“HALLELUJAH! WHAT A SAVIOR!”
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CHRIST, THE
INSTRUCTOR, JUSTIFIER, SANCTIFIER AND DELIVERER OF HIS PEOPLE.
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“Who of God is made unto us wisdom, and righteousness, [justification],
and sanctification, and redemption [deliverance].”
-1 Cor. 1:30.-
CHRIST OUR WISDOM.
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SINCE God’s dealings with his creatures recognize their wills, the first step
in his dealings with them, therefore, is to give them knowledge, or “wisdom,”
as it is translated in the above Scripture. It is for this reason that preaching
was the first command of the Gospel age. To the worldly minded the preaching
of forgiveness on account of faith in the crucified Jesus did not seem the wise
course. To them it would have seemed better for God to have commanded
something to be done by them. But, as Paul says-“It pleased God to save
those who believe by [knowledge imparted through what the worldly consider] the
foolishness of this preaching.”-1 Cor. 1:21.
The first gift of God to our redeemed race, therefore, was knowledge.
(1) Knowledge of the greatness and absolute justice of the God with whom
we have to do. This knowledge was prepared for by the Mosaic Law, which was a
“schoolmaster,” or pedagogue, to lead men to Christ. And Christ, by his
obedience to that law, magnified the Law and showed its honorableness,
its worthiness; and thus honored God, the author of that Law, and showed his
character.
(2) Knowledge of his own weakness, of his fallen, sinful and helpless
condition, was also needful to man, that he might appreciate his need of a
Savior such as God’s plan had provided for him.
(3) Knowledge of how the entire race of Adam fell from divine favor and
from mental, moral and physical perfection, through him, was also necessary.
Without this knowledge we could not have seen how God could be just in
accepting the one life, of Christ, as the ransom price for the life of the
whole world.
(4) Without knowledge as to what is the penalty for sin-that “the wages of
sin is death”-we never should have been able to understand how the death
of our Redeemer paid the penalty against Adam and all in him.
(5) Knowledge, in these various respects, was, therefore, absolutely
necessary to us, as without it we could have had no proper faith, and could not
have availed ourselves of God’s provision of justification, sanctification and
deliverance through Christ.
Most heartily, therefore, we thank God for knowledge or wisdom concerning
his plan. And we see that this wisdom came to us through Christ; because, had
it not been for the plan of salvation of which he and his cross are the center,
it would have been useless to give the knowledge, useless to preach, because
there would have been no salvation to offer.
CHRIST OUR JUSTIFICATION.
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That Christ is made unto us righteousness or justification implies,-(1)
That we are unjust, or unrighteous in the sight of God, and unworthy of his
favor.
(2) That, in view of our unworthiness, God had in some manner arranged
that Christ’s righteousness should stand good for “us,” and thus give “us” a
standing before God which we could not otherwise have because of our
imperfections-our unrighteousness.
(3) This scripture does not imply that Christ’s righteousness covers every
sinner, so that God now views every sinner as though he were righteous, and
treats all as his children. No, it refers merely to a special class of
sinners-sinners who, having come to a knowledge of sin and righteousness, and
having learned the undesirableness of sin, have repented of sin, and sought to
flee from it and to come into harmony with God. This is the particular class
referred to in this scripture-“who of God is made unto us
justification,” or righteousness.
(4) How God has arranged or caused Christ to be our
“righteousness,” or justification, is not here explained; but what we know of
divine law and character assures us that the principle of Justice, the
very foundation of divine government, must somehow have been fully satisfied in
all of its claims. And other scriptures fully substantiate this conclusion.
They assert that God so arranged as to have the price of man’s sin paid for
him; and that the price paid was an exact equivalent, a ransom or corresponding
price, offsetting in every particular the original sin and just penalty,
death, as it came upon the original sinner and through him by heredity upon all
men. (Rom. 5:12,18-20.) He tells us that this plan of salvation was adopted because
by it “God might be [or continue] just, and [yet be] the justifier of him [any
sinner] that believeth in Jesus”-that comes unto God under the terms of the New
Covenant, of which Christ Jesus is the mediator, having sealed it, or made it a
covenant, by his own precious blood.-Heb. 13:20,21; 10:29.
(5) While the benefits of this gracious arrangement are only for “us,”
for “believers,” for those who come unto God by Christ-under the provisions of
the New Covenant-these benefits are, nevertheless, made applicable to all;
for God’s special provision for the whole world of sinners is that all
shall “come to a knowledge of the truth,” that they may, if then
they will accept the conditions of God’s covenant, be everlastingly saved. A
knowledge and a rejection of error-of false doctrines which misrepresent the
divine character even though they be mixed with a little misconstrued
truth-will not constitute grounds for condemnation; but a knowledge of the
truth and a rejection of it will bring condemnation to the Second Death.
The Greek text states this much more emphatically than our common English
translation. It says, “come to an accurate knowledge of the truth.”- 1
Tim. 2:4.
(6) The provision made was sufficient for all men. Our Lord gave
himself [in death] a ransom-a corresponding price-for all; he was
a “propitiation [or sufficient satisfaction] for the sins of the whole world.”
(1 John 2:2.) As a consequence, he is both able and willing “to save unto the
uttermost [i.e., to save from sin, and from divine disfavor, and from
death, and all these everlastingly] all that come unto God by him.”
(Heb. 7:25.) And inasmuch as God’s provision is so broad, that all
shall come to an exact knowledge of the truth respecting these
provisions of divine mercy under the terms of the New Covenant;-inasmuch as the
provision is that all the sin and prejudice-blinded eyes shall be
opened, and that the devil, who for long centuries has deceived men with his
misrepresentations of the truth, is to be bound for a thousand years, so that
he can deceive the nations no more; and that then a highway of holiness shall
be cast up in which the most stupid cannot err or be deceived; and in
view of all this provision God declares that all men will be saved from
the guilt and penalty incurred through Adam’s sentence. Because, when
all of these blessed arrangements have been carried into effect, there will be no
reason for a solitary member of the human family remaining a stranger and
alien from God’s family except by his own choice or preference for
unrighteousness, and that with an accurate knowledge that all unrighteousness
is sin. Such as, of their own preference, knowingly choose sin, when the way
and means of becoming servants of God are clearly understood by them, are
wilful sinners on their own account, and will receive the Second-Death sentence
as the wages of their own opposition to God’s righteous arrangements.
The world’s salvation will be complete the moment all have come to an accurate
knowledge of the truth concerning God’s great plan of salvation; because
then they will know that by accepting Christ and the New Covenant which God
offers to all through Christ, they may have life everlasting-salvation
to the uttermost. Whether they will hear (heed) or whether they will forbear
(refuse to heed) will not alter the fact that all will thus have been
saved from Adamic sin and death-will have had a full salvation tendered to
them. Thus, the living God will be the Savior of all men-especially or
everlastingly, however, the Savior of only those who accept his grace and
become “his people” under the New Covenant.-1 Tim. 4:10.
(7) It is only to “us” that Christ is made justification or
righteousness. Though all men are to be saved in the sense of being
brought to the knowledge and opportunity of salvation, none have Christ as
their justification, the covering of their imperfections, imputing his
righteousness to them, except “us”-the household of faith. “Unto you,
therefore, which believe he is precious.” (1 Pet. 2:7.) He of God is
made unto us justification, righteousness, covering and cleansing from
the unintentional weaknesses and shortcomings of the present, as well as from
the original sin and its sentence. Who is he who condemns us? Will that
Anointed One who died; and still more who has been raised, who also is at the
right hand of God, and who intercedes on our behalf? Nay, he has been made our
justification; it is the merit of his great sacrifice that speaks our
justification.-Rom. 8:34.
Justification signifies to make right, or whole, or just. And from the
word “whole” comes the word “(w)holiness,” signifying soundness, or perfection,
or righteousness. None of the fallen race are either actually or reckonedly
whole, sound, perfect or just by nature. “There is none righteous [just,
sound, holy], no, not one; all have sinned.” But all who come unto God by
Christ, whom he has accepted as the justification or righteousness of all who
accept the New Covenant, are from that moment accepted and treated as sound,
perfect, holy. Although we are actually unholy or imperfect, we are made
“partakers of God’s holiness;” first, reckonedly, in Christ, and, second, more
and more actually by the eradication of our sinful tendencies and the
development of the fruits and graces of the Spirit, through chastisements,
experience, etc. (Heb. 12:10.) God not only begins on the basis of holiness,
imputing to us Christ’s merit to cover our demerits, but he continues on the
same line, and ever urges us to “be holy [to strive after actual soundness and
perfection], even as he is holy.” (1 Pet. 1:15,16.) And he promises the
faithful strivers that they shall ultimately attain absolute holiness,
soundness, perfection-in the resurrection, when they shall be made actually
like Christ, as now their wills are copies of his. For “without holiness [thus
attained] no man shall see the Lord.” (Heb. 12:14.) Hence, “Every man that
hath this hope in him purifieth himself, even as he [Christ] is pure”-seeking
to be as much like him as possible now, and by and by to be fully in his
image.-1 John 3:3,2.
Justified persons and no others are Christians, in the proper use
of that term.
CHRIST OUR SANCTIFICATION.
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The term “Sanctification,” used in this text, means, set apart,
consecrated, devoted to, or marked out for a holy use or purpose.
Christ by God is made unto us sanctification. That is to say, God
through Christ sets apart or marks out for a special share in his great plan
“us”-the Church.
Many make the serious error of supposing that God is sanctifying the
world,-sanctifying sinners. As a consequence of this error, many are seeking to
copy Christ’s example, and thus be sanctified before God, while they repudiate
the doctrine of the ransom, or justification by faith. They confound
sanctification and justification in their minds, and suppose that if they
consecrate or sanctify or set apart their lives to God’s service and to deeds
of kindness they are thereby justified.
This is a serious error. Justification is entirely separate and distinct
from sanctification; and no one can be sanctified in God’s sight, and in the
Scriptural sense, unless he has first been justified or cleansed from
all sin.
Consecrating a person or thing to God’s service does not cleanse
that person or thing. On the contrary, God always refuses to accept
anything imperfect or unclean. This is distinctly and repeatedly shown in the
typical arrangements of the Law given to typical Israel. The priests were
obliged to wash themselves and put on new, clean linen garments before consecration
to their office and work as God’s typically set apart, or sanctified,
priesthood. Their cleansing and new clothing represented justification,
the appropriation of Christ’s righteousness instead of the filthy rags of their
own unrighteousness, as members of the fallen race.
The seal or mark of their consecration was a totally different one,
and followed the cleansing ceremony, as consecration should in every case
follow justification. The sign or mark of consecration or sanctification was
the anointing with the holy oil, which symbolized the holy Spirit.
The anointing oil or symbol of consecration was poured upon the head of
the High Priest only, but the under-priests were represented in the members of
his body, even as Christ is the Head over the Church which is his body, and all
together constitute the Royal Priesthood. So the holy Spirit given without
measure to our Lord and Head applied to us (his body) through him. The Father
gave the Spirit to the Son only: all of the anointing oil was poured
upon the Head. At Pentecost it ran down from the head to the body, and
has continued with the body ever since, and whoever comes into the “body” comes
thereby under the consecrating influence-the spirit of holiness, the spirit of
God, the spirit of Christ, the spirit of the Truth.-Acts 2:4.
But in consecrating the typical priests the blood was not ignored. It was
put upon all, upon the tip of the right ear, upon the thumb of the right hand
and upon the great toe of the right foot, thus showing that the hearing of
faith, the work of faith and the walk of faith must all be touched and made
holy by an appreciation of the precious blood of atonement-the blood of
Christ-the blood of the New Covenant. And then the garments of all the
priests-their clean linen garments-were sprinkled with a mixture of the blood
and the oil, implying that both justification through the blood and
sanctification through the possession of the spirit of holiness are necessary
in our consecration.
To what end or service are God’s people, the Royal Priesthood, consecrated
or set apart?
Some would be inclined to answer: To live without sin, to practice the
graces of the spirit, to wear plain clothing and in general to live a rather
gloomy life now, hoping for greater liberty and pleasure hereafter.
We reply, This is the common but mistaken view. True, God’s people do seek
to avoid sin; but that is not the object of their consecration. Before
consecration, they learned the exceeding sinfulness and undesirableness of sin,
and saw Christ Jesus as their sin-bearer and cleanser. Consequently, they had
fled from sin before consecration. When consecrated they will still
loathe and abhor sin, and that more and more as they grow in grace and in
knowledge; but we repeat that to seek to live free from sin is not a proper
definition of consecration or sanctification.
It is true also that all of the consecrated will seek to put on the graces
of Christ’s spirit and example; but neither is this the object of our
call to consecration under the Gospel high-calling.
It is true, also, that our consecration may lead to plainness of dress,
and bring upon us sufferings for righteousness’ sake, in this present evil
world (age); but, we repeat, these are not the objects of our
consecration. They are merely incidental results.
The object of God in calling out the Gospel Church, and providing for the
consecration or sanctification of its members, is a grand and worthy one; and
when once clearly seen by the eye of faith it makes all the incidentals which
it will cost, such as self-denials in dress, loss of friends and
companionships, and even persecution for the Truth’s sake, etc., to be esteemed
but light afflictions, not worthy to be compared to the glorious object of our
consecration, which is that we may become “partakers of the divine nature” and
“joint-heirs with Christ,” and together with him bless the world during its day
of judgment-the Millennium-as we will show.
God in his wisdom and foreknowledge knew that sin would enter this world
and bring its blight,-sorrow, pain and death. He foresaw that after their
experience with sin, some of his creatures would be, not only willing, but
anxious, to forsake sin and return to his fellowship and love and the blessing
of life everlasting. It was in view of this foreknowledge that God formed his plan
for human salvation.
In that plan Christ Jesus our Lord had first place, first honor. As he
was the beginning of the creation of God, so he was the chief of all God’s
creatures thus far brought into being. But God purposed a new
creation-the creation of a new order of beings different and higher than men,
angels and archangels -higher than all others, and of his own divine essence or
nature. The worthiness of any one accepted to that great honor should be
recognized not only by God himself, but by all of his intelligent creatures.
Hence God, who knew well the character of his first-begotten Son (our Lord
Jesus), decided to prove or test his well-beloved Son in a manner that would
prove to all of his intelligent creatures, what they all now recognize in the new
song, “Worthy is the Lamb that was slain to receive power, and riches, and
wisdom, and strength, and honor, and glory and blessing.”-Rev. 5:12.
But the exaltation of our Lord, who already was the chief of all creation,
was even less remarkable than another feature of the divine plan, foreordained
before the foundation of the world (1 Pet. 1:2; Eph. 1:4); namely, that he
would make to some of his human creatures (of the race sentenced as unworthy of
any future life, but redeemed from that sentence by Christ’s sacrifice)
an offer of joint-heirship and companionship with his beloved Son, in
the order of the new creation (of the divine nature), of which he has
made the worthy Lamb the head and chief, next to himself.-1 Cor. 15:27.
This offer is not made to all of the redeemed race, but to many-“Many
are called.” The called are only those who in this age are
justified by faith in Christ’s atoning sacrifice. Unbelievers and scoffers are
called to repentance and faith; but none are called to this high calling of
participation in the divine nature (2 Pet. 1:4) until they have forsaken sin
and laid hold upon Christ as their Redeemer.
If the worthiness of the Lamb was necessary to be shown, the
worthiness of those whom he redeemed to be his joint-heirs (called also the
bride, the Lamb’s wife) would also need to be shown, proved, manifested before
angels as well as before men, that God’s ways may be seen to be just and
equitable.
It is for this reason that God calls upon those whom he does call,
to consecrate themselves to him-not in dress or word merely, but in
everything. It is not a consecration to preach merely, although all the
consecrated will delight to use every opportunity in telling to others the good
tidings of God’s love. It is not a consecration to temperance reform, social
reform, political reform, or any other work of reform, although we may and
should feel a deep interest in anything that would benefit the fallen race.
But our devotion should be as that of a maid to her mistress, or of soldiers to
their officers, or, better yet, as that of a dutiful child toward a beloved
parent-swift to hear, quick to obey, not planning or seeking our own wills, but
the will of our Father in heaven. Just such an attitude is implied in the
words sanctified, or consecrated to God. It takes hold of the will, and
therefore rules the entire being, except where uncontrollable weaknesses or
insurmountable obstacles hinder. And since our call and acceptance are based
upon the New Covenant, which accepts a perfect will on the part of those
trusting in the precious blood, and does not demand perfection of deeds, it
follows that all of us, no matter how degraded by the fall, may be acceptable
to God in the Beloved, and make their calling and election sure.
Nor is this arrangement of the New Covenant (by which those in Christ
whose wills and efforts are right toward God are not held responsible for the
full letter of God’s law, but for the observance of its spirit or meaning, to
the extent that they have knowledge, opportunity and ability) a violation of
Justice, as some have assumed. God’s law was designed for perfect creatures,
and not for fallen ones; but under the New Covenant in Christ, God has adapted
his law to the condition of the fallen ones without interfering with that law
itself or even with its spirit. The perfect law, dealing with the perfect man,
demanded a full consecration of his will to the wisdom and will of his Creator,
and an obedience to that Creator’s Word to the extent of his ability. But
since man was created “upright” (and not fallen), in the moral image and
likeness of God (and not born in sin and shapen in iniquity), it follows that
his perfect will, operating through a perfect body and under favorable
conditions, could have rendered perfect obedience; and hence
nothing less could be acceptable to God.
How just, how reasonable and how favorable is God’s arrangement for us!
Yet he assures us that, while he has made all the arrangements favorable for
us, he must insist on our wills being just right,-we must be pure in heart, and
in this respect exact copies of his Beloved Son, our Lord. (Rom. 8:29-Diaglott.)
Of those who learn of and accept God’s grace in Christ, in the forgiveness of
sins under the New Covenant, all of whom are called to this high calling of
joint-heirship with Christ in the divine nature and its honors, only a few will
make their calling and election sure (or complete), because the testings of
their wills and faith are so exacting-so crucial.
Nor should either of these God-declared facts surprise us: it is not
strange, but reasonable, that God should test severely, yea, with “fiery
trials” (1 Pet. 4:12), the faith and love of those invited to so high a
station. If they be not loyal and trustful to the last degree, they surely are
“not fit for the Kingdom,” its responsibilities and its divine honors. Nor
should it surprise us to be informed by God’s Word that only a “few,” a “little
flock,” will gain the prize to which many are called and for which many
consecrate. Few are willing to “endure” a great fight of afflictions; partly
while being made a gazing stock, both by reproaches and afflictions, and partly
as companions of those who are so abused for Christ’s sake and his Truth’s
sake.-Heb. 10:32,33.
In a word, the trial of the justified and consecrated consists in the
presenting to them of opportunities to serve God and his cause in this
present time, when, because of sin abounding, whosoever will live godly and
hold up the light will suffer persecution. Those whose consecration is
complete and of the proper kind will rejoice in their privilege of serving God
and his cause, and will count it all joy to be accounted worthy to suffer in
such a cause, and thus to attest to God the sincerity of their love and
of their consecration to him. Such consecrated ones, pure in heart (in will or
intention), realizing the object of present trials, glory in tribulations
brought upon them by faithfulness to Christ and his Word, realizing that their
experiences are similar to those of the Master, and that thus they have
evidence that they are walking in the footsteps of him who said, “Marvel not,
my brethren, if the world hate you. Ye know that it hated me before it hated
you. If ye were of the world, the world would love its own, but because ye are
not of the world, but I have chosen you out of the world, therefore the world
hateth you.” “Be thou faithful unto death, and I will give thee a crown of
life.”-1 John 3:13; John 15:18,19; Rev. 2:10.
Furthermore, they glory in tribulations because they realize that the Lord
will be near them while they endure faithfully, and that he will not permit
them to be tempted above what they are able to bear, but will with every
temptation provide some way of escape; because they realize the necessity of
forming character, and that tribulation worketh patience, and patience experience,
and experience hope-a hope that maketh not ashamed; and because they realize
that all these favorable results of tribulation follow, on account of a genuine
consecration in which the love of God has been shed abroad in the heart,
displacing the spirit of the world, the spirit of selfishness.-1 Cor. 10:13;
Rom. 5:3,5.
“He that committeth sin [wilfully] is of the devil.” “Whosoever is
begotten of God...cannot sin [wilfully].” (1 John 3:3-10; 5:18.) And we have
seen that all of those acceptable to God in Christ were obliged to come unto
him under the New Covenant, whose first condition is faith in Christ; and whose
second condition is an entire consecration of their wills to God’s will
and service. Hence, any wilful sin would mean that they had repudiated
the New Covenant and were no longer recognized as begotten of the Truth, but
under the influence of sin, and hence begotten of the devil-his children.
If any justified and consecrated child of God commit sin it will be, at
most, only partially wilful- largely of weakness or deception. He may
feel his shame and weep bitterly, as did Peter; but all such penitence would
but prove that his sin was not of the wilful kind that would make him as “of
the devil.” No: so long as the seed of the Truth, and of his consecration,
remains in him, he cannot sin (wilfully). But if any trespass under deception
or weakness, and not wilfully, he has an advocate with the Father,- “Jesus
Christ the [absolutely] righteous” one, whose merit is applicable for all
unwilful errors of such as abide under the shadow of the New Covenant. If he
confess his sin, God is just to forgive him-because Christ died. (1 John 1:7,9;
2:1.) But if we should say that we have no sin, no imperfection, we deceive
ourselves, make God a liar, and disown the Advocate whom God provided; for we
are weak through the fall, and liable to deception and error at the hands of
the world, the flesh, and the devil.-1 John 1:8,10.
Having seen what Sanctification is, its object or result and its present cost,
we note that Christ by God is made unto us Sanctification-in that we could have
no such call and could experience no such work of grace, under the divine plan,
except for Christ and the work he did for us;-justifying us before the Law of
God, sealing for us the New Covenant and making us fit for this call to “glory,
honor and immortality.”
CHRIST OUR REDEMPTION, OR DELIVERANCE.
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Many readers confound the words redemption and redeem, found
in the New Testament, whereas they refer to different features of the work of
Christ. The word redeem in its every use in the New Testament signifies
to acquire by the payment of a price, while the word redemption
in its every New Testament use signifies the deliverance or setting free
of that which was acquired by the payment of a price. “We were redeemed
[purchased] with the precious blood [the sacrificed life, the death] of
Christ.” We wait for “the redemption [the deliverance] of our body” (the
Church) from present imperfections and death. We wait for “the redemption
[deliverance] of the purchased possession.-1 Pet. 1:18,19; Rom. 8:23;
Eph. 1:14.
In Christ is our redemption, or deliverance; for so God has ordained. He who redeemed, or bought us with the sacrifice of his
own life, gives us, as our Prophet or Teacher, wisdom by his Gospel, to
see our fallen state and himself as our helper; as our Priest, he first justifies
us and then sanctifies or consecrates us, as his under priesthood; and,
finally, as King, he will fully deliver the faithful from the dominion
of sin and death, to the glory, honor and immortality of the divine nature;-for
“God will raise up [from the dead] us also, by Jesus
style='color:black'>.” If faithful to our
call and covenant, even unto death, we shall at the second coming of our
Redeemer, receive “an inheritance, incorruptible, undefiled, that fadeth not
away, reserved in heaven for us who are kept by the power of God [His Word and
Providence] through faith unto salvation, ready to be revealed in the last
time.”-Jas. 1:12; 1 Pet. 1:4,5; Rom. 1:16; 2 Cor. 4:14.
“Hallelujah! What a Savior!”
Truly he is able and willing to save to the uttermost all that come unto
God by him.-Heb. 7:25.
WHOM GOD DID PREDESTINATE.
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In the light of the foregoing, now read a hitherto obscure passage of Scripture:
“We know that all things work together for good to them that love God, to them
who are the called according to his purpose. For whom he did foreknow, he also
did predestinate must be conformed to the image of his Son, that he
might be the first born among many brethren. Moreover [the class] whom he did
predestinate [must be copies of his Son], them he also called [or invited to
that honor through the gospel]; and whom he called, them he also [previously]
justified [because he could not consistently call to honor and glory those who
were under his own sentence of death as sinners]; and whom he justified them he
also [previously] honored [by sending to them the gospel message].”- Rom.
8:28-30.
Thus the Apostle continues his argument concerning the favor of God toward
the Church, asserting that God had a purpose to fulfil, and that the call
of the Church is in accordance with that purpose. (Peter declares the same
thing.-1 Pet. 1:2.) And he asserts that all of God’s dealings and arrangements
correspond with that purpose, and cooperate for its accomplishment. God’s
predestination was, (1) that he would have a class of beings of the divine
nature; (2) that each one of that class must have a fixed character, like that
of his ever-faithful, Beloved Son. To get such a class, the Apostle reasons
and declares, God must call or invite some (just as we see he is
doing), because “no man taketh this honor to himself.” (Heb. 5:4.) But whom
would God call or invite? None were worthy; all had gone out of the way; none
were righteous, no not one. Hence it was necessary that God provide for the justification
of those he would call. But he could justify only such as believed
in Jesus; and how could they believe on him of whom they had not heard, and
without a preacher sent of God? (Rom. 10:14.) Hence it was necessary that these
be honored with the Gospel message in this age, in advance of its general
revealing to every creature during the Millennial age.-Rom. 1:16; 2 Cor. 4:6; 1
Cor. 15:1.
True, many more were called than will be acceptable-many more than
will acquire the likeness of the Beloved Son; and many were justified
who did not, after believing, consecrate themselves, and whose justification
consequently lapsed; and many were honored with a hearing of the Gospel who,
after hearing a little of it, rejected the message of mercy and favor. But all
the preaching, justifying and calling of this Gospel age has been to the intent
that the foreknown class of the predestinated character might be selected and
made joint-heirs with Christ.-See also 2 Tim. 1:8-10.
“What shall we [who have been so highly favored by God, and for
whose successful running of the race every necessary arrangement and provision
has been made] say to these things? If God be for us, who can be against us?”
And in view of this let each say,-“What shall I render unto the Lord for all
his benefits toward me? I will take the cup of salvation, and call upon the
name of the Lord. I will pay my vows [fulfil my covenant of consecration] unto
the Lord, now, in the presence of all his people.” (This will mean, as in our
Lord’s case, faithfulness dying daily, 1 Cor. 15:31-even unto death,
but)-“Precious in the sight of the Lord is the death of his holy ones.”-Psa.
116:12-15.