On the other hand, the Kingdom realization awaits the return of the King. The prolonged

dispersion of Israel among the nations, with the divine preservation of that people, is not only

clearly anticipated in Scripture (Hos_3:4-5; Luk_21:24; Rom_11:25; Act_15:13-18; Luk_

19:11-13), but is one of the most evident facts of history. With the Gentile world opposing the

Jew, at times bent upon their extermination, behold them now! Although comparatively few in

number, they are rapidly rising to the place of command among the peoples of earth in finance,

in the professions, in science and the fine arts. What this augurs to the devout student of Jewish

prophecy is obvious.



The new issues, growing out of the Cross, which confront the Bible student are:



1. Life from GOD through a new birth by the Spirit.

What relation to GOD was accorded to Old Testament saints is not clearly revealed. Doubtless

they were individually renewed by the Spirit as they came to believe in GOD for their personal

salvation. Whatever may have been the result of their spiritual change, they knew nothing of a

new life and sonship as it is set forth in the New Testament.



Nicodemus, than whom the nation could then produce no better, and representing the very

highest product of the "Jew's religion," needed to be told that even he "must be born again."

So foreign was this to his knowledge of truth that he could only reply: "How can these things

be?"



Paul, who had lived "in all good conscience" within the revelations of the nation's faith, must be

transformed into a new creature on the Damascus road. After this he ceased not to pray for like

members of his own nation who had a "zeal for God" that they, too, might be saved. One

passage upon this point may be sufficient:



"But when the fullness of the time was come, God sent forth his Son, made of a woman,

made under the law, to redeem them that were under the law, that we might receive the

adoption of sons. And because we are sons, God hath sent forth the Spirit of his Son into

your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if

a son, then an heir of God through Christ" (Gal_4:4-7).



The new life by the Spirit is presented in the Scriptures as the fundamental and distinguishing

fact of the Christian.



Upwards of a hundred New Testament passages emphasize this truth.



-in these passages a "new creation," or species, is said to be formed by the mighty creative

power of GOD (Eph_2:10).

-this newly created one is not of this earth, but is a citizen of Heaven (Php_3:20).

- he is a legitimate son of GOD by a legitimate birth through the Spirit (Joh_3:15); possessing

the divine nature (2Pe_1:4), "which is eternal life through Jesus Christ our Lord"

(Rom_3:23).

-being properly a son of GOD, he is said to be an heir of GOD and a joint-heir with Jesus Christ

(Rom_8:17; Gal_4:7).

GOD alone is sufficient for the miracles that together produce a Christian, and the

reasonableness of the way of salvation is seen in that it must be received as a gift and on the

basis of trusting Him for its accomplishment. This fact of regeneration is the only present issue

between GOD and an unsaved person. When this is accomplished the obviously desirable

reformation in life and conduct will be outwardly manifested by the new in wrought divine

nature and power.



How short the vision is which can see no farther than to strive for the reformation of an

individual in matters of purpose and conduct, as desirable as such reformation may be, when the

divine plan to produce a whole new being with its new heart, disposition and power is so plainly

revealed! It is puerile to be obsessed with a by-product of the fact of eternal life. Certainly this is

not an abstract issue: having passed from death unto life has been, and will be, the abiding

miracle in the life of individuals of all generations from the Cross of CHRIST until He comes

again. As certainly, also, such efforts toward reformation cannot be justified from Scripture; for

interpretations which would suggest conduct to be the primary issue between GOD and the

unsaved cannot be found unless Israel's law is borrowed, or the humanly impossible walk of the

regenerate is imposed upon the unregenerate.



2. A new standing.

It was never said of any Old Testament saint that he was "a member of the body of Christ," or

that he was "accepted in the beloved"; but the New Testament saint is all this, and has been

"made the righteousness of God in him" (Rom_3:21-22; 10:3, 4; 1Co_1:30; 2Co_5:21; Eph_1:6).



3. A new sufficiency.

As truly as the Christian is a new creature and a heavenly citizen, so every condition within the

new life is supernatural. The human limitation has been perfectly anticipated and provided for in

the fact. that the all-sufficient Spirit indwells every saved person (Rom_5:5; 8:9; Joh_3:6;

7:39; 14:16, 17; Gal_6:4; 1Co_6:19). This universal abiding presence of the Spirit

in a saved person, providing nothing short of the sufficiency of GOD for the least of His

children, is a vastly different relationship than had been known before (Joh_7:37-39).



4. A. new service.

Service, in the Old Testament, consisted largely in going into the temple, or tabernacle, to offer a

sacrifice for sin: in the New Testament it is going out to the uttermost parts of the earth to

witness to a perfect sacrifice fully accomplished. The former had self with its personal needs in

view: the latter has found rest for self, and from self, and moves out to others in the mighty

empowering "gifts of the Spirit."



5. A new rule if life.

The Epistles of the New Testament present a distinct heavenly rule of life which is gracious in

contrast to law. They instruct a heavenly citizen in his normal walk and life. Attempted

obedience to these precepts will never make a heavenly citizen: they are rather set before him

because he is already a. heavenly citizen through the power of GOD. Therefore they do not carry

a legal imperative; but are presented as "beseechings," and under the suggestive phrase, "as it

becometh saints."



The law was given to Israel alone and only when she had been redeemed out of Egypt. The law

of Moses did not redeem Israel: it became her rule of life after she was redeemed. That

redemption out of Egypt anticipates, in type, the Blood redemption of the Cross. So, also, a new

governing rule of life is given to those who are looking back in saving faith to Calvary.



Obedience to the new principle of life under grace would not save one. It only suggests the

normal manner of life for those who have already become heavenly in being through the alone

sufficient power of GOD.



- The new principle of life through grace is superhuman (Eph_4:1-3, 30; 5:18-22; 2Co_10:4-5; 1Pe_2:9, etc.); but according to the purpose of GOD it is to be perfectly

fulfilled by the power of the indwelling Spirit (Gal_5:16; Rom_8:2).

-The law said, "Love thy neighbor as thyself" (Lev_18:18; Mat_19:19; 22:39;

Rom_13:9; Gal_5:14; Jas_2:8). JESUS said, "A new commandment I give unto you

that ye love one another as I have loved you" (Joh_13:34-35; 15:12, 13).

There could not be a more impossible requirement than that we, of ourselves, should love as He

has loved us; but such divine love is produced in us by the unhindered Spirit (Rom_5:5;

Gal_5:22).



6. A new purpose.

Most evidently GOD is not now offering an earthly Kingdom to any one nation; nor is He saving

every individual of all nations. There is a process of selection going on (if it be held that GOD is

now accomplishing His own will), and, while the Gospel might be preached to all, there is no

evidence from

history that all who have heard it have been saved, or teaching in the Scripture that all would be

saved. GOD is seen to be dealing with individuals, both Jews and Gentiles, and in such a manner

that each one thus dealt with is to be finally changed into the image of CHRIST, and collectively

as His Body and Bride to be forever with Him.



7. A new prospect.

Centuries before the Cross the King and His Messianic Kingdom was rightfully expected by the

nation to whom the manifestation of the King and the establishment of the Kingdom had been

promised, and this Kingdom was still in view when the new revelation concerning the return of

CHRIST was presented. While the promises to Israel are suffering prolonged delay, the heavenly

Bride is being called out, and unto her is given a new hope and prospect; "The Lord is at hand"

(Php_4:5).



In the light of these seven "present truth" realities we are enabled to recognize how great is the

effect of the change from "the law which came by Moses" and "grace and truth which came

by Jesus Christ." And when these changed, age-long conditions have run their course we are

assured that there will ho a return to the legal Kingdom grounds and the exaltation of that nation

to whom pertain the covenants and promises.



The last two elements of "present truth" presented above will each in turn be the basis for a

further study of kingdom truth.

~ end of chapter 6 ~



***