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Our Heritage of Knowledge Happy is the man that findeth wisdom, and the man that getteth understanding.—Proverbs 3:13 W. J. Siekman What is “present truth.” Obviously no human listing can bound the limits of spiritual truth, any more than can the human mind comprehend that divinity which is its source. Truth, like an exquisite jewel, through its many facets reflects the light of him who is “light.” We can at most but mention some of these “facets,” adding thereto brief comments or appropriate Scriptures. Thus conning the truth, and admiring its symmetry and harmony, may we anew realize that God has indeed blessed us with an outpouring of spiritual knowledge. The understanding and appreciation of all or most of these beautiful truths is one of the witnesses of the spirit to our spirits that we are the sons of God. Three Worlds, Three Heavens
To have a clear understanding of Peter’s words in 2 Peter 3:5-13 is a blessing
in itself. How many who have Bibles know that the apostle is not speaking of
literal things, but rather of three great dispensations, in each of which the
ruling power is pictured as a heaven, and the social order figuratively as an
earth? The first dispensation extended from Adam’s creation to the flood; the
second from the flood until the collapse of the present social order in
world-wide figurative conflagration and the beginning of Christ’s millennial
reign; followed by the third, which continues throughout eternity. Thank God for
a true understanding of this difficult portion of his word. We no longer as
others fear that the literal heaven and earth will be destroyed. God hath not
formed them in vain (Ecclesiastes 1:4; Isaiah 45:18). Three Ways
Two of these ways, both of which are mentioned in Matthew 7:13,14, are familiar
to many. The “narrow” way is generally interpreted to mean the path to heaven,
and the “broad” way, that to hell and eternal torment. Nominal Christianity
recognizes only these. But our eyes have been blessed not only with a clearer
understanding of these ways (the one as the narrow way of self-sacrifice walked
in by the saints to glory, honor, and immortality; and the other as the road
upon which all mankind is traveling to Adamic death), but with the additional
understanding of a third way, that spoken of in Isaiah 35:8-10, the “highway” of
blessing for all humanity in the Millennium. What a wonderful road that will be,
and what a glorious time when “sorrow and sighing shall flee away.” Praise the
Lord for this “highway of holiness.” Permission of Evil This is the
question of all ages, pondered upon and unanswered by philosophers; the burden
of the sublime discussions of the Book of Job. Why the terrible sufferings on
this earth? Why does an all-powerful Creator bring into existence beings to
spend their lifetime in trouble and sorrow with death inevitable? Why does sin
flourish, while virtue does not? Why is injustice so prevalent? Why do terrible
calamities plague and curse the earth? How grateful we can be for the
explanation which still reveals God as Love.{FOOTNOTE: For a longer answer to
this question, request your free copy of Why Does God Permit Evil?} The Philosophy of the Ransom
What peculiar ideas are expressed on this all-important subject, and how much
has been revealed to us! On the broad basis of Romans 5:12-21, we understand
that Adam, a perfect man, lost the right to human life; that Jesus left his
prehuman spiritual glory and became a man. By divine permission he laid his life
down in death (see John 10:17,18), and having been begotten to the divine nature
at his consecration, he was rewarded for his obedience by resurrection to the
immortal plane as his life had not been forfeited. This legal life-right is
still possessed by Jesus and constitutes the ransom-price, which corresponds
exactly to that which Adam lost. What marvelous wisdom is here shown in the
divine economy which could judge all humanity in one man and provide the
redemption price by another! Yea, that God “might be just, and [yet] the
justifier of him which believeth in Jesus” (Romans 3:26). Times of Restitution
This is a glorious truth! The very words ring with a melody that strikes a
responsive chord in a Christian’s heart. There are few of the Lord’s people who
could not quote from memory Peter’s words in Acts 3:19-21. So easy of
comprehension, so all-embracing of God’s plan in their scope! So explanatory of
many difficult passages in the Scriptures! And yet few Bible scholars understand
the full meaning; yea, to understand is to mark one out as among those “to whom
it is given to know.” Blessed are our eyes and our ears! Two Phases of the Kingdom How clear is the fact that there is to be both a spiritual and an earthly phase to God’s kingdom! And yet even the Master’s disciples at first could not understand this. Just as their conception of the kingdom was limited to the selected Jewish nation under the headship of an earthly visible Messiah, so that of most Christians is restricted to a select class inheriting the joys of heaven! Israel knows nothing of a spiritual phase, while Christians in general deny an earthly. To us the Scriptures harmonize and amplify these extremes of thought. Both phases, in symbolical language, are described in Zechariah 14:4. Isaiah tells us “out of Zion shall go forth the law [the spiritual, invisible phase], and the word of the Lord from Jerusalem [the earthly, visible phase]” (Isaiah 2:2,3). Adamic Death This subject causes us no difficulty. Theologians have interpreted this death in many mysterious ways. We understand that Adam died neither spiritually, nor was transferred to another state of existence, subjected to horrible torments. In the words of Scripture, dying he died (see margin on Genesis 2:17) within the thousand-year day of the Lord, and thus returned to the dust from whence he sprang. His dying condition, through heredity, was passed on to his posterity; and thus subjected to “frailty,” all in Adam die. All sleep in the dust, awaiting the resurrection. The Second Death This has been as much a mystery as the first death. Despite all exposition to the contrary, its simple meaning, that of a return to the non-existent condition from which the merit of Christ resurrects but once, is still most satisfactory: “The lawless shall return to hades” (Psalm 9:17, Rotherham). In the Millennial age, he that “will not hear that prophet, shall be destroyed from among the people” (Acts 3:23). The fate of the incorrigible is utter destruction from the presence of the Lord. This second death is pictured symbolically as a lake of fire and brimstone, strong symbols of annihilation. We urge all to carefully consider the teaching of Isaiah 26:9-11. We desire not to be wise above that which is written, and we consider the many warnings of God’s word to evil doers as ample evidence that the consequences of ignoring these divine “sign-posts” will be tragic. Doing despite to the spirit of grace and treading under foot the son of God, whether in the Gospel or Millennial ages, can result only in a fearful looking for of judgment and fiery indignation and sorer punishment (Hebrews 10:26-31). Justification
The steps of our being “made right” with our God have been much clarified. It is
of God’s grace, by the blood or merit of Christ, and through our faith in
appropriation of that merit, and revealed in our works, imperfect as they are.
Even our steps of approach to God, the philosophy of tentative and vitalized
justification, as revealed particularly in the Tabernacle condition of Israel,
have their blessings for all who can “go on to know the Lord.” Additionally, the
justification of mankind in the Millennium, by works and yet through faith, is
clear now. All this is a wonderful field for thought; well exemplified by Paul’s
masterly approach in the first eleven chapters of his epistle to the Romans. Sanctification
Our brief comments can hardly do justice to this great subject. But suffice it
that we can see its two-fold application: first our part, “sanctify yourselves,”
and second God’s part, “I will sanctify you.” For “this is the will of God, even
your sanctification,” or setting apart to God’s everlasting service. There must
come about that complete transformation of mind, that complete submission to the
divine will, and the attainment unto that “holiness without which none shall see
the Lord.” This is the great work which the Lord is accomplishing now in us,
that in the ages to come he may do his great works through us. All this is in
accordance with our Master’s prayer, “Sanctify them through thy truth: thy word
is truth” (John 17:17). Joint-Heirship with Christ With the heavenly host we can well join in acclaiming, “Worthy the Lamb that was slain,” worthy to be heir of God. But the matchless grace that we, the “base things,” the “things despised,” the “things which are nought”—that we should be joint-heirs with Christ, to “sit on his throne”—“how can these things be!” And yet thus it is written. And so we lay hold on the precious promises in amazed gratitude, and rejoice in being “joint-heirs with Christ”—“heirs according to the promise,” “heirs of salvation,” and “heirs of promise.”—Romans 8:17; Galatians 3:29; Titus 3:7; Hebrews 1:14; 6:17. Baptism Volumes have been written and long have been the heated controversies on this subject of baptism. How clear and simple is its deep significance to us, and how appropriately does it picture that death and rising to new life which is the experience of God’s true people: “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection” (Romans 6:4,5). Election and Free Grace
Calvinists and Arminians may continue their age-long controversy, but to us the
truth is now clear on this theological dilemma. Both are true, but each applies
to a different period. During the Gospel age a comparatively small class are the
recipients of divine favor—“as many as the Lord our God shall call”; whereas
during the Millennial age “all the nations of the earth shall be blessed.” This
key thought makes it possible to harmonize such widely divergent Scriptures as
Mark 4:11,12 and Revelation 22:17. Abraham’s Seed
God’s great oath-bound promise to Abraham, “In thee and in thy seed shall all
the nations of the earth be blessed” (Genesis 12:3; 22:18), was the hope of the
Jewish nation as the natural seed. Proud was their boast: “Abraham is our
Father” (John 8:39). But alas, “because of unbelief they were broken off” and
“Israel hath not obtained that which he seeketh for” (Romans 11:7,20). For “it
is of faith, that it might be by grace; to the end the promise might be sure to
all the seed; not to that only which is of the law, but to that also which is of
the faith of Abraham; who is the father of us all” (Romans 4:16). Abraham’s seed
is to be two-fold: an earthly, “as the sands of the seashore,” beginning with
restored Israel and embracing all humanity eventually; and a spiritual, “as the
stars of heaven,” the called-out class of this Gospel age. For “if ye be
Christ’s, then are ye Abraham’s seed, and heirs according to the promise”
(Galatians 3:29). This is one of the most glorious facets of truth, a true
understanding of which comes only from the Source of truth. The Judgment Day What crude views are generally held on this all-important portion of Scripture truth: First, the ordinary idea of a twenty-four hour day in which to pass sentence on the billions of humanity; second, the belief that it will be a day of solemn dread and horror, a rending of graves amid the cataclysmic fury of the elements; heaven and earth being burned up, while above the clash and din, the all-penetrating sound of Gabriel’s trumpet shall be heard summoning mankind, already once judged at death, now to have the shameful record of their sins spread out for all to see. What a miserable distortion is this of the world’s great Judgment Day. No wonder it is sometimes called “Doom’s Day.” How thankful we can be for the true biblical viewpoint: a thousand-year day of restoration to perfection, a day of opportunity to develop mentally, morally, and physically into perfect manhood. The ransom was given for all, and the ransomed of the Lord shall return from the graves in the day God hath appointed in which he will judge the world in righteousness—a day when sorrow and sighing shall flee away. Far from it being a day mankind should dread, the Scriptures exhort all to rejoice at its approach (see the joyful exhortations of Psalms 67, 96, and 98).
Paul preached at Athens and when “they heard of the resurrection of the dead, some mocked” (Acts 17:32). Often the same reaction is produced when this truth is presented in all its biblical force, and that among professing Christians. But this is not to be wondered at, inasmuch as the resurrection of the dead is hardly a necessity to the creedal teaching, which avers that after death, man is more alive than ever before and goes immediately to his eternal reward or punishment. But to us who know that the dead “sleep in the dust of the earth” (Daniel 12:2), the resurrection is a vital teaching. For if the dead rise not, then they which are fallen asleep are perished (1 Corinthians 15:13-19). But there “shall be a resurrection of the dead, both of the just and [the] unjust,” but “every man in his own order” (Acts 24:15; 1 Corinthians 15:23). We now see not only one, but three resurrections spoken of in the Bible: the “first” for the faithful of the Gospel age, the “after” for the world in general, and the “better” for the Old Testament saints (1 Thessalonians 4:16; Revelation 20:6; 1 Corinthians 15:23; Hebrews 11:35-40). In addition we understand that our English word “resurrection” is the translation of the Greek word anastasis, which means more than an awakening. It signifies a re-standing or raising up to fullness of perfection. This can be seen from a careful study of John 5:28,29. All shall hear Christ’s voice (be awakened) and come forth unto a resurrection. The Soul How clear to us is the Bible teaching that man is a soul, and not that he has a soul. Far from its being immortal and unable to die, we read, “The soul that sinneth, it shall die” (Ezekiel 18:4, 20). In Genesis we find that it was the union of the elements of the earth with the “breath of life” that made a “living soul” (Genesis 2:7). The word “soul” means a sentient being, and is applied in Scripture to all forms of animal life (see Genesis 1:21, where “living creature” is the translation of the Hebrew word nephesh which is elsewhere translated “soul”). The teaching that man possesses within himself an immortal, indescribable something, has its roots in the first lie of Satan in Eden (Genesis 3:4). Conveyed down through the ages in human philosophies, it has perhaps more than any other delusion, blinded the minds of men to the simple truth. We can be indeed grateful for a true appreciation of the soul’s real meaning.
The personality of the holy spirit we deny, on the basis of Scripture teaching. We acknowledge it to be the invisible power of God, holy, because it emanates from him. This power is manifested in the works of creation and also in its influence on men’s minds. We are aware that many devout followers of the Master have believed and taught that the holy spirit is the third person in a triune God; nevertheless, we hold such teaching to be without Scriptural support, and look forward to the time when the holy spirit with which the members of the body of Christ have been anointed, will be poured out upon all flesh, during the times of restitution. The Trinity The word “trinity” is not found in the Bible, although it is scattered voluminously through hymn books and weighty theological tomes. Verily this is a mystery even as its advocates themselves admit. If ever a doctrine were built on pure imagination, it is this of three gods and yet one God. Some have even thought Paul referred to it when he spoke of “the mystery hid from ages.” Many a faithful Christian paid with his life for refusing to believe it. Let us be especially thankful for clearness of vision on this teaching. “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4). “To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Corinthians 8:6). Immortality and Eternal Life To most people these two expressions are synonymous. We have been instructed as to their exact meaning. Immortality is a condition in which life is inherent: “As the Father hath life in himself” (John 5:26). In this condition, death is an impossibility. Jehovah God alone possessed this quality, but has since bestowed it upon his son Jesus, and eventually it will be the reward of the church. It is a state of existence which applies only to the divine nature (see 1 Timothy 6:16; 1 Corinthians 15:53; 2 Peter 1:4).
Eternal life is a condition of existence wherein life is not inherent, but is
sustained by an outside source. It is a condition where death is a possibility
if the source of life were cut off. This is a proper definition of mortality and
applies to all created beings, including those on the spirit plane, lower than
the divine nature. All, though mortal, will be sustained in life eternally after
their obedience to the divine will is proved. This distinction is shown in
Paul’s words regarding “our Saviour Jesus Christ, who hath abolished death, and
hath brought life and immortality to light through the gospel” (2 Timothy
1:10). The New Creation “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17). “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature” (Galatians 6:15). Far from being simply an expression meaning spiritual renewal, the term “new creation” unfolds to us the marvelous work of God: the transformation of an elect class from the human to the highest of all natures, the divine. To those who “walk worthy of God, who hath called you unto his kingdom and glory,” there is a special meaning in the psalmist’s words: “And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. The Lord shall count, when he writeth up the people, that this man was born there” (1 Thessalonians 2:12; Psalm 87:5,6). The Bride of Christ Various ideas are held as to whom this expression refers. To us it can mean but the one class called during this Gospel age “to glory and virtue” (2 Peter 1:3). Of the various symbolical expressions which refer to this class of saints, none is more appropriate and beautiful. We rejoice in the privilege of seeing all its deep significance (Acts 15:14,17; Psalm 45:10-15; 2 Corinthians 11:2; Revelation 19:7-9; 21:9; 22:17).
To us there is no mystery concerning our Lord’s prehuman existence. We know he was the “beginning of the creation of God,” and that subsequently all things were created by him through God’s power. In the fullness of time, in obedience to the divine will, he left his prehuman, spiritual nature and glory, and became flesh—actually and fully a partaker of the human nature. In no sense of the word was he “incarnated,” that is, clothed merely with a human form while retaining his spiritual nature. “He who was rich, for our sakes became poor.” (See Proverbs 8:22-30; Colossians 1:16,17; Galatians 4:4; John 1:14; 2 Corinthians 8:9.) Hell What a flood of light has been thrown on the true meaning of this word! This little word which conjures such frightful pictures to millions, holds for us no terror. The Hebrew word sheol and its exact Greek equivalent hades, biblically mean simply, “the hidden state.” All go there after death, whether saint or sinner, good or bad, rich or poor, noble or mean. The word itself gives no clue as to the condition of the dead. This we ascertain from other Scriptures, which inform us that “there is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol], whither thou goest.” (Ecclesiastes 9:10.) “The dead know not any thing.” (Ecclesiastes 9:5.) “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish” (Psalm 146:4). It is from the creeds of men that we are instructed the very opposite. The Bible describes the condition of the dead, in view of the fact that they shall all be resurrected, as a “sleep.” The Return of Christ What a flood of light has been vouchsafed us on this vital subject. Regardless of differences of opinion on certain aspects, we can rejoice in a clear appreciation of the object of our Lord’s return. Of the times and seasons we are not ignorant. Also of the manner we are fully informed. As of his first advent, Scripture foretold events which were spread over a period of thirty odd years and yet all related to his first coming; likewise the Bible speak of events concerning the second advent which unquestionably cover a period of time. In the very nature of things, Christ’s coming for his saints cannot occur at the same time as his coming with his saints, both of which events are most definitely taught. We believe that the light of present truth and the signs of the times both indicate that the first of these events occurred at some time in the past, while the second will be fulfilled in the near future. We are living in the “days of the Son of Man.” “Blessed are those servants, whom the Lord, when he cometh shall find watching” (Luke 12:37). Regardless of how complete is our understanding of the features of the second advent, let us all diligently “watch,” to merit that “crown of righteousness” which shall be given “unto all them that love his appearing” (2 Timothy 4:8).
In this concise panorama of spiritual truth we have touched on many points and by no means have exhausted them all. Whether we accept all as they have been briefly expounded or whether we accept only the half, can we not all rejoice in the wonderful heritage that is ours? Can we not offer the sacrifice of thanksgiving to the giver of every good and perfect gift for a clearer comprehension of even some of these truths? Surely the lines are fallen unto us in pleasant places; yea, we have a goodly heritage. We will bless the Lord, who hath given us counsel (Psalm 16:6,7). |