It has been the privilege and duty of the Church throughout her history to be looking for the return of the One to whom she has been espoused. Had her eyes never wandered from that expectant gaze, she would have been saved much sorrow and shame at His coming, for she has lost her Scriptural character and much of her witnessing power whenever she has said "My Lord delayeth his coming." It is then that she has fallen to beating the manservants and the maidservants, and has become drunken with the wine of this world.
True devotion to Christ must naturally issue in a deep desire to be with Him and to see Him face to face; and though it is quite possible to have been misled or untaught in regard to the conditions of His coming, the contemplation of such a promise from Him can but kindle a glowing hope in a truly devoted heart. It is a direct contradiction to claim supreme affection for Him, and yet be careless of His promised return, or wholly contented while separated from Him. The world, that cannot comprehend such devotion to Christ, will easily chide the believer, and denounce him for what they now call his "other worldness" when his affections are set on things above, "where Christ sitteth at the right hand of God," and when his heart rejoices in the certain hope that "when Christ, who is our life, shall appear, then shall ye also appear with Him in glory."
It was necessary for Satan to rob the Church, to a great extent, of her "blessed hope" of Christ's return, before he could attract attention to his own attempts at world improvement, and establish his own authority as ruler over this age. Expectation along the God-appointed lines must be abandoned, for the most part, before humanity can be federated, and religious institutions be made to co-operate in the Satanic program.
This vital key-truth of the imminent return of Christ was, therefore, first discredited, and then followed by an attack upon the deity of the Son of God and His sacrificial death; which attack is ever increasing, and must increase to the very end. The body of truth concerning the Lord's return is so extensive that there have always been some humble and devout souls who have dared to believe His promises, and thus the real Church, to some extent, her watch has been keeping.
The mighty tool in Satan's hands for the destroying of the hope of Christ's coming has been a simple one: zealous souls have been found who, ignoring the statements of Scripture, would attempt to fix the day of His coming. Then, as their prophecy failed, the world and many in the Church have laughed them to scorn. Unfortunately they came to laugh also at the very promise of God, saying, "Where is the promise of his coming?" and in so doing they have fulfilled some of the very things that are predicted for the end of the age: "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts (desires), and saying, Where is the promise of His coming? for since the fathers fell asleep, all things continue as they were from the beginning of creation" (2Pe_3:3-4). Thus Satan's authority is being established.
The exact time of Christ's return has not been revealed; nor will it be announced by a prophet. Nevertheless, the "children of light and the children of the day" "are not in darkness that that day should overtake them as a thief" (1Th_5:4-5). It is their privilege to rejoice in every promise of His coming, and to recognize every new indication of His nearness, as eagerly as the betrothed awaits her beloved. The true believer's glory, as well as his union with loved ones in Christ, is imminent, and by faith he can look beyond the days of the earth's greatest anguish, and, seeing the triumph of all blessedness, he can rejoice in the hope of His Lord's coming, and be praying, "Even so, come, Lord Jesus."
It is, therefore, impossible to know how much of time yet remains for the gathering out of the Bride and the development of Satan's rule; yet it is evident that within the last generation the exact fulfillment of those things which are predicted for the last days has begun, and is even now developing faster than the mind can comprehend.
Not all the signs of the times have a place in these pages, but only such as are directly connected with the working of Satan.
Since the blood redemption of the Cross is the central truth and value of the true faith, it being the "power of God unto salvation" (Rom_1:16; 1Co_1:23-24), any counterfeit system of doctrine which would omit this essential, must force some secondary truth into the place of prominence. Any of the great Scriptural subjects which are of universal interest to humanity, such as physical health, immortality, morality, or religious forms, may be substituted in the false systems, for that which is vital. And while those subjects are all found in their proper relations and importance in the true faith, the fact that people are universally inclined to give attention to them furnishes an opportunity for Satan to make a strong appeal to humanity through them; using these subjects as central truths in his false and counterfeit systems. Many are easily led to fix their attention upon the secondary things, and to neglect wholly the one primary thing; especially is this true since the secondary things are tangible and seen: while the one essential thing is spiritual and unseen; and Satan has blinded their eyes toward that which is of eternal value.
A system of doctrine may, then, be formed which includes every truth of Scripture save one; exalting the Person of Christ, but not His atoning work, and emphasizing some secondary truth as its central value. This system will be readily accepted by blinded humanity, though the real power of God unto salvation has been carefully withdrawn.
Naturally it would be supposed that such Satan-inspired systems would have no value or power, since there could be no Divine favor upon them. Such a supposition would be possible only because of the prevailing misunderstanding as to the real power of Satan. If the description given of him in Scripture is accepted, he will be seen to be possessed with miraculous power; able to perform such marvels that the whole world is led to wonder and then to worship. He is free also to bestow this miraculous power upon others (Rev_13:2). So it is no marvel if his ministers, who appear as the ministers of righteousness, are able to exert superhuman power when it is directly in the interest of the Satanic projects.
The great power of Satan has doubtless been active along these lines during all the ages past; for it is impossible that humanity should have worshipped other gods blindly without some recompense, and it is Satan himself who has been thus worshipped (Lev_17:7; 2Ch_11:15; Rev_9:20).
It is not final evidence, therefore, that a system of doctrine is of God simply because there are accompanying manifestations of superhuman power; nor is it final evidence that the Almighty has responded, simply because any form of supplication has been answered. The Divine movements are, of necessity, limited by the laws of His own holiness, and access into His presence is by the blood of Jesus alone; by a new and living Way which was consecrated for us through His flesh (Heb_10:19-20). Assuming to come before God in prayer, but ignoring this truth, is but to insult, with pollution, Him who is infinitely Holy and pure. Satan, who is aspiring to the place of the Almighty, may answer the prayer of his own subjects, even though that prayer is blindly addressed to the Supreme Being. Surely the Satan-ruled world does not come before God by the blood of Jesus.
Though false systems of doctrine have always existed, counterfeits in hypocrisy are a distinct characteristic of the last days of the present age. And it is a most significant fact that within the last generation such systems have appeared and are rapidly multiplying: systems that borrow every phase of the true faith, but one, and are conspicuous in that they emphasize some secondary truth with what seems, at times, to be miraculous power. Multitudes are being won to these creeds, both because of their apparent religious aspect, and by the actual results they accomplish.
There is probably no subject of more universal interest than that of physical health; and but recently "Christian Science" has appeared, which chiefly emphasizes physical health. While it gathers into itself some elements that are foreign both to Christianity and to Science, and appropriates much from the field of psychology, it assumes to be an infallible interpretation of Scripture, and makes Jesus its highest exponent and teacher. Yet it positively denies even the reality of sin and the need of Christ's atoning sacrifice. Its followers are won and held by these religious claims, and by the actual physical and mental transformations that are secured. Nothing but ignorance will attempt to deny that, to some extent, its claims are real. That it has assemblies, ministers, and mysteries deep and profound, and that it is able to demonstrate its claims of physical transformation, does not lift it above the level of Satan's power. That it denies even the need of the blood of the Cross, separates it, in spite of its claims, from the God of the Scriptures, and brands it with every characteristic of Satan's counterfeit.
Another subject, already mentioned, which is of common interest to humanity, is immortality. How persistently man has sought to see beyond the veil! And yet how little of fact has been discovered, beyond that which it has pleased God to reveal in His Word! How strong is the desire of the heart to follow the departed into the great unseen! And how subtle is "Spiritism" in its election of a phase of the immortality question as its bait to beguile sorrow-crushed souls into a disregard of their only hope in the blood of Christ.
This system has existed from the earliest ages and has the unqualified condemnation of Scripture; yet in the last half-century it has taken new interest and dignity to itself under the modern title of "Psychical Research." With boldest assumption it claims to be the only safe exponent of truth, and to be working in the interests of science; changing science being accepted as more trustworthy than revelation. It offers as final evidence for its assumptions, what are represented to be the statements of deceased people.
Less is made of the Scriptures in this system: yet here, as might be expected, there is violent opposition to the doctrine of Regeneration.
It cannot possibly be denied that there is an intelligent response to the human appeal from the Unseen; and messages are being received and mysterious acts are being performed with increasing frequency. It cannot, however, be proven that this response is from the spirit of the person named, for a lying spirit could easily know enough of any person's life to represent him in every detail. That the whole system could be of Satan is evident, and since it denies man's only hope of redemption, it is no part of the real truth of God. It, too, bears all the marks of the workings of Satan.
Another system of thought called "New," but which is as old as human philosophy, appropriates every phase of metaphysical belief. The central idea of the "New Thought" is the complete development of man,-body, soul, and spirit. Every possible human power is utilized; there is recognition of the Creator; the Word of God is appropriated in convenient texts; and Christ is claimed by its followers to be the complete example and embodiment of all their ideals. Newly stated theories of psychology are included in this system, and the whole teaching stands as the embodiment of all the ideals of the one who first suggested to humanity that they, by their own efforts, become as God. The system wholly denies Scriptural regeneration, both as to its necessity and as a fact; and is a veritable worship of self, as predicted for the last days (2Ti_3:2). It substitutes the development of the will as a power for victory in the life, in place of the God-provided victory over sin by the Spirit. Its followers seem to be utterly blind to the plainest truths of the Scriptures, and are marvelling at what they suppose to be a discovery; when, perchance, they are able to comprehend some secondary truth of the Word of God. This system, like "Christian Science," numbers its followers by the hundreds of thousands. They support many periodicals, and their teachings are read and accepted throughout the world.
In all these doctrines there is included much of the precious truth of God, but this is employed only as a bait to cover the relentless hook of Satan, by which he seeks to draw human souls away from God and into perdition. Not one positive word is said of the future state of man, or of his fitness to meet his God, and any belief in immortality is borrowed from the revelation of God; for the systems themselves are given over to distracting and diverting man from the thought of his need of a Divinely wrought preparation for eternity. It is commonly stated by the followers of these systems that it is of little importance what one believes, for it is the life that counts. Thus the great and necessary fact that any true character as well as any eternal blessedness depends upon what one believes, rather than on the life, is discredited.
These systems are mentioned only as examples of the almost innumerable doctrines that are sweeping the world to-day. They often reappear under new and misleading titles. The truth they acknowledge, and many forces they employ, are God's gracious provision for His saints; yet when these truths and forces are used alone, where the real purpose of God is skillfully omitted, they become only the hypocrisy that covers and garnishes a lie.
Again, many are deluded by the emphasis upon the mere outward forms of the visible Church. When these forms are analyzed, they appear to represent a church ministered to by a recognized ordained minister who depends upon his own personality for his power; and who preaches ethics and morality drawn from Scripture texts and other ethical writings. Prayers are offered, imploring the Almighty to aid humanity in its attempts to commend itself to Him by a more or less faithful practice of religion. The pleasures of music as an art are provided at fabulous cost, in place of the praise that is inspired by the Spirit of God. Social gatherings are held, to take the place of the unity of the Spirit and the love of the brethren. Humanitarian appeals for the betterment of the world are made, in place of the evangelical regeneration by the Cross; and not one reference to the real Gospel is made from one year to the next, unless it be in a covered denial. The sleeping congregations are seemingly satisfied with a mockery of the truth, and are content with a doctrine that proposes to educate souls into hell, and which encourages them to make a few efforts toward self-development while on their certain road to perdition. It is no longer good form in society to be without some church relations, yet the one and only true basis for salvation may never have been comprehended or accepted by a multitude of these members. Truly the god of this world is accomplishing his end, and his blinded followers are coming to be numbered with the faithful. The evil birds are flocking to the mustard tree, and the corrupting leaven is permeating the measures of meal.
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" (2Ti_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" (Act_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" (Tit_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" (2Co_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" (2Pe_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?" (2Co_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" (1Co_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?" (1Co_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" (Php_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" (2Co_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 Mat_18:35; Jno. 3:12; 1Co_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 (Php_3:20), by inheritance (1Pe_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; 2Ti_2:11-12; Col_1:24; Php_1:29); service, (Jno. 17:18; Mat_28:18-20), and betrothal (2Co_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 (Mat_19:28; Rev_3:21), and marriage (Eph_5:22; Eph_5:33; 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" (1Pe_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" (Jam_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 (Mat_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" (2Co_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" (1Co_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" (1Co_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.
