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1. MAN'S ORIGINAL CONDITION

I. MAN CREATED IN THE IMAGE OF GOD. Genesis 1:26-27 — "And God said, Let us make man in our image after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them." Genesis 9:6 — "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man."

First Proposition: God created man in His own image after His own likeness.

QUESTION: To what do this image and likeness refer? Ephesians 4:23-24 "And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness." Colossians 3:10 — "And have put on the new man, which is renewed in knowledge after the image of him that created him. Romans 8:29 — "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 2 Corinthians 3:18 — "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Colossians 1:15 — "Who is the image of the invisible God, the firstborn of every creature."

The image and likeness plainly have reference to the intellectual and moral nature of man.

ANSWER: Psalm 17:15 RV — "As for me, I shall behold thy face in righteousness: I shall be satisfied, when I awake, with thy form." (The Hebrew word used in this passage clearly means a visible form. Compare to Numbers 12:8 RV — "With him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses?") The image and likeness would seem also to have some reference to the visible likeness. It is true God is essentially spirit ( John 4:24) and invisible ( Colossians 1:15), but God has a form in which he manifests Himself to the eye ( Isaiah 6:1; Acts 7:56; Philippians 2:6), and man seems to have been created not only in the intellectual and moral, but also the visible likeness of God. (Compare to Genesis 5:1,3 — "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him .... And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth.") It is perhaps impossible to say how much of this visible likeness was lost by the Fall, but in the regeneration man is not only recreated intellectually and morally in the likeness of God ( Ephesians 4:23-24; Colossians 3:10), but when the regeneration is complete in the outward, visible likeness as well. (Compare to Philippians 3:21 — "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.") But from John 17:5 ("And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was"), compared with Philippians 2:6 ("Who, being in the form of God, thought it not robbery to be equal with God"), we see that "the form" of Christ was the form of God.

II. THE ORIGINAL INTELLECTUAL AND MORAL CONDITION OF MAN. Genesis 2:19 — "And out of the ground the LORD God formed every best of the field, and every fowl of the air; and brought them unto Adam to see what he would call them; and whatsoever Adam called every living creature, that was the name thereof." Genesis 1:28 — "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth."

First Proposition: Man was created with sufficient intellectual capacity to give names to all living creatures and to have dominion over them.

Man was not created a savage, but a being with lofty intellectual powers.

Whatever truth there may be in the doctrine of evolution as applied within limits to the animal world, that truth breaks down when applied to man. It contradicts not only Scripture, but the known facts of history. The development of man from an originally low order of intellectual beings closely resembling the ape is a figment of unbridled imagination falsely dubbed science. There is absolutely not one fact to sustain it. The first view we get of man is of a being of splendid intellectual powers. Genesis 3:1-6 — "Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." Romans 5:12,14 — "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned .... Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come." ( Ecclesiastes 7:29.)

Second Proposition: Man was not created a sinner, but sin entered into the world through man by his conscious and voluntary choice.

2. THE FALL I. THE FACT OF THE FALL OF HUMANITY. Genesis 3:1-6 — "Now the serpent was more subtil than any beast of the field which the Logo God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat."

Proposition: The first man fell.

The steps in the Fall were:

1. Listening to slanders against God.

2. Doubting God's word and His love.

3. Looking at what God had forbidden.

4. Lusting for what God had prohibited. (The lust of the flesh, the lust of the eye and the vainglory of life, v. 6. Compare 1 John 2:16.)

5. Disobeying God's commandments.

The woman was the first in this deception and transgression. (Compare to 1 Timothy 2:14 "And Adam was not deceived, but the woman being deceived was in the transgression.")

II. THE RESULT OF THE FALL. Romans 5:19 RV — "For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall many be made righteous."

Proposition: Through the one man's disobedience, the many were made (or constituted) sinners.

Adam stood as the representative of the race; indeed, he was the race, and all coming generations were in him. (Compare to Hebrews 7:9-10.) In Adam's fall the race fell. "All sinned," as in Romans 5:12 RV — "Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned."

Many say, "I would rather stand for myself." If you had stood for yourself, you would have fallen as Adam did. God's plan, when we see the whole of it, is far more gracious than this. As the first Adam fell for us, so we all would have done for ourselves; so the second Adam obeyed for us, as none of us would have done if left to stand for ourselves.

3. THE PRESENT STANDING BEFORE GOD OF MEN OUTSIDE REDEMPTION

I. THE PRESENT STANDING BEFORE GOD OF MEN OUTSIDE OF THE REDEMPTION THAT IS IN CHRIST JESUS. Romans 3:9-10,22,23 — "What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one .... for there is no difference: for all have sinned, and come short of the glory of God." Psalm 14:2-3 — "The Logo looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. The), are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Isaiah 53:6 — "All we like sheep have gone astray; we have turned every one to his own way; and the Logo hath laid on him the iniquity of us all." 1 John 1:8,10 — "If we say that we have no sin, we deceive ourselves, and the truth is not in us .... If we say that we have not sinned, we make him a liar, and his word is not in us."

First Proposition: Outside of the redemption in Christ Jesus there is no difference in the standing of men before God: for all have sinned and come short of the glory of God; there is none righteous. Romans 3:19 RV — "Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God."

Second Proposition: Every mouth is stopped and all the worm brought under the judgment of God. (Compare to <19D003> Psalm 130:3 — "If thou, LORD, shouldest mark iniquity, O LORD, who shall stand?" and to <19E302> Psalm 143:2 — "And enter not into judgment with thy servant: for in thy sight shall no man living be justified.") Galatians 3:10 — "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." (note the context, verses 13-14) Romans 2:12 — "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law."

Third Proposition: All who are of the deeds of the law (i.e., outside of the grace of God in Jesus Christ) are under a curse. 1 John 3:8-10 — "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God, neither he that loveth not his brother."

Fourth Proposition: All who have not been born of God (i.e., all outside of the redemption in Christ Jesus) are, in reality, children of the devil.

The doctrine of the universal Fatherhood of God is utterly unscriptural and untrue. It is true all men are his offspring, or stock, or race, or nation in the sense of being His creatures, having our being in Him, and made in His likeness (see the context, verses 28-29). But we become His sons or children by faith in Christ Jesus ( Galatians 3:26 RV; John 1:12 RV).

II. THE PRESENT CONDITION OF MEN OUTSIDE OF THE REDEMPTION THAT IS IN CHRIST JESUS Ephesians 4:18 RV — "Being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their hearts."

First Proposition: They are darkened in their understanding, alienated from the life of God through the ignorance that is in them, hardened in heart. 1 Corinthians 2:14 "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."

Second Proposition: The natural man receiveth not the things of the Spirit of God, neither can he know them. Jeremiah 17:9 RV — "The heart is deceitful above all things, and it is desperately sick: who can know it?"

Third Proposition: The natural heart is deceitful above all things and desperately sick. Genesis 6:5,12 — "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.... And God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way upon the earth." Genesis 8:21 — "And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth: neither will I again smite any more every thing living, as I have done." Psalm 94:11 — "The LORD knoweth the thoughts of man, that the), are vanity."

Fourth Proposition: The entire moral and intellectual nature of unredeemed man is corrupted by sin. Titus 3:3 — "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures; living in malice and envy, hateful, and hating one another." Ephesians 2:3 RV — "Among whom we also once lived in the lusts of our flesh, doing the desires of the flesh and of the mind." Colossians 3:5,7 — "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.... In the which ye also walked sometime, when ye lived in them."

Fifth Proposition: The outward life of unredeemed men is vile and detestable. Romans 7:5,8, 14-15, 19, 23-24 "For when we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death .... But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin is dead .... For we know that the law is spiritual: for I am carnal, sold under sin. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I .... For the good that I would, I do not: but the evil which I would not, that I do .... But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am, who shall deliver me from the body of this death?" (Compare to Romans 8:2 — "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," and Romans 6:17 RV — "Ye were servants [the Greek word means slaves] of sin.") Sixth Proposition: Men unsaved by Christ are the slaves of sin, in helpless and hopeless captivity to the law of sin and death. Ephesians 2:2 — "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience."

Seventh Proposition: Outside of redemption in Christ, men are under the control of Satan (the prince of the power of the air). Ephesians 2:3 — "And were by nature the children of wrath, even as others."

Eighth Proposition: They are by nature children of wrath. Romans 8:7-8 RV — "Because the mind of the flesh is enmity against God; for it is not subject to the law of God neither indeed can be; and they that are in the flesh cannot please God."

Ninth Proposition: The mind of the flesh is enmity against God: it is not subject to the law of God, neither indeed can be: and they that are in the flesh cannot please God. Ephesians 2:1 — "And you hath he quickened, who were dead in trespasses and sins."

Tenth Proposition: Men outside of Christ's saving power are dead through their trespasses and sins. 1 John 5:19 RV — " We know that we are of God, and the whole world lieth in the evil one."

Eleventh Proposition: The whole world, the whole mass of men who have not received Christ, "lieth in the evil one" — rest in his arms, in his power, in himself.

The present standing or condition of men outside of Christ as pictured in the Bible is dark and hopeless. One word will express it — lost, utterly lost. This is very different from the conception of man that is popular in novels, on the lecture-platform, and in many pulpits today· But it is accordant with the facts. The more one has to do with men and women, and the more one comes to know the depths of his own heart, the more convinced he becomes of the truthfulness and accuracy in every line of this hideous and repulsive picture· The nearer one gets to God, the more fully he sees the truth of this picture; the fact that one has an exalted opinion of human nature, and his own nature, does not show that he is living near God, but far from God. Compare Isaiah's, Job's and the psalmist's conception of self and man when they were brought face to face with God: Isaiah 6:1,5 — "In the year that King Uzziah died I saw also the LORD sitting upon a throne, high and lifted up, and his train filled the temple. · . . Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of Hosts." Job 42:5-6 — "I have heard of thee by the hearing of the ear; but now mine eye seeth thee: Wherefore I abhor myself, and repent in dust and ashes." Psalm 14:2-3 — "The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one."

Evidently those who live nearest God and see things most nearly from His standpoint have the poorest opinion of self and human nature.

4. THE FUTURE DESTINY OF THOSE WHO REJECT REDEMPTION

I. THE FUTURE DESTINY OF THOSE WHO DO NOT BELIEVE JESUS IS THE SON OF GOD. John 8:24 — "I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins." (Note the context, verse 21.)

Proposition: Those who do not believe that Jesus is the Messiah and Son of God will die in their sins.

The faith here spoken of is not a mere opinion, but a faith that governs the life. (Compare to John's use of faith everywhere; e.g., 1 John 5:1, 4-5.)

II. THE FUTURE DESTINY OF THOSE WHO HAVE DONE ILL. John 5:28-29 RV — "Marvel not at this: for the hour cometh in which all that are in the tombs shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment."

Proposition: All men shall be raised again from the dead, those who reject Christ as well as those who accept Him.

To the one it will be a resurrection unto life, to the other a resurrection unto judgment. (Compare to 1 Corinthians 15:22 — "For as in Adam all die, even so in Christ shall all be made alive.")

III. THE FUTURE DESTINY OF THE FACTIOUS AND DISOBEDIENT. Romans 2:5-6, 8-9 RV "But after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his works: . . . but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, tribulation and anguish upon every soul of man that worketh evil, of the Jew first, and also of the Greek."

Proposition: To those who are factious and do not obey the truth, but obey unrighteousness, will come wrath and indignation, tribulation and anguish. (Compare John 14:6; 3:18-19)

IV. THE FUTURE DESTINY OF THOSE WHO DO NOT KNOW GOD NOR OBEY THE GOSPEL. 2 Thessalonians 1:8-9 RV — "In flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints."

Proposition: Those who do not know God and that do not obey the gospel will suffer punishment and eternal destruction when He comes to be glorified in His saints.

We shall see later what "destruction" means.

V. THE FURORE DESTINY OF THOSE WHO ARE NOT FOUND WRITTEN IN THE BOOK OF LIFE. Revelation 20:15 RV — "And if any was not found written in the book of life, he was cast into the lake of fire."

Proposition: If anyone at the judgment of the great white throne is not found written in the book of life, he shall be cast into the lake of fire.

VI. THE FUTURE DESTINY OF THOSE WHO NEGLECT CHRIST BY NEGLECTING HIS BRETHREN. Matthew 25:41,46 RV — "Then shall he say unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels: . .. And these shall go away into eternal punishment: but the righteous into eternal life."

Proposition: When Christ comes to judge the nations, He will say to those on His left (i.e., those who have neglected Him, by neglecting their duty to His hungry, thirsty, lonely, naked, imprisoned brethren), "Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels, and these shall go away into eternal punishment.'

VII. THE FUTURE DESTINY OF THE FEARFUL AND UNBELIEVING Revelation 21:8 — "But the fearful, and unbelieving, and the abonfinable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death."

Proposition: The fearful, the unbelieving, the abominable, the murderers, the whoremongers, the sorcerers, the idolaters, and all liars, shall have their part in the lake which burns with fire and brimstone.

VIII. QUESTIONS CONCERNING THE FUTURE DESTINY OF THOSE WHO REJECT CHRIST QUESTION: IS the fire spoken of as the future penalty of sin literal fire?

ANSWER: The fire spoken of seems to be literal fire, yet if the term is only figurative, the Lord depicts eternal punishment using one of the most painful tragedies a person could imagine — to be burned with fire. Note how frequently the word "fire" and synonymous expressions appear: Matthew 7:19 — "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." John 15:6 — "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and the), are burned." Isaiah 66:24 — -"And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." Hebrews 6:8 — "But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned." Hebrews 10:26-27 RV — "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries." Revelation 20:15 — "And whosoever was not found written in the book of life was cast into the lake of fire." Revelation 21:8 — "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." Matthew 13:30, 41-42 — "Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn .... 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 iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth."

In a parable we expect figures, but in the explanation of the parable we expect the figures to be explained by the literal facts they are intended to represent. But in the parable of the tares every item of the parable is explained except the fire; it remains fire in the interpretation of the parable as well as in the parable itself. (Compare also to Matthew 13:47-50.)

QUESTION: Is the Lake of Fire a place of continued conscious torment, or is it a place of annihilation of being, or is it a place of non-conscious existence?

ANSWER: The punishment of the wicked is spoken of as "death" and "destruction." Yet it seems that one can be referred to as dead while still alive. What do these words mean in Biblical usage? "DEATH" 1 Timothy 5:6 — -"But she that liveth in pleasure is dead while she liveth." Ephesians 2:1 — "And you hath he quickened, who were dead in trespasses and sins."

First Proposition: The word "death' is applied to sinners while still existing, but existing in a wrong way — they have life in the sense of existence, but not true life, real life, in the sense of right existence. (Compare to 1 Timothy 6:19, AV and RV.) Revelation 21:8 — "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death."

Second Proposition: The death which is the final outcome of a life of sin and unbelief is defined in the Bible as a portion in the place of torment. John 17:3 — "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 1 John 1:2 — "For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us."

Third Proposition: Life is defined in the Bible not merely as existence but as right existence, knowing the true God, the life manifested in Jesus Christ.

Death, then is not mere non-existence, but wrong, wretched, debased, devilish existence.

"DESTRUCTION": THE GENERAL USE OF THE WORD

Matthew 9:17 — "Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

Fourth Proposition: When anything is said "to perish" it is not meant that it ceases to be, but that it is so ruined that it no longer serves the use for which it was designed. "Perish" is the verb from which the noun commonly translated as "destruction" and "perdition" is derived. Compare also to Matthew 26:8 — "But when his disciples saw it, they had indignation, saying, to what purpose is this waste.>"

"DESTRUCTION": THE SPECIFIC USE OF THE WORD APPLIED TO THE DOOM OF THE WICKED

Revelation 17:8,11 — "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is .... And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition."

The Greek word here translated "perdition" is the word translated "destruction'' in 2 Peter 3:16 AV and RV; Philippians 3:19, AV; 2 Peter 3:7 RV. Now if we can find what the beast "goeth" into, we shall know what "destruction" or "perdition" means. Turn to Revelation 19:20 — "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone." Compare to Revelation 20:10 — "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever." Here we find the beast still in the lake of fire and being tormented after a thousand years have passed.

Fifth Proposition: "Destruction' is clearly defined in the New Testament as the condition of being in a place of conscious and unending torment. Revelation 14:10-11 — "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and who soever receiveth the mark of his name.

Sixth Proposition: The ultimate condition of those who receive the mark of the beast is described as a condition of unending, unresting, conscious torment.

OBJECTION: "This passage does not refer to the eternal state as it speaks of 'day and night.'" ANSWER: Compare to Revelation 4:8 — "And the four beasts had each of them six wings about him; and they were full of eyes within; and they rested not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." Revelation 7:14-15 — "And I said unto him, Sir, thou knoweth. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of' the Lamb.

Therefore are they before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them. Revelation 20:10 — "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophets are, and shall be tormented day and night forever and ever. Revelation 19:20 — "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone." Compare with Revelation 20:10 — "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever," shows us the beast and false prophet still in the lake of fire at the end of the thousand years, and still being tormented.

QUESTION: Is this condition of torment endless?

ANSWER: Refer to Matthew 25:41 — "Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." (Compare to Revelation 20:10 — "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.") Revelation 14:11 — "And the smoke of their torment ascended up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name." 2 Thessalonians 1:9-10 — "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."

Seventh Proposition: They are tormented day and night for ever and ever, and they have no rest day nor night.

QUESTION: What does "for ever and ever" mean?

ANSWER: Literally, "Unto the ages of the ages." The expression occurs twelve times in the book of Revelation. Revelation 1:6 — "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." Revelation 4:9-10 — "And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever, the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying." Revelation 5:13 — "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and eve r." Revelation 7:12 — "Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto God for ever and ever. Amen." Revelation 10:6 — "And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer." Revelation 11:15 — "And the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." (See also Revelation 14:11.) Revelation 15:7 — "And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever." (See also 19:2-3; 20:10.) Revelation 22:5 — "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever."

Eight times it refers to the duration of the existence or reign or glory of God and Christ, once to the duration of the blessed reign of the Father, and in the three remaining instances to the duration of the torment of the devil, beast, false prophet, and the wicked.

The word that is frequently translated "eternal" or "everlasting" means "age-long," and may be used of a limited period; but the expression "for ever and ever" means "unto the ages of the ages" ( Revelation 19:3; 20:10 — See RV Margin and Greek), or "unto ages of ages" ( Revelation 14:11 RV Margin and Greek); i.e., not merely throughout an age, but throughout all ages. It is a picture not merely of years tumbling upon years, but of ages tumbling upon ages in endless succession. It is never in a single instance used of a limited period. Nothing could more plainly or graphically picture absolute endlessness.

QUESTION: When are the issues of eternity settled? John 8:21 — "Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come."

Eighth Proposition: Those who die in their sins cannot go where Jesus is going. Hebrews 9:27 RV — "And inasmuch as it is appointed unto men once to die, and after this cometh judgment."

Ninth Proposition: Individual people die once, and then are judged by God. John 5:28-29 — "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."

Tenth Proposition: All who are in their graves who have done evil will be raised to a resurrection of judgment. Luke 16:26 — -"And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence."

Eleventh Proposition: Between those who pass out of this world lost and those who pass out accepted of God, there is a great gulf fixed and no passing from the one side to the other — thus, the destinies of eternity are settled in this life, now.

QUESTION: May not those who have never heard of Christ in this world have another opportunity?

ANSWER: There is not a line of Scripture upon which to build such a hope. All men have sufficient light to condemn them if they do not obey it. Romans 2:12,16 — "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another;) In the day that God shall judge the secrets of men by Jesus Christ according to my gospel."

The passage here quoted was not given to show, as some strangely imagine, how men are saved by the light of nature, but how the Gentile is under condemnation by the law written in his heart, just as the Jew is under condemnation by the law of Moses. The conclusion of the whole matter is found in Romans 3:19-22 — "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. Therefore by the deeds of the law there shall not flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon also them that believe; for there is no difference."

Conclusion: The future state of those who reject the redemption offered to them in Christ is plainly declared to be a state of conscious, unutterable, endless torment and anguish.

This conception is an awful and appalling one. It is, however, the scriptural conception and also a reasonable one when we come to see the appalling nature of sin, and especially the appalling nature of the sin of tram-piing under foot God's mercy toward sinners, and rejecting God's glorious Son, who His love has provided as a Savior.

Shallow views of sin, of God's holiness, and of the glory of Jesus Christ and His claims upon us, lie at the bottom of weak theories of the doom of the impenitent. When we see sin in all its hideousness and enormity, the holiness of God in all its perfection, and the glory of Jesus Christ in all its infinity, nothing but a doctrine that those who persist in the choice of sin, who love darkness rather than light, and who persist in the rejection of the Son of God shall endure everlasting anguish will satisfy the demands of our own moral intuitions. Nothing but the fact that we dread suffering more than we loathe sin and more than we love the glory of Jesus Christ makes us repudiate the thought that beings who eternally choose sin should eternally suffer, or that men who despise God's mercy and spurn His Son should be given over to endless anguish.

QUESTION: What about our impenitent friends and loved ones?

ANSWER: It is better to recognize facts, no matter how unwelcome, and try to save these friends from the doom to which they are certainly hurrying than to quarrel with facts and seek to remove them by shutting our eyes to them. One cannot avert a hurricane by merely refusing to believe it is coming.

If we love Christ supremely, as we should love Him, and realize His glory and His claims upon men, as we should realize them, we will say if the dearest friend we have on earth persists in trampling Christ under foot he ought to be tormented forever and ever.

Suppose one you greatly love should commit some hideous wrong against one you love more and persist in it eternally. Would you not consent to his eternal punishment?

If, after men have sinned and God still offers them mercy and makes the tremendous sacrifice of His Son to save them — if they still despise that mercy and trample God's Son under foot, and if they are consigned to everlasting torment, I say: "Amen! Hallelujah! True and righteous are thy judgments, O Lord!"

At all events the doctrine of conscious, eternal torment for impenitent men is clearly revealed in the word of God, and whether we can defend it on philosophic grounds or not, it is our business to believe it and leave it to the clearer light of eternity to explain what we cannot now understand, realizing that God may have infinitely wise reasons for doing things for which we in our ignorance can see no sufficient reason at all. It is the most ludicrous conceit for beings so limited and foolish as even the wisest of men are, to attempt to dogmatize how a God of infinite wisdom must act.

All we know as to how God will act is what God has seen fit to tell us.

Two things are certain. First, the more closely men walk with God and the more devoted they become to His service, the more likely they are to believe this doctrine. Many men tell us they love their fellow men too much to believe this doctrine; but the men who show their love in more practical ways than sentimental protestations about it, the men who show their love for their fellow men as Jesus Christ showed His, by laying down their lives for them, they believe it, even as Jesus Christ Himself believed it.

As Christians become worldly and easygoing, they grow loose in their doctrine concerning the doom of the impenitent. The fact that loose doctrines are spreading so rapidly and widely in our day is against them, for worldliness is also spreading in the church ( 1 Timothy 4:1; <550301> Timothy 3:1; 4:2-3). Increasing laxity of life and increasing laxity of doctrine go arm in arm.

Second, men who accept a loose doctrine regarding the ultimate penalty of sin (restorationism or universalism or annihilationism) lose their power for God. They may be very clever at argument and zealous in proselytizing, but they are poor at soul-saving. They are seldom found beseeching men to be reconciled to God. They are more likely to be found upsetting the faith of those already won by the efforts of others, than winning men who have no faith at all. If you truly believe the doctrine of the endless, conscious torment of the impenitent, you will work as you never worked before for the salvation of the lost. If you in any way abate the doctrine, it will abate your zeal.

Finally, do not believe this doctrine in a cold, intellectual, merely argumentative way. If you do, and try to teach it, you will repel men. But meditate upon it in its practical, personal bearings until your heart is burdened by the awful peril of the wicked and you rush out to spend your last dollar, if need be, and the last ounce of strength you have, in saving the imperiled from the certain, awful hell of conscious agony and shame to which they are hurrying.

5. JUSTIFICATION

I. WHAT DOES "JUSTIFY" MEAN?

The way to decide this is by an examination of the biblical use of the word and the words derived from it. The question is not, "What is the etymological significance of the word?" for words are frequently used in a meaning widely different from their etymological significance. The question is, What is the significance of the word as determined by its usage in the Bible? The way to determine this is by taking a concordance and Bible and looking up every passage where the word is used. The following passages are sufficient to illustrate the biblical usage. In the passages taken from the Old Testament, the Septuagint uses the same Greek verb that is translated 'justify" in the New Testament. Deuteronomy 25:1 — "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked." Exodus 23:7 — "Keep thee far from a false matter: and the innocent and righteous slay thou not: for I will not justify the wicked." Isaiah 5:23 — "Which justify the wicked for reward, and take away the righteousness of the righteous from him!" Luke 16:15 — "And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." Romans 2:13 — "For not the hearers of the law are just before God, but the doer of the law shall be justified." Romans 3:23-24 "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus." Luke 18:14 "I tell you this man went down to his house justified rather than the other; for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

See also Romans 4:2-8 RV — "For if Abraham was justified by works, he hath whereof to glory; but not toward God. For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. Now to him that worketh, the reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. Even as David also pronounceth blessing upon the man, unto whom God reckoned righteousness apart from works, saying: Blessed are they whose iniquities are forgiven, And whose sins are covered.

Blessed is the man to whom the Lord will not reckon sin." To justify, in Biblical usage, signifies not "to make righteous," but to "reckon," "declare," or "show to be righteous." A man is justified before God when God reckons him righteous.

Etymologically the word translated justify means to make righteous, but Thayer, in his Greek-English Lexicon of the New Testament, says: "This meaning is extremely rare, if not altogether doubtful." It certainly is not the New Testament usage of the word.

II. HOW ARE PEOPLE JUSTIFIED? Romans 3:20 — "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." Galatians 2:16 — "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."

First Proposition: People are not justified by works of the law.

QUESTION: Why not?

ANSWER: Because in order to be justified by works of the law, we must continue to do all the things that are written in the law. No one has done this; however, all have sinned. The moment the law is broken at any point, justification by works of the law becomes impossible. So those who rely on works of the law are under the curse. God did not give us the law with the intention of justifying us by it, but to produce conviction of sin, to lead us to Christ. Galatians 3:10 — "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." Romans 3:23 — "For all have sinned, and come short of the glory of God." Romans 3:19-20 — "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. 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." Galatians 3:24 "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."

Yet strangely enough, there are many today preaching the law as the way of salvation. Romans 3:24 — "Being justified freely by his grace through the redemption that is in Christ Jesus."

Second Proposition: People are justified by God's grace through the redemption that is in Christ Jesus as a free gift.

Justification is not on the grounds of any deserving there is in us. It is a gift God bestows without pay. The channel through which it is bestowed is the redemption that is in Christ Jesus. Romans 5:9 — "Much more then, being now justified by (in) his blood, we shall be saved from wrath through him." (Note RV Margin.)

Third Proposition: People are justified or counted righteous in Christ's blood — i.e., on the ground of Christ's propitiatory death. Galatians 3:13 — "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." 1 Peter 2:24 "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness by whose stripes ye were healed." Isaiah 53:6 — -"All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all." 2 Corinthians 5:21 — "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.") The ground of justification is the shed blood of Christ. Romans 3:26 — "To declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus." Romans 4:5 — "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Romans 5:1 — "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Acts 13:39 — "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses."

Fourth Proposition: People are justified on condition of faith in Jesus.

Faith makes the shed blood, which is the ground of justification, ours. We are justified when we believe in Him who shed the blood. The shed blood provides for our justification, but we are actually justified when we believe. Romans 3:28 RV — "We reckon therefore that a man is justified by faith apart from the works of the law." Romans 4:5 RV — "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness."

Fifth Proposition: A person is justified by faith apart from works of the law.

He is justified on condition that he believes even though he has no works to offer as a ground upon which he might claim justification.

When he ceases to work for justification and simply believes in Him who justifies the ungodly, that faith is reckoned for righteousness, and he, the believer, is counted righteous.

The question is not, Have you any works to offer, but Do you believe on Him who justifies the ungodly? Works have nothing to do with justification except to hinder it when we trust in them. The blood of Christ secures it, faith in Christ appropriates it. We are justified, not by our works, but by His work. We are justified upon the simple and single ground of His blood, and upon the simple and single condition of our faith. It is exceedingly difficult to hold men to this doctrine of justification of faith apart from works of the law because they are constantly seeking to bring in works somewhere. Romans 10:9-10 — "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

Sixth Proposition: The faith that leads to justification is a faith "with the heart. ' The heart in the Bible stands for the entire inner man — thought, feeling, and purpose. To believe "with the heart," is to believe with the whole person. It involves the surrender of the thought, the feelings, and the will to the truth believed. A heart faith is more than mere opinion. It is a conviction that governs the whole inner person and consequently shapes the outward life. James 2:14, 18-24 RV — "What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? . . . Yea, a man will say, Thou hast faith, and I have works: shew me thy faith apart from thy works, and I by my works will shew thee my faith. Thou believest that God is one; thou doest well: the devils also believe, and shudder. But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which said, and Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not by faith."

Seventh Proposition: The faith that one says he has, but which does not manifest itself in action along the line of the faith professed, will not justify. The faith that justifies is the real faith that leads to action accordant with the truth professed.

We are justified simply upon faith, but it must be a real faith. "We are justified by faith without works, but we are not justified by a faith that is without works." The faith which God sees and upon which He justifies, leads inevitably to works which others can see. God saw the faith of Abraham and counted it to him for righteousness, but the faith God saw was real and led Abraham to works that all could see and which proved his faith. Proof to us of the faith is the works. We know that he who does not work does not have justifying faith.

We must not lose sight of the truth which Paul emphasizes against legalism on the one side — that we are justified on the simple condition of a real faith in Christ. We must not lose sight of the truth which James emphasizes against antinomianism on the other side — that it is only the faith that proves its genuineness by works that justifies. To the legalist, who is seeking to do something to merit justification, we must say "stop working and believe on Him that justifieth the ungodly" ( Romans 4:5). To the antinomian, who is boasting that he has faith and is justified by it, but who does not show his faith by his works, we must say "what doth it profit, if a man say he hath faith, but have not works? Can that faith save him? ( James 2:14 RV). We are justified by faith alone, but we are jus-tiffed by that faith alone that works. Romans 4:24 "Who was delivered for our offences, and was raised again for (because of) our justification."

Eighth Proposition: Jesus was raised because of our justification.

This does not mean that Jesus was raised in order that we might be justified. We were already justified by His death. Because we were pronounced righteous, God raised Jesus from the dead and thus declared us justified. The resurrection of Jesus Christ is the proof that God has accepted the sacrifice for us. Jesus rose as our representative. In raising Him, God declared Him accepted and us accepted in Him. 1 Corinthians 6:11 RV — "And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God."

Ninth Proposition: We are justified in the name of the Lord Jesus Christ and in the Spirit of our God (i.e., on the ground of what Jesus is and did, and on the condition of our union with Him, and also on the condition of our union with the Spirit of God).

III. THE EXTENT OF JUSTIFICATION. Acts 13:39 RV — "And by him [Greek: in him] every one that believeth is justified from all things, from which ye could not be justified by the law of Moses."

First Proposition: In Christ every one that believes is justified from all things.

The whole account against the believer is wiped out. God has absolutely nothing He counts against the believer in Jesus Christ. (Compare to Romans 8:1, 33-34 RV — "There is therefore now no condemnation to them which are in Christ Jesus .... Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that shall condemn? It is Christ that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.") 2 Corinthians 5:21 — "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Philippians 3:9 RV — "That I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by (upon) faith."

Second Proposition: The believer is the recipient of "the righteousness of God in Christ. ' He has a righteousness not of his own, but a "righteousness which is of God upon faith. ' (Compare to Romans 3:21-22 — "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, 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.") There has been an absolute interchange of positions between Christ and the justified believer. Christ took our place, the place of the curse ( Galatians 3:13). He was made sin ( 2 Corinthians 5:21). God reckoned Him a sinner and dealt with Him as a sinner ( Isaiah 53:6; Matthew 27:46). And when we are justified we step into His place, the place of acceptance. We receive the righteousness of God in Him.

To be justified is more than to be forgiven. Forgiveness is negative, the putting away of sin. Justification is positive, the reckoning of positive and perfect righteousness to one. Jesus Christ is so united to the believer that God reckons our sins to Him. God sees us in Him and reckons us as righteous as He is. When Christ's work in us is completed, we will be in actual fact what we are already in God's reckoning. 1 John 3:2 — "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."

But our present standing before God is absolutely perfect, though our present state may be far below this. John 17:23 — "I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."

IV. THE TIME OF JUSTIFICATION. Acts 13:39 RV — "And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses."

Proposition: In Christ every believer is justified from all things.

The moment a man believes in Christ, that moment he becomes united to Christ, and God reckons the righteousness of God to Him.

V. THE RESULTS OF JUSTIFICATION. Romans 5:1 — "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." (See RV.)

First Proposition: Being justified by faith, we have peace with God through our Lord Jesus Christ.

The enmity between the sinner and God is put away by the cross ( Ephesians 2:14-17; Colossians 1:20-22), and the moment the sinner believes in Christ he is justified and has peace with God through Jesus Christ. He may not yet know he has "peace with God," and so will not have "the peace of God." "Peace with God" has to do with our standing; "the peace of God" has to do with our state. Romans 8:33-34 "Who shall lay anything to the charge of God's elect?

It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

Second Proposition: No one can lay anything to the charge of the justified man.

It is God, the great Judge, who justifies; no one can condemn. (Compare to Romans 8:1 RV — "There is therefore now no condemnation to them who are in Christ Jesus.") The believer in Christ is made secure against all condemnation by the death, resurrection, ascension, and intercession of Christ. When the death of Christ ceases to satisfy God regarding sin, and when the intercession of Christ ceases to prevail with God, then the justified man can be condemned; and not till then. Titus 3:7 RV — "That, being justified by his grace, we might be made heirs according to the hope of eternal life."

Third Proposition: Being justified by God's grace, we are made heirs according to the hope of eternal life. Romans 5:9 RV Margin — "Much more then, being now justified in his blood, shall we be saved from the wrath of God through him."

Fourth Proposition: Being justified in Christ's blood, we will be saved from the coming wrath of God.

All who are justified through faith in Jesus Christ will have no part in that long-restrained wrath of God that is soon to burst upon an apostate world. (Compare to John 5:24 RV — "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.") Judgment regarding sin is past for the believer. His sin has already been judged and punished in the death of Christ. 1 Peter 2:24 "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." Galatians 3:13 — "Christ hath redeemed us from the curse of the law, being made; a curse for us: for it is written, Cursed is every one that hangeth on a tree."

The only judgment that awaits the believer is a judgment for rewards as to whether his works have been good or worthless ( 2 Corinthians 5:10; 1 Corinthians 3:11-15). Romans 8:30 — "Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."

Fifth Proposition: The one God justifies He will also glorify.

God has already glorified in His own thought and purpose those whom He has justified. Romans 5:16-17 RV — "And not as through one that sinned, so is the gift; for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification. For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ."

Sixth Proposition: Those who are justified shall reign in life through Jesus Christ.

6. THE NEW BIRTH

I. WHAT IS THE NEW BIRTH? 2 Corinthians 5:17 — "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Galatians 6:15 — "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature."

First Proposition: The new birth is a new creation. 1 John 3:14 RV — "We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death." Ephesians 2:1, 4-5 RV — "And you did he quicken, when ye were dead through your trespasses and sins .... But God being rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses, quickened us together with Christ (by grace have ye been saved)."

Second Proposition: The new birth is a passing out of death into life, the impartation of life to men dead through trespasses and sins.

It is evident that baptism is not the same as the new birth. The language used above does not fit baptism. One of the passages given ( Galatians 6:15) expressly contrasts the new birth with an outward ceremonial.

The same thing is evident from 1 Corinthians 4:15 — "For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel." Here Paul tells the saints in Corinth that he had begotten them again. If baptism were the new birth, this must mean that Paul had baptized them. But in 1 Corinthians 1:14,17 ("I thank God that I baptized none of you, but Crispus and Gaius: . . . For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect"), Paul says he had not baptized them. Clearly the new birth is not baptism.

That baptism is not the same as the new birth is clear also from Acts 8:13, 20-23 — "Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done .... But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity."

In this passage we are told that Simon was "baptized," but that he was "in the gall of bitterness and bond of iniquity," and bound for perdition.

Compare also Luke 23:43 — "And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise" with John 3:3, — "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God .... Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."

QUESTION: If baptism is not the same as the new birth, to what does the word "water" in John 3:5 refer?

ANSWER: Let us look elsewhere and see what are the agents and instruments by which the work of regeneration is wrought: 1 Peter 1:23 — "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever." James 1:18 — "Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures." 1 Corinthians 4:15 — "For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel." Titus 3:5 — "Not by works of righteousness which ye have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost."

In these passages we see that regeneration is wrought by the word and Spirit of God. In . John 3:5 (cited above), we have the Spirit. Can the "water" be taken to mean "the word" without forcing the language?

Compare to Ephesians 5:25-26 — "Husband, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word." It has been said that the Greek word translated "word" here in Ephesians, is a different word from the word translated "word" when the Word of God is spoken of. But see 1 Peter 1:25. Here the same Greek word that is translated "word" in Ephesians 5:26 is used twice of "the Word of God," and that, too, in direct connection with regeneration by the word. See also John 15:3 — "Now ye are clean through the word which I have spoken unto you." See also John 17:17 — "Sanctify them through thy truth: thy word is truth."

But some may ask, Why didn't Jesus say plainly, "Except a man be born of the word and the Spirit"? The answer to this is simple. The whole passage is highly figurative. The word translated "the Spirit" is itself figurative, meaning literally "wind" and is without the definite article. Literally translated, the passage would read, "Except any one be begotten out of water and wind." In this the wind symbolizes the vivifying element, the Holy Spirit. (Compare to Ezekiel 37:9-10.) Naturally, therefore, "the water" symbolizes the cleansing element, the "word." (Compare to John 15:3.) The passage thus reduced to unfigurative language would read, "Except any man be born of the word of God and the Spirit of God." Thus, we would have Jesus teaching the doctrine afterwards taught by Paul and James and Peter ( 1 Corinthians 4:15; Titus 3:5 James 1:18; Peter 1:23).

Another interpretation suggested takes both water and wind as symbols of the Spirit, the one setting forth his cleansing work and the other His quickening work. It matters very little, as far as Bible doctrine is concerned, which interpretation we accept: for whether or not the doctrine that men are begotten again by the Word is found here, it certainly is found elsewhere ( James 1:18; 1 Peter 1:23; 1 Corinthians 4:15). And if the cleansing work of the Spirit is not found here, it is found elsewhere.

Indeed, whatever work you find attributed to the Holy Spirit in the Bible, you will also find attributed to the Word. This is because the Spirit works through the word. The word is the sword of the Spirit ( Ephesians 6:17).

If it is still insisted that the water here refers to baptism, it is evident that mere water baptism is not regeneration, for the passage says, "Except a man be born of water and the Spirit." It is clear that baptism is not the same as new birth.

It is also evident that the new birth is not a mere outward change of conduct. The language used above does not fit this. Romans 12:2 — "and be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." Titus 3:5 — "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."

Third Proposition: The new birth brings about a renewal of the mind.

The word for mind here includes thoughts, feelings, and purposes. 2 Peter 1:4 RV — "Whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust."

Fourth Proposition: The new birth imparts a new nature, even God's own nature, to the one who is begotten again.

The natural or unregenerate man is intellectually blind to the truth, "the things of the Spirit" ( 1 Corinthians 2:14), corrupt in his affections ( Galatians 5:19-21), and perverse in his will ( Romans 8:7). This is the condition of every unregenerate man, no matter how cultured, refined, or outwardly moral he may be. In the new birth, God imparts to us His own wise and holy nature, a nature that thinks as God thinks ( Colossians 3:10), feels as God feels, and wills as God wills ( 1 John 3:14, 4:7-8). "Old things are passed away, behold they are become new" ( 2 Corinthians 5:17 RV). Compare to Ezekiel 36:26-27: "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."

The new birth is a most desirable and glorious experience. Just to think that the all-holy God comes to men sunken in sin, dead through trespasses, the vilest of sinners — blind, corrupt, perverse — and imparts to them His own wise, holy, and glorious nature! The doctrine of the new birth is one of the most precious and inspiring in the word of God.

II. THE RESULTS OF THE NEW BIRTH. 1 Corinthians 3:16 — -"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" 1 Corinthians 6:19 — "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?"

First Proposition: The regenerated man is a temple of God; the Spirit of God dwelleth in him.

When anyone submits himself to the regenerating work of the Holy Spirit, the Holy Spirit takes up His abode in Him. Romans 8:9 — "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Second Proposition: The regenerated man is not in the flesh, but in the Spirit The flesh is not the sphere in which he thinks, feels, lives, and acts; rather, the Spirit is the sphere in which he thinks, feels, lives, and acts.

While the regenerated man is not the flesh, he still has the flesh: Galatians 5:16-17 — "This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would."

The new nature received in regeneration does not expel, destroy nor eradicate the old nature. The two exist side by side. The old nature is present, but its deeds are to be put to death through the Spirit. Romans 8:13 — "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live."

The flesh is present but we are not under its dominion.

It is said by some that Galatians 5:17 represents a lower experience, but in Romans 8 we get a higher experience when the carnal nature is eradicated. Actually, in Romans 8:12-13, we see the flesh still present, but triumphed over. Romans 8:2 — "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."

Third Proposition: The regenerated man is made free from the law of sin and death.

We see in Romans 7:14-24 what the law of sin and death is: "For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me.

For I know that in me (that is, in my flesh), dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

For the good that I would, I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is my members. O wretched man that I am! who shall deliver me from the body of this death?"

After regeneration the law still works, but the higher "law of the Spirit of Life" comes in and sets us free from its power. In man merely awakened by law, the "law of sin and death" gets a perpetual victory, whereas in the regenerate man, the law of "the Spirit of life in Christ Jesus" gets the perpetual victory. Romans 12:2 RV — "And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God."

Fourth Proposition: The regenerated man is outwardly transformed by the inward renewing of his mind so that he is no longer fashioned according to this world.

The regenerated man, however, does not at once manifest perfectly that of which he has the germ in himself. He begins as a babe and must grow: 1 Peter 2:2 — "As newborn babes, desire the sincere milk of the word, that ye may grow thereby." Ephesians 4:13-15 — "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ."

The new life must be fed and developed. Colossians 3:10 RV — "And have put on the new man, which is being renewed unto knowledge after the image of him that created him.

Fifth Proposition: The regenerated man is being made anew in knowledge into the likeness of his Creator.

This result of the new birth is a progressive process. The mind of the believer is brought day by day into conformity with the mind of God. Romans 8:5 — "For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit."

Sixth Proposition: The regenerated man minds the things of the Spirit He directs his mind toward the things of the Spirit; sets his thoughts, affections and purposes upon them. 1 John 5:1 — "Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

Seventh Proposition: The regenerated man believes that Jesus is the Christ.

Of course the faith that John speaks of here is a faith that is real — i.e., a faith that enthrones Jesus as Christ in the heart. Compare to Matthew 16:16-17-''And Simon Peter answered and said, thou art the Christ, the Son of the living God. 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." See also John 1:12-13 — "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: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." 1 John 5:4 RV — "For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith."

Eighth Proposition: The regenerated man overcomes the world.

The world is at variance with God; it lieth in the evil one ( 1 John 5:19), and it is constantly exercising a power to draw the believer into disobedience to God (see context, 1 John 5:3), but the one born of God by the power of faith gets the victory over the world. 1 John 3:9 RV — "Whosoever is begotten of God doeth no [is not doing] sin; for his seed remaineth in him: and he cannot sin [be sinning], because he is born of God." (See the original Greek.)

Ninth Proposition: In the one born of God the seed of God remains, and therefore the one born of God does not practice sin.

QUESTION: What is meant here by sin?

ANSWER: Sin here is manifestly something done.

QUESTION: What kind of acts are defined in verse 4, "Transgression of the law" or "lawlessness" (RV)?

ANSWER: Any acts that reveal disregard for God's will as revealed in His word. Sin here is a conscious intentional violation of God's law. The regenerate man will not be doing what he knows is contrary to God's will.

He might do an act contrary to God's will that he does not know is contrary to God's will. It is not, therefore, lawlessness. Perhaps he ought to have known that it was contrary to God's will, and when he is led to see it he will confess his guilt to God.

The tense of the verb "doeth" used here is the present, which denotes progressive or continued action. The literal translation of the passage would be "Every one begotten out of God, sin is not doing, because his seed in him is remaining; and he cannot be sinning, because out of God he is begotten." I” is not taught that he never sins in a single act, but it is taught that he is not going on sinning, making a practice of sin.

The one begotten of God cannot be sinning, because he is begotten of God. The new nature imparted in regeneration renders the continuous practice of sin impossible. 1 John 2:29 RV — "If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him."

Tenth Proposition: He that is begotten of God practices righteousness.

Here again we have the present participle tense, denoting continuous action. It is evident that the thought here is not that be does righteousness in a single case, but that he makes a practice of it. By righteousness is meant the performance of such acts as are conformed to the straight line of God's will revealed in His word. Righteousness is the habitual practice of the one who is begotten of God. He may do individual acts which are unrighteous, but he is a doer of righteousness; "righteousness" is his practice.

The present tense indicating continuous action is forceful in this verse. If we took it as referring to a single act the verse would teach that everyone who does a single righteous act is begotten of God. Of course this is not meant, and evidently the contrasted passage (chap. 3:9) cannot refer to a single act of lawlessness. 1 John 3:14 RV — "We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death." 1 John 4:7 RV — "Beloved, let us love one another: for love is of God and every one that loveth is begotten of God, and knoweth God."

Eleventh Proposition: He that is begotten of God loveth the brethren.

QUESTION: Who are meant by the brethren?

ANSWER: Those who are begotten of God. 1 John 5:1 — "Whosoever believeth that Jesus is the Christ is begotten of God: and whosoever loveth him that begat loveth him also that is begotten of him."

The one who is begotten of God loveth every other one who is begotten of God. The other may be American, English, Negro, Semitic, or Chinese; he may be educated or uneducated, but he is a child of God and a brother, and as such an object of love.

QUESTION: What is meant by love?

ANSWER: First John 3:16-18 defines what John means by love. It is not mere emotion or sentiment, but that genuine desire for another's good that leads to sacrifice for others — even the sacrifice of our own life if necessary. This love is the supreme result, evidence and test of the new birth. 2 Corinthians 5:17 RV — "Wherefore if any man is in Christ he is a new creature: the old things are passed away; behold they are become new."

Twelfth Proposition: In the regenerated man old things are passed away; they are become new.

Old ideas, old affections, old purposes, and old choices, are replaced by new ideas, new affections, new purposes, and new choices. Titus 3:5 — "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."

Thirteenth Proposition: Through the bath of regeneration, and renewing of the Holy Spirit the regenerated man is already saved.

These results of regeneration are also its evidence and tests, especially the results expressed in Propositions 7-11. If anyone would know whether he has indeed been begotten again let him inquire, "Are the facts stated under Propositions 7- 11 true of me?"

III. THE NECESSITY OF THE NEW BIRTH. John 3:3 — "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."

First Proposition: No one can see the kingdom of God unless he is born again. The necessity is universal. John 3:7 — "Marvel not that I said unto thee, ye must be born again."

Second Proposition: Men not only may but must be born again. The necessity is absolute and imperative.

Nothing else will take the place of the new birth. Education, morality, religion, orthodoxy, baptism, reform — none of these nor all of them together are sufficient. Galatians 6:15 — "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." "Ye must be born again." John 3:5-6 — -"Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."

Third Proposition: The reason why we must be born again is that all one gets by natural generation is 'flesh." What the character of the flesh is we learn from Paul: Galatians 5:19-21 — "Now, the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revellings, and such life; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." Romans 8:7 RV — "Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be." "The flesh" is radically and essentially bad. They that are in the flesh "cannot please God," nor "inherit the kingdom of God." The flesh is incapable of improvement ( Jeremiah 13:23). What man needs is not to cultivate nor to improve the old nature, but to get a new one. Matthew 12:33 — -"Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit."

IV. THE MANNER OF THE NEW BIRTH, OR HOW WE ARE BORN AGAIN. John 1:13 — "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."

First Proposition: Believers are begotten again — not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The new birth is God's work, having its origin entirely in God's will. Titus 3:4-5 — "But after that the kindness and love of God our Saviour toward man appeared, 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." John 3:5-6 — "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."

Second Proposition: God begets men anew through the cleansing, quickening, and renewing work of the Holy Spirit. James 1:18 — "of his own will begat he us with the word of' truth, that we should be a kind of firstfruits of his creatures." (Compare to Colossians 1:5 — "For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel.") 1 Peter 1:23,25 — "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.... But the word of God endureth for ever. And this is the word which by the gospel is preached unto you."

Third Proposition: "The word of Truth" or "The word of God' (i.e., the word which is preached by the gospel) is the instrument the Holy Spirit uses in regeneration. 1 Corinthians 4:15 — "For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel."

Fourth Proposition: Men, by the preaching of the gospel, are used by God for the regeneration of believers. Galatians 3:26 — "For ye are all the children of God by faith in Christ Jesus." John 1:12-13 — "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: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."

Fifth Proposition: We become children of God through believing in or receiving Jesus Christ.

Jesus illustrates this same thought in John 3:14-15 by a reference to the brazen serpent. These words are an answer to Nicodemus's question, "How can these things be?" (v. 9). As the dying Israelite, with the poison of the fiery serpents coursing through his veins, was saved by looking at the brazen serpent on the pole and had new life coursing through his veins as soon as he looked, so we dying men, with the poison of sin coursing through our veins, are saved by looking at Christ "made in the likeness of sinful flesh," lifted up on the cross, and we have new life coursing through our veins as soon as we look. All we have to do with our regeneration is receive Christ. (Compare to 2 Corinthians 5:17 — "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new.") In the new birth the word of God is the seed; the human heart is the soil; the preacher of the word is the sower, and drops the seed into the soil; God by His Spirit opens the heart to receive the seed ( Acts 16:14); the hearer believes; the Spirit quickens the seed into life in the receptive heart; the new divine nature springs up out of the divine word; the believer is born again, created anew, made alive, passed out of death into life.

7. ADOPTION

I. WHAT IS ADOPTION?

Etymologically the word translated "adoption" means "the placing a son."

In Greek usage outside of the Bible, from Pindar and Herodotus down, the two words from which we derive the word translated "adoption" mean "an adopted son." In Greek usage within the Bible, the term is used thus: Romans 9:4 "Who are Israelites; to whom pertaineth the adoption and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." (Compare to Exodus 4:22-23; Deuteronomy 14:1; Isaiah 43:6; Jeremiah 31:9; and Hosea 11:1.) Romans 8:15,23 — "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption whereby we cry, Abba, Father.... And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Ephesians 1:5 — "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." Galatians 4:5 — "To redeem them that were under the law, that ye might receive the adoption of sons."

These are all the passages in which the word "adoption" is found. Here the word means the placing or adoption as sons. In regeneration we receive the nature of sons of God; in adoption we receive the position of sons of God.

Regeneration is a change of nature. Adoption is a change of relationship.

II. THE ORIGIN AND GROUNDS OF ADOPTION. Ephesians 1:3-6 RV — "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ: even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will, to the praise.' of the glory of his grace, which he freely bestowed on us in the Beloved."

Adoption originates in the eternal, sovereign, unmerited grace of God. Not because of any merit seen or foreseen in us, but because of His own loving, gracious choice, He foreordained us to adoption as sons. He did not foreordain us to adoption as sons because we were fit for the place; but, having foreordained us to adoption as sons, He makes us fit for the place to which He has graciously foreordained us.

Adoption is through Jesus — i.e., on the grounds of what He is and does.

Because of what His only begotten Son is and does, God adopts many sons.

III. WHO RECEIVES THE GRACE OF ADOPTION? Galatians 3:25-26 — "But after that faith is come, we are no longer under a schoolmaster, but ye are all the children of God by faith in Christ Jesus." Galatians 4:4-7 — "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." John 1:12 RV — "But as many as received him, to them gave he the right to become children of God, even to them that believe on his name."

Proposition: All those who believe in or receive Christ Jesus, receive the adoption of sons — i.e., they obtain a place or right as sons in the family of God.

IV. WHEN DOES ADOPTION OCCUR? Galatians 3:25-26 — "But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus." Galatians 4:6 — "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father." 1 John 3:1-2 RV — "Behold what manner of love the Father hath bestowed upon us, that we should be called children of God: and such we are. For this cause the world knoweth us not, because it knew him not.

Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is."

First Proposition: The believer has already received his place as a son in the family of God.

We now have the rights of sons; we are not under tutors, governors, nor law. All things in the house are ours. Romans 8:23 — "And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body."

Second Proposition: The full manifestation of our position as sons (the completion of our placing as sons of God) lies in the future and will not be realized until the body as well as the Spirit is redeemed. Colossians 3:4 RV — "When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory."

V. THE PROOF OF OUR ADOPTION. Galatians 3:23-26 RV — "For before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed.

So that the law hath been our tutor to bring us unto Christ, that we might be justified by faith. But now that faith is come, we arc no longer under a tutor. For ye are all sons of God, through faith in Christ Jesus."

First Proposition: We know by the explicit statement of God's word that we are no longer under the law, but have a place as sons in the family of God. Galatians 4:6 — "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father." Romans 8:15-16 RV — "For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of God."

Second Proposition: Because we are sons, God has sent the Spirit of His Son into our hearts.

This Spirit of Christ bears witness together with our spirit that we are children of God, crying, "Abba, Father!"

VI. THE RESULTS OF ADOPTION. Galatians 4:6 — "And because ye are sons, God hath sent forth the Spirit of his son into our hearts, crying Abba, Father."

First Proposition: God sends the Spirit of his Son into our hearts, crying, Abba Father. Romans 8:15 — "For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father.

Second Proposition: We are delivered from bondage and fear and brought into filial trust in God. Galatians 4:4-6 — "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."

Gal 3:25-26 — "But after that faith is come, we are no longer under a schoolmaster, for ye are all the children of God by faith in Christ Jesus.

Third Proposition: We are delivered from the bondage under the law to serve in the liberty of sons. Romans 8:17 — "And if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together."

Fourth Proposition: Having received a place as children, we are made heirs of God and joint heirs with Jesus Christ. We are made heirs of all God is and all God has.

8. SANCTIFICATION

I. WHAT DOES "SANCTIFICATION" MEAN? FIRST MEANING: Leviticus 27:14,16 — -"And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall esteem it, so shall it stand .... And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof; a homer of barley seed shall be valued at fifty shekels of silver." Numbers 8:17 — "For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself." 2 Chronicles 7:16 — "For now have I chosen and sanctified his house, that my name may be there forever: and mine eyes and my heart shall be there perpetually." Jeremiah 1:5 — "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations." Matthew 23:17 — "Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? John 10:36 — "Say ye of him, whom the Father hath sanctified, and sent into the world, thou blasphemest; because I said, I am the Son of God?

First Proposition: To sanctify means to separate or set apart for God.

Sanctification is the process of setting apart or state of being set apart for God. This is the primary meaning of the word.

SECOND MEANING: 2 Chronicles 29:5, 15-18 — "And said unto them, Hear me, ye Levites; sanctify now yourselves, and sanctify the house of the LORD God of your Fathers, and carry forth the filthiness out of the holy places .... And they gathered their brethren, and sanctified themselves, and came, according to the commandment of the king, by the words of the LORD, to cleanse the house of the LORD. And the priests went into the inner part of the house of the LORD, to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD.

And the Levites took it, to carry it out abroad into the brook Kidron. Now they began of the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: SO they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end. Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt offering, with all the vessels thereof, and the shew-bread table, with all the vessels thereof." Leviticus 11:44 "For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping things that creepeth upon the earth." Leviticus 20:7 — "Sanctify yourselves therefore, and be ye holy: for I am the LORD your God." 1 Chronicles 15:12,14 "And said unto them, Ye are the chief of the fathers of the Levites; sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it .... So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel." Exodus 19:20-22 — "And the LORD came down upon mount Sinai, on the top of the mount: and the Lore) called Moses up to the top of the mount; and Moses went up. And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them." 1 Thessalonians 5:22-23 — "Abstain from all appearance of evil. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." Hebrews 9:13 — "For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh." 1 Thessalonians 4:7 RV — "For God called us not for uncleanness, but in sanctification." 1 Thessalonians 4:3 — "For this is the will of God, even your sanctification, that ye should abstain from fornication."

Second Proposition: To sanctify means to separate from ceremonial or moral defilement; to cleanse.

Sanctification is the process of separating, or state of being separated, from ceremonial or moral defilement.

The two meanings of the word are closely allied. One cannot be truly separated to God without being separated from sin.

THIRD MEANING: Ezekiel 20:41 — "I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen." Ezekiel 28:22 — "And I say, Thus saith the LORD God; Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her." Ezekiel 36:23 — "And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the LORD God, when I shall be sanctified in you before their eyes." Ezekiel 38:16 — -"And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes." Ezekiel 39:27 — "When I have brought them again from the people, and gathered them out of their enemies' hands, and am sanctified in them in the sight of many nations."

Third Proposition: God is spoken of as being sanctified by the revelation of His own character, not that He is made holy but shown to be holy.

II. HOW ARE PEOPLE SANCTIFIED? 1 Thessalonians 5:23 — "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." John 17:17 — "Sanctify them through thy truth: thy word is truth.

First Proposition: God sanctifies people.

Sanctification — the separation of men from sin and separating them unto God — is God's own work.

As it was God who set apart the firstborn unto Himself, so it is God who sets apart the believer unto Himself and separates him from sin. Ephesians 5:25-26 RV — "Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word."

Second Proposition: Christ sanctifies the church. Sanctification is Christ's work.

By sacrificing Himself, Christ set the church apart for God. The sacrifice of Christ puts a difference between the church and the world, just as the blood of the Passover Lamb put a difference between Israel and the Egyptians ( Exodus 11:7; 12:12-13). Hebrews 10:10 RV — "By which will we have been sanctified through the offering of the body of Jesus Christ once for all." By the offering of His own body, Jesus Christ has forever set the believer apart for God. The cross stands between the believer and the world. He belongs to God. 2 Thessalonians 2:13 — "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." 1 Peter 1:2 — "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied."

Third Proposition: The Holy Spirit sanctifies the believer. Sanctification is the Holy Spirit's work.

Just as in the Old Testament type, tabernacle, altar and priest were set apart for God by the anointing oil ( Leviticus 8:10-12), so in the New Testament anti-type the believer, who is both tabernacle and priest, is set apart for God by the anointing of the Holy Spirit. It is also the Holy Spirit's working in the heart that overcomes the flesh and its defilements, and thus separates the believer from sin and clothes him with divine graces of character, making him fit to be God's own. Galatians 5:16-23 — "This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." Hebrews 13:12 RV — "Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate."

Fourth Proposition: Believers are sanctified through the blood.

The blood cleanses us from all the guilt of sin and thus separates us from the mass of men under the curse of the law and sets us apart for God. (Compare to 1 John 1:7,9 — "But if we walk in the light, as he is in the light, we have the fellowship one with another, and the blood of Jesus Christ his son cleanseth us from all sin .... If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.") In the Old Testament the blood of the sacrifice cleansed the Israelites from the guilt of ceremonial offenses and set them apart for God; in the New Testament the blood of Christ cleanses the believer from guilt of moral offenses and sets him apart for God. John 17:17 RV — "Sanctify them in the truth: thy word is truth."

Fifth Proposition: We are sanctified in the truth, the word of God.

The word cleanses from the presence of sin, separates us from it, and sets us apart for God ( <19B909> Psalm 119:9,11. See also John 15:3 — "Now are ye clean through the word which I have spoken unto you.") As we bring our lives into daily contact with the word, the sins and imperfections of our lives and hearts are disclosed and put away, and we are more and more separated from sin unto God. ( John 13:10 — "Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.") 1 Corinthians 1:30 RV — "But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption."

Sixth Proposition: Jesus Christ has become our sanctification.

Separation from sin and separation to God was provided for us in Christ.

When we appropriate Christ, we obtain the sanctification thus provided.

The more completely we appropriate Christ, the more completely we are sanctified. But perfect sanctification is provided in Him, just as perfect wisdom is provided in Him ( Colossians 2:3). We appropriate each in ever-increasing measure. Through the indwelling Christ, presented to us by the Spirit in the Word, we are made Christlike; and bear fruit. . John 15:1-7 — "I am the true vine, and my Father is the husbandman.

Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you."

As Christ takes continually more and more complete possession of every corner of our being, we are more and more completely sanctified. Hebrews 12:10-11 — "For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby."

Seventh Proposition: We become partakers of God's holiness through the administration of chastisement by our heavenly Father.

The word "holiness" in this passage is not the same word as the one translated "sanctification" in other passages, but it is from the same root. In verse 14, the same word is used, and it is translated "sanctification" in the Revised Version. Hebrews 12:14 RV — "Follow after peace with all men, and the sanctification without which no man shall see the Lord."

Eighth Proposition: Sanctification is something that we must pursue, or seek earnestly, if we are to obtain it.

While it is God's work, we have our part in it; namely, to make it the object of our earnest desire and pursuit. Romans 6:19,22 RV — "For as ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification. But now being made free from sin, and become servants to God, ye have your fruit unto sanctification, and the end eternal life.

Ninth Proposition: We attain sanctification through presenting our members as servants (literally "slaves") to righteousness and becoming ourselves bondservants to God. 2 Corinthians 6:17; 7:1 — "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."

Tenth Proposition: We perfect holiness by cleansing ourselves from all defilement of flesh and spirit.

To this end we are to come out from among unbelievers, refusing all alliances with them and touching no unclean thing. It is under the guidance and in the power of the Holy Spirit that we do this, but it is we that do it. Colossians 1:1-23 RV — "And you, being in time past alienated and enemies in your mind in your evil works, yet now hath he reconciled in the body of his flesh through death, to present you holy and without blemish and unreproveable before him: if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister."

Eleventh Proposition: The completion by Christ of the work of sanctification in us — our presentation before God, holy, without blemish and unreproveable — is conditioned upon our continuance in the faith, grounded and steadfast.

If we have a genuine faith we will so continue. Hebrews 10:39 — "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Acts 26:18 — "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."

Twelfth Proposition: We are sanctified by faith in Christ.

Sanctification,just as justification, regeneration and adoption, is conditioned upon faith. Faith is the hand that appropriates this as all other blessings of God.

III. WHEN DOES SANCTIFICATION TAKE PLACE? 1 Corinthians 1:2 RV — "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours." 1 Corinthians 6:11 RV — "And such were some of you; but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God."

First Proposition: All members of the church of God are already sanctified in Christ Jesus.

The moment anyone becomes a member of the church of God by faith in Christ Jesus, he is sanctified.

QUESTION: In what sense are we already sanctified?

ANSWER: In the sense expressed in Hebrews 10:10,14 "By the which will we are sanctified through the offering of the body of Jesus Christ once for all… For by one offering he hath perfected for ever them that are sanctified." (Compare to verse 1.)

By the offering of the body of Jesus Christ once for all, we are cleansed forever from all the guilt of sin and we are "perfected forever" as far as our standing before God is concerned. The sacrifice does not need to be repeated as the Jewish sacrifices (v. 1). The work is done once for all, sin is put away forever ( Hebrews 9:26; compare to Galatians 3:13), and we are set apart forever as God's peculiar and eternal possession· There is another sense in which every believer may be already sanctified. ( Romans 12:1 — "I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.") It is the believer's present and blessed privilege, and immediate and solemn duty, to present his body to God as a living sacrifice — not some part or parts of the body, but the whole body with its every member and every faculty. Such an offering is "well pleasing to God" (RV Marg.). As God in the Old Testament showed His pleasure in an offering by sending down fire to take it to Himself, so when the whole body is thus offered to God, He still sends down fire, the fire of the Holy Spirit, and takes to Himself what is thus presented. The believer, then, so far as the will and center of his being is concerned, is wholly God's or perfectly sanctified. He may and will daily discover, as he studies the word of God and is illumined by the Holy Spirit, acts of his, habits of life, forms of feeling, speech, and action that are not in conformity with this central purpose of his life. These must be confessed to God as blameworthy, and be put away. This department of his being and life is brought by God's Spirit and the indwelling Christ into conformity with God's will as revealed in His word. 1 Thessalonians 3:12 — "And the Lord make you to increase anti abound in love one toward another, and toward all men, even as we do toward you. 1 Thessalonians 4:1,10 RV — "Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk — that ye abound more and more. ·.. for indeed ye do it toward all the brethren which are in Macedonia. But we exhort you, brethren, that ye abound more and more." 2 Peter 3:18 RV — "But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and forever· Amen." 2 Corinthians 3:18 RV — "But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit." Ephesians 4:11-15 — "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ."

Second Proposition: There is a progressive work of sanctification — an increase in love; an abounding more and more in a godly walk and in pleasing God; growing in the grace and knowledge of our Lord and Savior Jesus Christ; a being transformed into the image of our Lord; a growing up into Christ in all things. 1 Thessalonians 5:23 RV — "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." 1 Thessalonians 3:12-13 — "And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord .Jesus Christ with all his saints."

Third Proposition: The complete sanctification of believers is something to be sought in prayer, to be accomplished by God in the future.

It is at the coming of our Lord Jesus with all his saints that He is to establish our hearts unblameable in holiness before our God and Father, and that our spirit and soul and body are to be preserved entire without blame. (Compare to 1 John 3:2.) It is through our Lord making us to increase and abound in love unto one another and unto all men that this is accomplished. It is not in the life that now is, nor is it at death, but at the coming of Christ that we are entirely sanctified in this sense.

IV. THE RESULTS OF SANCTIFICATION. Hebrews 10:14 — "For by one offering he hath perfected forever them that are sanctified."

First Proposition: By the one offering, the sacrifice of Himself for sins, Christ has perfected forever those who are sanctified.

Their standing before God as guiltless is already forever secured for the sanctified. The sanctification here spoken of is the separation from the guilt of sin and is secured to God by the shed blood. Hebrews 2:11 — "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren.

Second Proposition: Those who Jesus sanctifies are of one with Him, and He is not ashamed to call them brethren. 2 Thessalonians 2:13 — "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth."

Third Proposition: We are saved through sanctification.

Sanctification results in salvation. The sanctification here spoken of is the sanctifcation that the Holy Spirit works; and the salvation here spoken of is not salvation in the mere sense of the forgiveness of sins, but salvation in the fullest sense of deliverance from sin's dominion and presence. Hebrews 12:14 RV — "Follow after peace with all men, and the sanctification without which no man shall see the Lord."

Fourth Proposition: Sanctification results in seeing the Lord.

The sanctification here spoken of is sanctification in the sense of separation from sin, the sanctification which is the outcome of our eager desire for it and God's chastening. (Compare to verses 10-11.) Without this cleansing from sin, it will be impossible to know the blessed vision of the Lord that awaits those who are purified. The purity that leads to this blessed vision of God is not merely outward purity but heart purity. ( Matthew 5:8 — "Blessed are the pure in heart: for they shall see God.") Even in the life that now is, the more completely we are sanctified, the clearer is our perception of God. Acts 20:32 — "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 26:18 — "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."

Fifth Proposition: Sanctification secures an inheritance.

Sanctification by God's Spirit makes us joint heirs with God's Son. Romans 8:2-6, 12-14, 16-18 — "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 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: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace .... Therefore, brethren, we are debtors, not to the flesh to live after the flesh, for if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the Sons of God .... The Spirit itself beareth witness with our spirit, that we are the children of God:

And if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."

9. REPENTANCE

I. THE IMPORTANCE OF REPENTANCE. Matthew 3:2 — "And saying, Repent ye: for the kingdom of heaven is at hand." Matthew 4:17 — "From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand." Mark 6:12 — "And they went out and preached that men should repent." Acts 2:38 — "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost."

First Proposition: The keynote of the preaching of John the Baptist, Jesus, the disciples on their first missionary tour, and Peter at Pentecost, was "Repent." Acts 20:21 — "Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." Acts 26:20 — "But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance."

Second Proposition: The sum and substance of Paul's testimony to Jew and to Gentile was repentance toward God and faith in the Lord Jesus Christ. Luke 24:47 RV — "And that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem."

Third Proposition: The heart of Christ's parting commission to the twelve was that "repentance and remission of sins' should be preached unto all the nations. 2 Peter 3:9 RV — "The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance."

Fourth Proposition: The Lord's supreme desire concerning all men is that they should come to repentance. Acts 17:30 — "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent."

Fifth Proposition: God's one command to all men everywhere is "Repent." Luke 13:3,5 — "I tell you, Nay: but, except ye repent, ye shall all likewise perish I tell you, Nay: but except ye repent, ye shall all likewise perish."

Sixth Proposition: The only door of escape from perdition for any man is repentance.

The universal call of Old Testament prophets was repentance. There surely is not the emphasis laid upon repentance in modern preaching that there is in the Bible.

II. WHAT IS REPENTANCE?

THE ETYMOLOGY OF THE WORDS USED:

The primary thought of the Hebrew word translated "repent" in the Old Testament is, to pant, to sigh, to groan, and so to lament, to grieve about one's doing. This Hebrew word occurs frequently in the Old Testament in the active form in the sense to comfort (e.g., Psalm 23:4 — "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me"). The Greek word in the New Testament translated "repent" means "to change one's mind."

There is another Greek word used in the New Testament five times and translated "repent." This word means "it is a care to one afterwards," or, it "repents one." This word is also used in the Septuagint to translate the Hebrew word mentioned above. The thought of both sorrow and change of purpose is in the words.

USAGE OF THE WORDS IN THE BIBLE: Jeremiah 8:6 — -"I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle." Jeremiah 18:8 — "If that nation, against whom I have pronounced, turn from their' evil, I will repent of the evil that I thought to do unto them." Jeremiah 26:3 — "If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I proposed to do unto them because of the evil of their doings." Jeremiah 42:10 — "If ye will still abide in this land, then will I build you, and not pull you down: and I will plant you, and not pluck you up: for I repent me of the evil that I have done unto you." Ezekiel 24:14 — "I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the LORD God." Joel 2:13-14 — "And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful , slow to anger, and of great kindness, and repenteth him of the evil." Amos 7:1-6 — "Thus hath the LORD God shewed unto me; and behold, he formed grasshoppers in the beginning of the shooting up of the latter growth after the king's mowings. And it came to pass, that when they had made an end of eating the grass of the land, then I said, O LORD God, forgive I beseech thee: by whom shall Jacob arise? for he is small. The LORD repented for this: It shall not be, saith the LORD. Thus hath the LORD God shewed unto me: and, behold, the Lore) God called to contend by fire, and it devoured the great deep, and did eat up a part. Then said I, O LORD God, cease, I beseech thee: by whom shall Jacob arise? for he is small. The LORD repented for this: This also shall not be, saith the LORD God." Jonah 3:8-10 — "But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." Matthew 12:41 — "The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here."

In the usage of the words, the thought of regret and the thought of change of purpose and action are both found; but the emphasis is on the change of purpose and action, especially in the first New Testament word mentioned above.

Today we risk underestimating the importance of sorrow for sin. Sorrow for sin is not repentance, but it is an element in repentance. What the repentance or change of mind is about must always be determined by the context. Repentance of sin is such a sorrow for sin or abhorrence of sin, such a change of mind about it, that it leads the sinner to turn away from sin with all his heart.

III. HOW REPENTANCE IS MANIFESTED. Luke 10:13 — "Woe unto thee Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented sitting in sackcloth and ashes." Joel 2:12-13 — "Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil." Job 42:5-6 — "I have heard of thee by the hearing of the ear; but now mine eye seeth thee: Wherefore I abhor myself and repent in dust and ashes."

First Proposition: Repentance is manifested in deep sorrow for sin and in self humiliation and self-abhorrence. ( Luke 18:13 — "And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.") There is not enough made of this manifestation of repentance today. Hosea 14:1-2 — "O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips." Luke 18:13-14 "And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

Second Proposition: Repentance is manifested in confession of sin and prayer to God for mercy. Matthew 12:41 — "The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here." (Compare to Jonah 3:5-8 — "So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For the word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: Yea, let them turn every one from his evil way and from the violence that is in their hands.) Ezekiel 18:30 — "Therefore I will judge you, O house of Israel, every one according to his ways, saith the LORD God. Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin." Ezekiel 14:6 — "Therefore say unto the house of Israel, thus saith the LORD God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations." Isaiah 55:7 — "Let the wicked forsake his way and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon."

Third Proposition: Repentance is manifested by the sinner turning from his evil way, from all his transgressions, his idols, his abominations, and his thoughts.

This is the most important and decisive manifestation of repentance, the one upon which the Bible lays the most emphasis. Note the frequency and urgency of the use of' the word "turn" in the Bible. See also Acts 3:19 RV — "Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord." Conversion is the outward proof of the inward repentance. (Compare to 1 Thessalonians 1:9.) Acts 26:20 RV — "But declare both to them of Damascus first, and at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance." 1 Samuel 7:3 — "And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines." Matthew 3:8 RV — "Bring forth therefore fruit worthy of repentance."

Fourth Proposition: Repentance is manifested by two things: trusting God and bringing forth fruit worthy of repentance.

There are two sides to repentance: turning from, and turning to. Thessalonians 1:9 — "For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God."

Bringing forth fruit means not merely abstinence from evil, but performance of good. Compare to Luke 3:10-14 "And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers, likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages." Mark 1:4 — "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." Acts 13:24 — "When John had first preached before his coming the baptism of repentance to all the people of Israel." Acts 2:38 — "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost."

Fifth Proposition: Repentance is manifested by baptism.

This is God's appointed and deeply significant way of publicly professing our repentance. What right have we to substitute some other?

IV. THE RESULTS OF REPENTANCE. Luke 15:7,10 — "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons, which need no repentance .... Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."

First Proposition: There is joy in heaven, in the presence of the angels of God, over one sinner that repents.

This is the supreme result of repentance. We should work for the repentance of sinners more because of the joy it brings to God and Christ than because of the blessings it brings to us. Isaiah 55:7 — "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon." Luke 24:47 — "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." Mark 1:4 RV — "John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins." Acts 2:38 RV — "And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Ghost." Acts 3:19 — "Repent ye therefore, and be converted, that your sins may be blotted out."

Second Proposition: Repentance results in pardon — remission of sins, the blotting out of sins.

This remission is "in the name of Jesus Christ" — i.e., on the grounds of His work. Repentance is the condition upon which the remission secured by the death of Jesus Christ is made our own. Acts 2:38 RV — "And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Ghost."

Third Proposition: Repentance is one of the primary conditions for receiving the gift of the Holy Spirit.

The gift of the Holy Spirit is for all those who repent and are baptized in the name of Jesus Christ unto the remission of sins. It is for them to "take" (the exact force of the word rendered "receive"). Acts 3:19-21 RV — "Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; and that he may send the Christ who hath been appointed for you, even Jesus: whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets which have been since the world began."

Fourth Proposition: The repentance of God's people will result in times of refreshing from the presence of the Lord and the sending of the Messiah.

These words were spoken to the Israelites and the implication is that the repentance of Israel will result in the coming of the Christ who has been appointed for them, even Jesus.

V. HOW REPENTANCE IS EFFECTED.

Acts 1 1:18 — "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life."

The word rendered "granted" in this verse is the word ordinarily translated "given."

First Proposition: Repentance that brings life is a girl from God. Acts 5:30-31 RV — "The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. Him did God exalt with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and remission of sins." (See also 3:26 — "Unto you first God, having raised up his servant, sent him to bless you, in turning away every one of you from your iniquities.") Second Proposition: Jesus, once crucified but now exalted, gives repentance. Acts 2:37-38,41 — "Now when they heard this, they were; pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every, one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost ....

Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."

By the verses that precede we see that what they heard was the word of God, preached by men who were "filled with the Holy Ghost."

Third Proposition: Repentance is effected through the preaching of the word by men filled with the Holy Ghost. (Compare to 1 Thessalonians 1:5-6, 9-10 — "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. . . . For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God and to wait tot his son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.") The word of God is the means used for the bestowal of the gift of repentance. Jonah 3:5-10 — "So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For the word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: Yea, let them turn every one from his evil way and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way: and God repented of the evil, that he had said that he would do unto them; and he did it not."

Fourth Proposition: Repentance results when men believe God's word. Romans 2:4 "Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?"

Fifth Proposition: The goodness of God leads men to repentance.

The word here rendered "goodness" is an adjective ordinarily meaning in the New Testament usage "kind" ( Luke 6:35; Ephesians 4:32), or "gracious" ( 1 Peter 2:3). It is the kindness and patience and forbearance of God that leads men to repentance. (Compare to 2 Peter 3:9 — "The Lord is not slack concerning his promises, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.") Revelation 3:19 — "As many as I love, I rebuke and chasten: be zealous therefore, and repent." Hebrews 12:6, 10-11 — "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth .... For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby."

Sixth Proposition: Repentance is effected through God's loving reproof and chastisement. (Compare to <19B967> Psalm 119:67 — "Before I was afflicted I went astray: but now have I kept thy word.") 2 Timothy 2:24-25 RV — "And the Lord's servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth."

Seventh Proposition: Repentance is effected through the meek and gentle correction administered by the servant of the Lord. 2 Corinthians 7:8-11 RV — "For though I made you sorry with my epistle, I do not regret it, though I did regret; for I see that that epistle made you sorry, though but for a season. Now I rejoice, not that ye were made sorry, but that ye were made sorry unto repentance: for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.

For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret: but the sorrow of the world worketh death. For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea, what cleansing of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging! In everything ye approved yourselves to be pure in the matter."

Eighth Proposition: Godly sorrow leads to proper repentance.

The godly sorrow in this case was itself wrought by the correction administered by the Lord's servant. Job 42:5-6 — "I have heard of thee by the hearing of the ear; but now mine eye seeth thee: Wherefore I abhor myself and repent in dust and ashes."

Ninth Proposition: The sight of God causes repentance.

Nothing is so calculated to impress sinful man with a hatred of sin and abhorrence of self as a sinner as a real view of God. If then we wish to bring men to repentance, let us bring them face to face with God. This can be effected by showing them God as revealed in His word. But it must be done in the power of the Holy Spirit.

10. FAITH

I. WHAT IS FAITH?

MEANING OF FAITH IN GENERAL

Hebrews 11:1 RV — "Now faith is the assurance of things hoped for, the proving of things not seen." (Other versions read, "Now faith is assurance of things hoped for, a conviction of things not seen.") (Compare to verses 7, 11, 17-19, 22, 30 — "By faith Noah, being warned of God concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith .... By faith even Sarah herself received power to conceive seed when she was past age, since she counted him faithful who had promised: . . . By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten son; even he to whom it was said, In Isaac shall thy seed be called: accounting that God is able to raise up, even from the dead; from whence he did also in a parable receive him back .... By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel: and gave commandment concerning his bones.") Faith is the assurance of things hoped for, a conviction (or proving, putting to the test) of things not seen. The foundation upon which this assurance of things hoped for rests, this conviction of things not seen, is God's word.

MEANING OF "FAITH" WHEN USED IN CONNECTION WITH PRAYER.

James 1:5-7 RV — "But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord." Mark 11:24 RV — "Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them."

Faith, in prayer, is the firm expectation or assurance, free from all doubts, of getting what was asked for.

The prayer of faith counts the thing asked for as if it were already a reality, because God has heard the request and granted the thing asked, and what God has granted is as really ours as if we had it already in our possession in actual experience.

Compare to 1 John 5:14-15 — "And this is the confidence; that we have in him, that, if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desire of him," and to 1 Corinthians 3:21 — "Therefore let no man glory in men: for all things are yours."

MEANING OF "FAITH" WHEN USED IN CONNECTION WITH GOD.

1 John 5:10 RV — "He that believeth on the Son of God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning His Son." John 5:24 RV — "Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life." Acts 27:22-25 — "And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me." Romans 4:3 — "For thus saith the Scriptures? Abraham believed God and it was counted unto him for righteousness." (Compare to Genesis 15:4-6 — "And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in the LOAD; and he counted it to him for righteousness.") Romans 4:19-21 RV — "And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb: yea, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that, what he had promised, he was able also to perform."

To believe God is to rely upon or have unhesitating assurance of the truth of God's testimony, even though it is unsupported by any other evidence, and to rely upon or have unfaltering assurance of the fulfillment of his promises, even though everything seen seems against fulfillment.

It is "taking God at his word." Faith is not belief without evidence. It is belief on the very best of evidence, the word of Him who cannot lie ( Titus 1:2). Faith is so rational that it asks no other evidence than this all-sufficient evidence. To ask other evidence than the word of Him "who cannot lie" is not rationalism, but consummate irrationalism. 2 Chronicles 20:20 — "And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper." John 14:1 RV — "Let not your heart be troubled; ye believe in God, believe also in me."

To believe in God is to rely upon or put confidence in God Himself. When we believe God, we trust His word; when we believe in God we trust Himself. When we believe God, we fix our eyes on what He has said ( Romans 4:20); when we believe in God, we fix our eyes upon what He is, upon His person, upon Himself.

There are two Hebrew words for "trust" and "faith." The first, translated "believe" and "trust," means primarily, in the transitive, "to prop," "to stay," "to support"; in the intransitive, "to stay oneself." The second word, translated "trust," seems to mean "to cast oneself upon." When we believe God, we stay ourselves upon His word; we stay ourselves upon Himself.

MEANING OF "FAITH" WHEN USED IN CONNECTION WITH JESUS CHRIST.

John 14:1 — "Let not your heart be troubled: ye believe in God, believe also in me." Matthew 9:21-22 — "For she said within herself, If I may but touch his garment, I shall be whole. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour." Matthew 9:29 — "Then touched he their eyes, saying, According to thy faith be it unto you." Matthew 15:25,28 — "Then came she and worshipped him, saying, Lord help me .... Then Jesus answered and said unto her, O woman, great is thy faith; be it unto thee even as thou wilt. And her daughter was made whole from that very hour." Matthew 8:8-10 — "The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, do this, and he doeth it. When Jesus heard it, he marvelled, and said to them that followed, Verily, I say unto you, I have not found so great faith, no not in Israel." Luke 7:48-50 — "And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, thy faith hath saved thee; go in peace." John 14:12 — "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father."

Faith in .Jesus Christ is relying on or putting confidence in Jesus Christ. It is the assurance that he will do the things sought of him or take care of the matters entrusted to him ( 2 Timothy 1:12). It is simply relying upon him for these things. What Jesus Christ is relied upon for varies in different cases. (In the several cases cited above, it was for care, healing, sight, help, the healing of another, pardon, and power.) What he is relied on for, that he will do. Matthew 9:29 — "Then touched he their eyes, saying, According to your faith be it unto you."

Relying on Christ for healing brings healing, relying on Christ for help brings help, relying on Christ for pardon brings pardon, relying on Christ for power brings power, relying on Christ for victory brings victory. What we have a right to rely on him for is determined by his character and his definite promise.

II. SAVING FAITH.

THE CHARACTER OF SAVING FAITH, OR HOW WE MUST BELIEVE IN ORDER TO BE SAVED.

Romans 10:9-10 — "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the (lead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

First Proposition: Saving faith is believing with the heart.

In order to be saved we must believe with the heart. In the Bible the heart stands for thought, feelings, and will. A heart-faith, then, is a faith that rules the thought, the feelings, and the will. The manifestation of heart-faith is action in the direction of that which is believed.

Compare to Hebrews 11:7-8,17, 19-20, 22, 24-26, 28 — "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went .... By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son ....

Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. By faith Isaac blessed Jacob and Esau concerning things to come .... By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones .... By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward .... Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them."

Compare also to Romans 4:18-21 RV — "Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be. And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old) and the deadness of Sarah's womb: yea, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that, what he had promised, he was able also to perform." James 2:14, 21-22, 25 RV — "What doth it profit, my brethren, if a man say he hath faith, but have not works?... Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect; . . . And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?"

Second Proposition: Saving faith is a faith that works by doing that which the one who is believed in bids us do. Galatians 5:6 — -"For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love."

Third Proposition: Saving faith is faith that works by love. John 1:12 — "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."

Fourth Proposition: Saving faith is faith that receives Jesus Christ as He comes to us, and for all that He offers Himself to be.

He offers Himself as our sin-bearer and our deliverer from sin's power ( John 8:34,36). Saving faith accepts Him as such and rests all its hope for pardon on His atoning blood. Saving Faith relies utterly upon Him and expects Him to give deliverance. He offers Himself as our Teacher and Lord ( John 13:13). Saving Faith accepts Him as such and surrenders the mind unreservedly to His teaching and the life to His absolute control. 2 Timothy 1:12 — "For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day."

Fifth Proposition: Saving faith is faith that commits to Jesus Christ. Romans 10:13-14 "For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed?" etc.

Sixth Proposition: Saving faith is a faith that calls upon the name of the Lord.

The context plainly shows that the Lord here is the Lord Jesus Christ (v. RV). To call on His name implies: (a) a deep recognition of our need of salvation; (b) an earnest desire to be saved; (c) an utter casting away of hope in any other way of salvation; and (d) a hope that He will save. The faith that recognizes our own lost condition, earnestly desires salvation, casts away all hope in any one or any thing but the Lord Jesus, and hopes (or has the assurance) that He will save, and puts Him to the test by crying to him, is the leith that saves. Romans 10:9 RV — "Because if thou shah confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shah be saved."

Seventh Proposition: Saving faith is faith that confesses Jesus as Lord. Hebrews 10:38-39 RV — "But my righteous one shall live by faith:

And if he shrink back, my soul hath no pleasure in him. But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul." (See the context, verses 32-37.)

Eighth Proposition: Saving faith is faith that does not shrink bach from professing and serving Jesus in danger and trial.

THE CONTENTS OF SAVING FAITH, OR WHAT WE MUST BELIEVE IN ORDER TO BE SAVED.

John 20:31 — "But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Ninth Proposition: In order that we may have life we must believe that Jesus is the Christ, the Son of God. (Compare to 1 John 5:1.) Of course this must be a heart-faith, a faith that leads to action along the lines of that which is believed. Not merely a theological opinion that Jesus is the Christ, the Son of God, but a degree of assurance or conviction strong enough to lead us to trust in him, and to submit our thoughts, feelings, purposes, and lives to His control. Romans 1:16 — "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek."

Tenth Proposition: In order to be saved, we must believe the gospel.

QUESTION: What is the gospel?

ANSWER: 1 Corinthians 15:1-11 "Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures." (See also Romans 1:17-25.)

The gospel is that "Christ died for our sins according to the Scriptures .... was buried .... and rose again." This we must believe in order to be saved.

This involves faith in Him as the Christ, the Son of God. ( Romans 1:4 "And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.") Faith that He died for our sins brings pardon, and faith that he rose again brings deliverance from sin's power. Of course, this also must be a heartfaith. Romans 10:9 — "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."

Eleventh Proposition: In order to be saved, we must believe that God raised Jesus from the dead.

This involves faith in His divinity ( Romans 1:4), in His propitiatory death and God's acceptance of it ( Romans 4:25), in His intercession for us ( Hebrews 7:25), and in His power to deliver us from sin. Luke 7:48-50 — "And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace."

Twelfth Proposition: In order to be saved, we must believe that Jesus can and will forgive our sin.

This faith involves faith in the divinity of Jesus, for God alone can forgive sin.

III. HOW FAITH IS MANIFESTED. Mark 2:3-5 — "And they came unto him, bringing one sick of the palsy which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee."

First Proposition: Faith in Jesus is manifested by our bringing to Him our needs and surmounting all the obstacles that lie between us and Him. Matthew 15:22-28 — "And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table.

Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour."

Second Proposition: Faith in Jesus is manifested by our holding on to Jesus for the desired blessing in the face of discouragement, even in the face of His apparent refusal to bestow it. Acts 11:19,21 RV — "They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only Jews .... And the hand of the Lord was with them: and a great number that believed turned unto the Lord."

Third Proposition: Faith in God's word is manifested by men turning to the lord. Hebrews 11:8,17 — "By faith Abraham, when he was called to go out into a place which he should after received for an inheritance, obeyed; and he went out, not knowing whither he went .... By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son."

Fourth Proposition: Faith is manifested by prompt and exact obedience to the commandments of Him who is believed in, simply because He commands, even when we don't know the purpose of His command, nor the outcome of obedience. Hebrews 11:17-19 — "By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son of whom it was said, That in Isaac shall thy seed be called:

Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure." Romans 4:18-21 RV — "Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be. And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb: yea, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that, what he had promised, he was able also to perform."

Fifth Proposition: Faith is manifested by a disregard for the difficulties that lie in the way of the fulfillment of God's promises. (Compare to Numbers 13:31-33; 14:6-9.) Difficulties are nothing to one who believes in God and His word: God is mightier than all obstacles, and His word is sure in face of all apparent impossibility of fulfillment. Hebrews 11:27 — "By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible."

Sixth Proposition: Faith is manifested by steadfastness in the path God points out in the face of obstacles, peril, and apparent loss. Hebrews 11:24-26 — -"By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

Seventh Proposition: Faith is manifested by the sacrifice of present transient advantage, for the sake of future permanent advantage. Hebrews 11:20-21 — "By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff." (Compare to Genesis 27:27-29 — "And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:

Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: let people serve thee, and nations bow down to thee: be lord over thy brother, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee .... And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept. And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; and by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck."

Compare, also, to Genesis 48:5-20 — "And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine: as Reuben and Simeon, they shall be mine. And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance: and as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth-lehem. And Israel beheld Joseph's sons, and said, "Who are these? And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. And Israel said unto Joseph, I had not thought to see thy face: and, look God hath shewed me also thy seed. And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him.

And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the first born. And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.") Eighth Proposition: Faith is manifested by large expectations based on God's large promises, even though as yet nothing may be seen.

IV. THE RESULTS OF FAITH. Ephesians 2:8 — "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God."

First Proposition: We are saved through faith.

Salvation is God's free gift; faith appropriates to itself this gift freely offered to all. Romans 1:16 — -"For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek." The gospel has power to save, but that power is displayed only in those who believe. (See, also, 1 Timothy 4:10 — "For therefore we both labour and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe.") Salvation is a manifold process, but every factor in it depends on faith. ( Acts 10:43 — "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.") We receive remission of sins through faith. God offers forgiveness to all men on the grounds of the shed blood of Christ. The one who believes appropriates to himself individually this universal offer of salvation. Romans 5:1 — "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Galatians 3:13 — "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree."

We are justified by faith. On the ground of Christ's having been made a curse for us, God offers justification to us. This offer is appropriated by faith. John 20:31 — "But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name."

We receive eternal life through believing. Belief in Him who is the life ( John 14:6) makes that life ours. Life is in Him ( 1 John 5:11); by our believing in Him, this life enters into us. John 1:12 RV — "But as many as received him, to them gave he the right to become children of God, even to them that believe on his name." Galatians 3:26 — "For ye are all the children of God by faith in Christ Jesus."

We receive the right to become sons of God by faith. In His only begotten Son, God makes to man the offer of adoption into His family. We appropriate this offer to ourselves by believing in His name. 2 Peter 1:4 "Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." (see context, verse 5.)

We become partakers of the divine nature through faith in the exceeding great and precious promises of God. Acts 26:18 — "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."

We are sanctified by faith. God offers to us in His word sanctifying grace.

By faith we appropriate this sanctifying grace to ourselves. Acts 15:9 — "And put no difference between us and them purifying their hearts by faith."

Our hearts are cleansed by faith. There is heart-cleansing power in the word of God. (Compare to <19B909> Psalm 119:9, l l — "Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word Thy word have I hid in mine heart, that I might not sin against thee.") Christ dwells in our hearts through faith(see Ephesians 3:17 RV — "That Christ may dwell in your hearts through faith . . ."). God presents Christ to us by His Spirit through the word. Faith lays hold upon Christ thus presented and He comes to dwell in our heart and work all His glorious work within. 1 Peter 1:5 — "Who are kept by the power of God through faith unto salvation ready to be revealed in the last time."

We are kept through faith by the power of God unto a salvation ready to be revealed in the last time. God provides keeping, His own almighty power to keep. Faith simply lays hold of the almighty, power divinely provided. 2 Corinthians 1:24 "Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand."

We stand by faith. By faith we enter into or appropriate to ourselves the grace of God wherein we stand. Romans 5:2 — "By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." 1 John 5:4-5 — "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" Ephesians 6:16 RV — "Withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one."

By faith we get the victory over the world and over the evil one. God freely provides for us and offers to us overcoming grace in Jesus Christ. By faith we appropriate this overcoming grace to ourselves. Hebrews 4:1-3 — "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto you was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world."

We enter into rest by faith. From beginning to end, at every step, salvation is by faith. God freely offers to us in Jesus Christ a manifold salvation; forgiveness, justification, eternal life, the right to be His sons, participation in His own nature, sanctification, heart-cleansing, an indwelling Christ, keeping unto a salvation ready to be revealed in the last time, power to stand, victory over the world and the evil one, rest. We appropriate to ourselves every item in this salvation by faith. By grace are we saved through faith from first to last. Matthew 9:22,29 — "But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.... Then touched he their eyes, saying, According to your faith be it unto you." James 5:14-15 — "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."

Second Proposition: We receive physical healing through faith.

God has provided for us and offers to us physical healing and strength in Jesus Christ. Matthew 8:16-17 — "When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.'' We appropriate it to ourselves by faith. We miss it by our unbelief. Mark 6:5-6 — "And he could there do no mighty work, save that he laid his hand on a few sick folk, and healed them. And he marvelled because of their unbelief. And he went round about the villages, teaching." John 12:46 — "I am come a light into the world, that whosoever believeth on me should not abide in darkness."

Third Proposition: We pass out of spiritual darkness into light by faith in Christ.

By nature we are all in darkness and children of darkness. God sends Jesus into the world to be "the light of the world" ( John 8:12). The light there is in him, the light He Himself is, streams into our hearts when we believe in Him ( John 12:36). Faith opens the window and lets the light in. John 14:1 RV — "Let not your heart be troubled: believe in God, believe also in me."

Fourth Proposition: We are delivered from all anxiety of heart by faith, faith in God and Jesus Christ. (Compare to Isaiah 26:3.) John 6:35 — "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never' thirst."

Fifth Proposition: We are fully and forever satisfied through faith in Jesus.

God has provided for us and offers to us full satisfaction for every desire of our spirits in Jesus; by faith we appropriate this satisfaction to ourselves. 1 Peter 1:8 RV — "Whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory."

Sixth Proposition: Through faith in Jesus Christ, we rejoice greatly with joy unspeakable and full of glory.

In no other way can we get such joy. John 7:38-39 — "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" Seventh Proposition: Through faith in Jesus Christ, we become fountains from which rivers of living water flow.

This is through the Holy Spirit who is given to those who believe in Jesus Christ. God has given to the crucified, risen, and glorified Jesus His Spirit for His body, the church ( John 7:39; 14:12; Acts 2:33). We appropriate this promise of God by faith. The Spirit comes upon us and makes us fountains of living water. Matthew 21:22 — "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive." James 1:5-7 — "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord." Mark 11:24 RV — "Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them."

Eighth Proposition: We receive the answer to our prayers when we have faith that we have received.

God is willing to answer prayer. But He demands, as a condition of answering, that we shall believe His naked promise and believe the prayer is heard and that the thing asked is ours. Matthew 21:21 — "Jesus answered and said unto them, Verily I say unto you, if ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done." John 14:12 — "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father." Hebrews 11:32-34 "And what shall I more say? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah; of David also, and of Samuel, and of the prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens."

Ninth Proposition: We receive power to work wonders through faith in God and Jesus Christ. "Power belongeth unto God" (Ps 62:11). But the power that belongs to God is at the disposal of His children. We lay hold of it by faith. God's power is the reservoir, our faith is the supply pipe; therefore, according to our faith is our experience of the possession of God's power ( Matthew 9:29). Unbelief limits our power, or rather the flow of God's power into us. Matthew 17:19-20 — "Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove: and nothing shall be impossible unto you."

John 1 1:40 — "Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?"

If we believe, we shall see the glory of God. It is our wretched unbelief that is shutting many of us out of seeing it in our own lives. Hebrews 6:12 — "That ye be not slothful, but followers of them who through faith and patience inherit the promise." Luke 1:45 RV — "And blessed is she that believed; for there shall be a fulfillment of the things which have been spoken to her from the Lord."

Tenth Proposition: Through faith we receive the fulfillment of God's promises.

The actual enjoyment of God's promises is conditioned upon our belief of them. No matter how explicit a promise may be, the thing promised becomes ours only upon condition of our believing the promise. James 1:5-7 — "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord."

The promises are for us; they are all yes and amen in Christ ( Corinthians 1:20), but they become actually and experimentally ours only as we reach out the hand of faith and appropriate them to ourselves. As far as we believe we receive ( Mark 11:24 RV). We get what we believe for ( Hebrews 4:1-2 — "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.") The fulness of God's blessing is for those who claim it and in so far as they claim it. Joshua 1:3 — "Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses." Mark 9:23 — "Jesus said unto him, If thou canst believe, all things are possible to him that believeth."

Eleventh Proposition: All things are possible for him that believes.

By faith we lay hold of God and His almightiness. Faith can do anything God can do.

V. HOW TO GET FAITH. Romans 12:3 — "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." 1 Corinthians 12:4, 8-9 — "Now there are diversities of gifts, but the same Spirit. ... For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing by the same Spirit." 1 Corinthians 2:4-5 — "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God."

First Proposition: Faith is God's gift.

Like all of God's gifts, it is at the disposal of all who wish it, for God shows no partiality among people. It is given through a certain instrument that is within reach of all and upon certain conditions that any of us can fulfill. Romans 10:17 — "So then faith cometh by hearing, and hearing by the word of God." Acts 4:4 "Howbeit many of them which heard the word believed; and the number of the men was about five thousand."

Second Proposition: The word of God is the instrument God has appointed for, and that he uses in, imparting faith.

This is true of saving faith. When Paul and Silas told the Philippian jailer to believe in the Lord Jesus Christ and he would be saved, they immediately spoke the word of the Lord to him ( Acts 16:31-32).

It is true of the faith that prevails in prayer. If we wish to believe that our prayer is heard, we should search the promises of God and just rest our faith on them. Feeding on the word makes a mighty man of prayer.

It is true of faith in all its aspects. Faith comes through the word and grows by feeding upon the word. If we wish others to have faith we should give them the word of God. If we wish faith ourselves, we should feed on the word of God ( 2 Timothy 3:15; James 1:21; John 20:31). No amount of praying for faith will bring it if we neglect faith's proper nourishment, the word of God, any more than praying for physical health and strength will bring it if we neglect wholesome food and live on mince pie and candy. Galatians 5:22 — "But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith."

Third Proposition: Faith is the work of the Holy Spirit.

Faith is part of the fruit of the Spirit. The word is the instrument by which it is produced, but it is the word carried home and made to be a living thing in the heart by the Holy Spirit's power. Hebrews 12:2 — "Looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him endured the cross, despised the shame, and is set down at the right hand of the throne of God."

Fourth Proposition: Jesus is the author and finisher of our faith. Romans 4:19-20 RV — "And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb: yea, looking unto the promises of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God."

Fifth Proposition: If we want to have faith we must fix our eyes upon the promise of God. (If we want another person to have faith we must hold up the promise of God before him, and hold his attention to it.) Luke 11:9,11,13 — -"And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you .... If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?... If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?" Mark 9:24 "And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief." (The context shows that Christ at once answered that prayer.) Luke 22:32 — "But I have prayed for thee; that thy faith fail not: and when thou art converted, strengthen thy brethren."

Sixth Proposition: We should pray f or faith.

As already seen, faith is God's gift. He bestows His gifts in answer to prayer. It is the Holy Spirit's work, and the Holy Spirit is given in answer to our prayer. Prayer is an expression of our helplessness and dependence on God. Matthew 25:29 — "For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath." (Note preceding context, verses 14-28.)

Seventh Proposition: If we wish more faith, we should use the faith we have. John 5:44 RV — "How can ye believe, which receive glory one of another, and the glory that cometh from the only God ye seek not?"

Eighth Proposition: A great hindrance to faith is seeking glory from men and not the glory that comes from God only.