The Biblical Christian Network: "The Last Word in Videos Network" UPDATE

 

Yes! Jesus is Coming!

-The Classic Christian Network-Biblical Prophecy Today Network-Last Generation News Report-Christian Issues Network-Last Call Devotional Network-Natzsal The Jewish Network-Michael James Stone Online-The Last Word in Videos Network-

WE REPAIRED THE "LINKS' ISSUE FROM LAST WEEKS SUNDAY on MONDAY Series. THIS WEEK WE WILL POST DAILY TO NOT OVERLOAD THE SYSTEM AS THEY BECOME AVAILABLE LOOK FOR "SUNDAYONMONDAY:" AND THE NAME OF YOUR FAVORITE MINISTER OR PASTOR.

 

Monday the Videos over 40 of them overloaded some of Network and caused some issues as well as some technical difficulties transposed wrong links on some posts. To resolve the Issue and bring the Network on Board we are posting "Sunday on Monday" as soon as they become available all through out the week and adding more.

This will help resources and prevent another system meltdown.

We are buidling this Network Daily.


 


The Biblical Christian Network: "Salvation" (3 of 12)

 

Yes! Jesus is Coming!

-The Classic Christian Network-Biblical Prophecy Today Network-Last Generation News Report-Christian Issues Network-Last Call Devotional Network-Natzsal The Jewish Network-Michael James Stone Online-

"Salvation"

12 Studies in the Salvation Weekly

(3 of 12)

(currently)

-Lewis Sperry Chafer-

Salvation

(Studies in Salvation)

Lewis Sperry Chafer
Chapter Three

The Three-fold Message of the Cross

THE Epistle to the Hebrews opens with a reference to the messages of God which have been projected into this world, and which have widened the possible scope of man's understanding and action from the limitations of the things of this world and the conclusions of finite minds to the issues of the entire sphere of God's redemptive purposes and the verities of the Infinite. God has spoken. The effect of the message has been far reaching. Men generally believe in certain facts the knowledge of which could come only from the Scriptures of Truth; but men do not always pause to consider all of God's message and its personal application to them with its necessary demands upon their faith. They believe in the Bible heaven, but do not carefully consider the only condition the Bible reveals upon which any soul can enter therein; they believe in the fact of sin, but seem to care little for the priceless cure divinely set forth for it; they believe there is a holy God and that men are sinners, but do not estimate what problems were involved in bringing about a possible reconciliation between that holy God and the meritless sinner: yet how faithfully God has spoken on all these issues! It is not enough to believe generally that God has spoken. What He has said must be carefully weighed and personally applied. His message is as a shaft of light from the eternal sphere shining into a world where sin's darkness and blindness are supreme. Happy indeed is the man who humbly receives every word God has spoken both of sin and salvation, and is thus able to look into the realms of glory along this radiant shaft of divine revelation. The following are the opening words to the letter to the Hebrews:

"God who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." The message from God spoken to the fathers by the prophets is contained in the Old Testament. The message spoken to us by His Son and which was confirmed unto us by them that heard Him, is contained in the New Testament. This latter message is primarily of "So great salvation" which in no wise can be neglected with impunity.

God has disclosed His own essential being through His Son. In this revelation which He has made through His Son, God is said to be Light, Life and Love, or Wisdom, Power and Love. Christ was an outshining of these elements which are in the being of God, and that manifestation of His being through the Son was made in terms which the finite mind might grasp. Men of Christ's time, from their study of Him, were able to say: "No man ever spake as this man," and "We know that thou art a teacher come from God; for no man can do the miracles that thou doest, except God be with him." So the wisdom and power of God were recognized in Christ; but the wisdom and power of God had already a sufficient revelation in the very things that were created, so that even the heathen world is without excuse. "Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse" (Rom 1:19, 20).

At least three messages from God through His Son are revealed in the cross:

LOVE

In Jhn 1:18 a special manifestation of God through the Son is mentioned: "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." "No man hath (fully) seen God at any time" would indicate that while His power and wisdom had been revealed to some extent by the things created, the complete revelation had not been given and there was to be a very special unfolding of His bosom of love. The Son was in the bosom of the Father (the seat of the affections; from that bosom He never departed). "For God so loved the world, that he gave his only begotten Son."

Every moment of the earth life of Jesus was a manifestation of God's love, but one event in the ministry of Jesus is especially designated as the means by which the bosom of God was unveiled. "Hereby perceive we the love of God, because he laid down his life for us" (1Jo 3:16); "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us and sent his Son to be a propitiation for our sins" (1Jo 4:910); "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Rom 5:8). In the cross of Christ, therefore, God hath declared His love, and this declaration is addressed as a personal message to every individual. It may be concluded that when that divine message really reaches a heart that individual will thereby become conscious of a fact far beyond the range of human knowledge and so far reaching in its value that it transcends all other issues in life and death. It becomes intensely personal according to the testimony of the apostle: "Who loved me and gave himself for me." That knowledge-surpassing love is proven and expressed to "me" by the fact that He gave Himself for "me." The vital question at once becomes, what did He do for "me"? The Scriptures make it plain that He did enough to demonstrate finally and perfectly the infinite love of God. "Hereby perceive we the love of God because he laid down his life for us." This is more than a moral example: it is a distinct service rendered, and on so vast a scale that it adequately expresses the deepest message from the Father's bosom. The message must be understood by those to whom it is addressed, but not necessarily by the processes of mere human reason. The cross of Christ was the final answer to the great necessities and problems which sin had imposed on the very heart of God. This is revealed, and is knowable only to the extent to which God has spoken, and never because man has examined and analyzed the heart of the Infinite. Human philosophy and blind unbelief have woven many veils which have tended to obscure God's plain revelation. The conditions which moved the heart of God exist in the higher realm and have no comparisons or counterparts in the range of human knowledge, hence human reason cannot be deemed sufficient to judge or challenge that which God has seen fit to reveal. Anything which adequately represents the infinite love of God will hardly be compressed into the limitations of man's wisdom. It is most probable that eternity itself will prove to be but a ceaseless unfolding of that fathomless expression of boundless love. Even now that divine expression of love in the cross becomes the source of supreme ecstasy to the one who has received the message into his heart. "God forbid that I should glory, save in the cross of our Lord Jesus Christ." In striking contrast to this, the unsaved person, either Jew or Gentile, finds no attraction whatever, in the same cross. "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."

That something of eternal value to lost humanity was accomplished in the cross is clearly revealed. Just how much was accomplished could not be fully revealed. However, some things are made plain. The eternal issue of sin was called into question at Calvary's cross, and a sufficient Substitute stood in the sinner's place until all grounds of condemnation were forever past and every righteous judgment of God was perfectly met. Human wisdom has sometimes challenged this revelation on the supposed grounds that it would be immoral for God to lay on an innocent victim the condemnation that belongs to another. This might be true if it could be discovered that the innocent One was an unwilling victim; but on this point every doubt is forever dispelled. In Hbr 10:1-14, where the sin-offerings of the Old Testament are held in contrast to the one offering of Christ, the Lord is recorded as saying, "Then said I, Lo, I am come, to do thy will O God." So at the time of His crucifixion, He said to His Father: "Nevertheless not my will, but thine, be done."

But there is a still deeper truth to be considered when the challenge is made that the substitutionary death of Christ is an "immoral thing." "God was in Christ reconciling the world unto himself." Shall not the infinite God be morally free to bear on His own breast the doom of the one His infinite love would save? Would not a mother be morally justified who had flung herself between her child and the fire? Would the child be justified in later years, when gazing on those frightful scars, to deem that love-act as an immoral thing? What Christ bore we are saved from bearing. His work was effective. "He died for me": not to shew me how to die. He died that I might not die. God's love, in expressing itself to human hearts, provided a substitute for them in their sin judgments the issues of which reach out into infinity. This, we are told, is what divine love did. Who can measure the blasphemy of those who speak of this love-expression as an "immoral thing"? So fallen is the heart of unregenerate man that he will even attempt to incriminate by a charge of immorality the very God Who seeks to save him from his doom.

The cross of Christ, though unveiling the heart of God in a moment of time, was, nevertheless, the expression of that which is eternal in that heart. Christ was "a Lamb slain from the foundation of the world." What God did for sinners, therefore, is an expression of His constant attitude toward them. The cross is an assurance of the undiminished love of God at this very hour. Only in the cross has God perfectly revealed His love to sinful man: not in nature, nor in the things and relationships of this life; for these may fail. And when they fail the stricken heart that has trusted these outward benefits alone as the evidence of God's love is heard to say, "it cannot be true that God loves me." God's perfect and final revelation of His love is in and through the cross, and the heart to whom this message has come is possessed with all the consolations of grace in the midst of the trials and afflictions of life. Such a one can say, "though He slay me yet will I trust Him." In these last days God is speaking through His Son of His personal love for each individual. Reader, has God said anything to you through His Son? Can you say in the joy of that greatest of all messages, "God forbid that I should glory, save in the cross of our Lord Jesus Christ"? If the cross has not become this to you, is it not evidence to you that you are neglecting this great salvation in spite of all professions and good intentions, and from the unhappy end of such failure there can be no escape?

SIN

While Christians are grateful to Christ for what He did in His death for them on the cross, should they not be grateful also in some degree to the Roman soldiers who put Christ to death? This question has been raised by unbelief and may well be answered by first discovering just what part the soldiers took in that great event as it is viewed in the Bible. In Jhn 10:17, 18 we read that Jesus said: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." He evidently made no resistance at the moment of His crucifixion, which was doubtless in great contrast to the violent struggles of the two thieves and wholly opposed to the highest ideal of that time when self-preservation and self-advancement were the first consideration of all men. Whatever else took place, no man took His life from Him. So, also the last words recorded as falling from His lips on the cross were of victory and authority. "Father, into thy hands. I commend (deposit) my spirit." This language distinctly indicates that His death was in no way a defeat through human force. Not one reference in the Bible, outside the mere historical statement of the crucifixion, ever assigns this death to human sources. It is rather indicated that God the Father was acting in that death. "All we like sheep have gone astray; we have turned everyone to his own way; and the LORD hath laid on him the iniquity of us all" (Isa 53:6); "Whom God hath set forth to be a propitiation through faith in his blood" (Rom 3:25); "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" (2Cr 5:21). The soldiers might take a human life; but God alone could accomplish a reconciliation through Christ's death and thereby solve the great problems created by human sin. Christians are saved by the divine reconciliation alone, and no gratitude is due the human factors in the death of Christ.

The deed of the soldiers is not without meaning, however. From the first sin of man to the present hour every unregenerate person is said to be at enmity toward God. That enmity is usually covered and latent, but as assuredly exists as the Word of God is true. It was the will of God that at the exact time and place when and where His infinite love was being unveiled there should be an unveiling, as well, of the desperate wickedness of man. Every human act in the crucifixion was a revelation of the fallen creature; yet to crown it all, one man, as though representing a fallen race, took a spear and drove it into the heart of God. The deep significance here lies in the inexplicable fact that "God was in Christ" and that this human act was in reality against the person of God, as well as a rejection of the human presence of Christ and the blessings of grace He presented. So all those who tarry in unbelief are warned that in so doing they "crucify to themselves the Son of God afresh, and put him to an open shame."

Thus no man can be ignorant of the true nature of his own sinful heart who has honestly faced the meaning of the sin of rejecting Christ as enacted in the crucifixion. On this point God has spoken through His Son. Oh the sin of even hesitating to receive the marvels of God's grace as offered to lost men in the cross of Christ!

RIGHTEOUSNESS

The cross of Christ is also a message from God in that it is said to be a declaration of the righteousness of God. "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus" (Rom 3:25, 26). The English word "declare," as used in this passage, is also used in the passage in John 1:18 already considered, wherein the bosom of God is said to have been "declared." The Greek words from which these two translations are made are not the same. In the passage in John the word presents the idea of announcement (cf.Luk 24:35Act 10:815:121421:19), while in the passage in Romans the word indicates the legal aspect of a full proof of something in question (cf. 2Cr 8:24, "Proof"; Phl 1:28, "Evident token").

In verse 25 of the passage under consideration the evident proof of the righteousness of God was made in the cross concerning the sins committed before the death of Christ. God had always anticipated a perfect and sufficient sacrifice for sin. The blood of bulls and goats had never taken away sin, but had been the divinely appointed symbol of the blood that was to be shed. In view of the sacrifice that was to be, God had passed over, or pretermitted, the sins aforetime on the condition that the offender present the symbolic innocent sacrifice for his sins. Although the offender may have comprehended but little of all the divine meaning and purpose, the sacrifice stood as a covenant with Jehovah that He would, in the fulness of time, meet all the need of the sinner. When the true and sufficient sacrifice was accomplished, that sacrifice stood as a full proof that God had been righteous in all the generations wherein He had freely acted in view of that great event which was yet to come.

In verse 26 the declaration, or full proof, of the righteousness of God is made in the cross in relation to the sins committed since the cross and in this time when the human responsibility for adjustment and cure for sin is not the providing of a symbolic sacrifice, as in the Old Testament, but is rather conditioned on a personal trust in the sufficient sacrifice fully accomplished on the cross. Such justification, according to this verse, is for "him which believeth in Jesus."

This verse also states what we may believe to be the deepest divine problem. How can the righteous God deal righteously with the sinner and at the same time satisfy His own compassion and love in saving him from the doom His own righteousness must ever impose on one who commits sin? Though He love the sinner, there are unalterable conditions to be met in upholding His justice and personal character. Sin cannot be treated otherwise than sin, else all standards of holiness and justice fail. This is not a remote and exceptional problem; but is one as far reaching and important as the very fact of the existence and destiny of the human family itself. It must also be considered as claiming the utmost attention of all intelligences of the universe. Can sin be righteously treated as sin and still a way be provided for the salvation of the sinner? Any theory which tends to lessen the imperative for judgment which was created by sin, does not fully weigh the fact of the unalterable character of the righteousness of God. Is He not all-powerful and all-sufficient and can He not waive aside the sin of those creatures His hands have made? Is He bound by any law whatsoever? The answer is not of human origin, any more than is the question, though the human mind may comprehend it. Even God cannot change the character of righteousness by altering or lessening to the slightest degree its holy demands. What is done for the satisfaction of His love in saving any whom His righteousness condemns must be done in full view of all that His righteousness could ever require. The cross is said to be the message of God through His Son in answer to this divine problem. He might not change the demands of righteousness, but He has sufficient power and resource to meet perfectly those demands for every sin-doomed soul. The dying Christ was "set forth" in order that God might be just and at the same time satisfy His heart of love ill being the justifier of him which believeth in Jesus. As the righteous Judge, He pronounced the full divine sentence against sin. As the Saviour of sinners, He stepped down from His judgment throne and took into His breast the very doom He had in righteousness imposed. The cross declares the righteousness of God, and because of that cross His righteousness cannot suffer or ever be called in question, even when He wholly pardons the chief of sinners and floods him with the riches of grace. All that righteousness can demand has by the very Judge been supplied; for it was God Who was "in Christ reconciling the world unto himself." The problem was within the very nature of God Himself. How can He remain just and still justify the sinner whom He loved with an everlasting love? He was the mediator between His own righteous Being and the meritless, helpless sinner. The redemption price has been paid by the very Judge Himself.

This is revealed to finite man as being now accomplished by the infinite God. God has not thus acted because man requested Him to do so. It was His own solution of His own problem determined by Him before any man came into being. It was made actual in the cross in "the fulness of time." Man is only asked to believe and act on the facts thus revealed. Redemption by the cross was not God's second best as contrasted with the innocency of Adam in the garden. It was in the divine councils from the foundation of the world and its accomplishment is unto a heavenly state above angels and archangels, yea, into the very image of Christ. This is the good news of the Gospel. Sin's judgments are already perfectly met. "He loved me and gave Himself for me." While the cross is to the unsaved Jew "a stumbling block" and to the unsaved Gentile "foolishness," it is to those that are saved "the power of God and the wisdom of God." These extremes in the conclusions concerning the cross by equally intelligent people can be accounted for on no other ground than that some, by the Spirit, have apprehended and accepted the declaration of God's love and righteousness which He has made in the cross. They have seen that the very power of God in saving grace has been set free, and that God's own wisdom has been disclosed in solving His own problem of saving sinners by that cross. The new song of such a heart is, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." All praise be unto Him! Christ was God's Lamb "that taketh away the sin of the world." "He became a curse for us." "He bore our sins in his body on the tree." "He was made sin for us." "Jehovah hath caused to rest on him the iniquity of us all." "He is the propitiation for our sins." "He tasted death for every man."

It is, therefore, now possible for the righteous God to deal graciously with a sinner because that sinner, through the substitutionary death of Christ, is, in the estimation of God, placed beyond his own execution, and the ground of condemnation is forever past. God has, for His own sake, removed every moral hindrance which His infinite holiness might see in sinful man, and so it is now possible for Him to exercise the last impulse of His love without reservation or limitation.

When thus unshackled and untrammeled in His love, He, through His own lavishings of love and grace, places the sinner in the eternal glory finally perfected into the very image of His Son. There is nothing in the highest heaven beyond that. It is the greatest possible thing that God can do. It is the infinite demonstration of His grace. God's grace in action is more than love. It is love operating in full recognition and adjustment to every demand of righteousness. "Even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

The conclusion from these revelations is that by the cross God has declared our sin, His own righteousness and His own unmeasured love. He has spoken to us through His Son. The reasonable requirement is that we believe that message. This is the only condition given in the Bible upon which one may enter into God's saving grace.

 

The Last Chance Bible Study Network

 

Every Wednesday We Post the Studies From

The Last Chance Bible Study Network

 

 "WEDnesDay Word Day"

Features over 20 plus leading Web services and 200 Plus Articles

Every Wednesday

Praise the Lord


 

In the Latter Days that we live in, we are told Knowledge would increase. In this the Last Generation before Jesus return; knowledge is happening so fast that only pieces of wisdom can be communicated and so much is happening too fast few take the time to verify facts; or "be there" for those who will err and makes mistakes.

"Saving a Soul is easy; living with it is Hard"

Jesus said His People are known by thier love; so while we cannot find many who will love His Body as we do; we do glean and share the best of Chrisitiantiy and the Heritage of God  providing the material and inspiration God has given to;

Prepare His People to Come Home

Yes! We are Going Home!

In none of the Authors presented is anyone without error or perfect religion or faith. All are men and women of God and as such are flawed. That is the gift God allows in us in our imperfections we perfectly fit each other if we find the Way, the Truth and the Life; which is Jesus. In Him our flaws; debates; differences and dissertations mean nothing, for in Him is everything. By Him We Love One another as Jesus Love us.


We will help to prepare the Bride by giving her the freedom to be who she is, as she is in these Networks and words of the Men and Women of God. We will build and bless, encourage and exhort, pray and seek peace in the violent and violence of the age we live in. We pray for the Soon return of the Prince of Peace because untill He do the only Peace we will have is inside our hearts as we dwell in Him.

The Rest of the World is headed for Hell as fast as it can get there; and we are those who seek to save to the Uttermost any who are Lost.

God so Loved the World and He alone can save it; He alone will judge it.

We see our role as the Fringes on the Bottom of the Garment that adorns the Bride Jesus is coming for. We know we will at times cause some to turn away inadvertently because of personal preference. That is as it should be. Some will walk away, some draw closer to Jesus.  

We love them all, but we leave how a person is led to the person that is leading them.

 All I can say is God be with you and God Bless You for all we do is present these Networks for Learning of Jesus and God our Father; Your relationship with Jesus is your own and your dynamic in God between you and Him.

Our function is to provide, we ask nothing in return.

If we do it well, it is enough.

Yes! Jesus is Coming!

(and for some of us, we just can't wait) 

 

 "WEDnesDay WordDay"

 

 



The Biblical Christian Network: "Salvation" (2 of 12)

 

Yes! Jesus is Coming!

-The Classic Christian Network-Biblical Prophecy Today Network-Last Generation News Report-Christian Issues Network-Last Call Devotional Network-Natzsal The Jewish Network-Michael James Stone Online-

"Salvation"

12 Studies in the Salvation Weekly

(2 of 12)

(currently)

-Lewis Sperry Chafer-

Salvation

(Studies in Salvation)

Lewis Sperry Chafer
Chapter Two

The Divine Estimate of the Lost

AT NO point is faith more tested than in receiving the divine estimate of the present estate and destiny of all who are not saved; yet the record stands on the sacred page and is as much a part of God's revelation of truth as is the more winsome disclosure concerning the saved and heaven. In vain does man struggle to deliver himself from the dread and shadow of the former while still attempting to retain the comfort and light of the latter. Even a blinded, unregenerate mind must be convinced of the unreasonableness of selecting only desirable elements out of the unitive whole of divine revelation. If man can dispose of the dark picture which describes the estate of the lost, he has, by that process, surrendered all claim to authority and all ground of assurance in those Scriptures which describe the estate of the saved.

Man is prone to disregard the plain boundary lines of distinction between the saved and the unsaved as indicated in the Bible. He is naturally occupied with the temporal things that are seen, and is by nature blind to the eternal things (1 Cr 2:142Cr 4:34Jhn 3:3) which are not seen. He is inclined to conceive of salvation as resulting from a manner of daily life, both moral and religious, rather than a state wrought by the creative power of God. An appeal for a reformed manner of life is to him "practical" and "reasonable," and he sees little value in the Biblical appeal for personal faith in the saving power and grace of God. A saved person, by his new life from God, may live on a higher plane, and certainly will; but to attempt to live on a higher plain will not, and cannot, impart the new life, or save a lost soul. The unsaved, according to the Bible, include all who have not been accepted by God through a personal trust in the crucified and risen Saviour. All moral and religious people are not, therefore, according to the divine conditions, to be counted among the saved. Paul prayed for Israel "that they might be saved" (Rom 10:12), and those for whom he prayed, it should be remembered, were the very ones of whom he wrote in this same passage that they had "a zeal for God" and went about "to establish their own righteousness." We know, also, that they fasted, and prayed, and gave a tithe of all they possessed; yet, in spite of all this, the faithful, inspired Apostle prays that they might be saved. To be saved was evidently, in the Apostle's mind, more than the diligent effort along the lines of moral and religious practices.

The Bible sharply distinguishes between the saved and the unsaved, and in its classification, of necessity, wholly ignores what may seem reasonable or unreasonable in the sphere of human life. It bases its distinctions on the eternal necessities and provisions within the larger sphere of the kingdom of God. Here the important issues of conduct and service are not first to be considered. The deeper reality of an entire new nature is rather the primary objective, and no good works can take its place. It is as terrible for a church member, or minister, to be lost as for anyone else. Certainly there is nothing in the fact of church membership, ordinances, or the preaching profession that can take the place of the Biblical requirement for' salvation, or mitigate the final doom that is assured to those who reject the Saviour. The five virgins who possessed every outward appearance and profession were, nevertheless, without the oil which is the symbol of the divine life. In spite of all their religious externals they heard it said, "I know you not." "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity" (Mat 7:21-23). "Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent" (Jhn 6:29).

The estate of the unsaved is described in the Bible by positive terms: "For the Son of man is come to seek and to save that which was lost" (Luk 19:10); "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life"; "He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved" (Jhn 3:16, 18-20). "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (Jhn 3:36). "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it" (Jhn 8:44); "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" (Eph 2:2); "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man" (Mar 7:21-23).

In Eph 2:1-2 the contrast between the saved and the unsaved is first drawn at the point of possessing or not possessing the divine life: "And you hath he quickened, who were dead in trespasses and sins; 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." This death is not physical, for the dead ones are said to be "walking according to the course of this world," the aspirations of which walk are centered in the things of the world system. They are also said to be "walking according to the prince of the power of the air (Satan), the spirit that now worketh in (energizeth) the children of disobedience." This classification, "the children of disobedience," includes all who have not been "made alive" by the power of God. Disobedience here is a state of being and is federal rather than personal. "By one man's disobedience (Adam) many were made sinners." So, also, "by the obedience of one (Christ) shall many be made righteous." Thus the acceptableness of the saved one is also a state and is federal rather than personal. He being in Christ is a child of obedience; the unsaved one being in Adam is a child of disobedience. In Adam disobedient and lost; in Christ obedient, righteous and acceptable to God (Rom 5:19Eph 1:6). "He became obedient unto death, even the death of the cross." Before the infinite holiness of God no person, saved or unsaved, can rightfully claim, within his own merit, to be obedient and righteous in the sight of God; yet the weakest person who stands in Christ is, by virtue of that position, a child of obedience in the sight of God.

In all the children of disobedience, regardless of professions or conduct, Satan is here said to be the energizing power. The energy of this mighty being may inspire refinement, education, culture, and the externals of religion, for it is not against these external virtues that Satan is opposed. His enmity is intelligently directed against the saving grace of God, which is a widely differing issue from that which the problems of personal conduct present.

Satan is said to be energizing the unsaved within all the spheres of their present activity. In like manner, the saved are said to be energized by God: "For it is God which worketh in you both to will and to do of his good pleasure" (Phl 2:13). The testimony of these two passages is to the effect that there is now no such thing as an independent human life. Men are either energized by God or by Satan, and accordingly as they are saved or unsaved.

The estate of the unsaved is revealed again in Col 1:13: "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." Until this divine transformation is wrought, man must be considered as yet in the "powers of darkness." This revelation is given in other passages: "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" (Jhn 3:3); "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" (1Cr 2:14); "But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them" (2Cr 4:3,4); "We know that we are of God, and the whole world lieth in the evil one" (1Jo 5:19, R. V.); "At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" (Eph 2:12); "Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them" (Rom 1:29-32); "As it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes" (Rom 3:10-18); "Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like" (Gal 5:19-21); "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" (Gen 6:5); "Behold, I was shapen in iniquity; and in sin did my mother conceive me" (Psa 51:5); "The heart is deceitful above all things, and desperately wicked: who can know it?" (Jer 17:9); "From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness" (Mar 7:21,22); "That which is born of the flesh is flesh" (Jhn 3:6); "Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be" (Rom 8:7, R. V.); "And you hath he quickened who were dead in trespasses and sins, * * * and were by nature the children of wrath even as others" (Eph 2:13); "There is not a just man upon earth, that doeth good, and sinneth not" (Ecc 7:20); "We are all as an unclean thing, and all our righteousnesses are as filthy rags" (Isa 64:6).

After this manner the Bible reveals the present estate of the unsaved, and upon the above lines of distinction which are outside the sphere of this world. Every condition presented in these passages demands a superhuman power for its cure. Men are not said to be lost in the eyes of their fellow-men, or as measured by the standards of the institutions of the world. They are lost in the sight of a Holy God, with Whom they finally have to do, and under the conditions that exist and are effective in a larger sphere. In like manner, men are not saved by an adjustment to the estimates and conclusions of the limited world of fallen humanity, or by what may seem to them to be reasonable or unreasonable. Salvation is not a human undertaking. It did not originate in this sin-cursed world. It is of God and unto God, and hence moves along lines and under conditions and necessities which are of a higher realm. To be saved one must see himself as God sees him, and adapt himself to the divine principles of another world, which principles have been faithfully revealed in the written Word. A man of faith is one who thus adapts himself to the revelation of God; one who is instructed by and acts on the unfolding of facts revealed by God which would otherwise be unknown through human understanding.

It was this divine estimate of humanity, described by the words "lost," "perish," "condemned," "under the wrath of God," "blind," "in the powers of darkness," "dead in trespasses and sins," which brought the Saviour from heaven to earth. It was this dark picture that impelled Him to give His life a ransom for many. His saving work was a practical accomplishment. It has provided every needed cure that could be demanded by the infinite purity and holiness of God

The Last Chance Bible Study Network

 

Every Wednesday We Post the Studies From

The Last Chance Bible Study Network

 

 "WEDnesDay Word Day"

Features over 20 plus leading Web services and 200 Plus Articles

Every Wednesday

Praise the Lord


 

In the Latter Days that we live in, we are told Knowledge would increase. In this the Last Generation before Jesus return; knowledge is happening so fast that only pieces of wisdom can be communicated and so much is happening too fast few take the time to verify facts; or "be there" for those who will err and makes mistakes.

"Saving a Soul is easy; living with it is Hard"

Jesus said His People are known by thier love; so while we cannot find many who will love His Body as we do; we do glean and share the best of Chrisitiantiy and the Heritage of God  providing the material and inspiration God has given to;

Prepare His People to Come Home

Yes! We are Going Home!

In none of the Authors presented is anyone without error or perfect religion or faith. All are men and women of God and as such are flawed. That is the gift God allows in us in our imperfections we perfectly fit each other if we find the Way, the Truth and the Life; which is Jesus. In Him our flaws; debates; differences and dissertations mean nothing, for in Him is everything. By Him We Love One another as Jesus Love us.


We will help to prepare the Bride by giving her the freedom to be who she is, as she is in these Networks and words of the Men and Women of God. We will build and bless, encourage and exhort, pray and seek peace in the violent and violence of the age we live in. We pray for the Soon return of the Prince of Peace because untill He do the only Peace we will have is inside our hearts as we dwell in Him.

The Rest of the World is headed for Hell as fast as it can get there; and we are those who seek to save to the Uttermost any who are Lost.

God so Loved the World and He alone can save it; He alone will judge it.

We see our role as the Fringes on the Bottom of the Garment that adorns the Bride Jesus is coming for. We know we will at times cause some to turn away inadvertently because of personal preference. That is as it should be. Some will walk away, some draw closer to Jesus.  

We love them all, but we leave how a person is led to the person that is leading them.

 All I can say is God be with you and God Bless You for all we do is present these Networks for Learning of Jesus and God our Father; Your relationship with Jesus is your own and your dynamic in God between you and Him.

Our function is to provide, we ask nothing in return.

If we do it well, it is enough.

Yes! Jesus is Coming!

(and for some of us, we just can't wait) 

 

 "WEDnesDay WordDay"

 

 



The Biblical Christian Network: "Salvation" (1 of 12)

 

Yes! Jesus is Coming!

-The Classic Christian Network-Biblical Prophecy Today Network-Last Generation News Report-Christian Issues Network-Last Call Devotional Network-Natzsal The Jewish Network-Michael James Stone Online-

"Salvation"

12 Studies in the Salvation Weekly

(1 of 12)

(currently)

-Lewis Sperry Chafer-

Salvation

(Studies in Salvation)

Lewis Sperry Chafer
Chapter One

The Word Salvation

THE word salvation is used in the Bible to indicate a work of God in behalf of man. In the present dispensation its use is limited to His work for individuals only, and is vouchsafed to them upon one definite condition. Too much emphasis cannot be placed on the fact that now, according to the Bible, salvation is the result of the work of God for the individual, rather than the work of the individual for God, or even the work of the individual for himself. Eventually the one who is saved by the power of God may, after that divine work is accomplished, do "good works" for God; for salvation is said to be "unto good works" (Eph 2:10) and those who "believed" are to be "careful to maintain good works" (Tts 3:8). Good works are evidently made possible by salvation; but these good works, which follow salvation, do not add anything to the all-sufficient and perfect saving work of God.

As used in the New Testament, the word salvation may indicate all or a part of the divine undertaking. When the reference is to all of the work of God, the whole transformation is in view from the estate wherein one is lost and condemned to the final appearance of that one in the image of Christ in glory. This larger use of the word, therefore, combines in it many separate works of God for the individual, such as Atonement, Grace, Propitiation, Forgiveness, Justification, Imputation, Regeneration, Adoption, Sanctification, Redemption and Glorification. The two following passages describe the estate from which and the estate into which the individual is saved: "Wherefore remember, that ye being in times past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" (Eph 2:1112). "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not. 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" (1Jo 3:1-2). There could be no greater contrast of possible estates for man than those described in these passages.

This transformation, it must be conceded, rather than representing the greatest thing impotent man can do for God, represents the greatest thing the infinite God can do for man; for there is nothing to be conceived of beyond the estate to which this salvation brings one, namely, "like Christ" and "conformed to the image of his Son."

Much of the whole divine undertaking in salvation is accomplished in the saved one at the moment he exercises saving faith. So, also, some portions of this work are in the form of a process of transformation after the first work is wholly accomplished. And, again, there is a phase of the divine undertaking which is revealed as consumating the whole work of God at the moment of its completion. This last aspect of salvation is wholly future.

Salvation, then, in the present dispensation, may be considered in three tenses as it is revealed in the Scriptures: the past, or that part of the work which already is wholly accomplished in and for the one who has believed; the present, or that which is now being accomplished in and for the one who has believed; and the future, or that which will be accomplished to complete the work of God in and for the one who has believed.

The following passages are clear statements of these various aspects of the one divine undertaking:

I. The child of God was saved from the guilt and penalty of sin when he believed: "And he said to the woman, Thy faith hath saved thee; go in peace" (Luk 7:50); "And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved and thy house" (Act 16:3031); "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God" (1Cr 1:18); "For we are unto God a sweet savour of Christ, in them that are saved; and in them that perish"(2Cr 2:15); "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Eph 2:8); "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began" (2Ti 1:9).

II. The child of God, constituted such through belief, is being saved from the power and domination of sin on the same principle of faith: "Sanctify them through thy truth: thy word is truth" (Jhn 17:17); "For sin shall not have dominion over you: for ye are not under the law, but under grace" (Rom 6:14); "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure" (Phl 2:1213); "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom 8:2); "This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh" (Gal 5:16).

III. The child of God, begotten as such through belief, is yet to be saved from the presence of sin into the presence of God: "And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed" (Rom 13:11); "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resur rection of Jesus Christ from the dead. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time" (1Pe 1:3-5); "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 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" (1Jo 3:1-2

).

 

 

 

The Last Chance Bible Study Network

 

Every Wednesday We Post the Studies From

The Last Chance Bible Study Network

 

 "WEDnesDay Word Day"

Features over 20 plus leading Web services and 200 Plus Articles

Every Wednesday

Praise the Lord


 

In the Latter Days that we live in, we are told Knowledge would increase. In this the Last Generation before Jesus return; knowledge is happening so fast that only pieces of wisdom can be communicated and so much is happening too fast few take the time to verify facts; or "be there" for those who will err and makes mistakes.

"Saving a Soul is easy; living with it is Hard"

Jesus said His People are known by thier love; so while we cannot find many who will love His Body as we do; we do glean and share the best of Chrisitiantiy and the Heritage of God  providing the material and inspiration God has given to;

Prepare His People to Come Home

Yes! We are Going Home!

In none of the Authors presented is anyone without error or perfect religion or faith. All are men and women of God and as such are flawed. That is the gift God allows in us in our imperfections we perfectly fit each other if we find the Way, the Truth and the Life; which is Jesus. In Him our flaws; debates; differences and dissertations mean nothing, for in Him is everything. By Him We Love One another as Jesus Love us.


We will help to prepare the Bride by giving her the freedom to be who she is, as she is in these Networks and words of the Men and Women of God. We will build and bless, encourage and exhort, pray and seek peace in the violent and violence of the age we live in. We pray for the Soon return of the Prince of Peace because untill He do the only Peace we will have is inside our hearts as we dwell in Him.

The Rest of the World is headed for Hell as fast as it can get there; and we are those who seek to save to the Uttermost any who are Lost.

God so Loved the World and He alone can save it; He alone will judge it.

We see our role as the Fringes on the Bottom of the Garment that adorns the Bride Jesus is coming for. We know we will at times cause some to turn away inadvertently because of personal preference. That is as it should be. Some will walk away, some draw closer to Jesus.  

We love them all, but we leave how a person is led to the person that is leading them.

 All I can say is God be with you and God Bless You for all we do is present these Networks for Learning of Jesus and God our Father; Your relationship with Jesus is your own and your dynamic in God between you and Him.

Our function is to provide, we ask nothing in return.

If we do it well, it is enough.

Yes! Jesus is Coming!

(and for some of us, we just can't wait) 

 

 "WEDnesDay WordDay"

 

 



The Biblical Christian Network: "Fundamentals" (6 of 12)

Yes! Jesus is Coming!

-The Classic Christian Network-Biblical Prophecy Today Network-Last Generation News Report-Christian Issues Network-Last Call Devotional Network-Natzsal The Jewish Network-Michael James Stone Online-

"Fundamentals"

12 Studies in the Fundamentals Weekly

(6 of 12)

(currently)

-R.A. TORREY-

The Fundamentals

(Studies in Fundamentals)

The importance of The Fundamentals was that it showed that there are very reasonable defenses to answer claims against Scripture. This is the unabridged edition which features ninety different articles by sixty-six authors.
R. A. Torrey
Christ and Criticism

By Sir Robert Anderson, KCB., LLD., Author of

In his "Founders of Old Testament Criticism" Professor Cheyne of Oxford gives the foremost place to Eichhorn. He hails him, in fact, asthe founder of the cult. And according to this same authority, what led Eichhorn to enter on his task was "his hope to contribute to the winning back of the educated classes to religion." The rationalism of Germany at the close of the eighteenth century would accept the Bible only on the terms of bringing it down to the level of a human book, and the problem which had to be solved was to get rid of the element of miracle which pervades it. Working on the labors of his predecessors, Eichhorn achieved this to his own satisfaction by appealing to the oriental habit of thought, which seizes upon ultimate causes and ignores intermediate processes. This commended itself on two grounds. It had an undoubted element of truth, and it was consistent with reverence for Holy Scripture. For of the founder of the "Higher Criticism" it was said, what cannot be said of any of his successors, that "faith in that which is holy, even in the miracles of the Bible, was never shattered by Eichhorn in any youthful mind."

In the view of his successors, however, Eichhorn's hypothesis was open to the fatal objection that it was altogether inadequate. So the next generation of critics adopted the more drastic theory that the Mosaic books were "mosaic" in the sense that they were literary forgeries of a late date, composed of materials supplied by ancient documents and the myths and legends of the Hebrew race. And though this theory has been modified from time to time during the last century, it remains substantially the "critical" view of the Pentateuch. But it is open to two main objections, either of which would be fatal. It is inconsistent with the evidence. And it directly challenges the authority of the Lord Jesus Christ as a teacher; for one of the few undisputed facts in this controversy is that our Lord accredited the books of Moses as having divine authority.

The True and the Counterfeit

It may be well to deal first with the least important of these objections. And here we must distinguish between the true Higher Criticism and its counterfeit. The rationalistic "Higher Criticism," when putting the Pentateuch upon its trial, began with the verdict and then cast about to find the evidence; whereas, true criticism enters upon its inquiries with an open mind and pursues them without prejudice. The difference may be aptly illustrated by the position assumed by a typical French judge and by an ideal English judge in a criminal trial. The one aims at convicting the accused, the other at elucidating the truth. "The proper function of the Higher Criticism is to determine the origin, date, and literary structure of an ancient writing." This is Professor Driver's description of true criticism. But the aim of the counterfeit is to disprove the genuineness of the ancient writings. The justice of this statement is established by the fact that Hebraists and theologians of the highest eminence, whose investigation of the Pentateuch problem has convinced them of the genuineness of the books, are not recognized at all.

In Britain, at least--and I am not competent to speak of Germany or America--no theologian of the first rank has adopted their "assured results." But the judgment of such men as Pusey, Lightfoot and Salmon, not to speak of men who are still with us, they contemptuously ignore; for the rationalistic Higher Critic is not one who investigates the evidence, but one who accepts the verdict.

The Philological Inquiry

If, as its apostles sometimes urge, the Higher Criticism is a purely philological inquiry, two obvious conclusions follow. The first is that its verdict must be in favor of the Mosaic books; for each of the books contains peculiar words suited to the time and circumstances to which it is traditionally assigned. This is admitted, and the critics attribute the presence of such words to the jesuitical skill of the priestly forgers. But this only lends weight to the further conclusion that Higher Criticism is wholly incompetent to deal with the main issue on which it claims to adjudicate. For the genuineness of the Pentateuch must be decided on the same principles on which the genuineness of ancient documents is dealt with in our courts of justice. And the language of the documents is only one part of the needed evidence, and not the most important part. And fitness for dealing with evidence depends upon qualities to which Hebraists, as such, have no special claim. Indeed, their writings afford signal proofs of their unfitness for inquiries which they insist on regarding as their special preserve.

Take, for example, Professor Driver's grave assertion that the presence of two Greek words in Daniel (they are the names of musical instruments) demand a date for the book subsequent to the Greek conquest. It has been established by Professor Sayce and others that the intercourse between Babylon and Greece in, and before, the clays of Nebuchadnezzar would amply account for the presence in the Chaldean capital of musical instruments with Greek names. And Colonel Conder, moreover,--a very high authority--considers the words to be Akkadian, and not Greek at all! But apart from all this, we can imagine the reception that would be given to such a statement by any competent tribunal. The story bears repeating-it is a record of facts-that at a church bazaar in Lincoln some years ago, the alarm was raised that pickpockets were at work, and two ladies had lost their purses. The empty purses were afterwards found in the pocket of the Bishop of the Diocese! On the evidence of the two purses the Bishop should be convicted as a thief, and on the evidence of the two words the book of Daniel should be convicted as a forgery!

Historical Blunder

Here is another typical item in the Critics' indictment of Daniel. The book opens by recording Nebuchadnezzar's siege of Jerusalem in the third year of Jehoiakim, a statement the correctness of which is confirmed by history, sacred and secular. Berosus, the Chaldean historian, tells us that during this expedition Nebuchadnezzar received tidings of his father's death, and that, committing to others the care of his army and of his Jewish and other prisoners, "he himself hastened home across the desert." But the German sceptics, having decided that Daniel was a forgery, had to find evidence to support their verdict. And so they made the brilliant discovery that Berosus was here referring to the expedition of the following year, when Nebuchadnezzar won the battle of Carchemish against the army of the king of Egypt, and that he had not at that time invaded Judea at all. But Carchemish is on the Euphrates, and the idea of "hastening home" from there to Babylon across the desert is worthy of a schoolboy's essay! That he crossed the desert is proof that he set out from Judea; and his Jewish captives were, of course, Daniel and his companion princes. His invasion of Judea took place before his accession, in Jehoiakam'.s third year, whereas the battle of Carchemish was fought after his accession, in the king of Judah's fourth year, as the biblical books record. But this grotesque blunder of Bertholdt's "Book of Daniel" in the beginning of the nineteenth century is gravely reproduced in Professor Driver's "Book of Daniel" at the beginning of the twentieth century.

Critical Profanity

But to return to Moses. According to "the critical hypothesis," the books of the Pentateuch are literary forgeries of the Exilic Era, the work of the Jerusalem priests of those evil days. From the Book of Jeremiah we know that those men were profane apostates; and if "the critical hypothesis" be true, they were infinitely worse than even the prophet's inspired denunciations of them indicate. For no eighteenth century atheist ever sank to a lower depth of profanity than is displayed by their use of the Sacred Name. In the preface to his "Darkness and Dawn," Dean Farrar claims that he "never touches the early preachers of Christianity with the finger of fiction." When his story makes Apostles speak, he has "confined their words to the words of a revelation." But ex. hyp., the authors of the Pentateuch "touched with the finger of fiction" not only the holy men of the ancient days, but their Jehovah God. "Jehovah spake unto Moses, saying." This and kindred formulas are repeated times without number in the Mosaic books. If this be romance, a lower type of profanity is inconceivable, unless it be that of the man who fails to be shocked and revolted by it.

But no; facts prove that this judgment is unjust. For men of unfeigned piety and deep reverence for divine things can be so blinded by the superstitions of "religion" that the imprimatur of the church enables them to regard these discredited books as Holy Scripture. As critics they brand the Pentateuch as a tissue of myth and legend and fraud, but as religionists they assure us that this "implies no denial of its inspiration or disparagement of its contents. ["The Higher Criticism: Three Papers," by Professors Driver and Kirkpatrick]

Errors Refuted by Facts

In controversy it is of the greatest importance to allow opponents to state their position in their own words; and here is Professor Driver's statement of the case against the Books of Moses:

"We can only argue on grounds of probability derived from our view of the progress of the art of writing, or of literary composition, or of the rise and growth of the prophetic tone and feeling in ancient Israel, or of the period at which the traditions contained in the narratives might have taken shape, or of the probability that they would have been written down before the impetus given to culture by the monarchy had taken effect, and similar considerations, for estimating most of which, though plausible arguments on one side or the other may be advanced, a standard on which we can confidently rely scarcely admits of being fixed." ("Introduction," 6th ed., page 123.)

This modest reference to "literary composition" and "the art of writing" is characteristic. It is intended to gloss over the abandonment of one of the chief points in the original attack. Had "Driver's Introduction" appeared twenty years earlier, the assumption that such a literature as the Pentateuch could belong to the age of Moses would doubtless have been branded as an anachronism. For one of the main grounds on which the books were assigned to the latter days of the monarchy was that the Hebrews of six centuries earlier were an illiterate people. And after that error had been refuted by archaeological discoveries, it was still maintained that a code of laws so advanced, and so elaborate, as that of Moses could not have originated in such an age. This figment, however, was in its turn exploded, when the spade of the explorer brought to light the now famous Code of Khammurabi, the Amraphel of Genesis, who was king of Babylon in the time of Abraham.

Instead, however, of donning the white sheet when confronted by this new witness, the critics, with great effrontery, pointed to the newly-found Code as the original of the laws of Sinai. Such a conclusion is natural on the part of men who treat the Pentateuch as merely human. But the critics cannot have it both ways. The Moses who copied Khammurabi must have been the real Moses of the Exodus, and not the mythical Moses of the Exile, who wrote long centuries after Khammurabi had been forgotten!

An Incredible Theory

The evidence of the Khammurabi Code refutes an important count in the critics' indictment of the Pentateuch; but we can call another witness whose testimony demolishes their whole case. The Pentateuch, as we all know, and the Pentateuch alone, constitutes the Bible of the Samaritans. Who, then, were the Samaritans? And how and when did they obtain the Pentateuch? Here again the critics shall speak for themselves. Among the distinguished men who have championed their crusade in Britain there has been none more esteemed, none more scholarly, than the late Professor Robertson Smith; and here is an extract from his "Samaritans" article in the "Encyclopaedia Britannica":

"They (the Samaritans) regard themselves as Israelites, descendants of the ten tribes, and claim to possess the orthodox religion of Moses * * * The priestly law, which is throughout based on the practice of the priests in Jerusalem before the Captivity, was. reduced to form after the Exile, and was published by Ezra as the law of the rebuilt temple of Zion. The Samaritans must, therefore, have derived their Pentateuch from the Jews after Ezra's reforms." And in the same paragraph he says that, according to the contention of the Samaritans, "not only the temple of Zion, but the earlier temple of Shiloh and the priesthood of Eli, were schismatical." And yet, as he goes on to say, "the Samaritan religion was built on the Pentateuch alone."

Now mark what this implies. We know something of racial bitterness. We know more, unfortunately, of the fierce bitterness of religious strife. And both these elements combined to alienate the Samaritans from the Jews. But more than this, in the post-exilic period distrust and dislike were turned to intense hatred--"abhorrence" is Robertson Smith's word--by the sternness and contempt with which the Jews spurned their proffered help in the work of reconstruction at Jerusalem, and refused to acknowledge them in any way. And yet we are asked to believe that, at this very time and in these very circumstances, the Samaritans, while hating the Jews much as Orangemen hate the Jesuits, and the whole Jewish cult as schismatical, not only accepted these Jewish books relating to that cult as the "service books" of their own ritual, but adopted them as their "Bible," to the exclusion even of the writings of their own Israelite prophets, and the venerated and sacred books which record the history of their kings. In the whole range of controversy, religious or secular, was there ever propounded a theory more utterly incredible and preposterous!

Another Preposterous Position

No less preposterous are the grounds on which this conclusion is commended to us. Here is a statement of them, quoted from the standard textbook of the cult, Hasting's "Bible Dictionary":

"There is at least one valid ground for the conclusion that the Pentateuch was first accepted by the Samaritans after the Exile. Why was their request to be allowed to take part in the building of the second temple refused by the heads of the Jerusalem community? Very probably because the Jews were aware that the Samaritans did not as yet possess the Law-Book. It is hard to suppose that otherwise they would have met with this refusal. Further, anyone who, like the present writer, regards the modern criticism of the Pentateuch as essentially correct, has a second decisive reason fro adopting the above view." (Professor Konig's article, "Samaritan Pentateuch," page 68.)

Here are two "decisive reasons" for holding that "the Pentateuch was first accepted by the Samaritans after the Exile." First, because "very probably" it was because they had not those forged books that the Jews spurned their help; and so they went home and adopted the forged books as their Bible! And, secondly, because criticism has proved that the books were not in existence till then. To characterize the writings of these scholars as they deserve is not a grateful task but the time has come to throw off reserve, when such drivel as this is gravely put forward to induce us to tear from our Bible the Holy Scriptures on which our Divine Lord based His claims to Messiahship.

The Idea of Sacrifice a Revelation

The refutation of the Higher Criticism does not prove that the Pentateuch is inspired of God. The writer who would set himself to establish such a thesis as that within the limits of a Review Article might well be admired for his enthusiasm and daring, but certainly not for his modesty or discretion. Neither does it decide questions which lie within the legitimate province of the true Higher Criticism, as ex. gr., the authorship of Genesis. It is incredible that for the thousands of years that elapsed before the days of Moses, God left His people on earth without a revelation: It is plain, moreover, that many of the ordinances divinely entrusted to Moses were but a renewal of an earlier revelation. The religion of Babylon is clear evidence of such a primeval revelation. How else can the universality of sacrifice be accounted for? Could such a practice have originated in a human brain?

If some demented creature conceived the idea that killing a beast before his enemy's door would propitiate him, his neighbours would no doubt have suppressed him. And if he evolved the belief that his god would be appeased by such an offensive practice, he must have supposed his god to be as mad as himself. The fact that sacrifice prevailed among all races can be explained only by a primeval revelation. And the Bible student will recognize that God thus sought to impress on men that death was the penalty of sin, and to lead them to look forward to a great blood shedding that would bring life and blessing to mankind. But Babylon was to the ancient world what Rome has been to Christendom. It corrupted every divine ordinance and truth, and perpetuated them as thus corrupted. And in the Pentateuch we have the divine re-issue of the true cult. The figment that the debased and corrupt version was the original may satisfy some professors of Hebrew, but no one who has any practical knowledge of human nature would entertain it.

Insufficient Evidence

At this stage, however, what concerns us is not the divine authority of the books, but the human error and folly of the critical attack upon them. The only historical basis of that attack is the fact that in the revival under Josiah, "the book of the law" was found in the temple by Hilkiah, the high priest, to whom the young king entrusted the duty of cleansing and renovating the long neglected shrine. A most natural discovery it was, seeing that Moses had in express terms commanded that it should be kept there (2 Kings 22:8; Deut. 31 :26). But according to the critics, the whole business was a detestable trick of the priests. For they it was who forged the books and invented the command, and then hid the product of their infamous work where they knew it would. be found.

And apart from this, the only foundation for "the assured results of modern criticism," as they themselves acknowledge, consists of "grounds of probability" and "plausible arguments"! In no civilized country would an habitual criminal be convicted of petty larceny on such evidence as this; and yet it is on these grounds that we are called upon to give up the sacred books which our Divine Lord accredited as "the Word of God" and made the basis of His doctrinal teaching.

Christ or Criticism?

And this brings us to the second, and incomparably the graver, objection to "the assured results of modern criticism." That the Lord Jesus Christ identified Himself with the Hebrew Scriptures, and in a very special way with the Book of Moses, no one disputes. And this being so, we must make choice between Christ and Criticism. For if "the critical hypothesis" of the Pentateuch be sustained, the conclusion is seemingly inevitable, either that He was not divine, or that the records of His teaching are untrustworthy.

Which alternative shall we adopt? If the second, then every claim to inspiration must be abandoned, and agnosticism must supplant faith in the case of every fearless thinker. Inspiration is far too great a question for incidental treatment here; but two remarks with respect to it may not be inopportune. Behind the frauds of Spiritualism there lies the fact, attested by men of high character, some of whom are eminent as scientists and scholars, that definite communications are received in precise words from the world of spirits. [The fact that, as the Christian believes, these spirits are demons who impersonate the dead, does not affect the argument] And this being so, to deny that the Spirit of God could thus communicate truth to men, or, in other words, to reject verbal inspiration on a priori grounds, betrays the stupidity of systematized unbelief. And, secondly, it is amazing that any one who regards the coming of Christ as God's supreme revelation of Himself can imagine that (to put it on no higher ground than "Providence") the Divine Spirit could fail to ensure that mankind should have a trustworthy and true record of His mission and His teaching.

A More Hopeless Dilemma

But if the Gospel narrative be authentic, we are driven back upon the alternative that He of whom they speak could not be divine. "Not so," the critics protest, "for did He not Himself confess His ignorance? And is not this explained by the Apostle's statement that in His humiliation He emptied Himself of His Deity?" And the inference drawn from this (to quote the standard text-book of the cult) is that the Lord of Glory "held the current Jewish notions respecting the divine authority and revelation of the Old Testament." But even if this conclusion--as portentous as it is profane--could be established, instead of affording an escape from the dilemma in which the Higher Criticism involves its votaries, it would only serve to make that dilemma more hopeless and more terrible. For what chiefly concerns us is not that, ex. hyp., the Lord's doctrinal teaching was false, but that in unequivocal terms, and with extreme solemnity, He declared again and again that His teaching was not His own but His Father's, and that the very words in which He conveyed it were God-given.

A few years ago the devout were distressed by the proceedings of a certain Chicago "prophet," who claimed divine authority for his lucubration's. Kindly disposed people, rejecting a severer estimate of the man and his platform utterances, regarded him merely as a profane fool. Shall the critics betray us into forming a similarly indulgent estimate of —— My pen refuses to complete the sentence!

And will it be believed that the only scriptural basis offered us for this astounding position is a verse in one of the Gospels and a word in one of the Epistles! Passing strange it is that men who handle Holy Scripture with such freedom when it conflicts with their "assured results" should attach such enormous importance to an isolated verse or a single word, when it can be misused to support them. The verse isMark 13:32, where the Lord says, with reference to His coming again: "Of that day and hour knoweth no one; no, not the angels which are in heaven, neither the Son, but the Father." But this follows immediately upon the words: "Heaven and earth shall pass away, but My words shall not pass away."

The Words of God

The Lord's words were not "inspired"; they were the words of God in a still higher sense. "The people were astonished at His teaching," we are told, "for He taught them as one having exousia." The word occurs again in Acts 1 :7, where He says that times and seasons "the Father hath put in His own exousia." And this is explained by Phil. 2:6, 7: "He counted it not a prize (or a thing to be grasped) to be on an equality with God, but emptied Himself"--the word on which the kenosis theory of the critics depends. And He not only stripped Himself of His glory as God; He gave up His liberty as a man. For He never spoke His own words, but only the words which the Father gave Him to speak. And this was the limitation of His "authority"; so that, beyond what the Father gave Him to speak, He knew nothing and was silent.

But when He spoke, "He taught them as one who had authority, and not as their scribes." From their scribes. they were used to receive definite teaching, but it was teaching based on "the law and the prophets." But here was One who stood apart and taught them from a wholly different plane. "For," He declared, "I spake not -from Myself; but the Father which sent Me, He bath given Me a commandment what I should say and what I should speak. * * * The things, therefore, which I speak, even as the Father bath said unto Me, so I speak" (John 12 :49, 50, R. V. ) .

And let us not forget that it was not merely the substance of His teaching that was divine, but the very language in which it was conveyed. So that in His prayer on the night of the betrayal He could say, not only "I have given them Thy word," but "I have given them the words which Thou gavest Me." [*Both the logos and the rêmataJohn 17:5, 14; as again in Chap. 14:10; 24.) His words, therefore, about Moses and the Hebrew Scriptures were not, as the critics, with such daring and seeming profanity, maintain, the lucubration's of a superstitious and ignorant Jew; they were the words of God, and conveyed truth that was divine and eternal.

When in the dark days of the Exile, God needed a prophet who would speak only as He gave him words, He struck Ezekiel dumb. Two judgments already rested on that people the seventy years' Servitude to Babylon, and then the Captivity -and they were warned that continued impenitence would bring on them the still more terrible judgment of the seventy years' desolations. And till that last judgment fell, Ezekiel remained dumb (Ezek. 3:26; 24:27; 33:22). But the Lord Jesus Christ needed no such discipline. He came to do the Father's will, and no words ever passed His lips save the words given Him to speak.

In this connection, moreover, two facts which are strangely overlooked claim prominent notice. The first is that in Mark 13 the antithesis is not at all between man and God, but between the Son of God and the Father. And the second is that He had been re-invested with all that, according to Phil. 2, He laid aside in coming into the world. "All things have been delivered unto Me of My Father," He declared; and this at a time when the proofs that "He was despised and rejected of men" were pressing on Him. His reassuming the glory awaited His return to heaven, but here on earth the all things were already His (Matt. 11:27).

After the Kenosis

The foregoing is surely an adequate reply to the kenosis figment of the critics; but if any should still doubt or cavil, there is another answer which is complete and crushing. Whatever may have been the limitations under which He rested during His ministry on earth, He was released from them when He rose from the dead. And it was in His post-resurrection teaching that He gave the fullest and clearest testimony to the Hebrew Scriptures. Then it was that, "beginning at Moses, and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself." And again, confirming all His previous teaching about those Scriptures, "He said unto them, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me."

And the record adds: "Then opened He their mind that they might understand the Scriptures." And the rest of the New Testament is the fruit of that ministry, enlarged and unfolded by the Holy Spirit given to lead them into all truth. And in every part of the New Testament the Divine authority of the Hebrew Scriptures, and especially of the Books of Moses, is either taught or assumed.

The Vital Issue

Certain it is, then, that the vital issue in this controversy is not the value of the Pentateuch, but the Deity of Christ. And yet the present article does not pretend to deal with the truth of the Deity. Its humble aim is not even to establish the authority of the Scriptures, but merely to discredit the critical. attack upon them by exposing its real character and its utter feebleness. The writer's method, therefore, has been mainly destructive criticism, the critics' favourite weapon being thus turned against themselves.

A Demand for Correct Statement

One cannot but feel distress at having to accord such treatment to certain distinguished men whose reverence for divine things is beyond reproach. A like distress is felt at times by those who have experience in dealing with sedition, or in suppressing riots. But when men who are entitled to consideration and respect thrust themselves into "the line of fire," they must take the consequences. These distinguished men will not fail to receive to the full the deference to which they are entitled, if only they will dissociate themselves from the dishonest claptrap of this crusade ("the assured results of modern criticism"; "all scholars are with us"; and so on--bluster and falsehood by which the weak and ignorant are browbeaten or deceived) and acknowledge that their "assured results" are mere hypotheses, repudiated by Hebraists and theologians as competent and eminent as themselves.

Things to Fear

The effects of this "Higher Criticism" are extremely grave. For it has dethroned the Bible in the home, and the good, old practice of "family worship" is rapidly dying out. And great national interests also are involved. For who can doubt that the prosperity and power of the Protestant nations of the world are due to the influence of the Bible upon character and conduct? Races of men who for generations have been taught to think for themselves in matters of the highest moment will naturally excel in every sphere of effort or of enterprise. And more than this, no one who is trained in the fear of God will fail in his duty to his neighbour, but will prove himself a good citizen. But the dethronement of the Bible leads practically to the dethronement of God; and in Germany and America, and now in England, the effects of this are declaring themselves in ways, and to an extent, well fitted to cause anxiety for the future.

Christ Supreme

If a personal word may be pardoned in conclusion, the writer would appeal to every book he has written in proof that he is no champion of a rigid, traditional "orthodoxy." With a single limitation, he would advocate full and free criticism of Holy Scripture. And that one limitation is that the words of the Lord Jesus Christ shall be deemed a bar to criticism and "an end of controversy" on every subject expressly dealt with in His teaching. "The Son of God is come"; and by Him came both grace and TRUTH. And from His hand it is that we have received the Scriptures of the Old Testament.

 

 

 

 

 

The Last Chance Bible Study Network

 

Every Wednesday We Post the Studies From

The Last Chance Bible Study Network

 

 "WEDnesDay Word Day"

Features over 20 plus leading Web services and 200 Plus Articles

Every Wednesday

Praise the Lord


 

In the Latter Days that we live in, we are told Knowledge would increase. In this the Last Generation before Jesus return; knowledge is happening so fast that only pieces of wisdom can be communicated and so much is happening too fast few take the time to verify facts; or "be there" for those who will err and makes mistakes.

"Saving a Soul is easy; living with it is Hard"

Jesus said His People are known by thier love; so while we cannot find many who will love His Body as we do; we do glean and share the best of Chrisitiantiy and the Heritage of God  providing the material and inspiration God has given to;

Prepare His People to Come Home

Yes! We are Going Home!

In none of the Authors presented is anyone without error or perfect religion or faith. All are men and women of God and as such are flawed. That is the gift God allows in us in our imperfections we perfectly fit each other if we find the Way, the Truth and the Life; which is Jesus. In Him our flaws; debates; differences and dissertations mean nothing, for in Him is everything. By Him We Love One another as Jesus Love us.


We will help to prepare the Bride by giving her the freedom to be who she is, as she is in these Networks and words of the Men and Women of God. We will build and bless, encourage and exhort, pray and seek peace in the violent and violence of the age we live in. We pray for the Soon return of the Prince of Peace because untill He do the only Peace we will have is inside our hearts as we dwell in Him.

The Rest of the World is headed for Hell as fast as it can get there; and we are those who seek to save to the Uttermost any who are Lost.

God so Loved the World and He alone can save it; He alone will judge it.

We see our role as the Fringes on the Bottom of the Garment that adorns the Bride Jesus is coming for. We know we will at times cause some to turn away inadvertently because of personal preference. That is as it should be. Some will walk away, some draw closer to Jesus.  

We love them all, but we leave how a person is led to the person that is leading them.

 All I can say is God be with you and God Bless You for all we do is present these Networks for Learning of Jesus and God our Father; Your relationship with Jesus is your own and your dynamic in God between you and Him.

Our function is to provide, we ask nothing in return.

If we do it well, it is enough.

Yes! Jesus is Coming!

(and for some of us, we just can't wait) 

 

 "WEDnesDay WordDay"

 

 



Translate

Search This Blog