The Bible Truth Review Issue No. 15
The Bible Truth Review
Issue No. 15 (July/August 10, 1991)
In This Issue
"Crucified with Christ" by Athol Walter in Spiritual Blessings, vol. 4, no. 2,
April 1990. An interesting study on the principal of reckoning, or
imputation.
"Following The Lord" by Brian Kelson in Grace & Peace, July 1990. A brief
article on fixing our eyes on the prize (or goal).
"Judging #6 -- Goals of Judging" by J. McEown in Bible Explorations, vol. 2,
no.1, Jan. 1988. Judging unto holiness and its practical effects.
"Love. No. 2" by Charles H. Welch in The Berean Expositor, circa 1914-15.
Longsuffering and kind love.
"The Parables. No. 10. Matt. xvi.-xxv." by Charles H. Welch in The Berean
Expositor, circa 1914-15. An introduction to the second set of parables in
Matthew's gospel.
"The Sovereignty of God #9" by Oscar M. Baker in Truth For Today. An example
from Israel's walk and its implications for us today.
"The sacrificial law designed to teach Substitution" by Charles H. Welch in
The Berean Expositor, circa 1912-13. A very short, clear article on Lev.
16:6,13.
Subscription Information and Permission to Distribute by Leo Wierzbowski,
editor of The Bible Truth Review.
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"Crucified with Christ" by Athol Walter in Spiritual Blessings.
In Matthew's Gospel chapter 1, we are told that the coming birth of Mary's son
- to be called Jesus - would fulfill Isaiah's prophecy about the virgin's son
whose name was Emmanuel. That name means "God with us."
The Incarnation was, indeed, a miraculous event, and God became one with man.
The Bible student will find, however, that there are several Greek words
translated into English as "with". The word used here is "meta", which means
to be associated with. As wonderful as the birth of Christ is, there is a
further step necessary before a different Greek word for "with" can be used.
The virgin birth was the way in which Christ was born as a human, and yet
escaped the fallen nature, the terrible result of Adam's sin that is the lot
of each of his descendants. The Lord Jesus Christ therefore, while human like
us, was not like us in the sinfulness of the flesh. And that likeness also
had to come about before we could be truly united with Him.
The other word translated "with" is the preposition SYN. This little word has
the thought of union, or being joined with. We use it in English in words
such as synchronise or sympathy.
The principle that God uses to make this final joining between Christ and
ourselves is reckoning, or imputation. To put it into more Scriptural
language, Christ, the righteous One, was reckoned guilty, so that we, the
guilty, can be reckoned as righteous.
In my earlier years as a believer, I had a problem with this concept. I could
not quite put my finger on what it was for some time, until one day a word
popped into my mind. It was the word "pretend", which helped me articulate my
problem.
If I am only reckoned as righteous, does that mean I have only a pretend
salvation? Are we only playing a sophisticated game of "Let's pretend" when
we talk about being justified, made acceptable in the Beloved, and no longer
under the domination of sin? Are we kidding ourselves? Worse, God kidding
us? These were big questions to me.
I am sure now that the answer is NO.
The principle of reckoning is not God playing pretend games. What has taken
place is based on sound, logical and legally recognized practices. In
bookkeeping and mathematics, to name just two areas, one thing is sometimes
substituted for another, or reckoned as being something else. It is not just
pretending, because once the reckoning is made, real and far-reaching
transactions take place.
No believer needs to worry that God has swept sin under the carpet. He has
not ignored sin. In Christ, He has dealt with all the problems of sin and the
fall of man, and His remedy is real and effective. God's use of the principle
of reckoning is legal and just, and neither compromises His holiness, nor
impairs our salvation.
There are several compound words using the preposition SYN which take us into
this realm of reckoning, where complete union is made between Christ and those
who believe. It is difficult to translate them into English properly, but the
AV gives us such phrases as "died with", "buried with", "raised with", and the
one I want us to concentrate on, "crucified with". A translation that more
correctly shows the force of the Greek word is "jointly crucified", but to
translate all these compound words with "joint" or "jointly" results in
strange sounds to English ears.
While there are quite a number of these compound words, jointly-crucified is
one of only two that are used of anyone else but believers. In the Gospels of
Matthew and Mark, the word "crucified with" is used of the thieves who were
crucified at the same time as the Lord. (Matt. 27:44 and Mark 15:32) We
understand, of course, that the word there does not carry any doctrinal
significance.
Luke's account, in 23:32 - 43, does not use jointly crucified, but he does
record the conversation between the repentant thief and the Lord. It would
appear that, in the time of his sufferings, the repentant thief saw more
clearly than even the disciples, that here dying in similar fashion to himself
was the sinless Son of God. He saw beyond the crown of thorns to the
incomparable crown that is His as the King of Kings. And then he asked that
he be remembered when the Lord came into His Kingdom. The translation should
be, "When Thou comest in Thy Kingdom."
And what a strange reply the Lord gives. The faith of the dying man is
rewarded, but not in the way he asked. "Verily I say unto thee today, thou
shalt be with Me in the Paradise." Yes, it has the definite article.
What paradise is the Lord talking about? 2 Cor. 12:2-4 tells us that Paul was
caught up into the third Heaven and paradise. "Caught up" can just as
legitimately be "caught away". In Gen. 1:1 we have the first heaven and
earth. In Gen.1:3 and Rev. 20:15 we have the second heaven and earth and in
Rev. 21 & 22 we have the third heaven and earth. This is the period to which
Paul was caught away, and it is the site of paradise. Apparently, the Lord
could not say to the dying thief that he would be with Christ in His kingdom.
But He could reward the faith of a dying sinner with the promise of Paradise.
Now, Paul is the only NT writer outside the Gospels to use the term "jointly
crucified", and his teaching on the subject can be summarised by two passages.
The first passage is Galatians 2:19, 20.
"For I through the law am dead to the law, that I might live unto God. I am
crucified with Christ: nevertheless I live; yet not I, but Christ liveth in
me: and the life which I now live in the flesh I live by the faith of the Son
of God, who loved me, and gave himself for me."
Paul sees himself as having been jointly crucified with Christ, by faith.
This death was called for by law, but now that it was carried out, the law
lost its hold and retired from the scene. Its demands had been satisfied.
The second passage is from the section of Romans that deals with sin, rather
than sins. ROM 6:6, 7
"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. For he that is
dead is freed from sin."
Here it is not the law of Moses making the demands, but the law of sin and
death operating in us. So we read in v. 6 of the old man crucified, the body
of sin destroyed or made inoperative, in order that we should not serve sin.
The old man in Scripture is the fallen nature, the seat of sin within us from
which flows the sins that stain our record. And note well, we are not told to
crucify this old man. Rather we are to look at the cross through the eyes of
faith, see Christ hanging there and becoming sin for us, and then we are to
reckon our old man as having been crucified there with Him.
This is the point at which I had my problem in the past. So I reckon my old
nature to be dead, knowing that I actually was not on the cross with Christ.
What good is that to me now? My old nature is still with me, and the pull of
sin can be strong.
It is not pretending, however. What the Lord did for me on the cross is real.
When He died, the power of sin and death was broken. He proved that by rising
from the dead. And even though I am still in this body that contains the old
nature, I no longer must serve sin, as once I did. I now have a choice that
was not mine before. Yes, I can choose to allow the old nature to dominate,
or I can feed the new nature and serve God through it. And this is possible
because I can legally reckon myself as jointly crucified with Christ.
Again Romans has the final word. 5:12 - 6:4.
"Wherefore, as by one man sin entered into the world, and death by sin; and so
death passed upon all men, for that all have sinned (For until the law sin was
in the world: but sin is not imputed when there is no law. Nevertheless death
reigned from Adam to Moses, even over them that had not sinned after the
similitude of Adam's transgression, who is the figure of him that was to come.
"But not as the offence, so also is the free gift. For if through the offence
of one many be dead, much more the grace of God. and the gift by grace, which
is by one man, Jesus Christ, hath abounded unto many. And not as it was by
one that sinned, so is the gift for the judgment was by one to condemnation,
but the free gift is of many offences unto justification.
"For if by one man's offence death reigned by one; much more they which
receive abundance of grace and of the gift of righteousness shall reign in
life by one, Jesus Christ.) Therefore as by the offence of one judgment came
upon all men to condemnation; even so by the righteousness of one the free
gift came upon all men unto justification of life.
"For as by one man's disobedience many were made sinners, so by the obedience
of one shall many be made righteous. Moreover the law entered, that the
offence might abound. But where sin abounded, grace did much more abound:
That as sin hath reigned unto death, even so might grace reign through
righteousness unto eternal life by Jesus Christ our Lord.
"What shall we say then? Shall we continue in sin, that grace may abound?
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."
Praise God.
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"Following The Lord" by Brian Kelson in Grace & Peace.
Following The Lord is like playing sport. The eyes must be fixed on the
prize, or the goal. Remember His words in the gospels?
"If anyone will come after me, let him deny himself, and take up his cross,
and follow me." Matthew 16:24.
We all know the training and discipline required to win a Commonwealth or
Olympic Gold medal. Athletes are so determined to win the only Gold that they
deny themselves a normal lifestyle. Reminds us of Paul's words in 2 Timothy
2:
"No man that warreth entangleth himself with the affairs of this life; that he
may please him who hath chosen him to be a soldier."
In the race we run following The Lord, a crown can be obtained by each one of
us, but the need for training, discipline and self sacrifice is just as great.
While we are a part of the world, we must be apart from the world. Apart from
its evil ways, & apart to pray & read His Word, the food for the inner man.
Paul never doubted he was saved, we are not running the race to obtain
salvation, Praise The Lord. The Ephesians were told that, when they believed
they were sealed in Christ by the Holy Spirit of promise. Ephs. 1:13.
We run to: "Work out our own salvation with fear and trembling. For it is God
which worketh in you both to will and to do of his good pleasure." Phils.
2:12-13.
Paul says he presses toward the mark, (or according to a mark) for the prize
of the high calling. Phils.3:14.
He describes things which he counted as dung to win Christ. A prize can be
won or lost. Don't turn back to the bad things you practised before you
turned to The Lord, count them as dung.
Paul says he makes his body a slave, so he doesn't get disqualified.
Our bodies sure can tempt us away from the race can't they? Do we drink the
wrong drinks, go to the wrong places, watch the wrong films, keep the wrong
company, maybe even wrong sex? These things are not for His disciples.
In Hebrews l2:1-2, Paul writes; let us run with patience the race that is set
before us, looking unto Jesus the author (the beginner), and finisher of our
faith.
Are you looking to Him? He had a race to run too, and He knows the struggle.
He wants you to overcome and finish, just like He did.
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"Judging #6 -- Goals of Judging" by J. McEown in Bible Explorations.
God's children are judging continually, sifting truth from lies and discerning
right from wrong. Judgments they make in this life have consequences now and
in that life to come at resurrection. Judgments they make now affect
themselves and those they meet and also reflect on the character of God.
Therefore, God equips them to make sound judgments and to reach the goals He
planned for them.
In this life, a prime goal God has for His children is, "Holiness unto the
Lord". That is, being separated and set apart as His possession. He chooses
and calls out some believers from among others, for special services. His
desire is that they may have part in His plan for bringing the world back to
its original perfection. Those God chooses to be used are required to be
holy, but they may refuse to be and judge the world's company to be better
than His. He chose Israel to minister to the other nations and called them a
holy nation. "Sanctify yourselves therefore, and be ye holy: for I am the
Lord your God" He told them (Lev 20:7). They judged God's plan to be of no
value and chose to be like the idolatrous nations. They were unusable in
God's plan. Even so, God has chosen and is calling out some today to teach
those in the heavenlies; (Eph 3:10) some to make known His plan to fill the
heavenlies through His Son, the plan He kept secret from all creatures until
He gave it to the apostle Paul to make known. (Eph 3:4-12). These chosen ones
are said to have been chosen "in Him before the foundation of the world" to be
HOLY (Eph 1:4). They, like Israel, may judge God's plan given to Paul for
them to be of no value. They may refuse to be wholly His and prefer the
things of the world. They may drift until death, unusable in God's plan.
In this life a believer's judgments will affect others, too. He may put a
stumblingblock or an occasion to fall in his brother's way. (Rom 14:13). His
liberties may "become a stumblingblock to them that are weak." (I Cor 8:9).
His judgments teach his children what things are of value. (Eph 6:4).
In this life by sound judgement the believer keeps on a safe path and he
avoids correction by his Heavenly Father. "For whom the Lord loveth He
correcteth; Even as a father the son in whom he delighteth" (Pro 3:12).
And finally, in this life, failure to sift truth from lies and good from evil
can cause God's name to be spoken against and give Him great sorrow. Some
Jewish Christians were told that they dishonored God and that, "...the name of
God is blasphemed among the Gentiles through you..." (Rom 2:24). Workers may
cause God and His teaching to be blasphemed (I Ti 6:1) and wives are to judge
their roles rightly, "...that the Word of God be not blasphemed." (Tit 2:4,5).
God is full of sorrow when His children fail to discern wrong and take paths
of self destruction and shame. We are told, "...grieve not the holy Spirit of
God" (Eph 4:30). Rather, "...we should be to the praise of His glory." (Eph
1:12).
Judgments made now also have consequences in the life to come at resurrection.
God has an inheritance and rewards to give but some will not receive them
because they failed to discern truth and separate themselves. Eph 5:3-5 tells
us of some who will have no inheritance, and II Tim 2:12 describes the
requirements to reign with Christ in His heavenly kingdom. "If we suffer
(endure), we shall also reign with Him," we read. If we fail to endure...?
It is a sober thought that we shall have our service evaluated by the Lord and
that some may be ashamed because of their treatment of His Word. II Tim 2:15
tells us how to have His approval.
In conclusion, God has goals for His children, He wants them to come out and
be holy unto Him, to know their place in His plan, to teach and handle His
Word rightly. This requires sound judging, therefore let our prayer for one
another be, "...that your love may abound yet more and more in knowledge and
in all judgement; that ye approve things that are excellent; that ye may be
sincere and without offense till the day of Christ." (Phil 1:9,10)
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"Love. No. 2" by Charles H. Welch in The Berean Expositor.
The prominence given to the manifestation of Christian love calls upon every
believer to consider his own relation to the teaching of the Word on this
subject. It may be of service to us all if we endeavour to trace out some of
the scriptural definitions of this grace, and to note the contexts of its many
occurrences. Scripture speaks of "love without hypocrisy" and "love
unfeigned," which makes us feel that there is the danger among believers of a
counterfeit love, a feigned love, and causes all who have the truth at heart
to desire a knowledge of the real thing itself.
The thirteenth chapter of first Corinthians contains a most striking summary
of love, and to that chapter we will turn. After having "weighed in the
balance and found wanting" loveless gifts, knowledge, understanding, zeal and
almsgiving, the apostle proceeds to tell us something positive concerning love
itself. The first statement which he makes is, "love suffereth long and is
kind." The first quality which it has pleased God to tell us regarding
unfeigned love is that it is longsuffering. Let it be ours at once to seek
grace to manifest more fully that which the Lord holds so high.
The word "longsuffering" is a translation of the Greek makrothumeo.
Makrothumos is composed of two words, makros meaning long, or far, and thumos,
the mind, anger. Makros is translated "far" in Luke xv. 13 and xix. 12, "into
a far country"; "long" in Matt. xxviii. 14, "long prayer." The idea of
distance seems to be uppermost, as in the first example.
Thumos.-- The A.V. translates this word 15 times by "wrath," "indignation"
once, "fierceness" twice. Dr. Bullinger in his Lexicon has a full note on the
word as follows:-
"Thumos, the mind, the spirit that is breathed out, an intense passion of the
mind .... the animus, the working and fermenting of the mind, the
demonstration of strong passion, which may issue in anger or revenge, though
it does not necessarily include it" (p. 905).
Among the many graces which the apostle Paul detailed as proofs that Timothy
and himself were approved as the ministers of God is found longsuffering. "In
pureness, in knowledge, in longsuffering, in kindness, in holy spirit, in love
unfeigned" (2 Cor. vi. 6). It will be observed that longsuffering is linked
to kindness, and that both are connected with "love unfeigned." As always, it
will be found that the apostle practised what he preached. The reference to
pneuma hagion (holy spirit) in this verse leads us to Gal. v. 22, where fourth
in the list there given comes longsuffering. "Love, joy, peace" (these are
more directly connected with the work of the Holy Spirit), then come three
more which may be said to spring out of these -- the first of which is
longsuffering. Not only do we find love and longsuffering linked in this
cluster of spiritual fruits, but in Eph. iv. 1-3 we find that the exercise of
longsuffering is a part of our walk, and also an important factor in the
keeping of the unity of the Spirit.
"Walk worthy of the calling wherewith ye are called, with all humility of mind
and meekness, with longsuffering, forbearing one another in love, endeavouring
to keep the unity of the Spirit in the bond of peace."
It will be observed that longsuffering is manifested by "forbearing one
another in love." So important is it that we should be made to understand
that our walk demands this exercise of longsuffering that we meet with a
parallel to Eph. iv. 2, 3 in Col. i. 10, 11. There, instead of being exhorted
to walk worthy of the calling, we are told that the apostle prayed that we
might:-
"Walk worthy of the Lord unto all pleasing, being fruitful in every good work,
and increasing in the knowledge of God; strengthened with all might according
to His glorious power, unto all patience and longsuffering with joyfulness."
Longsuffering is twice linked with doctrine in 2 Timothy, once in Paul's own
case, and once in the charge to Timothy (iii. 10 and iv. 2). Such is the
character of true Christian love, after all but a faint echo of that great
longsuffering of the love of God Who is "merciful and gracious, longsuffering,
and abundant in goodness and truth." If only believers everywhere exhibited
this precious characteristic, what a difference there would be. Yet even
those who are truly members of the one body need the word of exhortation. If
love suffereth long, should we be so easily annoyed and angered at the
waywardness of our fellows? However great their offence against us our
attitude is clearly defined. We should exhibit all longsuffering in the most
aggravating case, or we have not this grace of love in its highest degree.
One more qualification must be noticed before we leave the consideration of
the longsuffering of love, and that is the kindness which glows through the
patience manifested. Just as Col. i. teaches us to have longsuffering with
joyfulness, so I Cor. xiii. teaches us that love suffereth long and is kind.
Love does not suffer long and grumble, or use hard looks and begrudge the
longsuffering. Love suffers long and is kind. Love is ever ready to meet the
offender more than half way. Offended and outraged, misunderstood and
misrepresented, love still has no hard thoughts for those who cause the pain.
Let us examine ourselves before the mirror of the Word. Does the reflection
cause us to fear that we are in danger of exhibiting too much love yet? As we
see our lack of longsuffering, our impatience, our quickness to take offence,
our unwillingness frankly to forgive, let us acknowledge our failure. If we
have manifested longsuffering, yet that precious salve may have sent forth an
evil smell because of the dead fly of unkindness. The Lord is kind unto the
unthankful (Luke vi. 35); He was indeed kind to us (Eph. ii. 7; Titus iii. 4),
and should not we, offenders as all of us are, should not we most earnestly
pray that we may have a little more of the love that suffereth long, and is
kind?
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"The Parables. No. 10. Matt. xvi.-xxv." by Charles H. Welch in The Berean
Expositor.
Having considered the important parable which threw such a lurid light upon
the cause of Israel's failure, we pass on to another series of parables which
have a peculiar relation to the second section of the Gospel according to
Matthew. It will be remembered that in Matthew the ministry of the Lord is
divided into two sections by the words, "from that time":-
"*From that time* Jesus began to preach and say, Repent for the kingdom of
heaven is at hand" (iv. 17).
"*From that time* forth began Jesus to shew unto His disciples how that He
must go unto Jerusalem and suffer many things of the elders and chief priests
and scribes, and be killed, and be raised again the third day" (xvi. 21).
Just as the parables of Matt. xiii. are the mysteries of the kingdom of the
heavens, and have very special reference to the aspect of the Lord's ministry
commenced at Matt iv. 17, so the series of parables contained in the second
division of the Gospel have a special relation to the new aspect of truth
opened up by the Lord in His words concerning His sufferings and death at the
hands of the rulers of the people at Jerusalem. These are divinely given
keys, to ignore which is fatal to a true understanding.
Now just as we saw that the eight parables of Matt. xiii. had a very definite
structure, so we shall see that the parables now under consideration have an
orderly and suggestive arrangement.
The Parables of Matt. xvi.-xxv.
A ³ xviii.23-35. The wicked servant ("The reckoning" sunairo*):
"Delivered to tormentors."
B ³ xx.1-16. The Householder and Vineyard;
The call to labourers
(many called but few chosen):
1. Early.
2. Third hour.
3. Sixth and ninth hours.
4. Eleventh hour.
C ³ xxi.28-32. Two sons and Vineyard. Lesson, publicans
and harlots enter the kingdom while many
who claimed entrance were kept outside.
C ³ xxi.33-46. Wicked husbandmen and Vineyard. Lesson,
kingdom taken from them and given to a
fruitful nation.
B ³ xxii.1-14. The Marriage. The call to the guests
(many called but few chosen):
1. Bid those who were bidden.
2. Again tell them.
3. Go therefore to highways.
4. The wedding garment.
A ³ xxiv.32 - xxv.30. Two kinds of servants.
³
³ a ³ xxiv.32-44. "Noah" -- Coming as a thief while the
³ goodman slept.
³ The Fig Tree. -- "Ye know not what hour
³ the Son of man cometh.
³ b ³ xxiv.45-51. The faithful and evil servant. -- The one
³ made ruler, the other has his portion with
³ the hypocrites.
³ "Weeping and gnashing of teeth."
³ a ³ xxv.1-13. The wise and foolish virgins. -- "Ye know
³ neither the day nor the hour."
³ b ³ xxv.14-30. The faithful and unprofitable servant
³ ("The reckoning" sunairo*). -- The one
³ made ruler, the other cast into outer
³ darkness.
³ "Weeping and gnashing of teeth."
(*The only occurrences of sunairo in the New Testament)
The imagery is derived from three classes of people, (1) servants (good and
bad), (2) labourers and husbandmen in a vineyard, and (3) guests at a
marriage. These were divinely chosen to set forth the state of the nation
regarding their position before God, their failure, and the consequences. One
of the features of these parables is that on the one hand they set forth the
failure of the nation, whilst on the other they give a position to the outside
publican and sinner which the exclusive ideas of the Jews would not allow.
This is seen in the parable of the marriage feast (xxii.), the two sons
(xxi.), and the wicked husbandmen (xxi.).
Matt. xxiii. says in plain words what this set of parables had taught in
figure. The nation had degenerated into a wicked people. Viewed as sons they
were rebellious and disobedient, as husbandmen in charge of their Lord's
vineyard they were envious, murderers, and thought only of themselves. Viewed
as labourers they were discontented with their agreed wage. Viewed as
servants the majority were unfaithful and unprofitable. To their charge was
laid the death of both the Lord's servants and His Son (xxi. 38, xxiii. 34).
The destruction of the city (Jerusalem) is plainly foretold, and the Gentile-
ward movement of the Acts of the apostles is clearly shown. It is of the
utmost importance that we keep the whole range of the parables before us. We
must keep the series of Matt. xiii. in mind, and also the one parable in Matt.
xv. which is both a link between the set of Matt. xiii. and the set of Matt.
xx.-xxv., and a light which illuminates the character of the actors in this
awful tragedy.
In our next article we hope to commence a more detailed exposition of the
first parable of this series.
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"The Sovereignty of God #9" by Oscar M. Baker in Truth For Today.
It was in the will and purpose of God that Israel should be delivered from the
bondage of Egypt. In fact, it was promised to Abraham 430 years before it was
accomplished. He was told that his seed should possess the land that was
promised to him, but which he never owned. He was told that his seed should
be servants in a strange land and would be delivered and reenter the land in
the fourth generation.
Not only was it in God's purpose, but we are assured that God had the power to
do it. He could have taken them up in a whirlwind and set them in the land in
a matter of minutes. But God does not work that way unless it is absolutely
necessary. He lets man make decisions for himself. He lets man choose what
he will do. He makes man responsible for his own actions and choices. God
also punishes and rewards according to what His people do.
And the record tells us that Israel was delivered by the mighty arm of God
from Egypt by the way of the Red Sea, and the news went to all the then known
world so that men as far as Tyre and Sidon feared.
And it was not so long till this great company of one-time slaves, with all
their possessions were at the border of the land, ready to enter. This was at
Kadesh-Barnea. But something happened at Kadesh-Barnea and these people did
not enter the land as was intended. They wandered another 38 years in the
wilderness until another generation was raised up, and they entered in under
Joshua. God was able to take this people into the land. There was no
question of power. But He did not and could not. Why?
In the first place this people had a mission to perform. They were a chosen
channel of blessing to the nations. In the second place it is a principle set
down by the sovereign God that men obtain good through faith. We must
remember that there is an accuser who is at all times watching and waiting
that he may find a fault with the creature. He also is watching and waiting
to find some fault with the Creator. That is why God has been careful to
remind us that He is just and at the same time the Justifier of the ungodly.
His ways must be just or the accuser will then try to find a loophole for his
own escape from the judgment that has been pronounced upon him.
So in Hebrews we are told that Israel did not enter the land because of
unbelief. They did not fulfill the demands of a sovereign God. They were not
prepared for the task that they were to do. God made the rules, not Israel.
They were in no position to blame God for their not entering the land.
And there is a parallel to this example that is given to us. Men do not enter
salvation for the simple reason that they do not believe. God is not willing
that any should perish, but nevertheless many do perish because of unbelief.
Can anybody blame God for this situation? Or is it the unbeliever's own
responsibility? And just how could they be saved if they despised the sin
offering? Is there another sacrifice?
============================================================
"The sacrificial law designed to teach Substitution" by Charles H. Welch in
The Berean Expositor.
Lev. xvi. 6 -- Before Aaron could offer a sacrifice for the sins of
others, he needed one himself; hence it is plain that if he could not
offer a sacrifice till he had offered one, the law was either an
inexplicable tangle, or it taught substitution.
Lev. xvi.13 -- The cloud of incense, not the blood, preserved Aaron from
death. Hence, although the typical teaching is, no access to God apart
from atonement by blood, yet, for Aaron's personal safety, incense is
provided. Incense is a type of prayer (Rev.viii. 3,4). Prayer must rest
upon a sacrifice; there is no drawing near without the mercy seat
(Num.vii.89, cf. Luke xviii.13, Be propitious - be merciful - because of
atonement), hence, the incense that preserved Aaron must have received its
efficacy by virtue of a far greater sacrifice, namely, that of Christ (cf.
Rom. iii. 24-27). It follows, then that (a) One who needs a sacrifice
cannot make one, and (b) One who can make one does not need one. Hence, it
must be made by a righteous one for unrighteous ones, which, blessed be
God, has been done (2 Cor. v. 21; 1 Pet. iii.18).
The blemishlessness of the animal was typical of the righteousness required
for transference in the sacrifice.
=============================================================
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