The Doctrine of Sin, Part 7

By Lewis Sperry Chafer

[Author’s Note: This installment, which is the third section of the fifth and last main division of a series of discussions on the Doctrine of Sin, has been preceded by I, “The First Sin in Heaven and its Effect” (Bibliotheca Sacra, October, 1934); II, “The First Sin on Earth and its Effect (Ibid., January, 1935); III. “Man’s Present Estate as a Sinner” (Ibid., April, 1935); IV, “The Specific Character of the Christian’s Sin” (Ibid., October, 1936). These articles aim at a practical, Biblical treatment of the Doctrine of Sin rather than its philosophical and metaphysical aspects.—L.S.C.]

V. The Divine Remedy for All Sin

[This, the final major division of this discussion, has appeared “The in three sections-(1) The first article, embracing (a) “The Divine Cure for the Sin of the Angels,” (b) “The Divine Cure for Imputed Sin,” and (c) “The Divine Cure for the Sin Nature ” (Ibid., January, 1936); (2) embracing, (a) “The Divine Cure for Personal Sins,” (b) “The Divine Cure for Man’s Present Estate Under Sin,” and (c) “The Divine Cure for the Christian’s Sin” (Ibid., April, 1936), and (3) the present article on “The Final Triumph of God Over all Sin.”]

7. The Final Triumph of God over all Sin

The six preceding divisions of the general theme of the divine cure for sin have been concerned, in the main, with the immediate features and effects of sin, or sin in its present aspects. In this seventh and last division consideration is to be given to those aspects of this subject which are as extensive as the universe itself and which reach on into eternity. We thus approach the glorious, universal, divine triumph which is yet to be—a triumph on the plane of Infinity and including the disposition of sin as a principle. Even a feeble analysis, such as a finite mind might undertake, must disclose the fact that, concealed in this aspect of the sin question, is the most important reason the human mind has ever discovered as to why sin was permitted to enter this universe with its injury to creation and its measureless imposition of sacrifice upon the Son of God. It is true that the grace of God can not be manifested only as there are fallen creatures in existence who, because of the corruption of sin, are objects of grace, and that the demonstration of divine grace, the inestimable glory of which is observable not in time but in eternity (Eph 2:7), constitutes an obvious reason for the permission of sin; but more far-reaching and all-inclusive is the fact that the principle of evil, as opposed to good, is brought out of that abstract form in which it existed before creation, and, upon the ground of its concrete fruitage in and through creation, is subject to divine judgment and to be dismissed forever. Incomprehensible, indeed, is the triumph of God when, through the cross of Christ, one lost soul is redeemed and by His saving power is so transformed as to appear in heaven conformed to the image of His Son, and every victory over sin in any of its forms must redound to His everlasting praise. Yet how exceeding in its infinite glory is the judgment and banishment of sin itself! How transcendently blessed will be that holy peace which will yet reign throughout the universe of God! More wonderful, it would seem, will it be than the peace which reigned in the eternal past; since to hold the experience and judgment of sin in retrospect is more conducive to peace than to hold them in prospect. Being engulfed in the din and darkness of the immediate phase of the conflict, the mind of man cannot extricate itself from its injuries and surroundings and thus fails to apprehend the assured divine triumph which God has determined and which He will execute with that perfection which characterizes all His works. Of all the marvels of divine achievement, none could surpass in glory the oncoming, sin-free universe in which righteousness is seen, not contending and suffering as now, nor even reigning as in the yet future earthly kingdom, but dwelling throughout the whole vast field of God’s creation, excepting in the abode of fallen angels and lost men.

God, being infinitely holy, can sustain no relation to sin other than to judge it by that white flame of righteousness which He is. The death of Christ as the Father’s provided Lamb not only reveals the measureless love of God for sinners, but opens the way whereby God, because of the judgment of sin which Christ wrought, is free to act without restraint in behalf of the wider field of the universe itself.

As they are disclosed in the Word of God, the objectives in Christ’s death are naturally classified into those that are Personal and Specific, and those that are General and Universal. Though not germane to the present phase of this discussion, the Personal and Specific objectives are: (1) A substitution in the room and stead of sinners; (2) The ending of the Law as a rule of life for believers of this age; (3) A redemption toward sin; (4) A reconciliation toward man; (5) A propitiation toward God; (6) A ground of the believer’s cleansing; and (7) A ground of the believer’s deliverance from the Adamic nature. On the other hand, the General and Universal objectives in Christ’s death, being relevant to the present phase of this discussion, are here to be considered and in the following order: (1) That righteous, divine judgments might be deferred; (2) The taking away of precross sins once covered by sacrifice; (3) The spoiling of principalities and powers; (4) The purification of things in heaven; (5) The national salvation of Israel; (6) The millennial and eternal blessing upon Gentiles; and (7) The bringing in of a New Heaven and a New Earth which are wholly free from all sin. Referring to the General and Universal objectives more at length it is to be observed:

a. That Righteous, Divine Judgments might be Deferred

The deferring of righteous judgments, though so obviously in operation throughout all ages, is not a matter of specific revelation. It is disclosed however, that God, being holy, cannot look upon sin with the least degree of allowance, unless, indeed, that sin be seen by Him as judged in the death of His Son. To the eternal God—He who “calleth those things which be not as though they were” (Rom 4:17)—, every human sin, from the first to the last, is seen in the light of the sacrifice of Christ, and in that sacrifice and upon a plane far more extended than that exercised in the saving of individual souls, He is free to defer those holy judgments which otherwise must fall with terrible swiftness upon each and every sinner. It may be observed, also, that deferred judgments are not abandoned or renounced judgments. The day of divine wrath cannot be obviated except the offender has found shelter, by his own choice, in the redeeming blood of Christ. But the patience of God—based ever upon a righteous ground, else His holy character is compromised with sin—is extended toward sinners in his long-suffering (Rom 9:22; 1 Pet 3:20; 2 Pet 3:9, 15), and His striving (Gen 6:3). The wise man has written, “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Eccl 8:11). The certainty of judgment for those who despise divine patience is assured (Matt 24:48–51; Rom 2:4, 5). God is ever holy in character and righteous in an action whether it be in His long-suffering or His judgments.

b. The Taking Away of Precross Sins Once Covered by Sacrifice

The divine economy with respect to the disposition of such sins as were represented in animal sacrifices during the extended period between Abel and Christ was one of covering as the Hebrew word Kaw—far, translated atonement, indicates. Before the death of Christ, this divine economy based its righteous action with respect to sin upon the anticipation of that death; the animal sacrifice being a symbol or type of the death of God’s Lamb. By the presentation of a sacrifice and by the placing of the hand upon the head of the victim, the offender acknowledged his sin before God and entered intelligently into an arrangement in which a substitute died in the sinner’s place. Though, as stated in Hebrews 10:4—“it is not possible that the blood of bulls and of goats should take away sins”—God did, nevertheless, provide a release for the offender, but with the anticipation on His own part that a righteous ground for such release would eventually be secured by the one sacrificial death of His Son, which death the animal slaying typified. The Hebrew word Kaw—far expresses with divine accuracy precisely what took place on the Godward side of the transaction. The sin was covered, but not ”taken away,” pending the anticipated death of Christ. To translate Kaw—far by atonement, which etymologically may mean at-one-ment, could truthfully convey no more than that the offender was at one with God by a transaction which rested only on a symbolism. On the human side, the offender was pardoned; but on the divine side the transaction was lacking the one and only act which could make it conform to the requirements of infinite holiness. Two New Testament passages shed light on the restricted divine action respecting those sins which were covered by animal sacrifices. In Romans 3:25 the divine objective in the death of Christ is declared to be, “for the remission of sins that are past, through the forbearance of God.” In this text, πάρεσις, translated remmision and used but once in the New Testament, and far removed as to the force of its meaning from άφεσις which indicates a full pardon, implies no more than the deferring of judgment and reveals that God pretermitted sin in view of the sacrifices. Likewise in Acts 17:30 and with reference to the same divine economy, we read, “And the times of this ignorance God winked at; but now commandeth all men every where to repent.” The Authorized translation of ὑπερεῖδον by the words ”winked at” suggests indifference, if not frivolity, on the part of God toward the righteous judgments which sin must inevitably incur; whereas, the meaning of ὑπερεῖδον in this context is that unavoidable, impending judgments were only temporarily passed over.

A series of vital contrasts between the efficacy of the animal sacrifices of the old order and the efficacy of the final sacrifice of Christ are presented in the letter to the Hebrews. Among these, and as a consummation of the series, it is stated (10:2) that the worshippers of the old order never gained freedom from a “conscience of sins”; returning year by year, as they did, with animal sacrifices. This was inevitable, the writer states, “for it is not possible that the blood of bulls and of goats should take away sins” (10:4).

Christ, we are told (10:9), took away the old order that He might establish the new. That the old order is done away is again declared (10:26) by the words, “There remaineth no more [the former] sacrifice for sins.” This fact is likewise set forth in the following words: “And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man [Christ], after he had offered one sacrifice for sins for ever, sat down [the task being finished] on the right hand of God” (10:11, 12). Thus it is seen that the death of Christ was a righteous consummation of the old order as well as the foundation of the new. Since in the old order God had forgiven sins on the ground of a sacrifice that was yet future, that sacrifice, when accomplished, not only took away by righteous judgment the sins He had before forgiven, but proved God to have been righteous in deferring His judgments upon those sins. This is the testimony of Romans 3:25 where in referring to Christ’s death it is stated, “whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission [passing over] of sins that are past, through the forbearance of God.” Here that divine dealing which pretermitted the sins of the past was based on the forbearance of God, while the present dealing with sin is a completed transaction resulting in absolvence of the sinner and his justification upon a basis so righteous that God is said to be just in thus justifying a sinner who does no more than to believe in Jesus (Rom 3:26). There being no ground provided under the old order for a complete absolvence of the sinner, that transaction is carried forward and becomes a part of the new testament which Christ made in His blood, and by it the elect people of the old order received “the promise of eternal inheritance.” We read, “For this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Heb 9:15).

The conclusion to be drawn from this extended body of Scripture is that the sins committed between Adam and the death of Christ which were covered by sacrificial offerings were taken away and perfectly judged in righteousness as a major objective in the death of Christ.

c. The Spoiling of Principalities and Powers

Important, indeed, is the revelation that there are supermundane dignitaries who under divine permission are exercising transcendental authority. These beings are designated as Principalities and Powers. The title (used twice of earthly rulers-Rom 13:1; Titus 3:1) does not necessarily imply that these beings are evil, though, according to the context, they are, in the majority of passages wherein this appellation appears, said to be evil. It seems evident that the word Principalities (ἀρχή) conveys the fact of their dignity, and the word Powers (ἐξουσία) conveys the fact of their authority. With reference to those angels who “kept not their first estate,” Jude, by the use of ἀρχή, declares that they departed from the place of dignity, but no implication is advanced in this passage that they sacrificed any aspect of their power and authority (Jude 6). They are created beings (Col 1:16), and their abode, though above the sphere of humanity (Heb 2:9), is lower than the throne of God where Christ is now seated (Eph 1:21; Heb 10:12). Over these and all supermundane beings Christ Himself is now in supreme authority (Col 2:10). The Church is now God’s instrumentality by which He makes known unto these beings “the manifold wisdom of God” (Eph 3:10) as in the ages to come He will make known by the Church the “exceeding riches of his grace” (Eph 2:7). These celestial dignities are now exercising their power in conflict with the saints on earth (Eph 6:12), and the Apostle Paul states that among all the opposing forces not even the Principalities and Powers are “able to separate us from the love of God which is in Christ Jesus our Lord” (Rom 8:38, 39). It is likewise revealed that Satan, who bears the title of The Prince of the Power of the Air (Eph 2:2), is the regnant authority over all fallen angels (Rev 12:7–9; Matt 25:41). It is evident that, from the time of his own fall in the dateless past, Satan and his heavenly hosts have been in undisguised rebellion against the will and authority of God, and that it was Satan himself who led the first man into the desire to be independent of God. The godly of all the ages have been given divine exhortations and warnings in view of Satan’s opposition to God. Similarly, when offering his temptations to the Son of God in the wilderness, Satan disclosed his own antipathy to the revealed plan and purpose of God. In the end, Satan will be banished forever; but not until he, with his angels, has waged a losing battle against the holy angels (Rev 12:7), and has been confined to the abyss for a thousand years (Rev 20:1–3). His final and eternal abode is “the lake of fire” (Rev 20:10) which is “prepared for the devil and his angels” (Matt 25:41).

This judgment of Satan, as outlined above, was first predicted, then gained as a legal sentence, and is yet to be executed. The prediction is by Jehovah Himself (Gen 3:15. Cf. Isa 14:12; Ezek 28:16–19), and discloses that in the consummation of the enmity between the Seed of the woman—Christ—and Satan, Christ would bruise Satan’s head and in so doing Satan would bruise Christ’s heel. The conflict was waged at the cross, and, while a legal sentence was there gained against Satan which anticipates its yet future execution or the bruising of Satan’s head, the heel of the Son of God was bruised when He died on the cross.

The combat between Christ and Satan which was waged on Calvary’s hill, involves issues and powers belonging to higher realms than this earth and things beyond the boundaries of time. The finite mind cannot hope to apprehend the scope and character of this illimitable encounter. It is not only implied that, in this conflict, Satan exercised his utmost power, but that the injury inflicted upon the Son of God, likened to the bruising of His heel, was from Satan. It should be observed, however, that Satan is not the only being who is said to bear responsibility for the death of Christ. Four groups or individual men stand accused (Acts 4:27). It is probable that these were only instruments in Satan’s power (Eph 2:2; Col 1:13). All this seeming unrestraint is, nevertheless, safeguarded by the assuring declaration that what was done either by Satan or man was only the outworking of the “determined counsel” of God (Acts 4:28). On the divine side, the death of Christ was at the hand of His Father (John 3:16; Rom 3:25; 8:32), by Christ Himself as a self-wrought sacrifice (John 10:28; Gal 2:20), and through the Eternal Spirit (Heb 9:14).

When approaching His death, Christ said: “Now is the judgment of this world: now shall the prince of this world be cast out” (John 12:31); and, “Of judgment, because the prince of this world is judged” (John 16:11). Similarly, the Apostle Paul in referring to the victory Christ gained over principalities and powers by His cross, states: “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (the cross-Col 2:14, 15). Though the law, which was administered by angels (Gal 3:19; Heb 2:2), is not now the rule of life for believers of this age, we cannot agree with some who assert that it was the law rule which was here ”spoiled” by the death of Christ. The spoiling is too manifestly of the Principalities and Powers. In addition to the direct legal sentence which Christ gained at the cross against Satan and his hosts, the issues of which are beyond our understanding, there are at least two factors in this victory which may be apprehended. (a) In their relation to the authority of God, Christ and Satan represent opposing principles. In the past ages Satan uttered five “I wills” against the will of Jehovah (Isa 14:13, 14), and, when coming into the world, Christ said: “Lo, I come...to do thy will, O God” (Heb 10:5–7). This utterance of Christ to His Father, it will be remembered, is made in connection with His anticipated sacrificial death. (b) Of Christ it was prophesied that He would open the door of the prison to them that are bound (Isa 61:1), but of Satan it is said, “he opened not the house of his prisoners” (Isa 14:17). The prisoners are Satan’s and the release of them by Christ through His death constitues a far-reaching achievement. Aside from the mere remnant whose sins were covered by animal sacrifices in the long period between Adam and Christ, the vast multitude of human beings stood related to God under the six unalterable indictments recorded in Ephesians 2:12. They were without God and without hope, because they were without Christ, in the world. No way of approach either for them to God or for God to them having yet been provided, Satan evidently assumed the rule over them which he could do on the ground of the fact that he had wrested the scepter of authority from Adam. During that extended period, had God approached one of these souls without a righteous provision having been either promised through animal sacrifices or made actual by the blood of His Son, Satan, it is probable, could have challenged the Almighty charging Him with unrighteousness. Thus on the ground of man’s sinfulness Satan held his prisoners bound. But since Christ died for all men, as He certainly did, there remains no barrier between God and man other than a lack of faith on the part of man in the Savior. The prisoners who otherwise would be “without hope” are now confronted with the gospel of divine grace—“whosoever will may come.”

Thus, it may be concluded that one of the major objectives in the death of Christ was the “spoiling of principalities and powers.”

d. The Purification of Things in Heaven

Sin has wrought its tragic effects within the angelic hosts as it has within the human race, and the pollution of sin reaches beyond the angels in heaven and of men on the earth. Its defilement has extended to inanimate “things” in both spheres. It is stated in Hebrews 9:23 that it was necessary for heavenly “things” to be purified, and in Romans 8:21–23 creation itself, including earth’s creatures, has been brought into bondage from which it will not be delivered until the time when the believer’s body is redeemed. Because of this bondage, the whole creation now groans and travails in pain. Even the redeemed must “groan within themselves” during the present period in which we await the redemption of our bodies. The fact that defilement has reached to “things” in heaven as well as to “things” upon the earth is an exceedingly important revelation and is, in the Scriptures, considered quite apart from the effect of sin upon angels and men.

The Scriptures present abundant witness to the fact that both the present heaven and the present earth will eventually give place to new and perfected heavens and a new and perfected earth; but heavenly “things,” or things pertaining to the present heaven were at least ceremonially cleansed on the ground of the blood of Christ when He entered into heaven at the time of His ascension immediately following His death and resurrection.

Among the contrasts set up in Hebrews, Chapters 8 to 10, between the typical ceremonials which foreshadowed Christ’s death and that death itself, it is pointed out (Heb 9:23) that, as the tabernacle on earth was purified by the blood of animals, so the heavenly “things” were purified on the ground of Christ’s blood when He, as High Priest, entered the heavenly realms. We read: “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building [the old tabernacle]; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (9:11, 12). And, referring to the service of the High Priest of old in the earthly sanctuary, the writer adds: “Moreover he sprinkled with blood the tabernacle, and all the vessels of the ministry [things]. And almost all things are by the law purged with blood; and without shedding of blood is no remission” (9:21, 22). Such was the type; but of Christ’s own service in fulfilling the antitype it is stated: “It was therefore necessary that the patterns of things in the heavens [the old tabernacle] should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands [the old tabernacle], which are the figures [ἀντίτυπος] of the true; but into heaven itself” (9:23, 24). The contrasts and parallels thus set up between the type and the antitype are obvious. The old sanctuary was ceremonially cleansed by the blood of goats and calves, but by His own blood Christ entered into the holy place on high and on the ground of that blood the heavenly “things” were purified and by “better sacrifices” than that of the animals. The plural ”sacrifices” as here used of Christ’s one offering of Himself may be assumed to be categoric—comprehending its many parts within what is one category.

Various theories have been advanced as to why the “things” in heaven, that is, in the sphere of the “holy place” which is heavenly, should need purification. On this point Dean Alford quotes Delitzsch as follows: “If I see aright, the meaning of the writer is, in its ground-thought, this: the supernal holiest place, i.e. as ver. 24 shews, heaven itself, the uncreated heaven of God, although in itself untroubled light, yet needed purification in so far as the light of Love towards man was, so to speak, outflared and obscured by the fire of wrath against sinful man; and the heavenly tabernacle, i.e. the place of God’s revealing of His majesty and grace, for angels and men, needed a purification, in so far as men had rendered this place, which was destined for them from the beginning, unapproachable by reason of their sins, and so it must be changed into an approachable place of manifestation of a God gracious to men.”

This explanation of the problem is not without its difficulties. Not only has Delitzsch extended the grace of God to the angels which, so far as I know, is never even implied in the Scriptures, but he has made the purification of “things” to be the removal of the wrath of God against sinners of this earth by the reconciliation of the cross of Christ. It is true that “things in earth and things in heaven” are by the cross reconciled to the end that peace is made (Col 1:20), which fact is far removed from the divine reconciliation of earth dwellers to God. Though we are by this problem again confronted with supermundane issues too vast for finite apprehension, it may not be amiss to be reminded that sin in its most terrible aspect of lawless rebellion has by the sin of the angels entered heaven, or the abode of those celestial beings divinely designated as “the angels of heaven” (Matt 24:36). Concerning the “uncreated heaven” to which Delitzsch refers, Scripture seems to be silent.

The revelation that “things on earth and things in heaven” are reconciled by the cross, or that “things” in heaven were purified on the ground of the blood of Christ as the blood of animals served to purify the furnishings of the earthly tabernacle, is no support whatever for the “universal reconciliation” notion. On the contrary, the Scriptures declare in no uncertain terms that all fallen angels and all unregenerate men go on to eternal woe.

Though in its essential features it transcends the range of human understanding, it is clear that the purification of “things” in heaven constituted one of the major objectives in the death of Christ.

e. The National Salvation of Israel

The Scriptures bear testimony to the fact that Israel as a nation is to be saved from her sin and delivered from her enemies by the Messiah when He shall return to the earth. It is true that, in this age, the present offers of divine grace are extended to individual Jews as they are to individual Gentiles (Rom 10:12), and that, without reference to Jehovah’s unchangeable covenants with Israel, which covenants are in abeyance (Matt 23:38, 39; Luke 21:24; Acts 15:15–18; Rom 11:25–27), the individual Jew is now divinely reckoned to be as much in need of salvation as is the individual Gentile (Rom 3:9). These facts, related as they are to the present age-purpose—the calling out of the Church from both Jews and Gentiles alike (Eph 3:6)—, have no bearing upon the divine purpose for the coming Kingdom age when, according to covenant promise, Israel will be saved and dwell safely in her own land (Deut 30:3–6; Jer 25:5, 6; 33:15–17). In the progress of the argument which the Apostle Paul presents in the letter to the Romans and, after having set forth the present fact and plan of individual salvation for Jew and Gentile in chapters 1 to 8, he proceeds to answer in chapters 9 to 11 the inevitable question as to what, under these new conditions, has become of the irrevocable covenants with Israel (Rom 11:27–29). The reply to this question could hardly be stated in more definite or understandable terms than the following: ”...blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved [Israel here could not be the Church since the Church is already saved]: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant with them, when I shall take away their sins. As concerning the gospel, they [Israel] are enemies for your [Gentiles] sakes; but as touching the election, they [Israel] are beloved for the fathers’ sakes. For the gifts and calling of God [concerning Israel] are without repentance” (Rom 11:25–29). It is obvious that Israel as a nation is not now saved, nor are any of the features of Jehovah’s eternal covenants with that people now in evidence—the final possession of their land (Gen 13:15), their national entity (Isa 66:22; Jer 31:36), their earthly throne (2 Sam 7:16), their King (Jer 33:15, 17, 21), and their Kingdom (Dan 7:14)—; but not one of these features could ever fail since God is faithful who hath promised. The nation, but for certain rebels who are to be “purged out” (Ezek 20:37, 38), will be saved, and that by their own Messiah when He comes out of Zion (Cf. Isa 49:5, 6; Matt 23:37–39; Acts 15:16).

Out of the facts stated above, the truth which is pertinent to this theme is not the future regathering into their land nor the deliverance of Israel from her enemies—both of which, according to very much prophecy, are yet to be—but rather the fact that Jehovah will, in connection with the second advent of Christ and as a part of Israel’s salvation, “take away her sins.” This, Jehovah declares, is His covenant with them (Rom 11:27). It has been observed that, in the age that is past, Jehovah’s dealing with Israel’s sins—even the sins for which appointed sacrifices were presented—was only a temporary covering of those sins, and that Christ in His death bore the judgment of those sins which Jehovah had before passed over; but the final application of the value of Christ’s death in behalf of Israel awaits the moment of her national conversion (cf. Isa 66:8, a nation born “at once”—paham—literally, as a time measurement, a stroke, or the beat of a foot). It is then that, according to His covenant, Jehovah will “take away” their sins. In Hebrews 10:4 it is stated that it is impossible that the blood of bulls and goats should “take away” sin, and in Romans 11:27 it is promised that Israel’s sins will yet be taken away. The Greek ἀφαιρέω is used in both passages; but, with great significance, the future form of the word appears in the latter passage concerning Israel’s national salvation. The induction to be drawn from these and other Scriptures is that Jehovah will yet in the future, in the briefest portion of time, and as a part of Israel’s salvation, take away their sins. To no people on the earth has it been more emphatically revealed than to Israel that “without shedding of blood is no remission” (Heb 9:22), and it is also as clearly stated that no blood could ever avail for any remission of sin other than the blood of Christ. We conclude, therefore, that the nation Israel will yet be saved and her sins removed forever through the blood of Christ.

The complete regathering of Israel to her own land, which is accomplished at the time of her salvation and in connection with her Messiah’s return (Deut 30:3), is anticipated in prophecy as one of the greatest miracles in the entire history of the earth. In Jeremiah 23:7, 8, the regathering of that people is said to surpass, as a divine undertaking, even the crossing of the Red Sea. In like manner, it is stated in Matthew 24:31 that this regathering shall be wrought through the ministration of angels.

Specific terms are employed in the Scriptures to describe the specific character of Israel’s salvation, deliverance, and future blessing. None of these, it will be observed, have ever been fulfilled in Israel’s history, nor could many of these promises be applied to the Church, composed as she is of both Jews and Gentiles, without employing destructive principles of interpretation. Jehovah promised that He would “turn their captivity,” “circumcise” their hearts (Deut 30:1–6), write His law upon their hearts, and “remember their sins no more” (Jer 31:33, 34). Jehovah also said, “I will be to them a God, and they shall be to me a people,” and “all shall know me” from the least unto the greatest (Heb 8:10, 11). Assurance is given unto that nation, when reunited and blessed by Jehovah, that “his rest shall be glorious” (Isa 11:10). They are to be comforted and their welfare will be accomplished (Isa 40:1, 2). Jehovah shall feed His flock like a shepherd, and gather the lambs with His arm, and carry them in His bosom, and gently lead those that are with young (Isa 40:11). Again, Jehovah has said to Israel, “Thy Maker is thine husband; ...and thy Redeemer the Holy One of Israel,” “with everlasting kindness will I have mercy on thee.” “This is the heritage of the servants of Jehovah, and their righteousness is of me, saith Jehovah” (Isa 54:5, 8, 17). They who were scattered will be gathered (Ezek 38:11–14); they who were “hated of all nations” will be supreme over all Gentiles (Matt 24:9 with Isa 60:12); they who were blind for an age shall see (Rom 11:25); they who were broken off shall be grafted in (Rom 11:13–24); and everlasting joy shall be upon their heads, and sorrow and sighing shall flee away (Isa 35:10). The anticipation of such blessings for Israel is the theme of all the prophets, and such, indeed, is the salvation which awaits that people; but God is righteously free to act in behalf of sinners only on the ground of the fact that the Lamb of God has taken away their sins. A major objective in the death of Christ is, therefore, the national salvation of Israel.

f. The Millennial and Eternal Blessings upon Gentiles

The gospel of the grace of God is now being preached to Jews and Gentile alike and heavenly riches and glories are promised to those who believe its message; however, these heavenly blessings for the Church should not be confused with the millennial earthly blessings which are assured to Israel, and to the Gentiles who share the Kingdom with Israel. The presence of certain Gentile nations on the earth during the Millennial Kingdom is a theme of Old Testament prophecy. The selection of these nations and the basis of that selection is given from the lips of Christ and recorded in Matthew 25:31–46. Their relative position in the Kingdom is to abide in the reflected glory of Israel and to serve (Isa 60:3, 12; 61:9; 62:2). They are to be a people “upon whom my name is called, saith the Lord” (Acts 15:17). In like manner, these same nations are seen as inhabitants of the new earth that is to be and there they are designated as “the nations of them which are saved” (Rev 21:24). The placing of these nations in the Kingdom, the calling of Jehovah’s name upon them, and the saving of them, can be accomplished only as God is free through the redeeming blood of Christ to bless sinners. The millennial and eternal blessing of Gentiles is thus seen to be a major objective in the death of Christ.

g. The Bringing in of the New Heavens and the New Earth which are Free From all Sin

Revelation and reason unite in one testimony that evil is a temporary thing in the universe of God. Reason declares that, since God is infinitely holy and the Designer and Creator of the Universe, evil must have begun its manifestation subsequent to creation and by His permission and is to serve a purpose compatible with His righteousness. Reason also anticipates that, when that purpose is accomplished, evil will be dismissed from the universe of God, and that God, having undertaken to deal with evil, will complete His task to that degree of perfection which characterizes all His works. On the other hand, revelation predicts a coming victory over evil which no unaided finite mind can grasp. Again we do well to pause and reflect on the marvelous character of a Book which with absolute accuracy and without hesitation unveils the eternity to come as it unveils the eternity past. This incomparable Book is given by divine inspiration to the end that the man of God (and how little it serves any other!) may be perfect—both in knowledge and in character by its sanctifying power—and “throughly” furnished unto every good work (2 Tim 3:16, 17). Certain major passages are indicated when the final triumph of God is in view:

1 Corinthians 15:25-28

This portion of the Scriptures, which has the character of a parenthesis in the midst of the one exhaustive revelation concerning resurrection, presents the divine program for the purification of the universe in preparation for the eternal glory. Having declared that resurrection is common to all men and that there is an order or succession in resurrection—(1) Christ the Firstfruits, (2) they that are Christ’s at His coming, and (3) the end or consummating resurrection-the Apostle indicates that the second resurrection in this order, which resurrection is to occur at Christ’s coming, will be of a group designated as “they that are Christ’s.” This disclosure corresponds with the statement in 1 Thessalonians 4:16 which is that the dead in Christ are to be raised first, and the declaration in Revelation 20:4–6 where it is indicated that those upon whom the divine seal of blessing rests are raised before the thousand years begin, while “the rest of the dead” are to be raised after the thousand years are ended. In John 5:25–29, Christ’s own words are recorded in which He states that there are two groups in resurrection, but no mention is made by Him as to the time that intervenes. According to Christ, these two groups are raised within that prophetic “hour” which has already continued almost two thousand years and, according to prophecy, will continue a thousand years after Christ returns. The notion that there is one general, all-inclusive, simultaneous resurrection within one hour is more a product of Romish theology than a doctrine of the Scriptures.

In the period between the resurrection of Christ and the resurrection of the company designated, “they that are Christ’s,” there must be the securing of the complete number of those, the elect company, who comprise this group. At His coming for His own, Christ not only takes this company to Himself both by resurrection and translation, but He then terminates this specific divine undertaking. Similarly, the period between the resurrection of Christ’s own and the “end” resurrection is characterized by the exercise of power and authority on the part of Christ. This period, according to Revelation 20:4–6, is a millennium of years. At the end of this period and by virtue of His reign, Christ, we are told, will “deliver up the kingdom to God, even the Father.” The Kingdom referred to here represents the larger sphere of divine authority, for by His authority and power “all enemies”—angelic and human—will be put under His feet. The last enemy to be destroyed is death. By divine permission, this larger domain of government has come to be in a state of rebellion. A vast company of angels kept not their first estate and almost the whole human family have been or now are at enmity with God. Death, which was foreign to the first estate of man, has wrought its blight over the earth throughout all generations. In that millennial period, Christ, we are told, will put down all rebellion and restore to God the Father an undivided kingdom. The word παραδίδωμι is well translated by deliver up providing no intimation is superimposed on it which would imply that the Son ceases His own authoritative reign. This He could not do in the light of His eternal occupancy of the Davidic Throne (Luke 1:32, 33, cf. Isa 9:6, 7; Dan 7:14). It should hardly be expected of those who see nothing in prophecy of Israel’s future and who fail to recognize the unending earthly reign of Christ that they will observe the import of this passage. That his precise meaning may be understood, the Apostle goes on to state that all authority has been committed to the Son by the Father with the all-important and reasonable exception that the Father who gave the authority to the Son is not Himself under the otherwise universal rule of the Son. Thus the Son, having put down all enemies, destroyed death, and having presented a conquered universe to the Father, will continue, then as now, His everlasting reign.[1] There will never again be an opposing voice in the universal Kingdom of God; but God—Father, Son, and Spirit—, as at the beginning, shall be “all in all.”

He whose relation to Israel and to this earth is that of a King and whose Kingdom is everlasting, will, indeed, reign until the kingdoms of this world have become the kingdoms of our Lord and of His Christ; but this is not the end, for of Him it is also said that “He shall reign for ever and ever” (Rev 11:15). Thus, by this important passage, the final triumph of God over all evil is disclosed.

Revelation 20:11 to 22:7

Of the several passages of Scripture bearing on the final triumph of God there is none more vital or exhaustive than the one now to be considered. A word-by-word exegesis of this entire context is a desideratum, but only a slight reference can be made to this passage.

When Christ said, “In my Father’s house are many mansions” (John 14:2), He made reference, it would seem, to the entire universe in which there are various abodes. The passage under consideration indicates four such dwelling places: (1) The New Heaven, the abode of God; (2) The Celestial City which is distinctly identified as separate from the New Heaven in that it comes down out of heaven (Rev 2:12; 21:2, 10); (3) The new earth which is inhabited by glorified Israel, which nation is always related to the earthly sphere and whose existence is, by Jehovah’s covenant, everlasting, and with Israel on the earth are “the nations of them that are saved” who bring their glory and honor into the city; and (4) the abode of those who are “without,” whose characters and estates are rendered unchangeable and separate from God forever. Of these abodes, the New Heaven, the home of the Triune God, is shared by the Church (John 14.3) and the holy angels. Comparatively little is revealed regarding the specific character of the New Heaven that is to be, and probably for the reason that no finite mind would be able to comprehend it. Much, however, is written concerning the celestial city which is said to come down from God out of heaven-its character, its dimensions, its inhabitants or those who frequent its portals, the material which enters into its structure, and its glory. The patriarchs anticipated this city. Abraham, the tent dwellers looked for “a city which hath foundations” (Heb 11:10, 16). The city is cosmopolitan—a place frequented and enjoyed by those of other abodes. In fact, the Bride, whose home is so evidently to be in the New Heaven where Christ will be, is so completely a part of this city that it bears the name, “The bride, the Lamb’s wife.” The presence and privilege of the Church in that city is also indicated by the fact that its twelve foundations bear the names of the twelve apostles of the Lamb. Into this city enter, also, the angels, Israel and the nations; for at the gates are twelve angels and its very portals are named after the twelve tribes of Israel. Likewise, the nations of them which are saved will bring their glory and honor into it. This city, even to its streets, is built of pure gold like unto crystal. Its length is twelve thousand furlongs, which according to present computation is fifteen hundred miles. Its length and its breadth and its height are said to be equal. The city will be aflame with the shekinah light and glory of God. (3) The new earth will be the abode of the earthly peoples who are under the everlasting covenant of God. And (4) the final place where the unredeemed must abide.

Hebrews 12:22-24

Again the celestial city is described, but only as to its inhabitants, or those who pass its portals. It will be observed that, as there are various abodes in the Father’s house, there are at least six classifications of the creatures of God—the holy angels, the Church, Israel, the nations of them which are saved, the fallen angels who with Satan are consigned to everlasting fire (Matt 25:41, cf. Rev 20:10), and unregenate men who, because their names were not written in the Lamb’s book of life, are likewise cast into the lake of fire (Rev 20:15; 21:8. Cf. 21:27). The unregenerate, in relation to the abode of those who are under the eternal blessing of God, are also said to be “without” (Rev 22:15).

According to Revelation 20:11 to 22:7, those within the celestial city are, God the Father, God the Son (mentioned under the suggestive title of the Lamb), the angels, the Church, and the earth-dwellers—both Israel and the nations. In Hebrews 12:22–24, the passage now under consideration, the same enumeration of inhabitants appears—“God the Judge of all”; “Jesus the Mediator of a new covenant”; “an innumerable company of angels”; “the general assembly and church of the firstborn, which are written in heaven”; and “the spirits of just men made perfect”; which last designation is evidently of Israel and the nations who will then have been purified by divine grace and on the ground of Christ’s redemption and who are dwellers in the new earth. The redeeming blood of Christ is ever in view. In the enumeration of inhabitants given in the Revelation, Christ appears as The Lamb; and, in the enumeration given in Hebrews, He appears as the Mediator of a new covenant with its blood speaking “better things than that of Abel.” From this so-evident emphasis upon the blood of Christ, it may be concluded that all God shall have wrought will have been based upon the value of that blood.

2 Peter 3:7-13

Two essential facts are presented in this passage, namely, (1) There is to be a new heaven and a new earth. The present heaven being on fire shall be dissolved and the elements shall melt with fervent heat. This same scene is described in Hebrews 1:10–12 where it is written that the heavens and the earth shall perish. They shall wax old as doth a garment, and as a vesture they will be folded up and be changed. Concerning the passing of the old, it is stated in Revelation 20:11 that the earth and the heaven are to flee away from the face of Him that sits upon the Great White Throne, and no place will be found for them any more. Peter also testifies, “nevertheless we, according to promise, look for new heavens and a new earth, wherein dwelleth righteousness.” This expectation may be based as well upon the Old Testament. In Isaiah 65:17 we read: “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come to mind.” So surpassing will this new creation be that the present order will never again be remembered. Likewise, in Isaiah 66:22 it is predicted, “For as the new heavens and the new earth, which I will make, shall remain before me, saith Jehovah, so shall your seed and your name remain.” According to this prophecy, there is to be not only a new heaven and a new earth, but Israel will abide to share in that glory as long as the new creation endures.

Returning to the passage under consideration, we observe that Peter dates the time of this great transformation as occurring in connection with “the day of judgment of ungodly men” (2 Pet 3:7), and this coincide precisely with the record given in Revelation 20:11–15 where we are told that, when the wicked dead are gathered before God for final judgment, the old order then passes away from the face of Him who sits upon the throne. Those dwellers in heaven and those dwellers on earth who are appointed of God to inhabit the new creation must stand aside in space and observe one of the most stupendous creative acts of God—“He that sat upon the throne said, Behold, I make all things new” (Rev 21:5).

Though little is recorded in the Bible as to the character of the new heavens, much, as has been pointed out, is disclosed as to the character of the city which comes out of the new heaven. Similarly, there are important revelations, though limited, as to the new earth. The one extended passage bearing on the conditions which are to obtain on the new earth is as follows: “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men [an earthly designation], and he shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev 21:3, 4). Evidence that this is a description only of conditions in the new earth is two-fold: (a) Tears, death, sorrow, crying, and pain, described as “the former things” belong only to the old earth and these will have “passed away.” (b) God is seen to be dwelling among men. There He makes His tabernacle and they are said to be His people and He shall be with them and be their God. He will dwell then as now with the holy angels (Matt 22:30), and He will dwell with the saints in light (Col 1:12); but marvelous indeed is the revelation that God will be in unhindered and unbroken communion with the dwellers of the earth. The new earth will be as holy as the new heaven. Peter states, there will be “new heavens and a new earth, wherein dwelleth righteousness” (2 Pet 3:13). Thus it is declared that the three spheres of eternal glory—the new heaven, the celestial city, and the new earth—are each and all to be as pure as God is pure and He abides in each forever. In like manner, the three orders of created beings—the unfallen angels, the church of the Firstborn, and the earth dwellers composed of Israel and the nations that are saved, will be accorded complete and unending fellowship with God. Since no word of God can fail, every word of prophecy will be fulfilled and the final triumph of God over evil will be as perfect as are all His works.

A key to the understanding of God’s ways in the ages of time is the fact that He is pleased to put every challenge to an experimental test. This method, without doubt, will secure the desideratum when every mouth will be stopped. It is reasonable to believe that evil in its abstract form and as an opposing principle was itself a challenge to God and that, on the largest conceivable scale, its claims are being subjected to a demonstration which will not only set forth the character of evil in all its magnitude but will also set forth the holy character of God—a revelation of surpassing import—, and the exceeding grace of God. To this end it was necessary to permit sin to assume concrete form and run its course to its end. Under the permissive will of God, sin has wrought measureless injury within angelic spheres. It has wrought the complete ruin of the human race, apart from redeeming grace. But sin’s incomputable cost is the blood of the Son of God which alone could provide a righteous ground for the judgments of God against evil in all its aspects, establish forever His holy character, and secure an accomplished redemption for those whom He had chosen from before the foundation of the world through whom, also, He might show forth the unsearchable riches of His grace. Little, indeed, did the eye-witnesses of the death of Christ realize the stupendous thing that was transpiring before their vision. The cross was the complete verdict against sin for the individual believer; it reaches to Israel, to the Gentiles, to creation, to things in heaven, to angelic spheres, and to the very root of evil itself in its unlikeness to God. The triumph of God will be perfect and eternal.

“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”

Lewis Sperry Chafer

Dallas, Texas

Notes

1. In its eschatological bearing, few passages are of greater import than this. Three determining facts appear in this context (1 Cor 15:24–28): (a) During the period between the resurrection of those who are Christ’s and the end resurrection the vast authority of the Son will be exercised to the end that all opposing rule and authority will be put down. All enemies are to be put under Christ’s feet. Even “the last enemy”—death—shall be destroyed (katargeo, cf. 2 Tim 1:10, where by the use of the same word it is asserted that Christ hath already abolished death for the believer; and Heb 2:14 where it is disclosed that by His death Christ will yet destroy him that had the power of death; and 2 Cor 3:13 where, with Rom 7:4, the old order is said by Christ’s death to have been abolished; and Eph 2:15 where the enmity between Jew and Gentile is declared to be abolished by the same death; and, finally, Rom 6:6 where it is said that on the ground of Christ’s death the “body of sin” may be disannulled). (b) All authority being given to the Son by the Father (first, as Creator-Col 1:16-, second, as Preserver—Heb 1:3; Col 1:17—, and third, as Ruler, by specific divine decree-Matt 28:18-, though the Father reserves certain powers to Himself—Acts 1:7), the Father is Himself excepted as not being at any time subject to the authority He has given to the Son (cf. Heb 2:9). And (c), the Son, having exercised His power to the extent that all enemies to the authority of God have been put under His feet, continues His reign, then as now, by the unrevoked authority of the Father. The construction, according to worthy exegetists, does not necessitate the conclusion that in presenting a restored order to the Father (vs. 24) or that by continuing to reign in future ages by the authority of the Father, as He does now (vs. 28) the Son will resign His rule. This He could not do in the light of the many predictions that His reign will be everlasting.