The last development of the earth history of the visible Church is predicted to be a condition in which the Church is saying, "I am rich, and increased in goods, and have need of nothing." The passage continues, "and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thy eyes with eye salve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. 3:17-20). If Scripture language and figure mean anything, this is a description of an unregenerate Church over which the Lord is pleading. It is from this Church that He has withdrawn; and is seen outside, standing and knocking. His hope is not centered upon reforming the whole mass of professing members; for his offer is to the individual "any man" with whom He will then have personal communion and fellowship.

Sad is the spectacle of these churches; meeting week after week to be beguiled by the philosophy of men, and raising no voice in protest against the denial of their only foundation as a church, and of their only hope for time and eternity! Far more honorable were the infidels of the past generation than these ministers. They were wholly outside the Church. But now, behold the inconsistency! Men who are covered by the vesture of the Church, ministering its sacraments, and supported by its benevolence, are making an open attack upon that wisdom of God which made Christ Jesus the only ground for all righteousness, sanctification, and redemption. The predictions for the last days are thus not only being fulfilled by false systems and doctrines, but they are found in the visible Church itself. "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables" (II Tim. 4:3, 4).

Great religious activities are possible without coming into complications with saving faith. It is possible to be more concerned over the untimely death of one hundred thousand drunkards than with the Christ-less death of twenty million human beings; or to be wholly concerned with the educational and physical needs of the heathen, and to neglect their greatest need in regeneration. Thus Satan may gain his own ends, even through some so-called missionary undertakings, for in this manner he can beguile untaught saints to limit their work to the lines of his highest ideals. It is possible to fight against sin and not present the Saviour; or to urge the highest Scriptural ideals and yet offer no reasonable way of attainment.

There is a strange fascination about these undertakings which are humanitarian, and are religious only in form and title. And there is a strange attraction in the leader who announces that he is not concerned with the doctrines of Scripture, because the helping of humanity is his one passion and care: yet all his passion is lost and his care is to no real end unless coupled with a very positive message of a particular way of Salvation, the true understanding of which demands a series of most careful distinctions.

Recently the word "pragmatism" has been brought into popular use to denote the test by which the pragmatists measure all systems, theories and doctrines. The pragmatic inquiry when applied to any system, theory, or doctrine may be understood to mean, "does it meet its claims in practice?" Although much is being made of this phase of pragmatism, the test is as old as the race, and verified by Scripture, for Jesus said, "By their fruits ye shall know them." However, the burden of testing claims has never before been so great, for the world was never so filled with new and strange theories as now. And these modern systems that deny true salvation in Christ are growing mightily under this test. They offer comparatively little and are usually able to meet their claims. "Christian Science" does, to some extent, change the condition of mind and body. "Spiritism" offers a demonstration from the invisible, and the demonstrations appear. "New Thought" proposes a development of the whole natural man, and thrives by the practical test of "pragmatism." The same is true of all other similar systems and doctrines, and will be true of those that may yet appear, since it is the very program of Satan as it is revealed in his last blasphemous counterfeit of the Son of God; for it is written in Rev. 13:3, 4 that they first wondered at the miracles of the Man of Sin, and then worshipped. Woe to the untaught soul who stands wondering to-day at the marvels of this evil age, if he be without a sense of the importance and value of the priceless blood of the Cross! The step is not far, for such an one, to the place where he falls in worship: worship of a being who is supposed to have forgotten abhorrence of sin and abandoned all eternal covenants of mercy by blood alone; a being who is supposed to be glad that the world has outgrown the old unbearable estimates of sin and redemption, and into whose presence the worshipper is supposed to be free to come on the ground of his fallen human nature, or the "universal fatherhood of God and the brotherhood of man."

Who can be the god of these systems? the energizing power in these people? and the answerer of their prayers? Surely not the God of the Scriptures, who cannot deny himself, and whose word cannot be made to pass away! Revelation sets forth but one other being who is capable of these undertakings; and it not; only assigns to this being a great and sufficient motive for all such activity, but clearly predicts that he will thus "oppose" and "exalt himself" in this very day and age.

Much of the secondary truth is the present inheritance of the child of God: yet, if there is a choice to be made, the deepest wisdom will perceive that all the combined secondary values that Satan can offer are but for a fleeting time; and are not worthy to be compared with the eternal riches of grace in Christ Jesus.



Chapter XI.

The Believer's Present Position.

Since the Bible contains God's message to the people of the ages, it must be rightly divided if the body of truth concerning any particular age or people is to be clearly understood. There are, undoubtedly, many things in common in the various ages, and, because of that fact, the superficial use of the Scriptures has been to treat the entire book as a direct message to all people of all time. This method, as has been stated, has resulted in great confusion as to the Divine program.

When that portion of Scripture which directly applies to the present age has been discovered, that, too, must be divided; for the present time is a period of mixture among the people of the earth—the saints of God tenting among the citizens of the Satanic system, and having nothing in common with them beyond the ordinary things of this earth life.

Again, that particular body of truth which applies to the child of God in this age may be divided, and a portion be called "Positional Truth" in that it unfolds the believer's present relation to the Godhead, the heavenlies, and the present world; while another may be known as "Life Truth" in that it is a particular statement of his present responsibility in conduct and service, and also includes the provisions of God whereby he may fully accomplish the whole will of God. A partial study of Life Truth is reserved for the next and last chapter; while this chapter is to be devoted to the believer's present position and separation from the world.

The importance of Positional Truth is suggested by the fact that, in the context of Scripture, it precedes the statement of Life Truth; forming the basis of its appeal. As an illustration of this it may be seen that the order of the doctrinal Epistles is first, to state a great Positional Truth, which is then followed by an appeal for a life consistent with the truth revealed. The first great section of the book of Romans (Chapters 1-8), sets forth the fact of a great and full salvation; this is followed (omitting the dispensational parenthesis of Chapters 9-11) by the closing section (Chapters 12-16), which is a detailed description of the life a saved person should live, and which opens with this appeal: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your minds, that ye may prove what is that good, and acceptable, and perfect, will of God." So, in the first section of the letter to the Ephesians (Chapters 1-3), the believer's position is unfolded, and this is followed by a section (Chapters 4-6), which is a series of injunctions for a heavenly walk; this section opens as follows: "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace." No appeal for faithfulness in the Christian life will be found to be adequate or effective that does not follow this same order, or that is not based upon some great revealed fact of the new life in Christ. It is probable that the present neglect and disregard for Positional Truth has, in spite of moral exhortation, borne its legitimate fruit in a time-serving worldly Church.

It is a beautiful example of the harmony of the Scriptures that, while the evil of the present age is so-clearly described, the true child of God is most carefully separated from its relationships, and is seen to be in a position so independent of all the authority of the world, that he can walk with the Lord in unbroken communion and fellowship, even while surrounded by this spiritual darkness. And, though the Scriptural statements as to the ever increasing darkness of this age be rejected, no meaning can be given to these passages that separate the believer from this world, without the recognition of the black background of the failure and sinfulness of this age. It is noticeable that the modern systems take no notice of the difference between the saved and the unsaved, as they also make little of the future state. This is in accordance with the fact that both of these truths are wholly dependent upon regeneration; and that is the one truth these systems are originated by Satan to resist.

The believer's position is set forth in at least seven positive revelations, three of which concern his change from the darkness of Satan to the light of God; two concern his relationship to the heavenly sphere; and two concern his relationship to the Satanic order. A careful study of these important passages will reveal the great reality of Redemption.

The first Divine movement for the salvation of an individual, after the prayer of intercession by the Spirit, is illumination by the Spirit. This same work is also mentioned as the "convicting" or "convincing" of the Spirit. In this part of the Divine undertaking, the blinding by Satan is temporarily removed and the soul beholds, by Divine vision, the Lord of glory and the way into eternal life through Him: but woe to the soul thus favored, who repeatedly turns from that vision in rejection! Of such it is written: "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessings from God: but that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak" (Heb. 6:4-9). Here there is pronounced a permanent return to the awful blindness of Satan for the one who rejects the illumination of the Spirit; but there is also offered an ever-widening of vision and glory to the one who accepts the Lord as He is revealed by the Spirit, for he then comes into possession of the "things that accompany salvation."

This illuminating work of the Spirit is mentioned by Paul in his words to King Agrippa, wherein he describes his own commission to service. He claimed to have been appointed by the Lord who spoke to him from the Glory. He relates that by this commission he was sent "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me" (Acts 26:18). This is the exact order of the Divine movements in redemption; the illumination of the Spirit is placed before everything else. There is probably no more neglected truth in modern evangelism than this preliminary work of the Spirit: yet it is the Divine preparation for the intelligent action of the human will; and if the right choice is made, it unveils the eyes for all the coming ages.

This important illuminating work of the Spirit is completely described in Jno. 16:8-11 as being a revelation of the judgment, by the Cross, of all sin and condemnation; the vision of the glorious righteous Christ, now in heaven; and the realization of the sin of rejecting Him. The passage is here given: "Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will convince the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged." The true child of God is, then, one in whom the Spirit has wrought in lifting the blinding by Satan and revealing to some extent, even now, the surpassing glory of Christ. Sin, too, has become a terrible reality, and the Cross and the precious blood have become the basis of his confidence toward his God.

Another revelation of the present position of the believer is that he has partaken of the Divine nature through regeneration by the Spirit. This truth is stated in many passages, a few of which are here given: "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (Jno. I:12, 13). "Jesus answered, Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit" (Jno. 3:5-8). "I am come that they might have life, and that they might have it more abundantly" (Jno. 10:10). "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature" (Gal. 6:15). "Not by works of righteousness which we have done, but according to his mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost" (Titus 3:5). "Therefore if any man be in Christ, he is a new creature: old things have passed away; behold, all things have become new" (II Cor. 5:17). "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through lust" (II Pet. 1:4).

The reality of this mighty transformation is in no way evident in present visible things, but must be accepted by faith. It is no less than a translation from the kingdom of Satan into the kingdom of Christ, "who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son" (Col. 1:13). And by it one is said to be delivered from this present evil age: "Who gave himself for our sins, that He might deliver us from this present evil age, according to the will of God and our Father" (Gal. 1:4), and, also, according to the above passage, "to have escaped the corruption that is in the world" (Satanic system).

The new life that is thus imparted is none other than the very life of Christ: "Now if any man have not the Spirit of Christ, he is none of his" (Rom. 8:9). "To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory" (Col. 1:27). "I live; yet not I, but Christ liveth in me" (Gal. 2:20). "Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" (II Cor. 13:5).

The third great fact of the believer's present position in separation from this world is that the Holy Spirit is given unto him, at the moment of his regeneration, to indwell him, in place of the energizing power of Satan who "worketh" with energy in the children of disobedience: "The love of God is shed abroad in our hearts by the Holy Spirit that is given unto us" (Rom. 5:5). "Now we have received not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God" (I Cor. 2:12). "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" (I Cor. 6:19).

Another phase of the believer's position is revealed in the fact that he is said to be a citizen of heaven; his home center or citizenship having been moved there from the earth. His name would, therefore, appear only among the celestial beings, in any true census of the universe. The reality of this unseen relationship is brought out in several passages: "For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: Who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the working whereby He is able even to subject all things unto Himself" (Phil. 3:20 R.V.). "For ye know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now He that hath wrought us for the self-same thing is God, Who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord" (II Cor. 5:1-8).

Again, as to the believer's position in that which is termed in Ephesians "the heavenly places,"—though the supplying of the word "places" is very misleading. The meaning of the word "heavenly" here is not so much of locality as of experience: as is indicated by the use of the same word in other passages where the believer is said to be "heavenly" in standing and relationship (Heb. 3:1; Eph. 2:6. See also Matt. 18:35; Jno. 3:12; I Cor. 15:48).

Dr. C. I. Scofield makes the following statement on this important phase of the believer's position:

"The Christian is 'heavenly' by calling (Heb. 3:1), by citizenship (Phil. 3:20), by inheritance (I Pet. 1:4) and by resurrection life (Eph. 2:6), as a member of that body of which the Head is actually in heaven. The heavenly (or 'in heavenly places,') therefore, is the sphere of the believer's present association with Christ. This is shown by the constant context, 'in Christ Jesus.' The believer is now associated with Christ in life (Col. 3:4; I Jno. 5:11, 12), position (Eph. 2:6), suffering (Rom. 8:18; II Tim. 2:11, 12; Col. 1:24; Phil. 1:29); service, (Jno. 17:18; Matt. 28:18-20), and betrothal (II Cor. 11:1-3).

"The believer is to be associated with Christ in Glory (Jno. 17:22; Rom. 8:18; Col. 3:4), inheritance (Rom. 8:17), authority (Matt. 19:28; Rev. 3:21), and marriage (Eph. 5:22, 33; Rev. 19:1-9).

"The believer's 'spiritual blessings' (Eph. 1:3), therefore, are to be possessed or experienced only as he lives in the sphere of his joint life, joint position, joint suffering, joint service and joint marriage pledge with Christ. In so far as he lives as a natural man whose interests are earthly, and avoids the path of co-service and (if need be) co-suffering, he will know nothing experimentally of the exalted blessings of Ephesians. 'It is sufficient that the servant be as his Master.' Christ took account of Himself as a heavenly Being come down to earth to do His Father's will." (Scofield Bible Correspondence Course, Book 2; page 288.)

Thus it may be seen that the believer is not only a citizen of heaven, but that he has also been brought into a position where many privileges of the heavenly experience are open to him.

In like manner, the believer's position in relation to this world is not only a separation from the world by nature and purpose; but he is also said to be a stranger and a pilgrim among the inhabitants of this dark age. "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: which in times past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles" (I Pet. 2:9-12). The same expression of "strangers and pilgrims" is used, also, in regard to the faith descendants of Abraham: "these all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims upon the earth" (Heb. 11:13). This same wide difference between the people of this world and the people of God is also stated in passages where the world is understood to be the system over which Satan now rules: "He that loveth his life shall lose it; and he that hateth his life in this world (Satanic system) shall keep it unto life eternal" (Jno. 12:25). "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore who will be a friend of the world (Satanic system) is the enemy of God" (Jas. 4:4). Love not the world (Satanic system), neither the things that are in the world. "If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever" (I Jno. 2:15-17).

The word "lust," constantly used in description of the Satanic system, has a much larger meaning in the Scripture than its present popular use, where it refers only to that which is sensual. In these passages quoted, it refers to the whole Satan-inspired ambition of humanity, and includes their principle of self-help, and their struggle for all that, to them, is highest and best. It is unlawful, in that it disregards the truth of God; and it is related to that which is physical, because it magnifies the finite being and its resources.

Two other striking passages concerning the relation of the believer to the world are here given: "Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world (Satanic system)" (I Jno. 4:17). "As thou hast sent me into the world (Satanic system), even so have I also sent them into the world (Satanic system)" (Jno. 17:18).

The last revelation of the believer's position to be mentioned here, is in regard to his service for the world. The unbounded love of God has called him into fellowship with Christ in the great work of this age; and in that connection he is under commission to evangelize, by a process of witnessing, to the uttermost parts of the world. In this undertaking he is promised the immediate presence of Christ, to whom all power, both in heaven and in earth, has been given (Matt. 28:18-20). The language of the inspired Book describes such witnesses as "Ambassadors for Christ": "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God" (II Cor. 5:20). And the ambassador's message is also given in the next verse of the same passage: "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (we who knew no righteousness).

Nowhere does the saint need more direct teaching of the Spirit than in regard to the relatioin he sustains to this world. In spite of the similarity of his earth life to that of the world's people, he must reckon himself to be dead in Christ and raised to newness of life. Expecting the world to misunderstand him and even to hate him, he must "wisely walk before them who are without." He is called upon to "use this world but not to abuse it;" and that which is of itself pure and good may become undesirable to him at times, because its use would further the interests of Satan.

Some have taken the extreme position of assigning to Satan the material universe and everything that is in the world to-day; not recognizing the fact that no material or physical thing is evil of itself. God created all things good. Satan has created nothing, and his present relation to the world is only as a permitted usurper who appropriates and devastates the things of God in the interests of his own ambition. He is the file-leader in a great and terrible rebellion against the government of God: but the natural universe, like all the powers of the human mind and will, belongs primarily to God, the Creator; and by title of inheritance, they belong also, to the child of God: "therefore let no man glory in men. For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's" (I Cor. 3:21-23). Yet, since Satan is making use of many good things to cover his evil purpose, the child of God must, for the present, discern the hidden evil and, in loyalty to his Lord, reject everything that may further the workings of Satan. The Scripture is very clear on this point, and discusses one issue as an example of all similar issues. This discussion in Scripture is of food which of itself is perfectly good, but may be a means of great harm when associated with the purposes of evil. The passages are as follows: "Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak" (Rom. 14: 13-21). "What say I then? that the idol is anything, or that which is offered in sacrifice to idols is anything? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. Do we provoke the Lord to jealousy? are we stronger than He? All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another's wealth. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: for the earth is the Lord's, and the fulness thereof. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsover is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's and the fulness thereof: conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved" (I Cor. 10:19-33).

The question becomes a practical one, in view of the present progress in discovery, science, and psychology. A theory must not be rejected because it is new or mysterious; for the marvelous inventions of the age are often as useful in spreading the Gospel as in furthering the interests of Satan. The newly acquired knowledge of the universe may be as valuable to the progress of good as to the advancement of evil.

There can be but one final test as to what shall be accepted and what shall be rejected, and that must be made by the individual alone before God (Rom. 14:22). In connection with any such question we may ask, "Is the real work of redemption hindered, or its true basis rejected? Is this a direct denial of the truth, by which souls will be hindered, or is it a counterfeit which may decoy them away from their only hope in the priceless blood of the Cross?" Beyond this, a child of God may safely be "all things to all men that he may save some."

The Christian can see more of beauty in the world, make larger use of its learning, and more fully appreciate its good, than can the children of this age: yet he must now, above all things else, be content with his limited commission, and be jealous of the interests of his Lord and King. Much of his present perplexity would be relieved if he could but realize that he is temporarily tenting where an enemy rules, and where he is the object of that enemy's fiery darts, yet hedged about by the omnipotence of God; called to bear the one message of redemption by the Cross, in the capacity and hidden dignity of an ambassador from the throne of the Most High; even now possessing a glory which shall soon be unveiled in the presence of his Lord; waiting that morning when his Lord shall come again and receive him unto Himself.



Chapter XII.

The Believer's Present Victory.

An exalted position is usually accompanied with great responsibility. This is certainly true, according to Scripture, in the case of the believer in his heavenly position. For when he is seen as a citizen of heaven, and a partaker of those associations, he is also required, both by Scripture and by reason, to "walk worthy of the calling wherewith he is called." The statement of these heavenly demands upon the child of God forms a distinct body of truth, and there are at least three such bodies of truth in Scripture, each appearing as a rule of conduct for some special people in some particular time. The Mosaic Law was given primarily to God's ancient people through Moses; but it has a message still, as it reflects the holiness of God and prepares for the salvation which is in Christ. So the "Sermon on the Mount," with the injunctions of John Baptist, and the early teachings of Christ were given with the coming kingdom age in view and, therefore, form an important revelation in regard to that time when "all shall know the Lord from the least unto the greatest." Though there are some common principles running through all these separate teachings, that Scripture which applies directly to the people of this parenthetical age of the Church will be found only in portions of the Gospels and in the Epistles of the New Testament.

No appreciation of the provisions of God for a victorious life can be had until the demands which the believer's position imposes are realized. These demands are in no way the standards of the world, for the believer is not only a citizen of heaven in position, but is called upon even now to fulfil all the standards of that sphere. As an illustration of this fact, a very few of these heavenly ideals and injunctions are given here: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom. 12:1). "Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you." "Abstain from all appearance of evil" (I Thes. 5:16-18, 22). "But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Gal. 5:22, 23). "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace" (Eph. 4:1-3). "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption" (Eph. 4:30). "Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (Eph. 5:17-20). "Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand" (Eph. 6:13). "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth" (Col. 3:1, 2).

These requirements are evidently heavenly in character, and demand nothing less than that which is becoming to that sphere. They are, therefore, beyond human strength; for what human power is able to "give thanks always for all things"? Or to avoid grieving the Holy Spirit? Who can be filled with the Spirit, or rejoice in tribulation? In fact, these demands are often treated as impractical ideals, rather than present requirements; while in reality they are binding on every child of God. To fail in them at any point, will not unsave one (Ps. 130:3; Rom. 4:5); but that failure will profane the heavenly citizenship, dishonor God in whose grace he is standing (Rom. 5:2), and give the enemy occasion to accuse the brethren before God; for Satan judges the Christian on the basis of the heavenly ideals rather than the standards of earth. No one can contemplate these impossible responsibilities without a sense of utter helplessness and insufficiency.

Again, the believer must not only meet the impossible demands of a heavenly position, but he is called upon to face a world-ruling foe, who, with all his kingdom and power, is seeking to break and mar that life into which the Divine nature has been received. The revelation that Satan is going about as a roaring lion, seeking whom he may devour, presents a truth that should disarm the believer of all self-confidence and cause him to dread, above all things else, the subtle devices of this foe. In this connection Eph. 6:10-12 may well be restated: "Finally, be strong in the Lord, and in the strength of His might. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world rulers of this darkness, against the spiritual host of wickedness in the heavenlies." In view of this opposition of Satan, it is still more evident that the requirements of the Christian life are beyond any human power.

So, also, there is a fallen human nature within the child of God, which is prone to dishonor God, and is itself beyond the control of the human will. This important and much misunderstood truth is taken up at length in Rom. 7:14-25: "For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh), dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin."

This battle between the old nature and the new is, then, never gained for God by human power or by religious exercise: but through Christ alone.

Thus the believer is confronted with a threefold impossibility as he contemplates his heavenly responsibility. First: The heavenly position demands a manner of life that is beyond any human possibility. Second: The enemy is stronger than he, and can thwart every resolution. Third: His own fallen nature entices him to do positive evil when he would do good. Notwithstanding this threefold impossibility, there is a clear call to a victorious life, wherein every thought is brought into captivity to the obedience of Jesus Christ (II Cor. 10:5), and if he fails by one degree, he will dishonor the God who has called him.

Where, then, is the relief from this dilemma? It is found only in the power of God. He has provided a complete salvation from the dominion and power of evil, which is a real victory—the only victory for the believer in this present life and conflict. It is a second form or tense of salvation, for it is possible to be saved from the condemnation and penalty of sin, and still for a time to be under its dominion and power. Salvation from the power of the world, the flesh, and the devil, may be secured as freely and completely as the salvation from the penalty of sin, and on the same terms; yet its terms and conditions are so unlike the methods of the world that often it seems unreal, even to Christians.

No instructed person expects to be free from condemnation, or justified before God, by virtue of his moral character; nor can there be freedom from the power of sin by virtue of the resolutions of the human will. Though the Christian life is impossible to human strength, it is within the power of God; and He offers to supply all that He requires, even to a completely victorious life. Since it is necessarily a Divine undertaking, the human part can be no more than an attitude of expectation or faith toward God,—an attitude which reckons self to be helpless, and God alone to be sufficient. It is a perpetual realization of the principle of faith and, therefore, at every point, contradicts Satan's principle of self-help.

Here, as in every human effort to be God-like, Satan's ideals and methods are so thrust upon the world that the natural dependence of the creature upon the Creator is made to seem a weak and unreasonable thing. This worldly mind has found a place in the Church and to a large extent, in spite of the teachings of Scripture; and it is often as difficult to inspire true expectation toward God in the Christian mind in the matter of daily victory, as it is to move the self-righteous and self-sufficient sinner to believe on Christ for regeneration.

True dependence upon the sufficiency of God is thus born of a vision of the utter inability of the natural man to meet the demands of the heavenly citizenship. The world citizen may wrestle against flesh and blood to realize his moral ideals: but he has no heavenly standards to fulfill; no mighty foe to face; and no conflict of natures. Therefore, his low ideals may often be reached by virtue of his own resolution and will. Especially will this method be adequate for the unregenerate, as the energizing power of Satan is working in him to cause him both to will and to do the purpose of Satan (Eph. 2:2): but the faith principle is the only possible way to victory for the child of God; and it must be faith alone.

As the soul may be eternally lost, while calling upon God to help him save himself: so the saint who only seeks the assistance of God in the exercise of his own power toward a correct manner of life, may be a dishonor to God constantly. The principles of faith and of works can no more be mixed in the one case than in the other. They both present human impossibilities and, therefore, demand the power of God. The Scriptures are clear on this point, both in precept and example:

First: The power of God is the believer's sufficiency in meeting the heavenly demands: "For it is God which worketh in you both to will and to do of his good pleasure" (Phil. 2:13). "Not that we are sufficient of ourselves to think anything as of ourselves: but our sufficiency is of God" (II Cor. 3:5). "But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me" (I Cor. 15:10). "Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" (Gal. 3:3). "Finally my brethren, be strong in the Lord, and in the power of his might" (Eph. 6:10). The latter passage is but the natural culmination of the whole revelation of the believer's citizenship and its responsibilities. Therefore, the final counsel is to be strong in the Lord and in the power of His might.

Second: The conflict with the enemy can be a victory only by the power of God. A remarkable revelation is given in the Scriptures of the attitude of the angels toward Satan, and this attitude can well be considered by fallen man. In Jude 9, Michael, the archangel, is seen in controversy with Satan over the body of Moses. There is no revelation as to the time or the occasion of this controversy. It is stated that Moses was buried in secret and was later seen in his transfigured and glorified body, so that it is possible that the removal of the body of Moses from the domain of Satan was the occasion here referred to. The passage is as follows: "But Michael, the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee." In like manner in II Pet. 2:10, the false teachers of the end of this age are said to disregard the heavenly powers (evidently evil) which angels dare not do. "But chiefly them that walk after the flesh in the lust of uncleanness, and despise dominion. Presumptuous are they, self willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord." There is probably a just regard, on the part of the angelic beings, for the fact that Satan is the "anointed" of God (Ezek. 28:14). As David would not lift up his hand against Saul because he was the "Lord's anointed" (I Sam. 24:6). Christ is said to be anointed (Ps. 2:2); so also is the believer (I Jno. 2:27). But it is also shown here that the superior wisdom and strength of even Michael, the archangel, and all other celestial beings, is never lifted in conflict with Satan. They rely only upon the same power that is promised the believer, and well may the believer be instructed by their example.

There are two passages where the child of God is directed to resist the devil. The context, however, in both passages warns him that it must be in utter dependence upon the power of God. He must be wholly submitted to God and it must be done through a steadfastness of faith. The passages are as follows: "Submit yourselves therefore to God. Resist the devil, and he will flee from you" (Jas. 4:7). "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith" (I Pet. 5:8, 9). And the faith principle is mentioned among the believer's armor in Eph. 6:16 as the "shield of faith" by which all the fiery darts of the enemy are to be quenched.

Third: True character may be realized by the power of God, in spite of the tendency of the fallen nature. This character, however, is that which is directly promised by the power of God: "But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, self control" (Gal. 5:22, 23). "For the fruit of the Spirit is in all goodness and righteousness and truth" (Eph. 5:9). "Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world" (I Jno. 4:4). Thus the true God-honoring character is seen to be the result of the power of God, and it is only possible to the one who has "ceased from his own labors and has entered into rest." "This is the victory that overcomes the world, even our faith" (I Jno. 5:4). This victory demands a constant exercise of faith. Faith is never finished here, and any true progress in the Christian life is "from faith to faith," and it is also said of the one whom God has constituted just, that he shall "live by faith."

The same objection is often raised against the application of the faith principle as a means to the consummation of a victorious life, as is raised against the same principle for regeneration. In this objection it is inferred that when this method is adopted, there is no adequate incentive or motive left for the individual. Such objections arise from a misunderstanding of this truth.

It is useless to undertake the impossible in any case; and in the matter of salvation from the penalty of sin, the only work which it is possible for God to accept as the ground of redemption is that which is already undertaken and fully completed by Christ on the Cross. By this finished work the believer is provided with a perfect standing before God, and is raised to the exalted position of an ambassador for Christ. That privilege of service does not affect the grounds of his salvation, but opens to him the glorious possibility of rewards (I Cor. 3:9-15). In the matter of salvation from the power of sin, the human will may be employed as an instrument through which the power of God may be manifested. The following passages reveal how directly He proposes to be the real power in the believer's life: "For it is God which worketh in you both to will and to do of his good pleasure" (Phil. 2:13). "For though we walk in the flesh, we do not war after the flesh: for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (II Cor. 10:3-5). "I can do all things through Christ which strengthened me" (Phil 4:13). "For apart from me ye can do nothing" (Jno. 15:5).

It is assumed that the believer has recognized the perfectness of the will of God and has thrown his whole being open to His power and guidance. As a little child may avail himself of the wisdom and experience of his parents through obedience, so the believer has become willing to do whatever the infinite wisdom and love of God may choose for him. When thus committed to the will of God, and in true faith depending on Him, the mighty power of the Spirit will work in him and through him to the glory of God. "This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh" (Gal. 5:16). "For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death" (Rom. 8:2). Salvation in any form is, therefore, "not of works, lest any man should boast."

It remains to be seen, in view of the perilous position of the believer in the enemy's land, that God has not only provided every needed force for conquest and victory, but has given positive promises for the security of the one He has received on the ground of the shed blood of Christ, "Hast not thou made an hedge about him, and about his house, and about all that he hath on every side?" (Job 1:10). "My Father, which gave them me, is greater than all; and no man (nothing), is able to pluck them out of my Father's hand" (Jno. 10:29). "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it" (I Cor. 10:13). "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

THE END