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Hallelujah! What A Savior!
"Who of God is made unto us wisdom, and righteousness, [justification],
and sanctification, and redemption [deliverance]." -- 1 Cor. 1:30.--
CHRIST OUR WISDOM.
----------
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.
----------
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 [R3279 : page 436] 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. [R3280 :
page 436]
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 [R3280 : page 437] 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.
----------
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 [R3280 : page 438] 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 [R3281
: page 438] 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 [R3281 : page 439] 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 [R3281
: page 440] 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.
----------
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, [R3282 : page 440] 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." 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.
----------
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, [R3282 : page 441] 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.
W.T. R-3279 a : page 435 – 1903 r.