
the soul's actual and very life, abiding there forever, and revealing
Himself there continually in His beauty. You have found Jesus as your
Saviour and your Master, and you have tried to serve Him and advance
the cause of His kingdom. You have carefully studied the Holy
Scriptures and have gathered much precious truth therefrom, which you
have endeavored faithfully to practise.
But notwithstanding all your knowledge and all your activities in the
service of the Lord, your souls are secretly starving, and you cry out
again and again for that bread and water of life which you saw promised
in the Scriptures to all believers. In the very depths of your hearts
you know that your experience is not a Scriptural experience; that, as
an old writer says, your religion is "but a talk to what the early
Christians enjoyed, possessed, and lived in." And your souls have sunk
within you, as day after day, and year after year, your early visions
of triumph have seemed to grow more and more dim, and you have been
forced to settle down to the conviction that the best you can expect
from your religion is a life of alternate failure and victory; one hour
sinning, and the next repenting; and beginning again, only to fail
again, and again to repent.
But is this all? Had the Lord Jesus only this in His mind when He laid
down His precious life to deliver you from your sore and cruel bondage
to sin? Did He propose to Himself only this partial deliverance? Did He
intend to leave you thus struggling along under a weary consciousness
of defeat and discouragement? Did He fear that a continuous victory
would dishonor Him, and bring reproach on His name? When all those
declarations were made concerning His coming, and the work He was to
accomplish, did they mean only this that you have experienced? Was
there a hidden reserve in each promise that was meant to deprive it of
its complete fulfillment? Did "delivering us out of the hands of our
enemies" mean only a few of them? Did "enabling us always to triumph"
mean only sometimes; or being "more than conquerors through Him that
love us" mean constant defeat and failure? No, no, a thousand times no!
God is able to save unto the uttermost, and He means to do it. His
promise, confirmed by His oath, was that "He would grant unto us, that
we, being delivered out of the hand of our enemies, might serve Him
without fear, in holiness and righteousness before Him, all the days of
our life." It is a mighty work to do, but our Deliverer is able to do
it. He came to destroy the works of the devil, and dare we dream for a
moment that He is not able or not willing to accomplish His own
purposes?
In the very outset, then, settle down on this one thing, that the Lord
is able to save you fully, now, in this life, from the power and
dominion of sin, and to deliver you altogether out of the hands of your
enemies. If you do not think He is, search your Bible, and collect
together every announcement or declaration concerning the purposes and
object of His death on the cross. You will be astonished to find how
full they are. Everywhere and always His work is said to be, to deliver
us from our sins, from our bondage, from our defilement; and not a hint
is given anywhere, that this deliverance was to be only the limited and
partial one with which the Church so continually tries to be satisfied.
Let me give you a few texts on this subject. When the angel of the Lord
appeared unto Joseph in a dream, and announced the coming birth of the
Saviour, he said, "And thou shalt call His name Jesus, for He shall
save His people from their sins."
When Zacharias was "filled with the Holy Ghost" at the birth of his
son, and "prophesied," he declared that God had visited His people in
order to fulfil the promise and the oath He had made them, which
promise was, "That He would grant unto us, that we, being delivered out
of the hands of our enemies, might serve Him without fear, in holiness
and righteousness before Him, all the days of our life."
When Peter was preaching in the porch of the Temple to the wondering
Jews, he said, "Unto you first, God, having raised up His Son Jesus,
sent Him to bless you in turning away every one of you from his
iniquities."
When Paul was telling out to the Ephesian church the wondrous truth
that Christ had loved them so much as to give Himself for them, he went
on to declare, that His purpose in thus doing was, "that He might
sanctify and cleanse it by the washing of water by the word, that He
might present it to Himself a glorious church, not having spot or
wrinkle, or any such thing; but that it should be holy and without
blemish."
When Paul was seeking to instruct Titus, his own son after the common
faith, concerning the grace of God, he declared that the object of that
grace was to teach us "that denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly in this present world"; and
adds, as the reason of this, that Christ "gave Himself for us that He
might redeem us from all iniquity, and purify us unto Himself a
peculiar people, zealous of good works."
When Peter was urging upon the Christian, to whom he was writing, a
holy and Christ-like walk, he tells them that "even hereunto were ye
called because Christ also suffered for us, leaving us an example that
ye should follow His steps: who did no sin, neither was guile found in
His mouth"; and adds, "who His own self bare our sins in His own body
on the tree, that we, being dead to sins, should live unto
righteousness; by whose stripes ye were healed."
When Paul was contrasting in the Ephesians the walk suitable for a
Christian, with the walk of an unbeliever, he sets before them the
truth in Jesus as being this, "that ye put off concerning the former
conversation the old man, which is corrupt according to the deceitful
lusts; and be renewed in the spirit of your mind; and that ye put on
the new man, which after God is created in righteousness and true
holiness."
And when, in Romans 6, he was answering forever the question as to
continuing in sin, and showing how utterly foreign it was to the whole
spirit and aim of the salvation of Jesus, he brings up the fact of our
judicial death and resurrection with Christ as an unanswerable argument
for our practical deliverance from it, and says, "God forbid. How shall
we, that are dead to sin, live any longer therein? Know ye not that so
many of us as were baptized into Jesus Christ were baptized into His
death? Therefore we are buried with Him by baptism into death; that
like as Christ was raised up from the dead by the glory of the Father,
even so we also should walk in newness of life." And adds, "Knowing
this, that our old man is crucified with Him, that the body of sin
might be destroyed, that henceforth we should not serve sin."
Dear Christians, will you receive the testimony of Scripture on this
matter? The same questions that troubled the Church in Paul's day are
troubling it now: first, "Shall we continue in sin that grace may
abound?" And second, "Do we then make void the law through faith?"
Shall not our answer to these be Paul's emphatic "God forbid"; and his
triumphant assertions that instead of making it void "we establish the
law"; and that "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: that the righteousness of the law
might be fulfilled in us who walk not after the flesh, but after the
Spirit"?
Can we suppose for a moment that the holy God, who hates sin in the
sinner, is willing to tolerate it in the Christian, and that He has
even arranged the plan of salvation in such a way as to make it
impossible for those who are saved from the guilt of sin to find
deliverance from its power?
As Dr. Chalmers well says, "Sin is that scandal which must be rooted
out from the great spiritual household over which the Divinity rejoices
. . . Strange administration, indeed, for sin to be so hateful to God
as to lay all who had incurred it under death, and yet when readmitted
into life that sin should be permitted; and that what was before the
object of destroying vengeance, should now become the object of an
upheld and protected toleration. Now that the penalty is taken off,
think you that it is possible the unchangeable God has so given up His
antipathy to sin, as that man, ruined and redeemed man, may now
perseveringly indulge under the new arrangement in that which under the
old destroyed him? Does not the God who loved righteousness and hated
iniquity six thousand years ago, bear the same love to righteousness
and hatred to iniquity still? . . . I now breathe the air of
loving-kindness from Heaven, and can walk before God in peace and
graciousness; shall I again attempt the incompatible alliance of two
principles so adverse as that of an approving God and a persevering
sinner? How shall we, recovered from so awful a catastrophe, continue
that which first involved us in it? The cross of Christ, by the same
mighty and decisive stroke wherewith it moved the curse of sin away
from us, also surely moves away the power and the love of it from over
us."
And not Dr. Chalmers only, but many other holy men of his generation
and of our own, as well as of generations long past, have united in
declaring that the redemption accomplished for us by our Lord Jesus
Christ on the cross at Calvary is a redemption from the power of sin as
well as from its guilt, and that He is able to save to the uttermost
all who come unto God by Him.
A quaint old divine of the seventeenth century says: "There is nothing
so contrary to God as sin, and God will not suffer sin always to rule
his masterpiece, man. When we consider the infiniteness of God's power
for destroying that which is contrary to Him, who can believe that the
devil must always stand and prevail? I believe it is inconsistent and
disagreeable with true faith for people to be Christians, and yet to
believe that Christ, the eternal Son of God, to whom all power in
heaven and earth is given, will suffer sin and the devil to have
dominion over them.
"But you will say no man by all the power he hath can redeem himself,
and no man can live without sin. We will say, Amen, to it. But if men
tell us, that when God's power comes to help us and to redeem us out of
sin, that it cannot be effected, then this doctrine we cannot away
with; nor I hope you neither.
"Would you approve of it, if I should tell you that God puts forth His
power to do such a thing, but the devil hinders Him? That it is
impossible for God to do it because the devil does not like it? That it
is impossible that any one should be free from sin because the devil
hath got such a power in them that God cannot cast him out? This is
lamentable doctrine, yet hath not this been preached? It doth in plain
terms say, though God doth interpose His power, it is impossible,
because the devil hath so rooted sin in the nature of man. Is not man
God's creature, and cannot He new make him, and cast sin out of him? If
you say sin is deeply rooted in man, I say so, too, yet not so deeply
rooted but Christ Jesus hath entered so deeply into the root of the
nature of man that He hath received power to destroy the devil and his
works, and to recover and redeem man into righteousness and holiness.
Or else it is false that `He is able to save to the uttermost all that
come unto God by Him.' We must throw away the Bible, if we say that it
is impossible for God to deliver man out of sin.
"We know," he continues, "when our friends are in captivity, as in
Turkey, or elsewhere, we pay our money for their redemption; but we
will not pay our money if they be kept in their fetters still. Would
not any one think himself cheated to pay so much money for their
redemption, and the bargain be made so that he shall be said to be
redeemed, and be called a redeemed captive, but he must wear his
fetters still? How long? As long as he hath a day to live.
"This is for bodies, but now I am speaking of souls. Christ must be
made to me redemption, and rescue me from captivity. Am I a prisoner
any where? Yes, verily, verily, he that committeth sin, saith Christ,
he is a servant of sin, he is a slave of sin. If thou hast sinned, thou
art a slave, a captive that must be redeemed out of captivity. Who will
pay a price for me? I am poor; I have nothing; I cannot redeem myself;
who will pay a price for me? There is One come who hath paid a price
for me. That is well; that is good news, then I hope I shall come out
of my captivity. What is His name, is He called a Redeemer? So, then, I
do expect the benefit of my redemption, and that I shall go out of my
captivity. No, say they, you must abide in sin as long as you live.
What! must we never be delivered? Must this crooked heart and perverse
will always remain? Must I be a believer, and yet have no faith that
reacheth to sanctification and holy living? Is there no mastery to be
had, no getting victory over sin? Must it prevail over me as long as I
live? What sort of a Redeemer, then, is this, or what benefit have I in
this life, of my redemption?"
Similar extracts might be quoted from Marshall, Romaine, and many
others, to show that this doctrine is no new one in the Church, however
much it may have been lost sight of by the present generation of
believers. It is the same old story that has filled with songs of
triumph the daily lives of many saints of God throughout all ages; and
is now afresh being sounded forth to the unspeakable joy of weary and
burdened souls.
Do not reject it, then, dear reader, until you have prayerfully
searched the Scriptures to see whether these things be indeed so. Ask
God to open the eyes of your understanding by His Spirit, that you may
"know what is the exceeding greatness of His power to usward who
believe, according to the working of His mighty power, which He wrought
in Christ, when He raised Him from the dead, and set Him at His own
right hand in the heavenly places." And when you have begun to have
some faint glimpses of this power, learn to look away utterly from your
own weakness, and, putting your case into His hands, trust Him to
deliver you.
In Psalms 8:6, we are told that God made man to "have dominion over the
works of His hand." The fulfillment of this is declared in 2 Cor. 2,
where the apostle cries, "Thanks be unto God which always causeth us to
triumph in Christ." If the maker of a machine should declare that he
had made it to accomplish a certain purpose, and if upon trial it
should be found incapable of accomplishing that purpose, we would all
say of that maker that he was a fraud.
Surely then we will not dare to think that it is impossible for the
creature whom God has made, to accomplish the declared object for which
he was created. Especially when the Scriptures are so full of the
assertions that Christ has made it possible.
The only thing that can hinder is the creature's own failure to work in
harmony with the plans of his Creator, and if this want of harmony can
be removed, then God can work. Christ came to bring about an atonement
between God and man, which should make it possible for God thus to work
in man to will and to do of His good pleasure. Therefore we may be of
good courage; for the work Christ has undertaken He is surely able and
willing to perform. Let us then "walk in the steps of that faith of our
father Abraham," who "staggered not at the promise of God through
unbelief; but was strong in faith, giving glory to God; being fully
persuaded that what He had promised, He was able also to perform."
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Updated on 4 May 2010
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