The Inheritance

In our last we virtually confined our attention to a consideration of the method appointed by God for the distribution of Canaan among the tribes of Israel-that of Levi being exempted therefrom. That method was "the lot," and however casual and contingent the casting thereof might seem to man it was Divinely certain, for "the whole disposing thereof is of the Lord" (Prov. 16:33), so that His will was infallibly made known thereby. All important matters of order under the Divine theocracy were thus determined. Hence we find king Saul making request of the Lord God, "give a perfect lot" (1 Sam. 14:41). The cities in which the sons of Aaron and their families were to dwell were determined by lot (1 Chron. 6:63), so too were the sacred singers of the divine worship (1 Chron. 25:7, 8). Likewise. in Nehemiah's day, those who were to reside in Jerusalem were chosen by lot (Josh. 11:1). In case of rival claims, the different parties agreed to abide by its decision, and thus "The lot causeth contentions to cease, and parteth between the mighty" (Prov. 18:18).

The practical application which is to be made unto ourselves of the above principle is that God does not leave secondary causes to their work as an idle spectator, bat interposes and orders all the affairs of our lives. As an old writer quaintly expressed it, "Notwithstanding all our blowing, the fire will not burn without the Lord." "Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain" (Ps. 127:1) As the apportioning of Canaan was entirely by Divine determination, so are the bounds of our habitation fixed, and in whatever way our position and portion in this world be assigned or acquired by us, we should regard the same as coming from the Lord, and be thankful for and contented with it. One of the secrets of tranquility of mind and happiness of heart is for us to be grateful and joyful for what God has so graciously given us, instead of lusting after and repining over those things which He wisely withholds. "Godliness with contentment is great gain . . . and having food and raiment let us be therewith content" (1 Tim. 5:6, 8).

As the portion which Jehovah appointed, promised, and gave unto Abraham and his descendants, the land of Canaan has, all through this Christian era, been rightly regarded as figuring the heavenly Canaan, unto which the members of Christ are now journeying as they pass through this scene of sin and trial. Rightly so we say, for in the first place the New Testament refers often to the everlasting bliss of God's people as an inheritance. The evangelical commission which Paul received from the Lord unto the Gentiles was "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). And therefore did he bid the Colossians gave "thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light" (Josh. 1:12). In Hebrews 9:15, he termed it the "eternal inheritance"; while Peter assured the saints that they had been begotten "to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (1 Pet. 1:4).

In the second place, Canaan was given to Israel on the ground of the covenant which Jehovah made with Abraham (Ex. 6:4, Psalm 105:9-11). In like manner, our heritage of blessing and glory is bestowed upon us in consequence of the everlasting covenant of grace. God and the Mediator agreed together in counsel for the accomplishment of a common end: to further the manifested glory of God and to secure the salvation of His people. In Zechariah 6:13, we read, "And the counsel of peace shall be between Them both," the reference being to Jehovah and the Man whose name is the Branch of the previous verse. That "counsel of peace" signifies the compact between Them. Or the fulfillment of certain conditions by the Mediator, God stipulated to reward Him and His seed. That everlasting covenant is the foundation of all the good which God does to His people (Luke 1:68-72; Heb. 13:20, 21). His promises unto them were made to their Surety, on whose behalf He transacted. A remarkable proof of this is found in Titus 1:2, "In hope of eternal life, which God, that cannot lie, promised [not simply "purposed "] before the world began"-promised Christ that He would bestow eternal life (another name for the "inheritance"-Matthew 7:14) upon all His seed.

In the third place, the everlasting portion of Christians is not only an "inheritance," but an allotted one. This is taught plainly in Ephesians 1:11, though a careful comparison of other passages is required in order to discern the real meaning and force of that verse. Since most of the Lord's people are unacquainted with the same, it will be necessary for us to enter into some detail In verses 3-9 the apostle had spoken of election, of adoption to glory (or an inheritance), of redemption, and of vocation. Then in verse 10 he stated that the design of the whole of the foregoing was that God should head up or gather together in one all things in Christ, both which are in heaven (the angels) and (the redeemed) which are on earth. In verses 11-13 this is amplified and explained. First he refers to Jewish believers, and says, "In whom [Christ, the Head] also we have obtained an inheritance," or a part in that grand "gathering together" into one in Christ. Then in verse 13 he alludes to the Gentiles: "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation," for it is not until his conversion that any soul actually obtains either an interest in or meetness for the inheritance.

The "we have obtained an inheritance" is a single word-a compound one-in the original, and is derived from kleros, concerning which that eminent Greek scholar and exegete C. Hodge said, "The word kleros means to cast lots, to distribute by lot, to choose by lot, and, in the middle voice, to obtain by lot or inheritance or simply to obtain." Our own study has confirmed that, First, kleros signifies a part or portion in a thing, to be a partaker with others therein, and it is so rendered in Acts 1:17, 25. Thus the saints have a part in that gathering together of all things in Christ. Second, kleros signifies an inheritance, and is so rendered in Hebrews 1:4-"heritage" in 1 Peter 5:3. Third, kleros signifies a lot, being so translated seven times: Matthew 27:35, etc., Acts 1:26. Thus by combining those three meanings we get a part or portion, which part or portion is an inheritance, and this inheritance comes to us by lot, as did that of the Hebrews: "Ye shall divide the land by lot for an inheritance" (Num. 33:54, and see Ezekiel 45:1). and therefore it is called "the lot of our inheritance" (Num. 36:3).

It is also to be observed that the verbal noun of Ephesians 1:11 (for a verb it is) is a passive one, importing that the inheritance has been bestowed upon us, and is not something actively acquired by us. The word is used in the passive voice when we say a man is disinherited, but we have no English word that answers thereto to say a man is inherited, so we supply a word and say he is endowed with an inheritance. The Christian's inheritance is not something he has earned by his own efforts, nor is it even sought by him, but is conferred upon him gratuitously. We obtained an inheritance in Christ, were made joint heirs with Him, before we were aware of it. In some cases this is much more evident than in others, as with those who are utterly unconcerned about their souls' eternal welfare being suddenly and quite unexpectedly apprehended by Christ-like Saul of Tarsus. Yet in reality it is so in every case, for Christ took the initiative in seeking out and working upon the ones who became anxious seekers after Him, for did not God first quicken the dead in sins, none would ever make a movement towards Him; yet they know no more about that quickening than a man asleep would of obtaining an inheritance then bequeathed to him.

Thus it turns out under the preaching of the Gospel and those who hear the same: the lot falls on some and passes by others. One may attend out of idle curiosity and be arrested by God the first sermon he hears; as Zacchaeus, being little, climbed up into a tree, that he might get a glimpse of the miracle-worker who was passing that way, yet Christ said unto him "make haste, and come down. . . . This day is salvation come to this house"; while regular attendees are left to themselves. "Go ye therefore into the highways, and as many as ye shall find, bid to the marriage": every saint is Divinely ordained, yet to human perception things are carried out casually, as if grace comes to them by lot-even as Saul merely went forth to seek his father's asses, but before he arrived back home had been anointed king of Israel. The hearers of Christ's forerunner went to view a novelty, as they would go to a show (Luke 7:24, 25), yet under his call to repentance many of their hearts were turned to God.

The above remarks receive definite confirmation in 2 Peter 1:1, where the apostle addresses himself to "them that have obtained like precious faith with us," for the Greek word there used also signifies "to obtain by lot" (Young's Concordance), being the same one as is rendered "his lot was to burn incense" (Luke 1:9). By using that term, Peter would remind his readers that if they had really believed to the saving of their souls they were indebted for their faith not at all to their own superior sagacity but solely to the sovereign dispositions of Divine grace. In the distribution of His favors, that blessed portion had fallen to their share. Thus 2 Peter 1:1, is one of many verses which teach us that saving faith is a gift from God, and not a product of the creature's will: all room for boasting is excluded (1 Cor. 4:7): it is the Divine lot which makes believer differ from unbeliever! It is not simply predestination which gives a soul a right to the Divine inheritance, but a Divine work-a work of grace on the heart-which is the effect of predestination. So teaches the apostle in Ephesians 1:12-14: it was after they heard the Gospel, "after that ye believed," that they were sealed by the Holy Spirit of promise, "which is the earnest of our inheritance." It is not until we are converted that we obtain a personal interest in the inheritance." This is dear from Acts 26:18, for Christ sent forth Paul to preach in order to turn men "from darkness unto light . . . that they may receive forgiveness of sins, and inheritance among them which are sanctified [set apart from unbelievers] by faith that is in Me." Simon Magus was told frankly, "Thou hast neither part nor lot in this matter." And why? because he was an impenitent and unpardoned soul (Acts 8:21, 22). We have to be made meet by the gracious operations of the Spirit before we become partakers of the inheritance (Col. 1:12). Likewise does 1 Peter 1:3, 4, expressly inform us that we must be begotten of God ere we have a saving and experiential interest in the heavenly inheritance.

After stating that those who are converted have obtained an inheritance or "part" in the gathering together into one of all things in Christ, the apostle then traced this unspeakable blessing back to its source: "being predestinated according to the purpose of Him who worketh all things after the counsel of His own will" (Eph. 1:11). God has sent forth the Gospel on no uncertain mission, but whenever and by whomsoever it be preached it shall not return unto Him void, but accomplish that which He pleases and prosper in the thing whereto He sent it-all the forces of evil being powerless to prevent it. It is not left to human caprice, the wills of those who hear it, and though it comes to men by "lot" (which to the eye of man appears to be wholly a matter of chance), yet that lot is directed by God's eternal predestination; and though the favored ones on which the lot falls be by nature as alienated from God and as dead in sin as those whom the lot passes by, nevertheless their effectual calling and conversion is accomplished by Him who works all things after the counsel of His own will.

Many of God's people rejoice and give thanks unto Him for His bringing them front death unto life, working repentance and faith in them, and granting them a saving interest in Christ; but fail to perceive that those acts of the Divine mercy are the consequence and fruits of God's eternal choice and foreordination of them unto eternal life and glory (Acts 13:48; 2 Thess. 2:13, 14). The order of the Divine procedure is clearly stated in Romans 8: "For whom He did foreknow, He also predestinated to be conformed to the image of His Son, that He might be the firstborn [chief] among many brethren" (v. 29). Foreknowledge there is the knowledge of approbation, as in "The Lord knoweth the way of the righteous" (Ps. 1), "you only have I known of all the families of the earth" (Amos 3:2, and see Rom. 11:2). The distinction between foreknowledge and predestination is this: the Divine foreknowledge is of the persons selected and approved; the predestination is the appointing of the blessings designed them. The next verse shows how that grand purpose of God is accomplished: "Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified."

Thus, God's electing grace and sovereign purpose are the ground and root of all that follows. Many other passages teach the same thing. "I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee" (Jer. 31:3)-all of God's dealings with His people in time are the outworking, of His decrees concerning them in eternity past. "God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth" (2 Thess. 2:13): He who determined the end also appointed and provided the means thereto. "Who hath saved us, and called us with an holy calling, not according to our works [either actual or foreseen, for we have no good ones except those which He produces in and through us], but according to His own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. 1:9). Now observe how strong and emphatic is the language of Ephesians 1:11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will." Not only predestinated to that inheritance, but according to Divine purpose, which expresses the certainty and immutability thereof; and that the decree of Him who effectually works all things after the contrivance of His own pleasure, none being able to withstand Him.

In the fourth place the allotment of Israel's inheritance was conveyed through the exercise of the priest's office. "And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them" (Josh. 14:1). Since a solemn appeal was to be made unto God for the knowledge of His will, the presence of the high priest with his Urim and Thummin was necessary. Accordingly, Eleazar, the son and successor of Aaron (Deut. 10:6), is here mentioned, and that before Joshua. By thus giving him the precedence, signal honor was placed upon the priesthood. Therein we behold once more the beauty and the accuracy of the type, though ours is an age of such spiritual ignorance that few today perceive this. The careful student of the New Testament will have observed that the priesthood of Christ is there given a prominence which is accorded unto neither His prophetic nor His kingly office. Nor is that in the least surprising, for it was the very end of His incarnation "that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people" (Heb. 2:17).

There was obviously no necessity for the assumption of human nature by the Son of God if the only results to be achieved thereby were the publication of truths undiscoverable by the efforts of human reason and the promulgation of laws invested with the authority of God, for prophets and apostles were quite competent (by Divine enduement) to perform such offices. But the mediation of Christ rendered it requisite and fitting that it should assume the peculiar form of priesthood, so that His death might be not only a satisfaction unto justice, but a sweet-smelling sacrifice-a free-will offering unto God. It is most important to recognize that Christ's redemptive work was a priestly one. This has been denied by Socinians, and it is sad to find some who believe in Christ's deity adopting the vain reasoning of "Unitarians" concerning the sacerdotal nature of the Savior's oblation. The New Testament represents Christ not only as priest, but as the great High Priest of His people, and if the character, purpose and scope of that office be interpreted in the light of the Old Testament types (as it must be) there is no room left for doubt as to the meaning of the antitype.

Now it is in the epistle to the Hebrews that the functions of Christ's priesthood are most fully made known. There we are shown that both Aaron and Melchizedek were needed to foreshadow completely its various aspects: the design of God in appointing Aaron was to typify the person and work of Christ, as is clear from "as was Aaron . . . so also Christ" (Josh. 5:4, 5)-an unmistakable parallel. Hebrews 2:17, makes it quite plain that Christ acted as Priest here on earth, for He made "reconciliation for the sins of the people "-as Aaron was priest before he entered the holiest, so also was Christ. Hebrews 7:26, exhibits the qualifications and excellencies which fitted Christ to discharge this office, describing what He was here when brought into contact with sin and sinners. "Such an high priest became us": was requisite for and suited to fallen creatures-none other could expiate our sins, procure acceptance with God, or purchase eternal redemption. Hebrews 8:3; 9:11-15, 25-28; 10:10-12, also prove that Christ discharged His priestly office on earth, offering Himself as a sacrifice to God. Conclusive proof of this was furnished by God's rending of the veil, thereby setting aside the whole system of the Levitical order, His priestly oblation having superseded theirs.

As might well be expected from their relative positions in the Sacred Canon, Hebrews takes us farther than Romans (wonderful as that epistle is) in the revelation of God's manifold wisdom and the unveiling of His amazing grace. In Romans the scene is laid in the law court; in Hebrews, within the temple. In the former, the righteousness of God is displayed; in the latter, His holiness shines forth. In the one, justification is the outstanding provision of the Gospel; in the other, sanctification is the product of Christ's sacrifice. In Romans Christ is seen as the covenant Head and federal Representative of His people; in Hebrews as their great High Priest. In the former, believers obtain a secure standing before God's throne; in the latter, they are privileged to draw nigh as worshippers before the mercy seat. As both Aaron and Melchizedek were needed to set forth the sacrificial and royal functions of Christ's priesthood, so both Phinehas and Joshua were required (Josh. 14:1) to exhibit Him as the Bestower of our inheritance-the Lamb-Lion of Revelation 5:5, 6. As Priest (and Lamb) Christ purchased the "eternal inheritance" (Heb. 9:11-15), as the antitypical Joshua (and Lion) His power conducts the heirs into it.

In our last we pointed out some of the principal respects in which the distribution of the land of Canaan unto the tribes of Israel adumbrated the blessings and glory which the spiritual Israel obtain in and by Christ. We saw that, in the first place, our eternal portion is distinctly termed an "inheritance" (1 Pet. 1:4) Second, that our inheritance is bestowed upon us on the ground of a covenant (Luke 1:72). Third, that our inheritance too is an allotted one (Eph. 1:11), and that the very faith which is necessary to give us a personal and saving interest therein is bestowed upon us by Divine lot (1 Pet. 1:2). Fourth, that our glorious heritage is conveyed to us by the exercise of Christ's priesthood (Heb. 9:11-15). Continuing to ponder the analogies between type and antitype, we note, in the fifth place, that responsible princes of Israel's tribes attended when Canaan was divided, for there were present with Eleazar the priest and Joshua "the heads of the fathers of the tribes of the children of Israel" (Josh. 14:1). Nothing is told us of the particular part they played in that important transaction, but it appears that they were appointed to act as overseers or supervisors on that occasion.

"And Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). That, in our opinion, is what answers to and corresponds with that particular detail in Joshua 14:1. If "the saints shall judge the world," yea, "judge angels" (1 Cor. 6:2, 3), we need not be surprised to learn that the twelve shall sit upon thrones judging the tribes of Israel. The apostles were closest to Christ and shared most in His humiliation, and therefore in the day of His manifested glory they will be distinguished from and honored above all their brethren. Since they were so fiercely persecuted by the Jews, they will be Christ's assessors in their judgment. A further dignity is bestowed upon them by the names of the twelve apostles of the Lamb being in the twelve foundations of the new Jerusalem (Rev. 21:12). In each instance-Joshua 14:1; Matthew 19:28; 1 Corinthians 6:2, 3 the bare fact is stated without any explanation or amplification, and therefore any attempt to speculate thereon is not only useless but impious.

In the sixth place, our inheritance is a reward. As we have so frequently pointed out in these articles, while Canaan was the land of promise, Israel had to fight for it: even Jacob spoke of one portion therein "which I took out of the hand of the Amorite with my sword and with my bow" (Gen. 48:22). It was bequeathed unto Abraham and his seed, nevertheless it became theirs only by their own prowess. Notwithstanding its being theirs by Divine donation, in a subordinate but very real sense their actual entrance into and possession thereof was the result of their own efforts. Whether or not we can perceive the "consistency" and congruity of those different principles, they are the plain facts of the case. Nor should they present any difficulty to us, for they are complementary to each other, and not contradictory. God's sovereignty lies at the foundation of all things, yet in His dealings with men-His own people not excepted-He ever treats with them as moral agents, enforces their accountability, and causes them to reap as they have sown, whether it was evil or good seed.

Now what pertained to the bestowment and acquirement of the earthly Canaan holds good in connection with the heavenly Canaan. It could not be otherwise, for God made the type to shadow forth accurately the antitype, therefore we read, "And whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ" (Col. 3:23, 24). Nothing can be more free or a matter of bounty than an inheritance. Then since it be an inheritance, with what propriety term it a "reward"? If a reward, how can it be, at the same time, an "inheritance "? The two things seem to be quite incompatible, especially since the inheritance is also designated "the purchased possession" (Eph. 1:14)-bought with the blood of Christ. Yet such language is no more antithetical that that of the Savior when He exhorted the Jews to "labor not for the meat which perisheth, but for that meat which endureth unto everlasting life," and then added," which the Son of man shall give unto you" (John 6:27); nor that of His apostle, who declared, "For we which have believed do enter into rest," and then enjoined, "let us labor therefore to enter into that rest" (Heb. 4:3, 11).

There is much in the Scriptures which appears to the infidel to be contradictory: as that "the Lord our God is one Lord" (Deut. 6:4), yet is three distinct persons; that "His mercy endureth for ever" (Ps. 136:1), yet that He will send many of His creatures to everlasting punishment; that Christ should affirm "I and Father are one" (John 10:30), yet also declared "My Father is greater than I" (John 14:28). And though the Christian perceives the perfect harmony of those statements, yet there are some things which greatly puzzle him. As for instance, that since God has predestinated everything which comes to pass, what room is left for free agency and the discharge of human responsibility? If the fall has deprived men of all spiritual strength, how can they be justly held blameworthy for failing to perform spiritual duties? If Christ died for the elect only, how can He be freely offered to every creature? If the believer be Christ's "free man," then why is he required to take upon him His yoke? If he has been set at liberty (Gal. 5:1), how can he be "under the law" (1 Cor. 9:21)? If he be preserved by God, then how can his own perseverance be necessary in order to the attainment of eternal bliss? If sin does not have dominion over him (Rom. 6:14), why do "iniquities prevail against" him so often (Ps. 65:3)?

Whatever difficulties may be involved, the fact remains that Scripture has not a little to say about God's rewarding the obedient and crowning the overcomer. "In keeping of them there is great reward" (Ps. 19:11). "To him that soweth righteousness shall be a sure reward" (Prov. 11:18). "Then He shall reward every man according to his works" (Matthew 16:27). "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many" (Matthew 25:23). "They [the poor] cannot recompense thee: for thou shalt be recompensed at the resurrection of the just" (Luke 14:14). There are other declarations that God will take special note of the fidelity of His servants, and amply compensate them for the sufferings which they have endured in His behalf. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in heaven" (Matthew 5:11). "Be thou faithful unto death, and I will give thee a crown of life" (Rev. 2:10). Now all such passages as these must be allowed their obvious and legitimate force, and be given a due place in our hearts and minds.

In a brief and incidental statement on this subject, Calvin beautifully preserved the balance. "The Scripture shows what all our works are capable of meriting when it represents them as unable to bear the Divine scrutiny, because they are full of impurity. And in the next place what would be merited by the perfect observance of the Law if this could anywhere be found, when it directs us, 'when ye shall have done all those things which are commanded you, say, We are unprofitable servants' (Luke 17:10), because we shall not have conferred any favor on God, but only have performed the duties incumbent upon us, for which no thanks are due. Nevertheless, the good works which the Lord has conferred on us, He denominates our own, and declares that He will not only accept, but also reward them. It is our duty to be animated by so great a promise, and to stir up our minds that we 'be not weary in well doing,' and to be truly grateful for so great an instance of the Divine goodness. . . . Good works, therefore, are pleasing to God and not unprofitable to the authors of them, and they will moreover receive the most ample blessings from God as their reward: not because they merit them, but because the Divine goodness has freely appointed them this reward" (Institutes, book 3, chapter 5).

If it were "inconsistent" with the Divine perfections for God to bestow any future rewards on His people both for Christ's sake (primarily and meritoriously) and because of their own obedience (according to the terms of the new covenant and the governmental principles of God), then it would be equally so for Him to grant any present ones, for no difference in time or place can make any change in the essential nature of things. That He does richly recompense them in this world is clear from many passages. "Great peace have they which love Thy law" (Ps. 119:165 and cf. Isaiah 58:13, 14). The peace and joy which are the believer's now flow originally from the meditation of Christ, but subordinately from his own obedience and fidelity-if he pursues a course of disobedience, then peace of conscience will not be his. Those who deny themselves for Christ's sake and the Gospel's are assured of a grand reward: "an hundredfold now in this time," as well as "in the world to come eternal life" (Mark 10:30). "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Tim. 4:8).

He who was outstandingly the apostle of grace declared, "I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:14): whatever that "prize" may consist of, the fact remains that the Holy Spirit moved him to use that term. Nevertheless, it is evident that our rewards, whether present or future, are not due to us as a wage is to a hired servant who has properly fulfilled his duty: rather are they entirely a matter of Divine bounty. This is clear from the following considerations. First, it is Divine grace which alone produces our good works: "Thou also hast wrought all our works in us" (Isa. 26:12). Second, it is Divine grace which approves of them, despite their defects, for our gifts or benevolences (Phil. 4:18) and our worship are "acceptable to God by Jesus Christ" (1 Pet. 2:5): yea, our prayers are heard by God only because of the "much incense" of Christ's merits being added to them (Rev. 8:3, 4). Third, there is no proportion between our performances or sufferings and the "exceeding and eternal weight of glory" (2 Cor. 4:17) which they "worketh for us."

Rewards are in no sense the recognition of personal worthiness, for we can deserve nothing good at the hands of God. Therein they differ radically from the punishment which shall be meted out unto the reprobate. The penalty inflicted on the wicked is an act of strict justice, the paying to them the wages of sin: but the rewarding of the righteous is entirely a matter of Divine bounty, and therefore all room for boasting is excluded. It is impossible for any creature to bring God under obligation to him or make Him in any wise his debtor. Nevertheless, He is graciously pleased to recognize, own and recompense all that is done with an eye to His glory. Promises of reward are among the incentives to industry (Ps. 126:6), the encouragements of fidelity (Heb. 11:26), and the motives to inspire us in unwearied well doing (Gal. 6:9)-it was for "the joy set before Him" that the Lord Jesus endured the cross (Heb. 12:2). Finally, it is to be pointed out that in signifying His approval of the services of the saints, God, at the same time, is owning the Spirit's work in them, for they are the "fruits" of His gracious operation.

In the seventh place, there will be degrees of glory among the saints when they enter into their final inheritance, though there are those who call this into question. It is objected that, since all believers are clothed with the righteousness of Christ and are equal in that respect, all have title to an equal inheritance. But that does not follow: varying degrees or measures of grace are bestowed upon one and another of them in this life. But since they all stand in the same relation to God, and are His dear children, will they not enjoy the same honors and dignities? Not necessarily, for even in this world they are not all of the same spiritual stature. Some are babes in Christ, while others are young men and fathers (1 John 2:12-14), and, no matter how long they be left here, some of the first-mentioned never attain unto the level of the others. Some argue that since all be of grace, distinctions could not obtain. All is of grace, and every crown will be cast at the feet of Christ, yet it does not follow that they shall be in all respects alike. Paul's crown of rejoicing will greatly consist in the salvation of those among whom he labored (1 Thess. 2:19), yet that will not be the case with every inhabitant of heaven.

Others insist that the saint's title to eternal life is the meritorious work of the Mediator, being "the gift of God . . . through Jesus Christ our Lord" (Rom. 6:23), and that since all of His redeemed have His obedience imputed to them, that must ensure equality in glory. Not so, for Revelation 14:13, tells us that, from henceforth, blessed are the dead which die in the Lord, that they may rest from their labors, and then adds, "their works do follow them." Note, not "precede" as the ground of their justification, but "follow" as intermediate causes of their felicity. Since the amount of their works varies, so will they contribute to different degrees in augmenting their bliss. But since all be loved with the same love, called by the same calling, and are heirs of the same inheritance, it must be concluded that all will possess it in the same degree. If that reasoning proves anything, it "proves too much," for in such case all would be on a spiritual equality now; whereas it is an incontrovertible fact that God distributes His gifts and graces unevenly among His people.

All of the redeemed will be entirely content and perfectly happy in heaven, rejoicing with joy unspeakable and full of glory: yet while every cup of bliss will be full, they will not all be of the same size. All the saints will participate in celestial and eternal felicity, but not on an equality, "otherwise there would be no suitableness in God's dispensations. . . . There are higher degrees of glory for those who have done and suffered most" (Matthew Henry). This too was definitely foreshadowed in the distribution of Canaan. Joshua did not divide the land into twelve equal parts, for the Lord had given orders, "To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him" (Num. 26:54); and so it came to pass. That also had a spiritual significance and application to us. "A believer's state of happiness is determined by his faith, but the measure of his happiness in that state depends upon the fruits of faith. Faith alone saves a Christian, but his crown is brighter according as his faith works more abundantly by love" (John Berridge, 1774).

As we have shown above, Scripture repeatedly informs us that the services and sufferings of the saints shall be rewarded in the day to come: though that reward be not of debt, but of grace, yet it is a "reward"-which could not be if what is enjoyed in the life to come had no relation to and bore no proportion to what was done in this life. As the different portions allotted Israel were determined by the size of their tribes, so that of the saints will be regulated by the number of their good works, in proportion as they use their talents. "Every man shall receive his own reward according to his own labor" (1 Cor. 3:8): according to the extent to which he exercised his grace and holiness here. As there are different measures of fruitfulness among believers, some thirty-fold, some sixty-fold, and some a hundredfold (Mark 4:8), so there will be differences of reward. Though an eternity of bliss will be the portion of both the repentant thief and the apostle Paul, it is inconceivable that the latter will receive no more from the hands of Christ than the former. "To deny degrees in glory is to say that God will not suit men's wages to works" (Thomas Brooks, 1606-1680).

"But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully" (2 Cor. 9:6). "As there is a difference in the kind of crop according to the kind of seed (Gal. 6:7, 8), so according to the degree. Some well, others better; so some fare well, others better, are more bountifully rewarded; for God will deal more liberally with those who shall accordingly with greater diligence acquit themselves in well doing. There is a proportionate observance" (Manton). "Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord" (Eph. 6:8), "that is, shall be particularly and punctually considered by God for it. He shall receive the same, not for kind, but for quantity and proportion" (Manton). The moral government of God will thus be honored, and the equity of His procedure manifested. All will be of grace, yet then too shall it be seen that grace works "through righteousness" (Rom. 5:21). "Ye shall receive the reward of the inheritance: for ye serve the Lord Christ" (Col. 3:24), who is not only a bountiful Master, but a faithful one. "For God is not unrighteous to forget your work and labor of love, which ye have showed toward His name, in that ye have ministered to the saints, and do minister" (Heb. 6:10).

It is in His office as moral Governor that the Lord will act in the day to come, and therein He will display not only His benevolence, but His righteousness. It will become Him to exhibit His approbation of holiness, put honor upon virtue, and crown fidelity. "If heavenly bliss bear any relation to the labors and sufferings of the present life on behalf of Christ, which the Scriptures assure us it does, these being diverse, that must also be the same" (Andrew Fuller). Different degrees of glory accords most with God's ways in creation, which is everywhere marked by diversity rather than uniformity. There are differences and disparities in everything among men: in wisdom and rank, in abilities and riches. Among the angels also there are "principalities and powers, thrones and dominions." It accords with God's dealings with His saints here · He gives the greatest spiritual blessings to those who most eminently glorify Him. Various measures of glory accords too with different degrees of punishment for the wicked (Matthew 11:22; Luke 12:47, 48: Hebrews 10:29). "Heavenly bliss will consist in ascribing glory to God and the Lamb: but this can be proportioned only in proportion as we have glory to ascribe. When Paul acknowledges 'by the grace of God I am what I am,' there is a thousand times more meaning in the expression, and a thousand times more glory redounds to God, than in the uttering of the same words by some men, even though they be men of real piety" (A. Fuller).