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For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works lest any man should boast. (Ephesians 2:8-9).
Grace
The exact and discriminate meaning of the word grace should be crystal clear to every child of God. With such insight only can he feed his own soul on the inexhaustible riches which it unfolds, and with such understanding only can he be enabled clearly to pass on to others its marvelous, transforming theme. Here is a striking illustration of the fact that very much may be represented by one word. When used in the Bible to set forth the grace of God in the salvation of sinners, the word grace discloses not only the boundless goodness and kindness of God toward humanity, but reaches far beyond and indicates the supreme motive which actuated God in the creation, preservation and consummation of the universe. What greater fact could be expressed by one word?
The meaning of the word grace, as used in the New Testament, is not unlike its meaning as employed in common speech—but for one important exception, namely, in the Bible the word often represents that which is limitless, since it represents realities which are infinite and eternal. It is nothing less than the unlimited love of God expressing itself in measureless grace.
The word favor is the nearest Biblical synonym for the word grace.In this connection it may be observed that the one thought which is almost exclusively expressed in the New Testament by the word grace, is, in the Old Testament, almost exclusively expressed by the word favor. Grace is favor, and favor is grace. Thus, in considering the Bible teaching on this great theme, equal attention should be given to all passages wherein either the word grace is used or favor is found. Grace means pure unrecompensed kindness and favor. What is done in grace is done graciously. From this exact meaning there can be no departure; otherwise grace ceases to be grace. To arrive at the scope and force of the Bible doctrine of salvation by grace alone we need to follow consistently the path indicated by the exact meaning of the word.
Seven Fundamental Facts About Grace
A.
Grace Is Not Withheld Because of Demerit
This fact about grace is more evident, perhaps, than any other. It is the sense of demerit more than anything else which impels a soul to cry out for the kindness and benefits of grace. So, also, grace finds its greatest triumph and glory in the sphere of human helplessness. Grace ceases to be grace if God is compelled to withdraw it in the presence of human failure and sin. In fact, grace cannot be exercised where there is the slightest degree of human merit to be recognized. On the other hand the issue of human sin must be disposed of forever. Christ the Lamb of God, having taken away the sin of the world, has by His Cross forever
disposed of the condemnation of sin. He has by the Cross created an entirely new relation between God and humanity. Consequently, men are now either accepting or rejecting Christ who has borne their sins. "He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God" (John 3:18). There is no middle ground.
All questions of demerit have been banished. Thus God is righteously free to exercise grace in every case. Salvation is by grace alone.
B.
Grace Cannot Be Lessened Because of Demerit
God cannot propose to do less in grace for one who is sinful than He would have done had that one been less sinful. Grace is never exercised by Him in making up what may be lacking in the life and character of a sinner. In such a case, much sinfulness would call for much grace, and little sinfulness would call for little grace. The sin question has been set aside forever, and equal exercise of grace is extended to all who believe. It never falls short of being the measureless saving grace of God. Thus grace could not be increased, for it is the expression of His infinite love; it could not be diminished, for every limitation that human sin might
impose on the action of a righteous God has, through the propitiation of the Cross, been dismissed forever.
God does not ignore or slight the fact of human guilt and sin, for He has met these issues perfectly and finally for all men in the death of His Son. There remains no demerit, nor degrees of demerit, to be considered or recognized. By grace there is now offered alike to all men all the infinite resources of the saving power of God. The grace of God is, therefore, exercised in perfect independence of human sin, or any degree
of human sin.
C.
Grace Cannot Incur a Debt
An act is in no sense gracious if under any conditions a debt is incurred. Grace, being unrecompensed favor, is necessarily unrecompensed as to obligations which are past, unrecompensed as to obligations which are present, and unrecompensed as to obligations which are future. Grace must always remain unadulterated in its generosity and benefit. How emphatically this is true of the grace of God toward sinners! Yet how often this aspect of divine salvation is perverted! Infinite and eternal transformations are wrought by the power of God when He exercises
His grace. He is thereby glorified and sinners are saved. Such far-reaching results cannot fail to satisfy and delight Him eternally, but He remains unrecompensed for His salvation through grace. What He does He bestows as a gift. Rightfully a benefit cannot be called a gift if it is paid for before, at the time, or after. This is a fundamental truth of the Word of God, and it is imperative that it be kept free from all confusing
complications.
When a recompense for the gift of God is proposed, every element of salvation is obscured, and the true motive for Christian service is sacrificed as well. The Scriptures everywhere guard these two truths from such perversion; in the Bible, salvation is always presented as a gift, an unrecompensed favor, a pure benefit from God (John 10:28; Rom. 6:23). And, in like manner, no service is to be wrought, and no offering is to be given, with a view to repaying God for His gift. Any attempt to compensate God for His gift is an act so utterly out of harmony with the revealed Truth, and exhibits such a lack of appreciation of His loving bounty, that it cannot be other than distressing to the Giver. All attempts to repay His gift, be they ever so sincere, serve only to frustrate His grace and to lower the marvelous kindness of God to the sordid level of barter and trade. How faithfully we should serve Him, but never to repay Him! Service is the Christian's means of expressing his love and devotion to God, as God has expressed His love to those whom He saves by the gracious thing He has done. Christian service for God should be equally gracious.
It therefore becomes those who have received His gifts in grace to be jealous for the purity of their motives in service for Him. Unwittingly the grace of God is too often denied by well-meaning attempts to compensate God for His benefits. No semblance of the most vital facts about divine grace can be retained unless salvation is, in its every aspect, treated as a gift from God, and Christian service and faithfulness is deemed to be only the expression of love and gratitude to God.
According to the Scriptures, salvation is never conditioned on human faithfulness, or on the promise of human faithfulness. There is no payment required, past, present, or future. God saves unmeriting sinners in unrelated, unrecompensed, unconditioned, sovereign grace. Good works should follow; but with no thought of compensation.Christians are "created in Christ Jesus unto good works" (Eph. 2:10); they are to be a "peculiar
people, zealous of good works" (Titus 2:14); and "they which have believed in God might be careful to maintain good works" (Titus 3:8). Thus, and only thus, are "good works" related to the gracious salvation from God through Christ Jesus.
Grace is out of question when recompense is in question.
D.
Grace Is Not Exercised in the Just Payment of a Debt
The fact is self-evident that the payment of an honest debt could never be an act of grace. In no circumstances, however, is the recognition of this truth more important than when grace is declared to be the present divine plan for the salvation of sinners. If God should discover the least degree of merit in the sinner, this, in strict righteousness, He must recognize and duly acknowledge. By such a recognition of human merit, He would be discharging an obligation toward the sinner and the discharge of that obligation toward the sinner would be the payment, or recognition, of a debt. "Now to him that worketh is the reward not reckoned of grace, but of debt" (Rom. 4:4).
It is therefore imperative that every vestige of human merit shall be set aside completely if an opportunity is provided whereby pure grace may be exercised in the salvation of people. For the sole purpose that pure grace might be exercised toward people, the human family has been placed under the divine judicial sentence of sin. It is obviously true that all men are sinners both by nature and by practice, but the present divine decree goes far beyond this evident state of sinfulness wherein one man might be deemed to be more, or less, sinful than another; for God, in this dispensation, which began with the Cross, has pronounced an equal
and absolute sentence of judgment against all, both Jew and Gentile. People are now "already condemned" (John 3:18); they are "children of
disobedience" (Eph. 2:2), not on the ground of their own sinfulness, but on the ground of their federal headship in fallen Adam. People are now judicially reckoned to be "in unbelief" (Rom. 11:32); they are "under sin"
(Rom. 3:9; Gal. 3:22); and they are "guilty" (Rom. 3:19). Thus all human merit has been disposed of absolutely and forever, and there is no longer the slightest possibility that, because of personal merit, a divine obligation may now exist toward any individual. The sole divine object in thus universally and judicially disposing of all human merit is clearly revealed: "For God hath concluded them all in unbelief, that he might have mercy upon all" (Rom. 11:32). Also, "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe" (Gal. 3:22).
That God now saves sinners by grace alone and apart from every human merit is the teaching of His Word: "For by grace are ye saved though faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works which God hath before ordained that we should walk in them" (Eph. 2:8-10). In this passage the only order which can exist between divine grace and human merit is made clear. Man is permitted to do nothing until God has done all that His grace designs. Good works grow out of, and are made possible by, the gracious work of God. To
this exact order all revelation concerning divine grace is in agreement.
A striking emphasis is given to the fact that God now saves by grace alone when the biblical doctrines of salvation by grace and the believer's rewards for service are contrasted. Salvation, being always and only a work of God for man, is always and only by grace alone; rewards, being always and only that which is merited by the faithful service of the Christian, are always and only based on works. Human merit is always in view in the divine bestowment of rewards; the grace of God is
never mentioned in connection with His bestowment of rewards (1 Cor.
3:9-15; 9:18-27;2 Cor. 5:10). So, also, human works are never included as forming any part of the divine plan of salvation by grace.
An act ceases to be gracious, therefore, when it is a recognition of merit, or the payment of a just debt. "Being justified freely [without cause] by his grace through the redemption that is in Christ Jesus" (Rom. 3:24).
E.
Grace Is Never the Overpayment of a Debt
Grace is no longer grace if it is complicated in the slightest degree with the payment of a just debt. It can never be that which is added to, or a part of, a righteous transaction. A bounty may be added to the payment of a debt—an extra amount above the full measure due, but in no case should this extra amount be considered a matter of pure grace. The character of the bounty thus added would, of necessity, be qualified to some extent by the relation of the bounty to the debt. The bounty will be either more, or less, than it would have been had it stood alone. Inevitably it will be affected to some degree by the righteous transaction with which it is combined. In the Word of God, as in common usage, the word grace, in its exact meaning, precludes any complications with other acts or issues however righteous and just. Grace speaks of a gift, not of barter or trade however unequal. It is pure kindness, not the fulfilling of an obligation. An act in order to be gracious must stand disassociated and alone.
Divine salvation is, therefore, the kindness of God toward sinners. It is not
less than it would be had they sinned less. It is not more than it would be had they sinned more. It is wholly unrelated to every question of human merit. Grace is neither treating a person as he deserves, nor treating a person better than he deserves. It is treating a person graciously without the slightest reference to his deserts. Grace is infinite love expressing itself in infinite goodness.
Through the death of Christ by which He took away the sin of the world, and through the divine decree which has constituted all to be "under sin," grace is free to save in every case, and only grace can save in any case. Divine grace is never decreased or increased. It offers a standardized, unvarying blessing to every individual alike. The blessing is measureless since it represents in every case no less than all that God, being actuated by infinite love, can do.
F.
Grace Does Not Appear in the Immediate Divine Dealings with the Sins of the Unsaved
It is probable that no point in the gospel of God's saving grace is so misunderstood, and, consequently, so misstated as the revealed truth concerning the immediate divine dealings with the sins of the unsaved. It seems most difficult for the mind to grasp the fact that, as revealed in God's Word, God does not deal with any sin in mercy, or leniency. The sinner is never forgiven because God is big-hearted enough to remit the penalty, or to waive the righteous judgments. Any presentation of divine forgiveness which represents God as directly exercising clemency toward a sinner is a fatal detraction from the meaning of the Cross of Christ, and is a disastrous misrepresentation of the truth contained in the Gospel of His saving grace. Those who dare to preach the gospel should give to
the Cross its true place of vital importance as given to it in the
Word of God.
How can God utter a more alarming warning on this point than is disclosed in the revelation of the unrevoked anathema upon all who pervert the gospel of grace?
"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed" (Gal. 1:8-9).
Turning from human speculation to the Scriptures of truth, we discover one basic fact: The Lamb of God has already "taken away" the sin of the world (John 1:29). The fact that Christ, as substitute, has already borne the undiminished righteous judgments of God against sin, is the sole ground upon which divine forgiveness is now exercised. The forgiveness of God toward sinners, therefore, is not an immediate act of grace; it is rather a judicial pardon of a debtor in view of the fact that his debt has been fully paid by another. We could not know how much He paid; yet,
though unable to measure redemption, we may rejoice in the fact that all, even to the measure of the righteous reckoning of God, is absolutely and eternally paid by Christ. It is not a question of the relative benefits which might possibly accrue to the sinner under one form of forgiveness or another—were he forgiven graciously, or in strict justice; it is a question of the basis upon which any divine forgiveness can be extended righteously. This righteous basis has been provided in the Cross. By gospel preaching, sinners are to be told that they may now stand forever pardoned before God, not because God is gracious enough to excuse their sins, but because there is plentiful redemption through the blood that has been shed (Rom. 3:24; Eph. 1:7). Being free to forgive at all, God is free to forgive perfectly. On no other ground can the marvelous statement, "having forgiven you all trespasses" (Col. 2:13), be understood. This Scripture is addressed to Christians and it exactly defines the scope of forgiveness which is theirs. It likewise indicates the measure of forgiveness which is offered to the unsaved.
When God thus forgives, absolutely and eternally, through the Cross of Christ He is acting as Judge. By this judicial decree, He sets aside forever all condemnation. Such judicial forgiveness, which guarantees an unchangeable standing and position in sonship, should not be confused with the Father's forgiveness toward His sinning child, which is wholly within the family relationship, and which restores lost fellowship and joy to the child of God.
Every unsaved person is under the threefold sentence of sin. He is a sinner by practice, a sinner by nature, and a sinner by divine decree. God deals with this threefold aspect of sin by a threefold achievement in grace. There is forgiveness for man in view of the fact that he is a sinner by practice, there is imputed righteousness for man in view of the fact that he is a sinner by nature, and there is the divine decree of justification for man in view of the fact that he is a sinner who, by divine decree, is "under sin."
Judicial forgiveness itself is not an act of grace, nor is judicial forgiveness a mere act of divine clemency for some particular sins of present moment to the sinner: judicial forgiveness covers all sin, and by it the sinner is, as to possible condemnation, pardoned forever. This pardon covers all sins past, present, or future. God the righteous Father will, in infinite faithfulness, correct and chasten His sinning child, and the sinning child will need to confess his sin in order to be restored into fellowship with his Father; but the Father will never condemn His child (John 3:18; 5:24; Rom. 8:1 R.V.; 1 Cor. 11:31-32).
The forgiveness of God toward the sinner is, then, made possible only through the Cross and is never an act of immediate grace, and, when it is free to be extended at all, it is boundless. It contemplates and includes all sin. It forever absolves and acquits the sinner.
Though divine forgiveness results in a position for the sinner wherein there is no condemnation, this fact should in no wise be confused with the deeper aspect of God's saving grace wherein He justifies the sinner. Forgiveness cancels every debt before God, but justification declares the sinner to be forever judicially righteous in the eyes of God. One is subtraction, the other is addition; both are righteously made possible through the Cross.
Of the various divine undertakings in the salvation of a sinner, some are acts of divine justice, and some are acts of the immediate, superabounding grace of God. Those acts which deal with human unworthiness and sin are acts of justice. These include forgiveness, justification, death to the law, freedom from the law, and the whole new creation. All this is made possible through the Cross of Christ and,
therefore, is not accomplished by an act of immediate grace. On the other hand, those aspects of salvation wherein God is revealed as imparting and bestowing His benefits are said to be immediate acts of grace. These include the gift of eternal life, the imputed righteousness of God, and every spiritual blessing. Limitless grace is seen in the love of God which provided the Cross; but when that Cross is provided, every saving act that is based upon it becomes an act of justice, rather than an act of immediate grace. "That he might be just, and the justifier of him which believeth in Jesus" (Rom. 3:26).
G.
Grace Does Not Appear in the Immediate Divine Dealings with the Sins of the Saved
The divine dealings with the sins of the saved are similar to the divine dealings with the sins of the unsaved in one particular, namely, what God does in either case is done on the ground of the Cross of Christ. By that Cross all sin, whether it be that of saint or sinner, has been righteously judged, and the ransom price, which satisfies every demand of infinite holiness, has been paid. By His death, Christ provided the sufficient ground for both the salvation of the unsaved, and the restoration of the saved. It is because of what has already been accomplished in
the Cross concerning the sin of the world, that the unregenerate are freely
forgiven and justified. This is a part of God's saving grace, and is wrought on the sole condition that they believe, while the regenerate are forgiven and cleansed on the sole condition that they confess. These two requirements indicated by these two words, it will be noted, are wholly different. The human obligation as represented by each word is exactly adapted in each case to the precise relationships which, on the one hand, exist between God and the unsaved, and, zealous workers have proposed to add certain conditions to the plan of salvation other than believing. (1) It is not, "believe and pray." In view of His grace, it is in no wise necessary, or fitting, to implore God to save. (2) It is not "believe and confess sin." Confession of sin, which is the one condition upon which a saint may be restored to fellowship, is never imposed on the unsaved. Confession is foreign to the ground on which they stand. (3) It is not "believe and confess Christ before men." This condition, though imposed in the kingdom teachings of Christ (Mt. 10:32), is not, and could not be, a
condition of salvation under grace. Romans 10:9 is given its final order and force in verse 10. There confession is seen to be the expression
of salvation which has been received by believing. It is primarily the voice of the newborn babe in Christ speaking to its Father—"Abba Father." Multitudes have been saved who were deprived of any opportunity of a public confession. (4) It is not "believe and be baptized." Mark 16:16 is the one instance in Scripture where these two conditions are linked together. Not only is the context--Mark 16:9-20—omitted in the oldest manuscripts, the omission of the word baptized from the negative statement, "he that believeth not shall be damned," is evidence that baptism is not the essential condition in the positive statement. (5) It is not "believe and repent." About six times these two conditions are thus joined in the Scriptures which are addressed to the unsaved in this on the other hand, exist between God and the saved. The salvation of the sinner is into union with God; the restoration of the saint is into communion with God. Believing and confessing are two widely differing human conditions, or obligations, and should never be confused or interchanged. The
lost are never saved by confessing, and the saved are never restored by
believing. That there is no greater demand imposed upon the unsaved than that he believe, and no greater demand imposed upon the saved than that he confess, is due to that which Christ accomplished on the Cross. He wrought in behalf of sinner and saint in bearing the sin of the world, and every requirement of infinite justice is met for all in the finished work of Christ. In the one case, there is nothing left to be done but to believe; in the other case, there is nothing left to be done
but to confess.
The revealed attitude of God toward all men is that of grace alone. Therefore He does not need to be coaxed or persuaded. With His hand outstretched to bestow all that His grace can offer, it is highly inconsistent to plead with Him to be gracious, or to coax Him to be good. By the unvarying teaching of God's dispensation, and for obvious reasons. Over against this, it should be considered that believe, or faith, is used, apart from the word repentance, no less than 150 times; the gospel by John which was written that men might be saved, does not use repentance in any form of the word; and the book of Romans, which was written to unfold the whole doctrine of salvation, like the gospel by John, does
not once condition salvation on repentance, or anything other than believing.
Repentance,which means "a change of mind," is never excluded from the
terms of salvation; it is included as an essential part of believing. There is
no Scriptural warrant for the grace-confusing practice of some who insist that repentance and believing are separate obligations to be imposed on the unsaved.It is impossible for a person to believe who does not repent. In believing, he will experience that change of mind which turns from all else to Christ as the object of trust. Measureless harm has been done to souls when it has been taught that a self-imposed repentance must precede faith in Christ. Such insistence ignores every vital aspect of saving grace.
Saving faith is more than a belief in historical facts concerning Christ; it is to rely on Christ, to depend on His saving grace, and to receive Him; it is to believe the record God has given concerning His Son. In preaching the gospel, emphasis should not fall on the mere human act of believing; it should fall, rather, on the precise message which is to be believed.
Word, and by the inexorable logic of the accomplished value of the Cross, the forgiveness and blessing of God to the unsaved is conditioned upon believing, and to the saved it is conditioned upon confessing.
First John 1:1-2:2 is the central passage in the Bible wherein the divine method of dealing with the sins of Christians is stated. A portion of this most important passage is as follows: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all righteousness.... My little children, these things write I unto you, that ye sin not [be not sinning]. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world."
According to this Scripture, four vital elements enter into that divine forgiving and cleansing which constitutes the restoration of a sinning saint: (1) Confession is the one and only condition on the human side; (2) Absolute forgiveness and cleansing is promised on the divine side; (3) The Christian, while sinning, has been safe as to divine condemnation, because of his Advocate with the Father, Jesus Christ the righteous; and (4) Divine forgiveness and cleansing is exercised toward the
believer in unchallenged faithfulness and justice because Christ is "the
propitiation for our sins/' In this transaction, as it is thus disclosed, the
believer makes no disposition of his own sin; that has been made for him. So, also, the Advocate makes no excuses for the sinning Christian, nor does He plead for the clemency of the Father in behalf of the believer who has sinned. The Advocate presents the sufficiency of His own blood to meet the condemnation of every sin. The Father does not act in gracious kindness when forgiving and cleansing the believer; He acts in strict faithfulness to His covenant and promise of eternal keeping, and in strict justice because of the shed blood. Such is the unchanging value of the propitiation which Christ made in His blood.
It should also be noted that, according to this revelation, the sinning saint is never before any tribunal other than that of his own Father. The eternal relationship between the Father and His child can never be set aside. The Father may correct and chasten His erring child (1 Cor. 11:31-32;
Heb. 12:3-15), and through confession the child may be restored to the place of fellowship, but all of this is wholly within the inner circle of the family and household of God. Condemnation, which /would expel the child from the place of a son, is forever past. Nor does the sinning Christian draw on the mercy and favor of God when he is restored to fellowship in the household of God. How easily mercy and favor might be exhausted and overdrawn. On the contrary, the Christian, sheltered under the
blood of propitiation, and standing in the merit of his Advocate, is on a basis where no past offenses have accumulated against him, for he is cleansed and forgiven under the legal justice of the Father. The justice of God is made possible and is righteously demanded in view of the shed blood of His own Son. Let it not be supposed that this divine plan of restoration of the child of God to the Father's fellowship will react in an attitude of carelessness on the part of the Christian. The sufficient answer to this challenge is threefold: (1) True confession is the expression of a very real repentance, or change of mind, which turns from the sin. This is the exact opposite of becoming accustomed to the sin, or becoming careless with regard to it. (2) This very revelation is given, we are told, not to encourage, or license us to sin, but rather that "ye sin not" (be not sinning). According to the Scriptures and according to human
experience, the believer's safety in the faithfulness and justice of the Father and the advocacy and propitiation of the Son, is the greatest incentive for a holy life. It is clearly revealed that God has, by other and sufficient means, guarded against all careless sinning on the part of those whom He has eternally saved through the merit of His Son. And (3) God can righteously deal with sin in no other way than through the absolute value of the blood of His Son; but when sin has been laid on the substitute, it can never be laid back on the sinner, or on any other. In the cross of Christ, the question of a possible condemnation because of sin is adjusted forever. Mercy and grace can never be commingled with divine justice. Boundless grace is disclosed in the provision of a perfect
propitiation for the sins of the believer, but the application of the
propitiation is never gracious; it is none other than the faithfulness and
justice of the Father. Therefore grace does not appear in the forgiving and
cleansing of the Christian's sins.
Restatement -It may be concluded that the word grace, as used in the Bible in relation to divine salvation, represents the uncompromised, unrestricted, unrecompensed, loving favor of God toward sinners. It is an unearned blessing. It is a gratuity. God is absolutely untrammeled and unshackled in expressing His infinite love by His infinite grace (1) through the death of His Lamb by whom every limitation which human sin could impose has been dispelled, (2) through the provision which offers salvation as a gift by which human obligation has been forever dismissed, and (3) through the divine decree by which human merit has been forever deposed. Grace is the limitless, unrestrained love of God for the lost, acting in full compliance with the exact and unchangeable demands of His own righteousness
through the sacrificial death of Christ. Grace is more than love; it is love set absolutely free and made to be a triumphant victor over the righteous judgment of God against the sinner.
Having examined into the meaning of the word grace, the threefold divine ministry and undertaking in grace should be considered. It will be observed that:
I. God saves sinners by grace,
II. God keeps through grace those who are saved, and
III. God teaches in grace those who are saved and kept how they should live, and how they may live to His eternal glory.
—Grace: An Exposition of God's Marvelous Gift
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
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Law And Grace
The most obvious and striking division of the Word of truth is that between
law and grace. Indeed, these contrasting principles characterize the two
most important dispensations: the Jewish and Christian.
For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17).
It is not, of course, meant that there was no law before Moses, any more than that there was no grace and truth before Jesus Christ. The forbidding to Adam of the fruit of the tree of the knowledge of good and evil (Genesis 2:17) was law, and surely grace was most sweetly manifested in the Lord God seeking His sinning creatures and in His clothing them with coats of skins (Genesis 3:21)—a beautiful type of Christ who "is made unto us... righteousness" (1 Corinthians 1:30). Law, in the sense of some revelation of God's will, and grace, in the sense of some revelation of God's goodness, have always existed, and to this Scripture abundantly testifies. But "the law" most frequently mentioned in Scripture was given by Moses, and from Sinai to Calvary, dominates, characterizes, the time; just as grace dominates or gives its peculiar character to the dispensation which begins at Calvary and has its predicted termination in the rapture of the Church.
It is, however, of the most vital moment to observe that Scripture never, in any dispensation, mingles these two principles. Law always has a place and work distinct and wholly diverse from that of grace. Law is God prohibiting and requiring; grace is God beseeching and bestowing. Law is a ministry of condemnation; grace, of forgiveness. Law curses; grace redeems from that curse. Law kills; grace makes alive. Law shuts every mouth before God; grace opens every mouth to praise Him. Law puts a great and guilty distance between man and God; grace makes guilty man nigh to God. Law says, 'An eye for an eye, and a tooth for a tooth"; grace says, "resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." Law says, "Hate thine enemy"; grace says, "Love your enemies, bless them that despitefully use you." Law says, do and live; grace says, believe and live. Law never had a missionary; grace is to be preached to every creature. Law utterly condemns the best man; grace freely justifies the worst (Luke 23:43; Romans 5:8; 1 Timothy 1:15; 1 Corinthians 6:9-11). Law is a system of probation; grace, of favor. Law stones an adulteress; grace says, "Neither do I condemn thee: go, and sin no more." Under law the sheep dies for the shepherd: under grace the Shepherd dies for the sheep.
Everywhere the Scriptures present law and grace in sharply contrasted spheres.
The mingling of them in much of the current teaching of the day spoils both, for law is robbed of its terror, and grace of its freeness.
The student should observe that "law" in the New Testament Scriptures, means the law given by Moses (Romans 7:23 is an exception); but sometimes the whole law, moral so-called (or the ten commandments) and ceremonial, is meant: sometimes the commandments only; sometimes the ceremonial law only. Of the first class of passengers, Romans 6:14; Galatians 2:16, and 3:2 are examples. Of the second class, Romans 3:19 and 7:7-12 are examples. Of the third class, Colossians 2:14-17 is an example.
It should be remembered also that in the ceremonial law are enshrined those marvelous types—the beautiful foreshadowings of the person and work of the Lord Jesus as Priest and Sacrifice, which must ever be the wonder and delight of the spiritually minded. Expressions in the Psalms too, which would be inexplicable if understood only of the "ministration of death, written and engraven in stones" (2 Corinthians 3:7), are made clear when seen to refer to Christ or to the redeemed.
Expressions in the Psalms, too, which would be inexplicable if understood only of the "ministration of death, written and engraven in stones" (2 Corinthians 3:7), are made clear when seen to refer to Christ, or to the redeemed.
But his delight is in the law of the Lord; and in his law doth he meditate day and night" (Psalm 1:2).
O how I love thy law! It is my meditation all the day" (Psalm 119:97).
Three errors have troubled the church concerning the right relation of law to grace:
1. Antinomianism, or the denial of all rule over the lives of believers; the affirmation that men are not required to live holy lives because they are saved by God's free grace, wholly without merit, men are not required to live holy lives.
They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus 1:16).
For there are certain men crept in unawares, who were before of old ordained to this condemnation; ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 4).
2. Ceremonialism. In its first form, the demand that believers should observe the Levitical ordinances.
And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. (Acts 15:1).
The modern form of this error is the teaching that Christian ordinances are essential to salvation.
3. Galatianism or the mingling of law and grace; the teaching that justification is partly by grace, partly by law, or, that grace is given to enable an otherwise helpless sinner to keep the law.
Against this error, the most wide-spread of all, the solemn warnings, the unanswerable logic, the emphatic declarations of the Epistle to the Galatians are God's conclusive answer.
This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? (Galatians 3:2-3).
I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: which is not another [there could not be another Gospel]; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Galatians 1:6-8).
The following may be helpful as an outline of Scripture teaching on this important subject. The moral law only is referred to in the passages cited.
1. What the Law is. Wherefore the law is holy, and the commandment holy, and just, and good. (Romans 7:12).
For we know that the law is spiritual: but I am carnal, sold under sin. (Romans 7:14).
For I delight in the law of God after the inward man. (Romans 7:22).
But we know that the law is good, if a man use it lawfully. (1 Timothy 1:8).
And the law is not of faith. (Galatians 3:12).
2. The Lawful use of the Law. What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. (Romans 7:7; see also verse 13).
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20).
Wherefore then serveth the law? It was added because of transgressions. (Galatians 3:19).
Now we know, that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. (Romans 3:19).
(Law has but one language—"what things soever." It speaks only to condemn.)
For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10).
For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10).
The ministration of death, written and engraven in stones. (2 Corinthians 3:7).
"The ministration of condemnation." (2 Corinthians 3:9).
For I was alive without the law once: but when the commandment came, sin revived, and I died. (Romans 7:9).
The strength of sin is the law. (1 Corinthians 15:56).
It is evident, then, that God's purpose in giving the law, after the human race had existed twenty-five hundred years without it (John 1:17; Galatians 3:17), was to bring to guilty man the knowledge of his sin first, and then of his utter helplessness in view of God's just requirements. It is purely and only a ministration of condemnation and death.
3. What the Law Cannot Do.
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20).
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16).
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21).
But that no man is justified by the law in the sight of God, it is evident: for, the just shall live by faith. (Galatians 3:11).
For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. (Romans 8:3).
And by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:39).
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. (Hebrews 7:19).
4. The Believer is not under the Law.
The 6th of Romans, after declaring the doctrine of the believer's identification with Christ in His death, of which baptism is the symbol (verses 1-10), begins, with verse 11, the declarations of the principles which should govern the walk of the believer—his rule of life. This is the subject of the remaining twelve verses. Verse 14 gives the great principle of his deliverance, not from the guilt of sin that is met by Christ's blood, but from the dominion of sin—his bondage under it.
For sin shall not have dominion over you: for ye are not under the law, but under grace."
Lest this should lead to the monstrous Antinomianism of saying that therefore a godly life was not important, the Spirit immediately adds:
What then? Shall we sin, because we are not under the law, but under grace? God forbid. (Romans 6:15).
Surely every renewed heart answers Amen and Amen!
Then the seventh chapter of Romans introduces another principle of deliverance from law.
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should he married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter (Romans 7:4-6). This refers to the moral law; see verse 7.
For I through the law am dead to the law, that I might live unto God. (Galatians 2:19).
But before faith came, we were kept under the law, shut up, unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
But after that faith is come, we are no longer under a schoolmaster" (Galatians 3:23-25).
But we know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man. (1 Timothy 1:8-9).
5. What is the Believer's Rule of Life?
He that saith he abideth in him, ought himself also so to walk, even as he walked. (1 John 2:6).
Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3:16).
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. (1 Peter 2:11; see also verses 12-23).
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love. (Ephesians 4:1-2).
Be ye therefore followers of God, as dear children; and walk in love as Christ also hath loved us, and hath given himself for us. (Ephesians 5:1-2).
For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light (Ephesians 5:8).
See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. (Ephesians 5:15-16).
This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. (Galatians 5:16).
For I have given you an example, that ye should do as I have done to you (John 13:15).
If ye keep My commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. (John 15:10).
This is my commandment, That ye love one another, as I have loved you. (John 15:12).
He that hath My commandments, and keepeth them, he it is that loveth me. (John 14:21).
And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in His sight. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as He gave us commandment. (1 John 3:22-23).
This is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them. (Hebrews 10:16).
A beautiful illustration of this principle is seen in a mother's love for her child. The law requires parents to care for their offspring and pronounces penalties for the willful neglect of them; but the land is full of happy mothers who tenderly care for their children in perfect ignorance of the existence of such a statute. The law is in their hearts.
It is instructive, in this connection, to remember that God's appointed place for the tables of the law was within the ark of the testimony. With them were "the golden pot that had manna, and Aaron's rod that budded" (types: the one of Christ our wilderness bread, the other of resurrection, and both speaking of grace), while they were covered from sight by the golden mercy seat upon which was sprinkled the blood of atonement. The eye of God could see His broken law only through the blood that completely vindicated His justice and propitiated His wrath. (Hebrews 9:4-5).
It was reserved to modernists to wrench these holy and just but deathful tables from underneath the mercy seat and the atoning blood and erect them in Christian churches as the rule of Christian life.
6. What is Grace?
But after that the kindness and love of God our Saviour toward man appeared... according to his mercy he saved us. (Titus 3:4-5).
That in the ages to come he might show the exceeding riches of his grace, in His kindness toward us through Christ Jesus (Ephesians 2:7).
7. What is God's Purpose in Grace?
For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. (Ephesians 2:8-9).
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. (Titus 2:11-13).
That, being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:7).
Being justified freely by his grace; through the redemption that is in Christ Jesus. (Romans 3:24).
By whom also we have access by faith into this grace wherein we stand. (Romans 5:2).
And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32).
To the praise of the glory of his grace, wherein He hath made us accepted in the beloved; in whom we have redemption through His blood, the forgiveness of sins, according to the riches of his grace. (Ephesians 1:6-7).
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4:16).
How complete, how all-inclusive! Grace saves, justifies, builds up, makes accepted, redeems, forgives, bestows an inheritance, gives standing before God, provides a throne of grace to which we may come boldly for mercy and help; it teaches us how to live and gives us a blessed hope!
It remains to note that these diverse principles cannot be intermingled.
And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. (Romans 11:6).
Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:4-5; see also Galatians 3:16-18; 4:21-31).
So then, brethren, we are not children of the bond-woman, but of the free. (Galatians 4:31).
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words: which voice they that heard entreated that the word should not be spoken to them any more (for they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall he stoned, or thrust through with a dart: and so terrible was the sight, that Moses said, I exceedingly fear and quake). But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12:18-24).
It is not, then a question of dividing what God spoke from Sinai into moral law and ceremonial law--the believer does not come to that mount at all.
As sound old Bunyan says:
"The believer is now, by faith in the Lord Jesus, shrouded under so perfect and blessed a righteousness, that this thundering law of Mount Sinai cannot find the least fault or diminution therein. This is called the righteousness of God without the law."
(Should this meet the eye of an unbeliever, he is affectionately exhorted to accept the true sentence of that holy and just law which he has violated: "For there is no difference: for all have sinned, and come short of the glory of God" (Romans 3:22-23), and find perfect and eternal salvation through believing with the heart and confessing with the mouth that Christ who is "the end of the law for righteousness to every one that believeth." (Romans 10:4, 8,9).
—Rightly Dividing the Word of Truth
For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17).
It is not, of course, meant that there was no law before Moses, any more than that there was no grace and truth before Jesus Christ. The forbidding to Adam of the fruit of the tree of the knowledge of good and evil (Genesis 2:17) was law, and surely grace was most sweetly manifested in the Lord God seeking His sinning creatures and in His clothing them with coats of skins (Genesis 3:21)—a beautiful type of Christ who "is made unto us... righteousness" (1 Corinthians 1:30). Law, in the sense of some revelation of God's will, and grace, in the sense of some revelation of God's goodness, have always existed, and to this Scripture abundantly testifies. But "the law" most frequently mentioned in Scripture was given by Moses, and from Sinai to Calvary, dominates, characterizes, the time; just as grace dominates or gives its peculiar character to the dispensation which begins at Calvary and has its predicted termination in the rapture of the Church.
It is, however, of the most vital moment to observe that Scripture never, in any dispensation, mingles these two principles. Law always has a place and work distinct and wholly diverse from that of grace. Law is God prohibiting and requiring; grace is God beseeching and bestowing. Law is a ministry of condemnation; grace, of forgiveness. Law curses; grace redeems from that curse. Law kills; grace makes alive. Law shuts every mouth before God; grace opens every mouth to praise Him. Law puts a great and guilty distance between man and God; grace makes guilty man nigh to God. Law says, 'An eye for an eye, and a tooth for a tooth"; grace says, "resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." Law says, "Hate thine enemy"; grace says, "Love your enemies, bless them that despitefully use you." Law says, do and live; grace says, believe and live. Law never had a missionary; grace is to be preached to every creature. Law utterly condemns the best man; grace freely justifies the worst (Luke 23:43; Romans 5:8; 1 Timothy 1:15; 1 Corinthians 6:9-11). Law is a system of probation; grace, of favor. Law stones an adulteress; grace says, "Neither do I condemn thee: go, and sin no more." Under law the sheep dies for the shepherd: under grace the Shepherd dies for the sheep.
Everywhere the Scriptures present law and grace in sharply contrasted spheres.
The mingling of them in much of the current teaching of the day spoils both, for law is robbed of its terror, and grace of its freeness.
The student should observe that "law" in the New Testament Scriptures, means the law given by Moses (Romans 7:23 is an exception); but sometimes the whole law, moral so-called (or the ten commandments) and ceremonial, is meant: sometimes the commandments only; sometimes the ceremonial law only. Of the first class of passengers, Romans 6:14; Galatians 2:16, and 3:2 are examples. Of the second class, Romans 3:19 and 7:7-12 are examples. Of the third class, Colossians 2:14-17 is an example.
It should be remembered also that in the ceremonial law are enshrined those marvelous types—the beautiful foreshadowings of the person and work of the Lord Jesus as Priest and Sacrifice, which must ever be the wonder and delight of the spiritually minded. Expressions in the Psalms too, which would be inexplicable if understood only of the "ministration of death, written and engraven in stones" (2 Corinthians 3:7), are made clear when seen to refer to Christ or to the redeemed.
Expressions in the Psalms, too, which would be inexplicable if understood only of the "ministration of death, written and engraven in stones" (2 Corinthians 3:7), are made clear when seen to refer to Christ, or to the redeemed.
But his delight is in the law of the Lord; and in his law doth he meditate day and night" (Psalm 1:2).
O how I love thy law! It is my meditation all the day" (Psalm 119:97).
Three errors have troubled the church concerning the right relation of law to grace:
1. Antinomianism, or the denial of all rule over the lives of believers; the affirmation that men are not required to live holy lives because they are saved by God's free grace, wholly without merit, men are not required to live holy lives.
They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus 1:16).
For there are certain men crept in unawares, who were before of old ordained to this condemnation; ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 4).
2. Ceremonialism. In its first form, the demand that believers should observe the Levitical ordinances.
And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. (Acts 15:1).
The modern form of this error is the teaching that Christian ordinances are essential to salvation.
3. Galatianism or the mingling of law and grace; the teaching that justification is partly by grace, partly by law, or, that grace is given to enable an otherwise helpless sinner to keep the law.
Against this error, the most wide-spread of all, the solemn warnings, the unanswerable logic, the emphatic declarations of the Epistle to the Galatians are God's conclusive answer.
This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? (Galatians 3:2-3).
I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: which is not another [there could not be another Gospel]; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Galatians 1:6-8).
The following may be helpful as an outline of Scripture teaching on this important subject. The moral law only is referred to in the passages cited.
1. What the Law is. Wherefore the law is holy, and the commandment holy, and just, and good. (Romans 7:12).
For we know that the law is spiritual: but I am carnal, sold under sin. (Romans 7:14).
For I delight in the law of God after the inward man. (Romans 7:22).
But we know that the law is good, if a man use it lawfully. (1 Timothy 1:8).
And the law is not of faith. (Galatians 3:12).
2. The Lawful use of the Law. What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. (Romans 7:7; see also verse 13).
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20).
Wherefore then serveth the law? It was added because of transgressions. (Galatians 3:19).
Now we know, that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. (Romans 3:19).
(Law has but one language—"what things soever." It speaks only to condemn.)
For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10).
For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10).
The ministration of death, written and engraven in stones. (2 Corinthians 3:7).
"The ministration of condemnation." (2 Corinthians 3:9).
For I was alive without the law once: but when the commandment came, sin revived, and I died. (Romans 7:9).
The strength of sin is the law. (1 Corinthians 15:56).
It is evident, then, that God's purpose in giving the law, after the human race had existed twenty-five hundred years without it (John 1:17; Galatians 3:17), was to bring to guilty man the knowledge of his sin first, and then of his utter helplessness in view of God's just requirements. It is purely and only a ministration of condemnation and death.
3. What the Law Cannot Do.
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20).
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16).
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21).
But that no man is justified by the law in the sight of God, it is evident: for, the just shall live by faith. (Galatians 3:11).
For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. (Romans 8:3).
And by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:39).
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. (Hebrews 7:19).
4. The Believer is not under the Law.
The 6th of Romans, after declaring the doctrine of the believer's identification with Christ in His death, of which baptism is the symbol (verses 1-10), begins, with verse 11, the declarations of the principles which should govern the walk of the believer—his rule of life. This is the subject of the remaining twelve verses. Verse 14 gives the great principle of his deliverance, not from the guilt of sin that is met by Christ's blood, but from the dominion of sin—his bondage under it.
For sin shall not have dominion over you: for ye are not under the law, but under grace."
Lest this should lead to the monstrous Antinomianism of saying that therefore a godly life was not important, the Spirit immediately adds:
What then? Shall we sin, because we are not under the law, but under grace? God forbid. (Romans 6:15).
Surely every renewed heart answers Amen and Amen!
Then the seventh chapter of Romans introduces another principle of deliverance from law.
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should he married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter (Romans 7:4-6). This refers to the moral law; see verse 7.
For I through the law am dead to the law, that I might live unto God. (Galatians 2:19).
But before faith came, we were kept under the law, shut up, unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
But after that faith is come, we are no longer under a schoolmaster" (Galatians 3:23-25).
But we know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man. (1 Timothy 1:8-9).
5. What is the Believer's Rule of Life?
He that saith he abideth in him, ought himself also so to walk, even as he walked. (1 John 2:6).
Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3:16).
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. (1 Peter 2:11; see also verses 12-23).
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love. (Ephesians 4:1-2).
Be ye therefore followers of God, as dear children; and walk in love as Christ also hath loved us, and hath given himself for us. (Ephesians 5:1-2).
For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light (Ephesians 5:8).
See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. (Ephesians 5:15-16).
This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. (Galatians 5:16).
For I have given you an example, that ye should do as I have done to you (John 13:15).
If ye keep My commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. (John 15:10).
This is my commandment, That ye love one another, as I have loved you. (John 15:12).
He that hath My commandments, and keepeth them, he it is that loveth me. (John 14:21).
And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in His sight. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as He gave us commandment. (1 John 3:22-23).
This is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them. (Hebrews 10:16).
A beautiful illustration of this principle is seen in a mother's love for her child. The law requires parents to care for their offspring and pronounces penalties for the willful neglect of them; but the land is full of happy mothers who tenderly care for their children in perfect ignorance of the existence of such a statute. The law is in their hearts.
It is instructive, in this connection, to remember that God's appointed place for the tables of the law was within the ark of the testimony. With them were "the golden pot that had manna, and Aaron's rod that budded" (types: the one of Christ our wilderness bread, the other of resurrection, and both speaking of grace), while they were covered from sight by the golden mercy seat upon which was sprinkled the blood of atonement. The eye of God could see His broken law only through the blood that completely vindicated His justice and propitiated His wrath. (Hebrews 9:4-5).
It was reserved to modernists to wrench these holy and just but deathful tables from underneath the mercy seat and the atoning blood and erect them in Christian churches as the rule of Christian life.
6. What is Grace?
But after that the kindness and love of God our Saviour toward man appeared... according to his mercy he saved us. (Titus 3:4-5).
That in the ages to come he might show the exceeding riches of his grace, in His kindness toward us through Christ Jesus (Ephesians 2:7).
7. What is God's Purpose in Grace?
For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. (Ephesians 2:8-9).
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. (Titus 2:11-13).
That, being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:7).
Being justified freely by his grace; through the redemption that is in Christ Jesus. (Romans 3:24).
By whom also we have access by faith into this grace wherein we stand. (Romans 5:2).
And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32).
To the praise of the glory of his grace, wherein He hath made us accepted in the beloved; in whom we have redemption through His blood, the forgiveness of sins, according to the riches of his grace. (Ephesians 1:6-7).
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4:16).
How complete, how all-inclusive! Grace saves, justifies, builds up, makes accepted, redeems, forgives, bestows an inheritance, gives standing before God, provides a throne of grace to which we may come boldly for mercy and help; it teaches us how to live and gives us a blessed hope!
It remains to note that these diverse principles cannot be intermingled.
And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. (Romans 11:6).
Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:4-5; see also Galatians 3:16-18; 4:21-31).
So then, brethren, we are not children of the bond-woman, but of the free. (Galatians 4:31).
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words: which voice they that heard entreated that the word should not be spoken to them any more (for they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall he stoned, or thrust through with a dart: and so terrible was the sight, that Moses said, I exceedingly fear and quake). But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12:18-24).
It is not, then a question of dividing what God spoke from Sinai into moral law and ceremonial law--the believer does not come to that mount at all.
As sound old Bunyan says:
"The believer is now, by faith in the Lord Jesus, shrouded under so perfect and blessed a righteousness, that this thundering law of Mount Sinai cannot find the least fault or diminution therein. This is called the righteousness of God without the law."
(Should this meet the eye of an unbeliever, he is affectionately exhorted to accept the true sentence of that holy and just law which he has violated: "For there is no difference: for all have sinned, and come short of the glory of God" (Romans 3:22-23), and find perfect and eternal salvation through believing with the heart and confessing with the mouth that Christ who is "the end of the law for righteousness to every one that believeth." (Romans 10:4, 8,9).
—Rightly Dividing the Word of Truth
The Believer's Standing And State
A distinction of vast importance to the right understanding of the Scriptures, especially of the Epistles, is that which concerns the standing or position of the believer, and his state, or walk. The first is the result of the work of Christ and is perfect and entire from the very moment that Christ is received by faith. Nothing in the afterlife of the believer adds in the smallest degree to his title of favor with God, nor to his perfect security. Through faith alone this standing before God is conferred, and before Him the weakest person, if he be but a true believer on the Lord Jesus Christ, has precisely the same title as the most illustrious saint.
What that title or standing is, may be briefly seen from the following Scriptures:
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. (John 1:12).
Whosoever believeth that Jesus is the Christ is born of God. (1 John 5:1).
And if children, then heirs; heirs of God, and joint heirs with Christ. (Romans 8:17).
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:4-5).
In whom also we have obtained an inheritance. (Ephesians 1:11).
Beloved, now are we the sons of God; and it doth not ye appear what we shall be: but we know that, when he shall appear, we shall be like Him. (1 John 3:2).
But ye are a chosen generation, a royal priesthood, an holy nation. (1 Peter 2:9.)
Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father. (Revelation 1:5-6).
And ye are complete in Him, which is the head of all principality and power. (Colossians 2:10.)
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:1-2).
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life. (John 3:16 R.V.).
These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life. (1 John 5:13).
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus. (Hebrews 10:19).
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all-spiritual blessings. (Ephesians 1:3).
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6).
But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus (Ephesians 2:4-6).
But now, in Christ Jesus, ye who sometime were far off, are made nigh by the blood of Christ. (Ephesians 2:13).
In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise. (Ephesians 1:13).
For by one Spirit are we all baptized into one body. (1 Corinthians 12:13).
For we are members of his body, of his flesh, and of his bones. (Ephesians 5:30).
What? know ye not that your body is the temple of the Holy Ghost? (1 Corinthians 6:19).
Every one of these marvelous things is true of every believer on the Lord Jesus Christ. Not one item in this glorious inventory is said to be gained by prayer, or diligence in service, or churchgoing, or by alms-giving, or self-denial, or holiness of life, or by any other description of good works. All is the gift of God through Christ and therefore belong equally to all believers. When the jailor of Philippi believed on the Lord Jesus Christ he became at once a child of God, a joint heir with Christ, a king and priest, and had the title to the incorruptible, undefiled, and unfading inheritance. In the instant that he believed with his heart and confessed with his mouth that Jesus was his Lord, he was justified from all things, had peace with God, a standing in His grace, and a sure hope of glory. He received the gift of eternal life, was made accepted in the full measure of Christ's own acceptance, was indwelt by, and sealed with the Holy Spirit, by whom also he was baptized into the mystical body of Christ. Instantly he was clothed with the righteousness of God (Romans 3:22), quickened with Christ, raised with Him, and in Him seated in the heavenlies.
What his actual state may have been is quite another matter—certainly it was far, far below his exalted standing in the sight of God. It was not all at once that he became as royal, priestly, and heavenly in walk as he was at once in standing. The following passages will indicate the way one's standing and one's state are constantly discriminated in the Scriptures:
A distinction of vast importance to the right understanding of the Scriptures, especially of the Epistles, is that which concerns the standing or position of the believer, and his state, or walk. The first is the result of the work of Christ and is perfect and entire from the very moment that Christ is received by faith. Nothing in the afterlife of the believer adds in the smallest degree to his title of favor with God, nor to his perfect security. Through faith alone this standing before God is conferred, and before Him the weakest person, if he be but a true believer on the Lord Jesus Christ, has precisely the same title as the most illustrious saint.
What that title or standing is, may be briefly seen from the following Scriptures:
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. (John 1:12).
Whosoever believeth that Jesus is the Christ is born of God. (1 John 5:1).
And if children, then heirs; heirs of God, and joint heirs with Christ. (Romans 8:17).
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:4-5).
In whom also we have obtained an inheritance. (Ephesians 1:11).
Beloved, now are we the sons of God; and it doth not ye appear what we shall be: but we know that, when he shall appear, we shall be like Him. (1 John 3:2).
But ye are a chosen generation, a royal priesthood, an holy nation. (1 Peter 2:9.)
Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father. (Revelation 1:5-6).
And ye are complete in Him, which is the head of all principality and power. (Colossians 2:10.)
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:1-2).
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life. (John 3:16 R.V.).
These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life. (1 John 5:13).
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus. (Hebrews 10:19).
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all-spiritual blessings. (Ephesians 1:3).
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6).
But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus (Ephesians 2:4-6).
But now, in Christ Jesus, ye who sometime were far off, are made nigh by the blood of Christ. (Ephesians 2:13).
In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise. (Ephesians 1:13).
For by one Spirit are we all baptized into one body. (1 Corinthians 12:13).
For we are members of his body, of his flesh, and of his bones. (Ephesians 5:30).
What? know ye not that your body is the temple of the Holy Ghost? (1 Corinthians 6:19).
Every one of these marvelous things is true of every believer on the Lord Jesus Christ. Not one item in this glorious inventory is said to be gained by prayer, or diligence in service, or churchgoing, or by alms-giving, or self-denial, or holiness of life, or by any other description of good works. All is the gift of God through Christ and therefore belong equally to all believers. When the jailor of Philippi believed on the Lord Jesus Christ he became at once a child of God, a joint heir with Christ, a king and priest, and had the title to the incorruptible, undefiled, and unfading inheritance. In the instant that he believed with his heart and confessed with his mouth that Jesus was his Lord, he was justified from all things, had peace with God, a standing in His grace, and a sure hope of glory. He received the gift of eternal life, was made accepted in the full measure of Christ's own acceptance, was indwelt by, and sealed with the Holy Spirit, by whom also he was baptized into the mystical body of Christ. Instantly he was clothed with the righteousness of God (Romans 3:22), quickened with Christ, raised with Him, and in Him seated in the heavenlies.
What his actual state may have been is quite another matter—certainly it was far, far below his exalted standing in the sight of God. It was not all at once that he became as royal, priestly, and heavenly in walk as he was at once in standing. The following passages will indicate the way one's standing and one's state are constantly discriminated in the Scriptures:
Standing
Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus... I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ. (1 Corinthians 1:2-9). But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11). Know ye not that your bodies are the members of Christ? (1 Corinthians 6:15). And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. (Matthew 16:17). Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son. Colossians 1:12, 13. |
State
For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 1 Corinthians 1:11. And I, brethren, could not speak unto you as unto spiritual, but as unto carnal... For ye are not yet carnel: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 1 Corinthians 3:1-3. Now some are puffed up. 1 Corinthians 4:18. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 1 Corinthians 5:2. Now therefore there is utterly a fault among you, because ye go to law, one with another. 1 Corinthians 6:7. Shall I then take the members of Christ, and make them the members of a harlot? 1 Corinthians 6:15. But he turned, and said unto Peter, Get thee behind Me, Satan: thou art an offence unto Me: for thou savorest not the things that be of God, but those that be of men. Matthew 16:23. Bit now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds. Colossians 3:8, 9. |
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The student cannot fail to notice, also, that the Divine order, under grace, is first to give the highest possible standing, and then to exhort the believer to maintain a state in accordance therewith. The beggar is lifted up from the dunghill and set among princes (1 Samuel 2:8) and then exhorted to be princely. As examples, see:
Standing Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed. (Romans 6:6) Ye are the light of the world. Matthew 5:14. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. (2 Timothy 1:9). And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. (Ephesians 2:6). When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4). For ye were sometimes darkness, but now are ye light in the Lord. (Ephesians 5:8). Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. (1 Thessalonians 5:5). For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him. (1 Thessalonians 5:9-10). By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. (Hebrews 10:10). But of him are ye in Christ Jesus, who of God is made unto us... sanctification. (1 Corinthians 1:30). For by one offering He hath perfected forever them that are sanctified. (Hebrews 10:14). Let us therefore, as many as be perfect, be thus minded. (Philippians 3:15). Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection. (Hebrews 6:1). He that saith he abideth in him, ought himself also so to walk, even as he walked. (1 John 2:6). |
State
Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances? (Colossians 2:20). Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (Matthew 5:16). Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. (Philippians 2:12). If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. (Colossians 3:1). Mortify therefore your members which are upon the earth. (Colossians 3:5). Walk as children of light. (Ephesians 5:8). Therefore let us not sleep, as do others; but let us watch and be sober (1 Thessalonians 5:6). Wherefore comfort yourselves together, and edify one another, even as also ye do. (1 Thessalonians 5:11). Sanctify them through thy truth: thy word is truth (John 17:17). And the very God of peace sanctify you wholly. (1 Thessalonians 5:23). And the very God of peace sanctify you wholly. 1 Thessalonians 5:23. Not as though I had already attained, either were already perfect. (Philippians 3:12). Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. (1 John 4:17). |
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The student will be able to add largely to this list of comparative passages showing that the Scripture makes a clear distinction between the standing and state of the believer. It will be seen that he is not under probation to see if he is worthy of an inconceivably exalted position, but, beginning with the confession of his utter unworthiness, receives the position wholly as the result of Christ's work. Positionally he is "perfected for ever" (Hebrews 10:14), but looking within, at his state, he must say, "not as though I had already attained, either were already perfect." (Philippians 3:12).
It may be said that all the after-work of God in his behalf, the application of the Word to his walk and conscience (John 17:17; Ephesians 5:26), the chastisements of the Father's hand (Hebrews 12:10; 1 Corinthians 11:32), the ministry of the Spirit (Ephesians 4:11-12), all the difficulties and trials of the wilderness way (1 Peter 4:12-14), and the final transformation when He shall appear (1 John 3:2), all are intended simply to bring the believer's character into perfect conformity to the position which is his in the instant of his conversion. He grows in grace, indeed, but not into grace.
A prince, while he is a little child—presumably as willful and as ignorant as other little children. Sometimes he may be very obedient and teachable and affectionate, and then he is happy and approved. At other times he may be unruly, self-willed, and disobedient, and then he is unhappy and perhaps is chastised—but he is just as much a prince on the one day as on the other. It may be hoped that, as time goes on, he will learn to bring himself into willing and affectionate subjection to every right way, and then he will be more kingly, but not more really a king. He was born a King.
In the case of every true son of the King of kings, and Lord of lords, this growth into kingliness is assured. In the end, standing and state, character and position, will be equal. But the position is not the reward of the perfected character—the character is developed from the position.
—Rightly Dividing the Word of Truth
Salvation And Rewards
The New Testament Scriptures contain a doctrine of salvation for sinners who
are lost and a doctrine of rewards for the faithful services of those who are
saved. And it is of great importance to the right understanding of the Word
that the student should clearly make the distinction between these. What that
distinction is may be seen by carefully noting the following contrasts:
Salvation is a Free Gift Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. (John 4:10).
Lo, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. (Isaiah 55:1).
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely. (Revelation 22:17).
For the wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord. (Romans 6:23).
For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works lest any man should boast. (Ephesians 2:8-9).
But in contrast with the freeness of salvation, note that those works that are pleasing to God shall be rewarded.
Works Pleasing to God shall be Rewarded And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (Matthew 10:42).
I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness. (2 Timothy 4:7-8).
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Revelation 22:12).
"Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. (1 Corinthians 9:24-25).
And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. (Luke 19:17).
For other foundation can no man lay than that is laid, which Is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man's work shall he made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:11-15).
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. (Revelation 2:10).
Crowns are symbols of rewards—of distinctions earned. It may be remarked that four crowns are mentioned: that of joy, or rejoicing, the reward of ministry (Philippians 4:1; 1 Thessalonians 2:19); of righteousness, the reward of faithfulness in testimony (2 Timothy 4:8); of life, the reward of faithfulness under trial (James 1:12; Revelation 2:10); of glory, the reward of faithfulness under suffering. (1 Peter 5:4; Hebrews 2:9).
Salvation is a Present Possession. He that believeth on the Son hath everlasting life. (John 3:36).
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment; but hath passed from death unto life. (John 5:24 R.V.).
Verily, verily, I say unto you, He that believeth on me hath everlasting life. (John 6:47).
Who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace. (2 Timothy 1:9).
And He said to the woman, Thy faith hath saved thee; go in peace. (Luke 7:50).
Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost. (Titus 3:5).
And this is the record, that God hath given to us eternal life, and this life is in his Son" (1 John 5:11).
But these rewards are to be given at a future time.
Rewards are a Future Attainment For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works. (Matthew 16:27).
For thou shalt be recompensed at the resurrection of the just. (Luke 14:14).
And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be. (Revelation 22:12).
And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. (1 Peter 5:4).
Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. (2 Timothy 4:8).
After a long time the lord of those servants cometh, and reckoneth with them. (Matthew 25:19).
God's purpose in promising to reward with heavenly and eternal honors the faithful service of His saints is to win them from the pursuit of earthly riches and pleasures, to sustain them in the fires of persecution, and to encourage them in the exercise of Christian virtues. See Daniel 12:3; Matthew 5:11-12; Matthew 10:41-42; Luke 12:35-37; Luke 14:12, 14; John 4:35-36; Colossians 3:22-24; 2 Timothy 4:8; Hebrews 6:10; 11:8-10, 24-27; 12:2-3.
Finally, let us heed the warning.—(Revelation 3:11).
—Rightly Dividing the Word of Truth
Believers And Professors Ever since God has had a people separated to Himself they have been sorely troubled by the presence among them of those who professed to be, but were not, of them. And this will continue until "the Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do inquity... then shall the righteous shine forth as the sun in the kingdom of their Father." (Matthew 13:41,43).
Scripture plainly tells us of this mingling of tares and wheat—of mere professors among true believers. Yet misguided students have frequently applied to the children of God the warnings and exhortations meant only for the self-deceived or hypocritical.
The fact of such admixture is abundantly recognized in the Scriptures. See Genesis 4:3-5; Exodus 12:38; Numbers 11:4-6; Nehemiah 7:63-65; 13:1-3; Matthew 13:24-30, 37-43; 2 Corinthians 11:13-15; Galatians 2:4; 2 Peter 2:1-2.
It is impossible, in a brief Bible reading, to refer to all the passages which discriminate true believers from the mass of mere formalists, hypocrites, or deceived legalists, who are working FOR their own salvation instead of working OUT a salvation already received as a free gift (See Philippians 2:12-13 with Ephesians 2:8-9).
The following comparison of verses will sufficiently indicate the lines of demarcation:
Believers are Saved; Mere Professors are Lost
Salvation is a Free Gift Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. (John 4:10).
Lo, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. (Isaiah 55:1).
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely. (Revelation 22:17).
For the wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord. (Romans 6:23).
For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works lest any man should boast. (Ephesians 2:8-9).
But in contrast with the freeness of salvation, note that those works that are pleasing to God shall be rewarded.
Works Pleasing to God shall be Rewarded And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (Matthew 10:42).
I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness. (2 Timothy 4:7-8).
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Revelation 22:12).
"Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. (1 Corinthians 9:24-25).
And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. (Luke 19:17).
For other foundation can no man lay than that is laid, which Is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man's work shall he made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:11-15).
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. (Revelation 2:10).
Crowns are symbols of rewards—of distinctions earned. It may be remarked that four crowns are mentioned: that of joy, or rejoicing, the reward of ministry (Philippians 4:1; 1 Thessalonians 2:19); of righteousness, the reward of faithfulness in testimony (2 Timothy 4:8); of life, the reward of faithfulness under trial (James 1:12; Revelation 2:10); of glory, the reward of faithfulness under suffering. (1 Peter 5:4; Hebrews 2:9).
Salvation is a Present Possession. He that believeth on the Son hath everlasting life. (John 3:36).
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment; but hath passed from death unto life. (John 5:24 R.V.).
Verily, verily, I say unto you, He that believeth on me hath everlasting life. (John 6:47).
Who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace. (2 Timothy 1:9).
And He said to the woman, Thy faith hath saved thee; go in peace. (Luke 7:50).
Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost. (Titus 3:5).
And this is the record, that God hath given to us eternal life, and this life is in his Son" (1 John 5:11).
But these rewards are to be given at a future time.
Rewards are a Future Attainment For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works. (Matthew 16:27).
For thou shalt be recompensed at the resurrection of the just. (Luke 14:14).
And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be. (Revelation 22:12).
And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. (1 Peter 5:4).
Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. (2 Timothy 4:8).
After a long time the lord of those servants cometh, and reckoneth with them. (Matthew 25:19).
God's purpose in promising to reward with heavenly and eternal honors the faithful service of His saints is to win them from the pursuit of earthly riches and pleasures, to sustain them in the fires of persecution, and to encourage them in the exercise of Christian virtues. See Daniel 12:3; Matthew 5:11-12; Matthew 10:41-42; Luke 12:35-37; Luke 14:12, 14; John 4:35-36; Colossians 3:22-24; 2 Timothy 4:8; Hebrews 6:10; 11:8-10, 24-27; 12:2-3.
Finally, let us heed the warning.—(Revelation 3:11).
—Rightly Dividing the Word of Truth
Believers And Professors Ever since God has had a people separated to Himself they have been sorely troubled by the presence among them of those who professed to be, but were not, of them. And this will continue until "the Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do inquity... then shall the righteous shine forth as the sun in the kingdom of their Father." (Matthew 13:41,43).
Scripture plainly tells us of this mingling of tares and wheat—of mere professors among true believers. Yet misguided students have frequently applied to the children of God the warnings and exhortations meant only for the self-deceived or hypocritical.
The fact of such admixture is abundantly recognized in the Scriptures. See Genesis 4:3-5; Exodus 12:38; Numbers 11:4-6; Nehemiah 7:63-65; 13:1-3; Matthew 13:24-30, 37-43; 2 Corinthians 11:13-15; Galatians 2:4; 2 Peter 2:1-2.
It is impossible, in a brief Bible reading, to refer to all the passages which discriminate true believers from the mass of mere formalists, hypocrites, or deceived legalists, who are working FOR their own salvation instead of working OUT a salvation already received as a free gift (See Philippians 2:12-13 with Ephesians 2:8-9).
The following comparison of verses will sufficiently indicate the lines of demarcation:
Believers are Saved; Mere Professors are Lost
And he said to the woman, Thy faith hath saved thee; go in peace. (Luke 7:50).
And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42). My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. (John 10:27-29). All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. (John 6:37,39). And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. (Matthew 25:10). Even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe: for there is no difference. (Romans 3:22). Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Revelation 19:7-8). I am the good shepherd, and know my sheep, and am known of mine" (John 10:14). Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. (2 Timothy 2:19). Verily, verily, I say unto you, He that believeth on me hath everlasting life. (John 6:47). 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: for thou lovedst me before the foundation of the world" (John 17:24). Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ. (Philippians 1:6). But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul. (Hebrews 10:39) |
Then Simon himself believed also: and when he was baptized, be continued
with Philip. But Peter said unto him... Thou hast neither part nor lot in this
matter: for thy heart is not right in the sight of God. (Acts 8:13,21).
They went out from us, but they were not of us; for if they bad been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us, (John 2:19). When the unclean spirit is gone through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself, and they enter in and dwell there: and the last state of that man is worse than the first. Matthew 12:43-45. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. From that time many of his disciples went back, and walked no more with him. (John 6:64-66). Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. (Matthew 25:11-12). Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Ye serpents, ye generation of vipers! how can ye escape the damnation of hell? (Matthew 23:28,33). And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness. (Matthew 22:11-13). Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7:22-23). What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? (James 2:14). For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance. (Hebrews 6:4-6). Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. (Hebrews 10:38). |
Believers are rewarded; professors condemned.
Compare:
Matthew 25:19-23 with Matthew 25:24-30;
Luke 12:42-44 with Luke 12:45-47;
Colossians 3:24 with Matthew 7:22-23.
Some texts are not free from difficulty, but with prayer and careful study light will surely come when keeping in mind the important rule: Never use a doubtful or obscure passage to contradict a clear and positive one, light will surely come. Do not use an if to contradict a verily--Hebrews 6:6 to contradict John 5:24.
The cases of Judas Iscariot and of Peter should present no difficulty. Judas was never a believer (see John 6:68-71). Peter never ceased to be one (Luke 22:31-32).
Finally: It should be ever remembered that these principles are to guide us only in rightly dividing the Word of God, but are never to be applied to living persons. The judgment of professors is not committed to us, but is reserved to the Son of Man
Study carefully, (Matthew 13:28-29; 1 Corinthians 4:5).
—Rightly Dividing the Word of Truth
Matthew 25:19-23 with Matthew 25:24-30;
Luke 12:42-44 with Luke 12:45-47;
Colossians 3:24 with Matthew 7:22-23.
Some texts are not free from difficulty, but with prayer and careful study light will surely come when keeping in mind the important rule: Never use a doubtful or obscure passage to contradict a clear and positive one, light will surely come. Do not use an if to contradict a verily--Hebrews 6:6 to contradict John 5:24.
The cases of Judas Iscariot and of Peter should present no difficulty. Judas was never a believer (see John 6:68-71). Peter never ceased to be one (Luke 22:31-32).
Finally: It should be ever remembered that these principles are to guide us only in rightly dividing the Word of God, but are never to be applied to living persons. The judgment of professors is not committed to us, but is reserved to the Son of Man
Study carefully, (Matthew 13:28-29; 1 Corinthians 4:5).
—Rightly Dividing the Word of Truth