Autobiography of Frank G. Allen, Minister of the Gospel Part 15

On the day of Pentecost Peter convinced the three thousand by argument from prophecy concerning the Christ. In his sermon in Solomon's porch the argument was likewise based upon prophecy. Paul's manner of preaching (see Acts xvii. 1-3) was to show the prophecies of the Old Testament concerning the Messiah and then show that these were fulfilled in Jesus of Nazareth. Therefore the conclusion was necessitated that He was the Christ. As this was Paul's method, he evidently attached to prophecy the highest possible value. That all the apostles did this is evident from the statement of Peter. Speaking of their being "eye-witnesses of His majesty," and of the infallible signs He gave of His divinity, he says: "And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place."

How are we to determine the Messianic prophecies? We unhesitatingly reply, by the example of Christ and the apostles. Three important points are established by their testimony: (1) They teach that such prophecies are numerous, and made by Moses, David, and all the prophets. (2) They quote or refer to specifically, and thus apply, quite a number. It is evident that these are Messianic, because so applied. (3) Since Christ and the apostles designate a large number as Messianic, we are safe in concluding that others are so that are of like character. They are infallible judges, and they furnish us a criterion by which to judge.

It is not true, as claimed, that in order to a Messianic prophecy, the prophet making it must so understand it at the time. On the contrary, Peter tells us that they searched diligently to ascertain the things and the time of them referred to in their own prophecies concerning the sufferings of the Christ and the glory that was to follow. (See I. Pet.

i. 10-12). They, therefore, did not understand the things or the time referred to. Since they did not know these, they did not know that the prophecy referred to the Messiah. The same Peter did not understand some of his own utterances on the day of Pentecost. His language here makes the promise of salvation to Gentiles as well as to Jews. But he did not so understand it till he had a special revelation at Joppa and the house of Cornelius.

Nor is it true, as claimed, that a Messianic prophecy must have been so understood by the people before its fulfillment. Many of the Messianic prophecies were not understood as such in Old Testament times. The Saviour charged this want of understanding upon His disciples, and told them that if they had correctly interpreted Moses and the prophets, in this very respect, they would have known that His death was required by such prophecies, and they would not have received the story of His resurrection as an idle tale. Moreover, He charged the Jews that this failure to understand Messianic prophecies, as such, was the ground of their not believing on Him. (See John v. 45-47).

In regard to types, which is a feature of prophetic teaching, and a strong chapter of evidence as to inspiration, Clark Braden says: "There are but few real types in the Bible; that is, there are but few things that men devised and acted with the intention of symbolizing or typifying anything future. There are exceeding few that were devised or acted with that as their sole object." It would be difficult for one to crowd more flagrant error into the same s.p.a.ce than the above contains, if he were to make it a specialty. It contains the following positions, all of which are false: (1) That there are but few types in the Bible.

(2) That types are _devised_ by _men_. (3) That types were "devised and acted" by the same party. (4) That they were "devised and acted" by men with the intention of typifying something future. (5) That this, in order to their value as evidence of inspiration, should have been "their sole object." This will do quite well for five lines. We would suggest that _G.o.d_ devised types, not men. While men were the actors, they were not the originators. While men may not have intended to typify anything in the case, G.o.d did. While types were intended by G.o.d to typify something future, this was not "their sole object." G.o.d had in them a purpose for the actors in addition to their typical significance. The purpose they then served detracts not from their value as types. As to the comparative number, we prefer Paul as authority. Speaking of the wilderness life of the Israelites, from their baptism in the cloud and in the sea, he says: "Now these things happened unto them by way of types [_tupoi_], and they were written for our admonition." This history contains numerous types, Paul being judge. Indeed, the patriarchal and Jewish religions were mainly typical. When Noah built the ark to the saving of his house, it is not probable that he thought of anything typical. Certainly that was not the only purpose, nor the main purpose. But Peter says it was a type, all the same.

The fact that G.o.d's people did not understand the full significance of their worship, did not destroy its character or its value. The same is true now. While G.o.d's oppressed people worshiped in types and symbols which foreshadowed the perfection to come, they were taught by the spirit of prophecy to look with longing anxiety to the coming of a deliverer. While, in debate, we may not rely on a large number of prophecies as Messianic, because the proof is not conclusive, it does not effect the fact that many of them have that character.

To appreciate Christ as a deliverer one must realize his own bondage--the slave of sin, and sold under its power. There is no appreciation of the Deliverer till there is a longing for deliverance, and no longing for deliverance till there is a hatred of bondage. Hence one must have a just sense of the heinousness of sin before he can appreciate Christ as a Saviour.

In coming to this world to deliver us, Christ had, in a sense, to come within the dominion of Satan, and under the a.s.saults of sin. This is typfied by Moses going into Egypt to deliver his brethren. He had to place himself under the reign of Pharaoh, and in order to deliver his brethren he had to deliver himself. The Son of G.o.d took upon Him our humanity. This He had to do to make a sacrifice and be a mediator for us. In doing this He placed Himself under the tempting power of sin, and was tempted in all points as we are. He had to save Himself from this condition before He could save us. This was done through death and the resurrection. With Him the old life ceased at the cross, and the new one began from the grave. He conquered Satan--dragged the captor captive--and was forever delivered from his tempting power. "He died unto sin once," says Paul; and we die to sin just where He did, being put to death by the cross. We are buried with Him, and rise with Him to walk in newness of life. Thus the new life begins with us just where it began with Him--from the grave--the grave of baptism in which we are buried together and rise together. The denominational world want to make the new life begin from the cross. But it did not thus begin with Jesus, and Paul says it does not thus begin with us.

NEW TESTAMENT VIEWS OF CHRIST.

VIII.--CHRIST THE GREAT PHYSICIAN.

"They that are whole have no need of a physician; but they that are sick. I am not come to call the righteous, but sinners, to repentance" (Luke v. 31, 32).

"For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them" (Matt. xiii. 15).

"He hath sent me to heal the broken-hearted" (Luke iv. 18).

Several times, either directly or indirectly, Christ alludes to Himself as a physician. In this character He is worthy of careful study.

The first thing in order to appreciate a physician, is to realize that one is sick. The Saviour says the well need not a physician. It is equally true that the well care not for a physician. Sin is the disease of which Christ, as a physician, is the healer. The disease is deadly.

The smallest amount is fatal. The Great Physician alone can heal it.

There is no other remedy. When a man is once affected, however much he may keep it under control, and prevent its increase, there is never a diminution of the disease till the remedy of the Great Physician is applied.

There is much senseless talk about depravity that necessarily implies, though its advocates may not so intend, that sin has comparatively little condemnatory force. The idea so often expressed that one must be "a great sinner in order to need a great Saviour;" that if he is only "partially depraved, he needs to be only partially saved;" that he must be "totally depraved in order to be totally lost;" that he must be "totally depraved in order to be wholly dependent on Christ for salvation," and such like, necessarily puts a light estimate upon sin.

The idea is, that if one has but a comparatively small amount of sin, he is not wholly lost and utterly helpless, and wholly dependent on Christ. When the simple fact is, that sin is so heinous in its character and condemnatory in its consequences, that any amount of it, whether much or little, renders one as helpless and hopeless and dependent on Christ as if he were totally depraved by nature and doubly defiled by a life of sin. There is, therefore, no necessity for total depravity, in order that man be in an utterly lost and helpless condition without Christ. A grain of strychnine is just as fatal as an ounce, without an antidote.

In order that we appreciate a physician, and avail ourselves of the benefits of his skill, we must have faith in him. Without faith that his skill is superior to ours, and that he can help us, we will not call upon him. If we have faith in him we will do as he directs. The highest evidence of faith in a physician, and the surest way of being benefited by his skill, is in going precisely by his directions. Some years ago the writer had a long spell of typhoid fever. His physician came to see him one hundred and thirty times. After he became convalescent, his physician said to him one day, "In looking back over your case, I can attribute your recovery to but two things--your unyielding resolution and confidence, and your faith in your physician." What did he mean by faith in my physician? What had that to do with it? He explained. "For," said he, "you followed my directions minutely in everything, and for more than seven weeks the least wabble would have turned the scale against you." This was a fine ill.u.s.tration of faith, but theologically he attached to the word a very different idea.

Such must be our faith in the Great Physician that we apply to Him for the treatment of a sin-sick soul. And having called upon Him, we are to follow His directions. On one occasion He said to the Pharisees, "Why do you call me Lord, Lord, and do not the things which I say?" So in this case He would say, "Why do you call on me as a physician, and do not as I direct you?" As well apply to an earthly physician and expect to be healed by faith in his skill, without taking his medicine or following his directions in other respects, as to expect the Great Physician to heal you in the same way. This ill.u.s.trates the absolute folly of expecting to be "justified by faith only" in the Great Physician of souls, before and without doing as He directs. Our faith in a physician is valuable only as it induces us to take his remedies.

When it leads to this, it has fulfilled its only office. When it does not lead to this, it is worthless. So of our faith in Christ. The only value of faith is in its leading to the observance of the divine will.

The faith that does this saves, because it leads us to where G.o.d saves us. G.o.d promises salvation in the doing of His will. "Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven." Faith leads to the doing of the Father's will. In this it performs its only office, and in this it saves. Faith can have value only as it leads to the appropriation and use of the remedies prescribed.

It is often the case that a physician is stationary, and his patients have to come to him in order to get the benefits of his treatment. In such case, the acts necessary to take us to him are essential to our recovery, though they have no virtue whatever except as means of reaching him. So of coming to Christ. Christ does not come to the sinner, as orthodox prayers at the mourners' bench imply; but He invites the sinner to come to Him. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." "And you will not come to me that you may have life." Believing on Christ is one thing, and coming to Him is quite another. One must first believe before he will come. Yet, in addition to believing, the orthodox world, so-called, utterly fails to tell us how to come to Christ. They cry, "Come, come,"

but tell us not how. Christ plainly teaches that we come to Him in obedience. We are baptized into Him; into His body. We put Him on by baptism. Being baptized into Christ is Paul's explanation of how we become the children of G.o.d by faith. "Ye are all sons of G.o.d, through faith in Christ Jesus. For as many of you as were baptized into Christ did put on Christ." We come to Christ, then, in baptism. This is the first overt act in the "obedience of faith." Our faith, repentance and baptism bring us to Christ; then He, as the Great Physician, heals our sin-sick soul. There is no healing virtue in these things that bring us to Him; but they are conditions of our healing because they are means of our reaching the Physician.

The remedy for sin is the Physician's own blood. That is the only thing in the universe of G.o.d that can heal the disease of sin, and remove the ruinous consequences. "The blood of Jesus Christ, his Son, cleanses from all sin." The blood of animal sacrifices could not take away sin.

"For it is impossible that the blood of bulls and goats should take away sins." Since animal sacrifice could not meet the demands of the law, G.o.d prepared a body for His Son in which to make a sacrifice.

"Sacrifice and offering thou wouldst not, But a body thou didst prepare me."

Hence we are redeemed from the curse of sin, not with corruptible things, "but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ." "And without the shedding of blood there was no remission."

It is plain, therefore, that the blood of the Physician is the only remedy. This remedy is freely given when we come to Him.

Jesus said: "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever believeth may in him have eternal life." The Israelites were commanded to look upon the brazen serpent; and they that looked were healed. They had to have faith, in order to look with a view to being healed. Looking was the thing commanded. It was the result of faith. In looking they were healed. But there was no virtue in the looking. Looking, in and of itself, had no power to heal. Still it was essential to the healing.

Neither had the thing looked upon any power to heal. There was no virtue in the serpent. The healing power lay back of that. It was in G.o.d, who had promised. G.o.d did the healing. But while there was no healing virtue in the look nor in the thing looked upon, they were necessary to the healing, because to this end were they commanded. They were, therefore, necessary to bring one to the point in the obedience of faith where G.o.d promised to heal. So it is with the Great Healer of souls. They that believe shall _in Him_ find the healing power. Their faith leads them to Him, where the healing power is applied, as the look brought the Israelites to the healing power of G.o.d. Our obedience that brings us to Christ is the outgrowth of our faith, just as their look was the outgrowth of theirs. There is no healing virtue in the one nor the other, but they were and are necessary to bring the believer where the healing virtue is.

After all that is said about being saved by faith, and by other things, it is simply true that _Christ_ saves us. _He_ is our Saviour. And He saves us by means of His own blood.

"There is a fountain filled with blood, Drawn from Immanuel's veins; And sinners plunged beneath that flood Lose all their guilty stains."

It is thus that Christ is precious to us as the great Physician of souls. We should give heed to His inviting voice, place ourselves under His continued care, follow His directions, and we shall enjoy a healed and healthful state of the soul.

"The great Physician now is near, The sympathizing Jesus; He speaks, the drooping heart to cheer: Oh, hear the voice of Jesus."

NEW TESTAMENT VIEWS OF CHRIST.

IX.--CHRIST OUR MEDIATOR.

"For there is one G.o.d, one mediator also between G.o.d and men, himself man, Christ Jesus, who gave himself a ransom for all; the testimony to be borne in its own time" (I. Tim. ii. 5-6).

A mediator is one who comes between alienated parties to effect a reconciliation. He must be the friend, the advocate and equal of both parties. Failing in one of these, he is incapacitated. No one would accept a mediator whom he believed would be wanting in any of these respects in his relations to him. No one is fit to mediate who is not qualified to do justice to both parties. This he can not do unless he knows the rights of both and is the friend of both. He must be unbiased in his judgment and impartial in his friendship. He must be considered the equal of both, in so far, at least, as his knowledge of them and his ability to judge between them is concerned.

A mediator between G.o.d and men implies alienation between them. The history of the race shows this to be true. The time was when they were one; when not a feeling or a shadow came between them. The bliss of Eden reached its daily acme when the footfall of G.o.d was heard amid its bowers. The hour that He joined their company was that of supreme joy.

But man sinned, and then the presence of G.o.d was shunned. That which was delightful before is painful now. Such is the principle of congeniality; and such the consequences of sin--to make of heaven a h.e.l.l. This fact alone should teach us that it lies not within the limits of divine power to make a heaven for sinful men. Separation from G.o.d is h.e.l.l; and with the soul defiled by sin, union is worse than separation.

After the fall of man he could no longer stand in the immediate presence of G.o.d, as he was wont to do before. Sin can not approach the divine presence, hence he needed a mediator, one to stand between him and an offended G.o.d, through whom he might again be heard and blessed.

Mediators of an imperfect and typical character were had in that age of preparation for the coming perfection. But where could a perfect mediator be found to stand between an offended G.o.d and rebellious man?

Where in all the universe could one be found the friend and equal of both parties? Where could one be found that could stand on equality with G.o.d, know what was just and right in regard to Him, and, at the same time know the weaknesses, the wants and the rights of man? Where was one who could poise with one hand the scales of G.o.d's justice and gather fallen humanity to his bosom with the other? The boundless dominions of G.o.d contained not such a being. Man could not thus act, for the best of men are themselves sinners, and can approach G.o.d only through a mediator. The best of men know nothing of G.o.d's side of this matter, and they fall below equality with Him, as the earth is below the stars. An angel could not stand between G.o.d and men, for he can not descend to equality with fleshly natures, to know their weaknesses and their wants; nor can ascend the heights of divine perfection till he knows the mind and the rights of G.o.d. In the Divine Logos, and the Divine Spirit we find, in a sense, equality with G.o.d, but no equality with men. How, then, is this great problem, that on which the world's salvation turns, to be solved? The human and the divine must be blended. They must meet and dwell in one. This is accomplished, not by lifting the human up to the divine, but by bringing the divine down to the human. G.o.d glories in condescension.

The Word that was in the beginning with G.o.d, that was G.o.d in His divine attributes, became flesh and dwelt among us. In the person of the babe of Bethlehem we have a being that never before existed--a being both human and divine. He brought from the skies the divinity of His Father, and dwelt among men with the humanity of His mother. Hence the mighty chasm between man and G.o.d, between earth and heaven, is bridged over in the G.o.d-man, Christ Jesus. His divinity reaches half-way from heaven to earth, and His humanity half-way from earth to heaven, and the two unite in Him.

In the life of Jesus we see His two natures constantly manifested. As He hungers and thirsts and sleeps; as He weeps over the sins of men, and sorrows over their afflictions, we see His humanity. He seems to be only a man. But when He stills the tempest on the Sea of Galilee, or calls Lazarus back to life, we see His divinity. It is interesting to study His life with a view to the manifestation of His two natures in each event--their distinctness and their blending.

We may never know in this life the reasons for the blending of the divine and the human in the person of the mediator. These things are doubtless beyond the ken of an archangel, in all their fullness. Yet from our point of view, obscured by our fleshly weakness, we may see some reasons lying on the surface why this was a necessity. Some of these let us consider.

Man fell through the weakness of the flesh and the power of temptation.

Satan works through the flesh to pollute the spirit. In order to be one with us in our temptation, and perfect Himself as an experimental sympathizer, our mediator must be tempted in all points like as we are, that He may know how we feel under temptation. This demanded that He take upon Himself not the nature of angels, but that of the seed of Abraham. He must, therefore, be a man. But this temptation is to be successfully met. It is to be without sin. No man had ever successfully withstood the a.s.saults of Satan. Our mediator was to do this. Hence the necessity of divinity. He must be human to be tempted; He must be divine to resist it. And to make His victory the more complete, He had His flesh put to the sorest test. After a fast of forty days, when His long pent-up hunger rushed upon Him as a lion upon its prey, Satan approached and exhausted his strength to overcome Him. Not only did He give Satan this advantage, such as he had never had nor needed over men, but He even went out of the flesh, into the citadel of which Satan held the keys, and came out a triumphant conqueror. Hence His humanity in order to enter in; His divinity in order to come out.

The scheme of redemption contemplated a sacrifice for the sins of the world. Men must get rid of sin. They had no power of themselves to do this. Sin must be remitted. This demanded a sacrifice for sin. "Without the shedding of blood there is no remission." The blood shed must be the blood of humanity. It must contain the life under condemnation.

Hence the "blood of bulls and of goats could not take away sin." It could not reach and cleanse the conscience. It was used as an imperfect type, but the perfection required the blood that courses in human veins; but the victim must be innocent. It must be absolutely free from sin. Only a sinless offering can meet the requirements of the divine government. Hence, in order to offer the blood of the condemned race, our mediator must be human; in order to offer it in innocence, He must be divine.