Biblical and practical theology

Front matter

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Contents

Page.

Class I. — General and Co?nprehensive I-114

Topic I. The World's Lost Condition Under Satan . 3

Part II. His Offices and Work . . 70 V. The Holy Spirit as Executor of Father and Son 84

Class II. — The Preacher and His Work .... 1 15-148

Topic VI. The Preacher as Called to Herald ... 117

VII. The Work of the Spirit in the Ministry . 121 VIII. The Field as the World. Why Hitherto

Neglected 126

IX. Relative Claims of Missionary, Evangelistic, and Pastoral Work 13 1

X. Satanic Opposition to the Gospel Ministry. 135 XI. The Place and Use of the Scriptures in the

Ministry 141

Class III — The Preacher 's Message and the Results

of Preaching the Gospel. 149-224

Topic XII. Repentance and Faith the Primary Message 151

XIII. Treatment of Incorrigible Unbelievers . 158 XIV. The Local Church; Its Constitution, Ordinances etc 162

XV. Gifts and Graces of Believers. "Signs

Following" 170

(vii)

viii Contents

Page XVI. The Church as a Whole— The Chosen of

Christ 178

XVII. The Unity of Believers Practically Applied 191

XVIII. Relation of the Church to Civil Government 199

XIX. Relation of the Church to Moral Reforms, 206

XX. Duty of the Church Toward Israel . . 212

XXI. The Utilization of All Gifts in the Church 218

Class IV. — Motives and Guidance for Christian

Service 225-278

Topic XXII. The World-to-Come in Relation to the

Present World 227

XXIII. The Lord's Coming 236

XXIV. Proper Regard to the Heavenly Places . 269 XXV. Watchfulness as a Revealing Duty . , 274

Appendices 279

CLASS I

General and Comprehensive

CO

TOPICS

I. The World's Lost Condition Under Satan. II. God's Purpose, in Christ, of Restoration. III. Ages, Dispensations, Times and Seasons. IV. Jesus Christ :

Part I. His Person and Career.

Part II. His Offices and Work.

V. The Holy Spirit as Executor of Father and Son.

TOPIC I.

THE WORLD'S LOST CONDITION UNDER SATAN.

i. Its Extent.

2. Design of the Creation.

3. Nature and Consequences of Sin.

4. Things Necessary to Restoration.

(1.) The Restoration of the Spirit of Submission. (2.) The Expulsion of the Evil. (3.) The Filling with God.

1. Its Extent.

The term " World," as here used, includes not only the earth and its inhabitants ; but also some part of the heaven and its inhabitants. For Satan, the "prince of this world" (John 12:31) is also the " prince of the power of the air " (Ephesians 2:2); and the world-rulers of the darkness of this age are in " heavenly places " (Ephesians 6:12, Revised Version).

So, also, on the other hand, much of Christ's work of salvation is performed in and for the heavens (Hebrews 9 : 23-28). We must never forget that the very first verse of the Bible, puts before us, in close and intimate relation, "the heaven and the earth," as the creation of God, concerning which, its revelations are made ; and also that the ultimate visions of the prophets present a new heaven and a new earth (Isaiah 65:17; II Peter 3:13; Revelation 21:1) as the result of Christ's work of redemption. Let it be remembered, also, that man is destined for heaven as well as for earth (I Corinthians 15 : 49).

Notice, also, that the Saviour comes from heaven, and ascends again to heaven, and returns a second time from heaven, making the connection between the two very close — a connection which he frequently emphasizes (John 3:12, 13; 6:61, 62; Matthew 28 : 18). Let it be noticed still further, that in nearly every such mention of the two, the heaven, and not the earth, is mentioned first. Heaven rules earth. Both sin and salvation begin in, and come from heaven to earth. The world, then, the " Kosmos " \_K6<jf±o{\, the creation of things, that Satan has cursed and that Christ is to bless, includes heaven and earth.

Remember, too, that the lost condition under Satan includes things material as well as things spiritual. The very ground is cursed because of sin, so that it bears thorns and thistles (Genesis 3 : 17, 18) and the whole creation groans (Romans 8 : 22) because of the same. But under Christ this shall be blessedly reversed (Isaiah 55 : 13 ; Romans 8 : 21).

Topic I 5

2. Design of the Creation.

This two-fold, comprehensive world was manifestly made for the Creator, as the heavenly host sing (Revelation 4:11 Rev. Ver.), " Thou didst create all things, and because of Thy will they were and are created;" or, as God himself said (Isaiah 43 : 7 ) , " I have created him for my glory. ' ' The world, or the creation, was for the sake of the Creator; therefore it would answer the end of its creation by strict subordination to the Creator.

It was, however, not a servile service that God required, but rather a companionable, or an indwelling service that he contemplated. He wished to dwell in and with his creation. He calls his people, not only his servants, but also his friends (John 15 : 15). He calls them his house, that is, something in which he may dwell (Hebrews 3:6). He said of Israel, when he brought them out of Egypt (Exodus 25:8), "Let them make me a sanctuary that I may dwell among them. " It is said of saints in the New Testament, " Ye are the temple of the living God " (II Corinthians 6:16). In a state of proper obedience, the whole creation, heavenly and earthly, spiritual and material, would be indwelt and illuminated by the presence of God, as was the tabernacle by the Shechinah. The tabernacle itself was an objectlesson to teach them the indwelling of God (Acts 7 I44-5 1 )-

3. Nature and Consequences of Sin.

Sin is insubordination, willfulness, stubbornness, unwillingness to be subservient (I John 3 : 4 ; I Samuel 15 : 23 ; I John 5:17; Romans 7:7; James 1:155 Mark 7:21,22). Therefore, where sin is, God cannot indwell. Sin being an exercise of the will, can properly be predicated only of creatures that have wills. But the material and subordinate parts of the creation are subservient to their intelligent masters, and so share the fate of their masters. Man was to have dominion over the earth and its creatures (Genesis 1 : 26); consequently when man sinned, the earth and its creatures were involved in the ruin (Genesis 3 : 17, 18).

Since the creation was for the indwelling of God, angels and men, who are the higher forms of creation in heaven and earth, must be subordinate to God for his indwelling. But when they became insubordinate, or in other words when they sinned, the indwelling of God was withdrawn j and thus commenced the lost condition of the general world of the heavens and the earth. The light and the life and the love of God have departed from his creation because of sin, and thus the darkness and the death and the hate that rule instead. Therefore much is said in Scripture of the absence of God and the emptiness of creation, on the one hand, and of the prayers and outcries for his return, and the filling of creation

Topic I 7

with his presence, on the other hand. (Compare Hosea 5:15 with Psalms 90 113; and Romans 8 : 20-23 with Numbers 14 : 21. ) Much of the Bible is occupied with accounts of the departures of the Lord, on the one hand, and with prophecies and promises of his return, on the other. Thus there was a presence of the Lord on the earth before the flood (Genesis 4 : 16), but it must have departed in that dreadful reign of sin and judgment (Genesis 6 : 3-12). There was a presence of the Lord in the Shechinah light (Exodus 40 : 35 ; I Kings 8 : n), but it departed in the reign of the wicked kings (Ezekiel 11 : 23), and was not found in the second temple. There was pre-eminently the presence of the Lord in the person of Jesus, but he departed because of the sin of the Jews, and their temple was left empty and desolate (Matt. 23 : 38, 39).

And on the other hand, the constant cry of the faithful has ever been, "Return, return! Come, come !" till it is the chief refrain of the Revelation, as we read in the last chapter : " The Spirit and the bride say come ; let him that heareth say, come," and, "He which testifieth these things saith, Surely I come," to which the seer replies, ' ' Even so, come, Lord Jesus. ' ' The whole spirit of prophecy and of promise, looks forward to the grand coming of the Lord, that the earth may be filled with his glory (Isaiah 59 : 20 ; Zechariah 8:3; Malachi 3:1; John 14 : 3).

But this dark, empty, loveless state of the creation is not the only phase of its lost condition. This is the negative side of it, but there is also a positive side. "This darkness" (Ephesians 6:12 Rev. Ver. ) is not simply the absence of light, for there are real powers of darkness (Colossians 1 : 13 j Luke 22 : 53). Men become not only empty of God, but are indwelt by Satan (John 13 : 27), and are possessed by demons (Matthew 4 : 24) sometimes in immense numbers (Mark 5:9. A legion is 6,000). Instead of being filled with love, hearts become filled with hatred, and every evil passion (Romans 1 : 29), so that the positive side of the lost condition becomes most fearful (Col. 1:3; Luke 22 : 53).

To sum up what we have said, we find that the lost creation embraces heaven and earth, things spiritual and things material ; that angels, as well as men, have become sinners, Satan being chief among them ; and that the ruin is both negative and positive, negative in the withdrawal of God from the creation, and positive in the filling of the void with evil agents and passions, instead of good. This ruin has been brought about by the unwillingness of the creature to be subservient to the Creator.

4. Things Necessary to Restoration.

Such being the case, any redemption or restoration must involve at least three things :

Topic I 9

i . The restoration of the spirit of subordination (James 4:7).

2. The expulsion of the devil (Revelation 20 : 2, 3) and demons (Matthew 10 : 8) and all evil affections (II Corinthians 10 : 5).

3. The filling of the void with the fullness of God (Ephesians 3 : 19).

io Theology

TOPIC II

GOD'S PURPOSE, IN CHRIST, OF RESTO- RATION

1. When Formed?

2. Surety of Accomplishment.

3. How Comprehensive?

4. Carried Out by Stages and Elections.

5. Why in Christ?

6. Where First Complete?

7. Why to be Preached ?

1. When Formed?

Many Scriptures, like Acts 15 : 18, I Corinthians 2:7, Ephesians 1:4; 3:11, II Thessalonians 2 : 13, II Timothy 1 : 9, show that the purpose of God as regards the -world's redemption, antedated its creation; and therefore we must suppose that its lost condition was definitely foreseen and provided for; or else that the original purpose in creation was so very strong that it comprehended any possible contingency.

2. Surety of Accomplishment.

But at all events, we know that the execution of this purpose is perfectly sure, as the nature of God attests (Romans 11 : 29 ; Numbers 23:19;

Topic II ii

Titus I : 2 j Hebrews 6 : 18). There is, therefore, absolutely no ground for what is called pessimism, and no believer in God can be staggered at any of the apparent failures in the working of God's plan. Indeed, some of the strongest utterances in regard to final victory were given in the face of apparent defeat and failure ; for example, when Israel, for lack of faith, failed to enter Canaan, and a long period of delay was commencing, because of human folly, God said (Numbers 14 : 21), " As truly as I live, all the earth shall be filled with the glory of God." The believer's optimism does not rest upon present favorable prospects, but on God's word regarding his purpose.

3. How Comprehensive?

Moreover, it is to be especially noted that the purpose of God in redemption includes not only man and the whole earth (Habakkuk 2 ; 14), but the heavens likewise (Ephesians 1:10; Colossians 1 : 20 ; Hebrews 9 : 23 ; Isaiah 65:17; II Peter 3:13) or the restoration of all things (Acts 3: 21).

4. Carried Out by Stages and Elections. But while this general or cosmopolitan restoration of all things is thus clearly and ultimately contemplated, it is clear that this glorious end is not to be reached at once, but that the purpose of God first reaches certain partial and elective results.

Notice how Ephesians i : 11-14 follows the more general statement of verse 10. The various elections or partial callings of God, like that of Israel, or even of the church, are not for their own sakes alone, but as a means to an end (Genesis 12:1-3; Ephesians 2:7). The frequent cavils that we hear regarding election are seen to be vain when we understand that an election is only a means to a higher end. He only shows his short-sightedness, who criticises the plans of God because they do not seem to be comprehensive enough. The past and the present workings of the plan of redemption are elective and partial, but they are preparatory to the ultimate working, which will be general and comprehensive.

5. Why in Christ?

But why is this purpose of restoration in and through Christ ? We learned in the preceding topic that the three conditions of restoration were : ( 1 ) A spirit of subordination; (2) a removal of indwelling evil ; (3) a filling of the void with the fullness of God. But who, of all beings that have ever existed, has fulfilled these three conditions, save Jesus Christ (John 6 ; 38; 14 : 30; Colossians 1 : 19)? No other one can be thought of who thus fulfills these conditions. Hence, the purpose is executed through him. He was the eternal Word

Topic II 13

united to human nature (John 1 : 1-3 ; Philippians 2 : 6-8), thus forming a new being, who expressly meets the requirements of the case.

The great difficulty that God encountered in creation, was, how to make creatures of high rank subservient to his will. The higher the creature, the greater the danger of insubordination. This difficulty is met in Jesus Christ, by putting Divine steadfastness into human freedom, a high, even a Divine nature into low conditions; and this is the special characteristic not only of the Son of God, but also of all who, through him, become sons of God. They are creatures of high rank and destiny placed in lowly and humble conditions (I John 3:2). They are " sons of God, but it doth not yet appear what they shall be." It is by virtue of this likeness to the Saviour that they likewise become saviours (John 20 : 21).

The Saviour's attitude, in view of the humbling and suffering work before him, was one, not only of willingness, but also of delight (Proverbs 8 : 22-31 ; Hebrews 10 : 5-7; Psalms 40 : 7, 8; John 4 : 34). He contemplated the work from the beginning, and finally entered upon it and passed through all its sorrows in perfect sweetness of spirit, thus showing how firm and pure was the eternal purpose not only in the Father, but also in in the Son.

Since this purpose includes heaven and earth, the one through whom it is brought about must belong to heaven and earth. No one except Jesus meets this requirement. Notice also that this purpose necessitates not only a heavenly and an earthly election, but also a heavenly work of the incarnate Christ ; that is, Christ not only belongs originally to the heavens, but he has a work in the heavens after becoming man, which work he is now performing, previous to his more complete work in the earth at his second appearing.

Other considerations might be adduced to show that Jesus Christ is the only one through whom the purpose of God can be realized ; but we will defer them until we come to consider the person and work of Christ. The different parts of the scheme of redemption fit into each other. One doctrine is not fully understood until all are stated.

Again, since the heavens and earth are the two chief departments to be restored, the Restorer not only belongs to these two departments, but he takes a people, or an election, /#/- each department; namely, the church for the heavens, and Israel for the earth. These are the two principal features which God's redeeming work has hitherto exhibited, and as such, should be mentioned in the purpose of God in redemption. This is the purpose of God according to election. But election is not exclusive. It does not debar any from God's favor who wish for it, for some of the best characters revealed to us in Old Testament his-

Topic II 15

tory come from outside of Israel, and are even invited to become a part of Israel (Exodus 18; Numbers 10), while the gospel invitation is so broad that it includes all (Acts 17 : 30). Election becomes a necessity with God because of the refusal of the many.

6. Where First Complete.

Redemption must first be completed in heaven rather than in earth, since heaven rules earth. Satan and his angels will be first cast out of heaven, but not until the church has been caught up thither (Revelation 12).

Therefore, so long as the church is on earth and the Devil in heaven, the working of redemption is only partial and not general. As regards the earth, so long as the Jews are not in Jerusalem, nothing general or decisive will occur in the earth, as " Salvation is of the Jews," and the victorious spread of Christ's salvation must begin at, and proceed from, Jerusalem.

To sum up what we have said, God, from before the foundation of the world, purposed complete deliverance from sin and Satan, and this purpose is sure of accomplishment. It is carried out, not immediately as a whole, but progressively, by elections, as means to an end. The only one, however, who is qualified to execute this purpose is the Lord Jesus Christ, since he is perfectly subordinate to the Father's will, free from indwelling evil, and filled with all the fullness of God. He belongs, moreover, to both heaven and earth, and has thus far been engaged in calling out the Jewish and Christian elections, for service, respectively, on earth and in heaven. The first complete redemption must be in heaven, since heaven rules earth.

7. Why to be Preached ?

Some preachers have been inclined to avoid preaching the purposes of God, as being hard doctrine, particularly as pertaining to election. But these purposes should be preached, because :

1. They are revealed (II Timothy 3 : 16).

2. They give a more satisfactory idea of God (Acts 15 : 18 ; Isaiah 14 : 24).

j. They illustrate God's patience and kindness (II Peter 3: 15).

4. They gratify our sense of order and system (Ecclesiastes 3 : 11 \ I Corinthians 15 : 23, 24).

5. They banish uncertainty and give steadfastness and courage (I Corinthians 9 : 26, 15 : 58).

6. They give us a sense of security (Romans 8 : 31 ; John 10 : 28, 29 ; Hebrews 13 : 8, 9).

7. They impress the wicked with their guilt and danger (Romans 2 : 4, 5 ; Acts 23 : 2, 3).

8. They have a tendency to make us diligent (II Peter 3 : 14-17 ; Hebrews 2 : 1-3).

p. They make us bold to fill our place of duty (Exodus 4:4).

Topic II 17

jo. They make us intelligent in understanding where we are in the great plan of God (Hebrews 1 : 1, 2).

11. They cause us to make progress in the knowledge and practice of doctrine (Hebrews 6 :

1-3)-

12. They lift us out of ourselves and out of our local and temporal and temporary surroundings (Hebrews 12 : 1, 2, as following the eleventh chapter).

13. Several of the strongest books of the Bible are outlines and developments of God's purposes; for example, Daniel, Romans, Hebrews, Revelation.

14. The New Testament preachers preached them (Acts 2 : 16, 3 : 18, 7 : 3, 14 : 15, 17 : 24).

TOPIC III

AGES, DISPENSATIONS, TIMES AND SEASONS

1. Testimony of History and Scripture to the

Doctrine of Ages, etc.

2. Possible Reasons for this Mode of Procedure.

3. The Four Prominent Terms in this Connection.

4. The Term " Age."

5. The Term " Dispensations."

6. The Terms " Times and Seasons."

7. The Seven System.

8. When These Epochs are to be Known.

9. The Most Important of Them.

10. Application of These Epochs to the Course of History.

1. Testimony of History and Scripture to the Doctrine of Ages, etc.

Both history and Scripture teach us that God's purpose of redemption was not to be carried out as a whole at once, but was to proceed by a series of stages or epochs. Nearly six thousand years have already passed, and the purpose is by no means fully executed yet. Moreover, the Scriptures define God and his purposes under designations of

Topic III 19

this sort. Thus in I Timothy 1 : 17, God is called the " King of the ages " (Greek), and in Ephesians 3 : 11, his purpose is called the " purpose of the ages ' ' (Greek) . The first coming of Christ is said, in Galatians 4:4, to be when ' ' the fullness of time ' ' came, and the grand consummation is looked forward to in Ephesians 1 : 10, as unto " the dispensation of the fullness of times." Indeed, some part of God's plan was hidden from ages and generations (Colossians 1 : 26), and not made known until New Testament times.

2. Possible Reasons for this Mode of Procedure.

If, now, we ask for the reasons of this method of procedure, it seems easier to ask than to answer the question, since it touches somewhat upon the secret things that belong to God (Deuteronomy 29 : 29). But he reveals sometimes, and in some degree, even secret things (Daniel 2 : 22); and there is enough revealed in this direction to make us say that probably it is chiefly the opposing forces of Satan and his hosts in the heavenly places that causes these various stages in the Divine warfare (Revelation 12 : 7). An extensive campaign is entered upon (Daniel 10 : 13, 20) and all the tactics of warfare may be employed. Nothing decisive or final can be attained until Satan and his hosts are cast out of heaven (Revelation 12 : 7-12); and they are not cast out until the church is caught up (Revelation 12:5). Therefore these Satanic hosts will hinder as much as possible the work of God in the earth. That they do withstand the work of God in the earth may be seen in Daniel 10 : 20.

A concealment of the time of attack may be necessary in order to obtain victory (Matthew 24 : 43). The devil is a wily general, but the Lord is wiser than he, and understands his own methods of campaign perfectly (Acts 15 : 18), though his followers may not understand them all until the campaign is over. Yet to his more trusted leaders he may reveal much, as the war progresses (Genesis 18:17; Psalms 25 : 14 ; Amos 3 : 7).

If it be asked why the Lord does not exert his omnipotent power to crush Satan at once, it may be replied, that perhaps Satan has some rights, as " the prince of this world," that God is bound, for a time, to respect ; else why should Michael treat him so respectfully, as shown in Jude 9 ? (See some suggestive hints on this subject in "Earth's Earliest Ages," by Pember, chapter III, pages 39-77.)

Perhaps, also, some of the cycles of the heavenly bodies have something to do with spiritual warfare. There is a wonderful harmony between the material and immaterial worlds. Jehovah Sabaoth, Lord of hosts (Romans 9 : 29) may mean hosts of beings or hosts of worlds (Joshua 5 : M).

Topic HI 2 1

3. The Four Prominent Terms in this Con-

nection.

We come now to notice some of the names given in Scripture to some of the epochs of redemption. Besides the usual designations of time derived from the revolutions of the heavenly bodies, such as days, months, years, etc. , there are four prominent terms used in this connection, namely: Ages, Dispensations, Times, and Seasons.

4. The Term "Age."

In our English Bibles there has been little attempt to preserve the distinctions of the original in regard to these terms, and so the rendering of these terms is very confusing. Thus the first term, ' ' Age, ' ' is rarely so rendered, but is most frequently translated ' ' World, ' ' though the Revised Version puts "Age " in the margin. This is the most important of all these time designations, and its use is apparently not confined altogether to the history of our race, but it extends backward and forward so as to have almost, if not quite, the meaning of eternity, especially when used in the plural. In this way it is often rendered " Forever," or " Forever and ever," or "World without end, ' ' but it is better always to render it just as it reads in the original.

5. The Term " Dispensations."

The next term, " Dispensation," is rarely used in Scripture, perhaps only once (Ephesians 1 : 10)

as a designation of an epoch of time. But its meaning — a method of working, an economy, or plan — makes it a most convenient term for use in this connection ; and it is therefore frequently employed by Biblical scholars. It may be thus used as synonymous with "Age," or other designations of time, in which God acts according to a certain method.

Some writers make seven Dispensations in the history of redemption, namely : those beginning with Adam, Seth, Noah, Abraham, Moses, Christ's first coming, and Christ's second coming. To me, however, it seems simpler and better to make but four; two of these past, one present, and one future, namely : the Patriarchal and the Israelitish, past, the Christian, present, and the Kingdom, future. Beyond this we may say there are the Eternal Ages. (See " Chart of the Ages ' ' at the end of this topic.)

6. The Terms " Times and Seasons."

The third name is a " Time," or in the Greek, " Chronos " (Xpbvoz), and it is frequently used in connection with the fourth, "Season," the Greek " Kairos " (Kaipoz), though this latter is frequently translated "time." The two are used together in Acts i : 7, I Thessalonians 5:1, in both of which cases our translators have happily rendered them correctly and distinctly, " times and seasons." There does not seem to be much

Topic HI 23

difference in these two terms, except that the first has the idea of a lengthened time or space, in which something may be done, and the second, the idea of a crucial time, or juncture, at which something may be done. (See the distinction set forth in Trench's " Synonyms of the New Testament.")

7. The Seven System.

Besides these four, there is also a peculiar system of sevens, or " Hebdomads " (° 'Eftdo/iadc) in the Scriptures ; for example ; seven days, seven weeks, seven years, seven times. Some of these sevens are multiplied into each other, reaching a Pentecost or a Jubilee. This seven system was made obligatory upon the Jews as doubtless foreshadowing longer epochs in the history of redemption, as the capture of Jericho and the structure of the book of Revelation seem to indicate.

8. When These Epochs are to be Known. These different epochs seem intended not to be

known very minutely in advance of their occurrence (Daniel 12 : 7-9 ; Mark 13 : 32 ; Acts 1 : 7), but always as they occur, so that they may not be a surprise to the faithful (Daniel 12 : 10 ; I Thessalonians 5:4). To this end God's people are to study the Scriptures diligently (I Peter 1 : 10-12), to observe events carefully (Luke 21 : 26), and to be living in the Spirit fervently (Luke 2 : 25-38), so that all things may be known as they occur. This is a very important principle, the observance of which decides who are the followers of the Lord and who are of the world (Luke 2 1 : 34, 35).

9. The Most Important of Them.

Let us now notice some of the more important of these epochs which demand our attention :

First, and chiefly, that of " the present evil world" or "age " (Galatians 1 : 4), and its approaching end (Matthew 13 : 39, 40, 49), and that of the age-to-come and its approaching dawn (Romans 13:12). We are now near the juncture where the ends of the ages are upon us (I Corinthians 10:11). (For further details see the works of Guinness, Pember, and West. "One Thousand Years in Both Testaments," by West j " Light for the Last Days," and " The Approaching End of the Age, ' ' by Guinness ; and " Four Great Prophecies," by Pember.) As we are approaching the dispensation of the fullness of times, we need the fullness of the Spirit, that we may be wise to fulfill the will of him who has called us.