By Lewis Sperry Chafer
A. Deliverance from the Reigning Power of Sin and Human Limitations
I. Deliverance from the Power of Sin
Continuing the contemplation of the seven aspects of salvation, this the fifth has to do with God’s provisions for the believer’s triumph in his daily conflict with the world, the flesh, and the devil. Some anticipation of this general theme has been incorporated into earlier discussions and the theme must reappear for a more exhaustive treatment both in ecclesiology and in pneumatology. Though practically unknown to works dealing with Systematic Theology, that part of salvation which secures deliverance from the threefold source of evil and that part of salvation which secures ability to rise to a God-honoring state of mind and heart and to the realization of every divinely appointed good work—assigned to the first half of this article—are requisite to any complete comprehension of all that God accomplishes in His sovereign purpose to “bring many sons unto glory.”
The problem of the daily life of the believer is vital from various points of consideration, and none more important than that which relates it to the security of the believer. The shallow appraisal which the Arminian system places on that which constitutes salvation leads its advocates to estimate a saved person, though forgiven the sins committed before he was saved, to be himself in no way changed into a new creation, indwelt by the Holy Spirit, or subject to new ideals by which he may live to the glory of God. Were these great provisions recognized and incorporated into that system, its promoters could evince a more comprehensive understanding of all that enters into the relation which the believer’s daily life and conduct sustain to his perfect salvation and eternal security in Christ. It is well to remember that God foreknows every situation that will arise in any believer’s life. No sin is a surprise to God, and yet He does not hesitate to save those He knows will not be perfect in their walk before Him. Foreseeing what will beset the Christian, He provides not only that he shall not be condemned because of sin, but that he may claim supernatural power through the indwelling Spirit to defeat every foe. This provision of power means much as an undergirding to the doctrine of security, and as assurance that God does not condone sin, nor yet does He fail in any plan or purpose. The greatest importance must be assigned to the fact that God undertakes for the Christian in the sphere of his state, or daily life, as He undertakes for the Christian in the sphere of his standing, or perfect acceptance, forever in Christ.
Having secured for the believer a perfect union with Christ, a perfect standing, and a perfect acceptance in Christ, and on a ground of such infinite equity that God remains just when He justifies the ungodly, there remains only the problem of communion, fellowship, and a walk which is well-pleasing to God. As a son may be in fellowship or out of fellowship with his earthly father without affecting the immutable fact of sonship, in like manner the child of God may be in fellowship and communion or out of fellowship and communion with his heavenly Father without disturbing the immutable fact of a sonship relation to God. Sonship does not stand alone in the field of immutable realities which are brought into existence by the power of God and based on the merit of Christ. All these, based on the merit of Christ, are independent of the issues which enter into a believer’s daily life, as important as that life may be in its own sphere.
As before stated, any normal person might devise a plan by which sinlessly perfect individuals might go to heaven, and, in such a plan, there would be no need for Christ to die. It is a far different thing to get fallen men with all their sinfulness into heaven. Only God can devise such an arrangement. This He has done, and in that arrangement which God has devised He has provided a perfect sacrifice for sin and a perfect standing for the one who believes. Having accomplished all this to a degree that answers the demands of His own holiness, it becomes no vain assumption on His part when He declares the Christian to be saved and safe in Christ forever. The Calvinist recognizes this truth, believes it, and proclaims it with all due consideration of the wholly different and independent plan of God by which the believer may be enabled to walk worthy of his perfect standing in Christ. On the other hand, Arminians have always evinced a reprehensible blindness—not unlike that of unregenerate men—concerning these vital distinctions. Arminiasm’s misleading error in the field of soteriology is that it persists in attempting to build the believer’s standing upon his feeble and faltering daily life, rather than on the sufficient and immutable merit of Christ. The Arminian soteriology becomes little more than a system of human conduct; for, though the idea of regeneration is incorporated, it is, in the Arminian idea of it, of no abiding value, being supported only by a supposed human virtue.
In attempting to present at this point the issues of the Christian’s daily life, it is with the understanding that these issues, however weighty and consequential they are deemed to be, are divinely dealt with upon a separate basis which is wholly independent of that perfect arrangement by which the believer is both saved by Christ and eternally safe in Christ.
It is generally recognized that the Christian faces three opposing forces which are sources of evil—the cosmos world, the flesh, and the devil—and that, when he was in his unregenerate state, these forces were in no way arrayed against him; for he was then a part of the cosmos world, restricted in his being to the flesh, and under the dominion of Satan. Conscience and social ideals may have made their feeble demands upon him, but he knew little, if anything, of the unceasing conflict which besets the child of God. In other words, the believer, in his problem of daily life, because of new foes and new standards of holy living which rightfully impose their claim upon him, is far less able to live the life set before him than he was able to live with more or less virtue in the sphere of the unregenerate man. It follows, then, that if the believer must sustain his salvation by a correct manner of life as the Arminian contends he, because of impossible heavenly demands and because of supernatural foes, is unconditionally defeated before ever he begins. The Arminian’s preaching of his ideals has been tolerated only because of an inability, if not an unwillingness on his part, to face the stupendous issues involved. It sounds practical, simple, and it ministers to the inherent conceit of man, to propose a salvation which endures on the basis of human merit. In such a scheme there is little need of the sustaining grace of God. He may be called in to forgive wherein man has failed in his self-saving program. As water seeks its level, Arminianism, in its modern form, has departed from its original claim to orthodox truth and for the reason, among others, that the defenders of that system have never relied upon supernatural forces in the realization of their soteriological scheme.
Since the Christian’s three foes—the world, the flesh, and the devil—have been considered at length and are yet to reappear on later pages, only a brief mention of these foes will be entered here. However, their true character must not be suppressed else the understanding of the true character of divine salvation from these foes, which salvation is the immediate objective in the present study, will have no sufficient background of reality.
1. The World. Of the four Greek roots—αἰών, αἰκουμένη, γῆ, and κόσμος—which in the Authorized Version are translated world, only the last-named is set forth as in conflict with the believer. A study of the 187 uses of this word in the New Testament, as already pointed out, discloses the truth that the cosmos is a vast system and order over which Satan is the prince (John 12:31; 14:30; 16:11), and into which all unregenerate humanity is federated with its educational and entertainment programs, its governments, its jealousies, its armaments, and its warfare. Out of this world the believer when saved is rescued (Col 1:13; John 15:19; 1 John 5:19), and from it he is to be preserved, though he, as a witness to it, must remain in it. Its standardization of human life to its own ideals, its allurements, its control of the necessities of life, the protection it affords in its governments, its ridicule of true piety, and its misconceptions constitute the cosmos a most complex, subtle, and formidable foe of the child of God. He can maintain his twofold relation to the cosmos—a dweller in it and a witness to it—only by supernatural power. The word of Christ, “In the world [cosmos] ye shall have tribulation: but be of good cheer; I have overcome the world” (cosmos—John 16:33) is freighted with deep meaning—too deep, indeed, for human comprehension. Since Christ by His death has overcome the cosmos, it is declared of the believer that he, too, has overcome the cosmos. In 1 John 5:4–5 it is written, “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” Too often this passage has been taken as an exhortation to the Christian to overcome the cosmos; but, plainly, it is here declared that, having believed, the child of God has, by his new relation to Christ, overcome the cosmos. In a primary sense, the believer partakes of all that Christ is and of what He has done. It would be impossible to be in Christ and not be outside the cosmos. Nevertheless, while all this is true with reference to position, yet the Christian must claim an experimental victory in his daily life over the appeal which the cosmos is ever making to him. Of surpassing import, however, is the truth that, in the reckoning of the Spirit on whom the believer must depend for his daily deliverance, the cosmos is judicially overcome already. The truth that Christ has overcome the cosmos and that the believer partakes of this reality from the moment he is saved is the sufficient legal ground upon which the believer may, by the Spirit, be preserved from the cosmos though remaining here as a witness to it.
2. The Flesh. When approaching this theme, a distinction must be drawn between σῶμα and σάρξ. The former represents the physical body while the latter, though sometimes used of the physical body, represents a living reality which includes in it a fallen nature with all its inherent forces and relationships—a fallen nature which knows no eradication, but continues with the believer as long as he is in the world and which is overcome only by a ceaseless appropriation of the power of the indwelling Spirit. It is written that, if in dependence upon the Spirit the believer is walking, he will not fulfill the lust of the flesh (Gal 5:16). Nevertheless, there must be a legal ground upon which the Holy Spirit may control the flesh with its Adamic nature. It is written that, to this end, Christ died as a judgment of the old nature (Rom 6:1–10) and the flesh (Rom 8:3). This judgment of the flesh by Christ did not put the flesh to death; it rather provided a legal, righteous ground upon which the Spirit of God serves as Deliverer. Hence, again the truth that the believer may be saved from the reigning power of sin on the principle of faith is emphasized. God is thus undertaking, for the believer in his daily life, and none can doubt that God has a definite purpose to capacitate in the sphere of his walk that one He has saved with an eternal salvation. No manner of walk, however perfect, will even tend to preserve the child of God. He is secure by another provision altogether, namely, his place in the resurrected Christ. In the matter of a consistent life, which glorifies the One who saves him, the believer may claim all the supernatural power of the indwelling Spirit.
3. The Devil. The Christian’s conflict with Satan and his need of supernatural deliverance from that foe is widely published in the New Testament. The student who is pursuing these pages in order will have read many previous pages on this specific theme. That which calls for restatement in the present article is the twofold fact that Satan was judged by Christ in His death, and that there is deliverance from Satan’s power which is made possible by the indwelling Spirit. That there is a conflict with Satan need not be argued. One passage out of many will serve to recognize this truth: “For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places” (Eph 6:12, R.V.). The judgment of Satan is announced in various portions of the New Testament. It is written: “Of judgment, because the prince of this world is judged” (John 16:11); “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” (Col 2:14–15). Like a criminal who has been sentenced to die and awaits the day of his execution, so Satan is already judged and awaits the day of the administration of his sentence. The truth that there is complete deliverance from Satan’s power is taught in the clearest terms: “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Eph 6:10–11); “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world” (1 John 4:4). This order of truth must not be overlooked, namely, that it is possible for the Holy Spirit to defend the believer and deliver him from Satan’s power on the ground of the fact that Satan has been judged by Christ in His death. Though judged, Satan is a living, mighty power and is to be resisted by the believer’s steadfast faith (1 Pet 5:8–9).
Conclusion
Thus it is disclosed that, with respect to every sin or disposition which is contrary to God, the believer is directed to find deliverance or salvation from it by the power of the indwelling Spirit, who acts in perfect freedom because of the specific judgments wrought by Christ on the cross against the world, the flesh, and the devil. Such a deliverance is a form of salvation and takes its place in the entire saving work of God.
The truth respecting the consequence of the Christian’s sin is yet again declared. It is to be noted that God anticipates sin in the believer. This fact does not make Him the author of it; it only reveals that His own plan does not contemplate or expect sinless perfection on the part of those whom He saves and keeps. The marvel never lessens in the mind of devout believers, that God’s plan incorporates a way whereby imperfect saints are to be taken into heaven’s glory. The divine anticipation of the Christian’s sin is seen in the provision for it. It is written in 1 John 1:6–9 that the believer’s sin may be cured, in its effect upon himself, by the confession of it to God. This is not another regeneration. The child of God is still in union, though not in communion, with God when he sins. The unsaved are saved by believing and the saved are forgiven and cleansed by confessing. In neither case is there any penal judgment laid on the one who has sinned. It could not be, since it has been laid upon the Substitute.
II. Salvation from Human Limitations
To be delivered from evil to the end that God may be honored, who is the Savior of those who believe, is not the complete realization of the divine ideal. Added to such deliverance is the necessity for the child of God to become empowered unto every good work, such as is foreordained (Eph 2:10), and such as becomes those who are saved and appointed to the high task of representing God in this cosmos world. As has been amplified thus far in the article, Christians are enjoined to avoid evil and, should it intrude, must be saved from it. So it is written: “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2:11–14). Salvation which is of God’s grace is “not of works.” It could never be brought into being by human works. It is a work of God; yet it is “unto good works,” and these are possible only as one is created anew in Christ Jesus and provided with supernatural efficacy. The extensive body of truth which sets forth the Spirit’s energizing ministry unto a God-honoring life and service will be traced but briefly at this point.
1. The Spirit Produces Christian Character. The cosmos world has its scheme of “character building.” Too often this is not character at all, but only reputation. It is always the product of human effort and, naturally, results in human glory. Over against this is the divine plan for Christian character which consists in those realities which are wrought in the heart by the indwelling Spirit. Such a character is best described by nine words which represent the “fruit of the Spirit.” “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith [faithfulness], meekness, temperance” (or, self-control—Gal 5:22–23; cf. R.V.). These nine graces are not only declared to be the direct production of the Spirit in and through the believer, but they are held, in this context, to be over against, or in contrast to, the works of the flesh. These fleshly works are enumerated in verses 19–21. Every word in the list which represents the fruit of the Spirit indicates a divine characteristic which is generated directly by the indwelling Spirit. This exhibit of the Spirit is the normal experience of the child of God, and will be his portion unless impediments are allowed to assert themselves in the believer’s way of life before God.
2. The Spirit Empowers unto Christian Service. This aspect of the Spirit’s work in the Christian introduces at once the doctrine of gifts energized by the Spirit. A gift in the New Testament sense of the word is something which the Spirit does, and uses the believer to do it. It is not at all a human effort aided by the Spirit. It is said to be a “manifestation of the Spirit” (1 Cor 12:7). So, also, to every believer some gift is appointed; that is, he is appointed to a specific task and empowered to accomplish it. If this divine provision is not realized, it is due, again, to some want of adjustment. It is also said that there are diversities of gifts, though, in every instance, they are wrought by the selfsame Spirit. The important Scripture bearing on this theme is as follows: “Now there are diversities of gifts, but the same Spirit. And there are differences of administration, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (1 Cor 12:4–11; cf. Rom 12:3–8; Eph 4:11; 1 Pet 4:10–11).
To these realities which are generated in the believer’s life by the Spirit—the fruit of the Spirit and gifts by the Spirit—may be added the revelation that the Spirit teaches the Word of God to the believer (John 16:12–15; 1 Cor 2:9-3:1; 1 John 2:27); He inspires praise and thanksgiving (Eph 5:19–20); He leads the child of God (Rom 8:14; Gal 5:18); He actuates what has been taken by faith (Rom 8:16); and He makes intercession in and for the Christian (Rom 8:26–27).
Conclusion
By this greatly restricted treatment of the Spirit’s work in empowering the child of God unto a holy character and service, which becomes the one who is perfected in Christ, it is again seen that God does undertake in the sphere of the believer’s daily life; and, apart from the notion that these exhibitions of the Spirit will add anything to the believer’s perfect standing in Christ, it is observable how it is the divine intent that the saved one shall be delivered from weakness and limitations, all of which dishonor God and cause the Christian to fail to adorn the doctrine which he professes.
B. The Believer Presented Faultless
The consummating experience for the sinner whom God saves is his presentation in glory. Of this the Apostle writes: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy” (Jude 24). In this passage the word “falling” is better translated “stumbling” (R.V.), and it should be observed that the “exceeding joy” is that of the One who conceives, constructs, and consummates the whole undertaking. The entire enterprise is strictly His own. Similarly, when writing to the Corinthian believers the apostle Paul declared what is true of all believers—the Body and Bride of Christ—”For I am jealous over you with jealousy: for I have espoused you to one husband, that I may present you as [so printed in the A.V.] a chaste virgin to Christ” (2 Cor 11:2). Here again the force of the text is discovered when the italicized words “you as” are omitted; for the Apostle did not desire merely to present believers as a chaste virgin, but his purpose was rather to present a chaste virgin to Christ. In like manner, it was the supreme desire of Christ in His sacrificial death, that He might claim a perfected Bride. Of this it is revealed: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph 5:25–27).
The truth that the believer will be presented faultless before the presence of God’s glory is unfolded in the New Testament with magnificent detail. The changes to be wrought are incomprehensible; but, all in all, they indicate that the transformation, so extended, is calculated to obliterate almost every vestige of those elements which together constitute humanity in its present existence. To be reconstructed until completely adapted to, and meet for, the celestial sphere is an exalted distinction which is guaranteed by infinite competency and sustained by sovereign intention. This is the portion of every believer, not varied according to degrees of human merit; for it is the standardized divine achievement in behalf of all who believe.
Some of the changes which enter into this immeasurable transformation, a portion of which is already incorporated into the believer’s present estate, are listed here:
I. Heavenly Citizenship
The fact that heavenly citizenship begins in this life and at the moment one believes does not alter the abiding character of it, even if so great a development from the present order to that which is to follow must ensue. Though that citizenship is now possessed with respect to the right and title, it is, nevertheless, unoccupied and therefore unexperienced. Immeasurable advantage and ascendancy await tenure of that exalted estate.
II. A New Fraternity
This feature of coming felicity comprehends a vast field of eternal realities. It begins with the new birth into actual and legitimate sonship to God, which, in turn, engenders the whole compass of the family and household relationship. Not only sonship to God is wrought, but noble kinship to all the saints of all the ages, and, apparently, to all the unfallen heavenly hosts. These ties are perfectly established while in this world, yet the larger, joyous experience of them awaits the gathering together of all who are Christ’s with Him in glory.
III. A Standing Perfected Forever
A perfect standing in Christ is not only begun in this life, but its incalculable value is to be demonstrated and experienced throughout eternity. Little can the human mind grasp the oncoming restfulness and blessedness of the consciousness that the standing is secured, and as well qualities instituted and divinely approved which are properly required in the sphere of infinite holiness and purity. As conceived by the poet Thomas Binney (1826):
Eternal Light! Eternal Light!
How pure the soul must be
When, placed within Thy searching sight,
It shrinks not, but with calm delight
Can live, and look on Thee!
O! how shall I, whose native sphere
Is dark, whose mind is dim,
Before the Ineffable appear,
And on my naked spirit bear
That uncreated beam?
There is a way for man to rise
To that sublime abode:—
An offering and a sacrifice,
A Holy Spirit’s energies,
An Advocate with God:—
These, these prepare us for the sight
Of Holiness above:
The sons of ignorance and night
May dwell in the Eternal Light,
Through the eternal Love!
IV. A Renewed Body
But little can be anticipated of the coming zest, satisfaction, and comfort of a renewed body which will be fashioned like unto Christ’s glorious body (Phil 3:21). A wide distinction is to be observed between the possession of eternal life and the experience of it which is yet to be. The present experience of human life in a death-doomed body is little to be compared to the experience of eternal life in a renewed body which corresponds to Christ’s resurrection body—that which, to the point of infinity, is suited to the eternal needs of the Second Person of the Godhead. In describing such a stupendous change the Apostle declares (1 Cor 15:42–57) that this body of corruption will put on incorruption, this body of mortality will put on immortality, this body of “dishonour” will put on glory, this body of weakness will put on inconceivable power, this body which is “natural”—adapted to the soul—will become a spiritual body—adapted to the spirit.
V. Freedom from the Sin Nature
Again all human powers of anticipation are wholly inadequate. So embedded in the very structure of the present existence is the sin nature with all its unholy demands and its contrariness to the indwelling Spirit (Gal 5:17), that no imagination can forecast the hour of release to describe it.
VI. Likeness to Christ
If the believer’s destiny were not so clearly asserted, it could not be believed by any in this world. The testimony of the Scriptures, however, cannot be diminished: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom 8:28); “And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Cor 15:49); “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). Though these statements seem to reach far beyond the range of possible things, this exalted destiny comports with that which is required in the very purpose of God. It will be remembered that salvation is wrought to the end that the grace of God may be revealed. God’s grace is infinite and therefore requires that the undertakings which measure this grace shall extend into infinite realms. Likewise, salvation is wrought to satisfy the infinite love of God, and, in the satisfying of that love, God must do His utmost for the objects of His affection—for whom He is free to act at all. Conformity to the image of Christ is the supreme reality in the universe, and divine love can be content with nothing less as the measure of its achievement. In general, the likeness to Christ includes all other features indicated in this listing of heavenly realities.
VII. A Share in Christ’s Glory
Precisely what Christ comprehended when He prayed, “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me” (John 17:24), finite minds could not know in this world. So, likewise, the title deed recorded in John 17:22, “And the glory which thou gavest me I have given them,” cannot be broken. Consequently, it is written: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor 3:18); “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (4:17 ); “It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power” (1 Cor 15:43); “When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col 3:4); “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings” (Heb 2:10); “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Pet 5:10). Added to this is the glory which is the result of cosuffering with Christ—the reward for the burden that the believer may experience for lost souls: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom 8:18); “If we suffer, we shall also reign with him” (2 Tim 2:12).
By all this it will be seen that the salvation of a soul, as purposed by God, contemplates the fruition of that purpose. Whom He predestinates, He glorifies, and “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6). Failure is impossible with God. Because of this, the New Testament writers are exceedingly bold in declaring the certainty of coming glory for everyone who believes. That no intimation of possible failure is mentioned is due to the truth that the end is as certain as the ability of infinity to achieve it. Arminians are casting doubts upon God’s supreme ability to bring to pass that which He has determined, and upon the truthfulness and dependable character of the words which record the divine purpose and competency; but such efforts to weaken the testimony of God respecting Himself cannot avail. Note the words of Balaam respecting Israel—the people of God’s earthly election: “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. God brought them out of Egypt; he hath as it were the strength of an unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!” (Num 23:19–23). Of Jehovah’s attitude toward this elect people it is said: “For the gifts and calling of God are without repentance” (Rom 11:29). If it is possible that, because of sovereign election, God will never change His purpose toward the earthly people and see no “iniquity in Jacob” nor any “perverseness in Israel,” if He will never repent regarding any gift or calling of that nation, is it well deemed an impossibility that He is able to preserve the Body and Bride of His Son for whom it is said that Christ died in a most specific sense (Eph 5:25–27)?
General Conclusion
In reviewing this extended thesis1 which has aimed to present the seven aspects of the saving work of God, it will be seen that salvation is of Jehovah, whether it be in the sphere of the finished work, the enlightening work, the saving work, the keeping work, or the presenting work. In every respect and in every step of its majestic progress it is a work of God alone—a work which is wrought in spite of the sin of those whom He saves and in spite of any hazard which the will of man might engender. God is sovereign over all and is both free and able to realize all that He has purposed to do.
As before observed, the salvation of a sinner is, so far as revelation discloses, the sole exercise of one of God’s most conspicuous attributes, namely, His grace. Not only must salvation provide an adequate scope for the exercise of this attribute—measuring its amplitude completely—but it must satisfy God to an infinite degree. As for the amplitude, the divine undertaking begins with that which is perfectly lost. On this subject, humanity could have no worthy opinions. To them, at worst, man is in need of much divine consideration. They cannot approach in thought the unfathomable reality of the lost and doomed estate of man. Such words as are written down in Romans 3:9–19 are seldom accepted by men at their intended meaning. To be lost is to be utterly condemned of God, to be joined to Satan, and to be consigned along with Satan to the lake of fire. Such a judgment is not pronounced over some trivial failure of men. The very fact that the uttermost judgment must be meted out upon him discloses in unmistakable terms the depth of meaning which God assigns to man’s lost estate. Over against this, salvation lifts the saved one to the heights of heaven—with reference to eternal abode—and transforms that one into the image of Christ. To have made any being like Christ is the most consequential undertaking in the universe. It represents the limit to which even infinity may go. It is this distance between the abysmal depths of the lost estate and conformity to Christ in heaven, which not only exercises the divine attribute of grace, but measures it completely. As for the divine satisfaction, reason alone dictates that, since God cannot fail of any purpose, His measurements of this grace in the salvation of a soul will satisfy Him to infinity. So completely is the demonstration of grace set forth in each saved individual that, were but one saved thus by grace, such a one would answer entirely the divine expectation and serve as a conclusive display before all intelligences of the exceeding, superabounding grace of God; not of works, lest any man should boast.
It were enough for God to disclose the fact that He intends to bring many sons into glory; but He is not satisfied with a limited revelation. He, rather, honors men by spreading before them for their wonder and delight the steps which He takes and the righteous ground upon which all that He undertakes is accomplished. It is in the sphere of eternal realities to be wrought by unrestrained, infinite ability; and the devout mind, having taken cognizance of these facts, may well hesitate to deny to God the authority, and the freedom through Christ, to do all His adorable and holy will. The prayer of the Apostle is in order: “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph 1:17–21).
My hope is built on nothing less
Than Jesus’ blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus’ Name.
On Christ, the solid Rock, I stand;
All other ground is sinking sand.
Dallas, Texas
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