The Gospel Day Part 26

1. The dead will first be raised. "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will G.o.d bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, and with the voice of the archangel, and with the trump of G.o.d: and the dead in Christ shall rise first." 1 Thes. 4:13-16.

2. Living saints will be caught up. "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words." 1 Thes. 4:17, 18.

The Glory Of The Consummation.

"Behold, I shew you a mystery; we shall not all sleep, but we all shall be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.... Then shall be brought to pa.s.s the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law." 1 Cor. 15:51-56.

The Mosaic Law.

There is recorded in the Old Testament the account of G.o.d giving a law to govern his people Israel. This is called a covenant, and was to serve as a schoolmaster to lead its subjects to Christ. This law was a shadow of good things to come; that is, it contained types and shadows of something real in the blessed day of gospel grace. The blood of the animals that was shed could not take away sins, but is typical of the blood of Jesus, who in the end of the world appeared to put away sin by the sacrifice of himself.

There is no power in the blood of animals to redeem man from sin, but we are redeemed with the precious blood of Christ, as of a lamb without blemish and without spot. The unblemished lamb offered in sacrifice under the Jewish economy was typical or a shadow of the spotless Christ, slain for the sins of the world. The types and shadows of the law all center in Christ. When he the substance is come the shadow of necessity vanishes away. When the shadow meets the substance the shadow has an end. The redemption which we have in Jesus not only redeems us from sin, but also from the bondage of the Sinaitic law. "But when the fulness of the time was come, G.o.d sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Gal. 4:4, 5. "Christ hath redeemed us from the curse of the law, being made a curse for us." Gal. 3:13.

There is no salvation to be obtained by the observance of any part or the whole of the law of Moses including the ten commandments. Salvation or redemption is only found in Christ and the gospel. "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." Heb. 9:12. "For what the law could not do, in that it was weak through the flesh, G.o.d sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." Rom. 8:3. It is not through the law we obtain salvation, but through the gospel. "For I am not ashamed of the gospel of Christ: for it is the power of G.o.d unto salvation to every one that believeth; to the Jew first, and also to the Greek." Rom. 1:16. "Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls." Jas. 1:21. "Being born again, not of corruptible seed, but of incorruptible, by the word of G.o.d, which liveth and abideth forever." 1 Pet. 1:23. In Rom. 1:16, Gal. 3:26, Rev. 5:9, and many other texts, we learn that all are accepted by G.o.d unto salvation through Christ. This necessitates an end of the law, since the law is given to the Jew only. There is no shift or revision made of the law in Christ to include both Jew and Gentile; it is simply done, and the gospel succeeds.

The apostles very clearly and decidedly teach an abolition of the ancient faulty Sinaitic law. Paul says, "Having abolished [destroyed-Webster] in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man so making peace."

Eph. 2:15. The enmity here spoken of is the enmity or separation made between the Jew and Gentile by the Mosaic law. This law of the Jews stood as a part.i.tion wall between the Israelite and the Gentile world. In Jesus this wall was torn down, and the Gentile as well as the Jew was offered salvation. In verse fourteen Paul says, "For he is our peace, who hath made both one [Jew and Gentile], and hath broken down the middle wall of part.i.tion between us." The Jewish ordinances and laws that stood as a mighty wall between the Gentile and the Jew were broken down and all the world of every kindred, nation and tongue was given equal rights under an entirely new order of things.

The coming of Christ was the fulfilling of the law. The law was only given to serve until Jesus came. When he came its object or purpose was fulfilled and had an end. "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster." Gal. 3:23-25. This is plain, positive language. After faith or Christ has come we are no longer under a schoolmaster, which is the law. This accords with Rom. 6:14: "For sin shall not have dominion over you: for ye are not under the law, but under grace."

As we have before mentioned, the law did not deliver us from the power of sin; but after grace came by Jesus Christ we are not under the law, but under grace, and where sin once abounded, that is, had power or dominion, grace now much more abounds; therefore sin has no dominion over us. In Rom. 7:4 the apostle tells us we have become dead to the law by the body of Christ.

In the seventh verse, still speaking of this law, to which we become dead by the body of Christ, he quotes one of the ten commandments, thereby teaching us that by the body of Christ we are no longer under the ten-commandment law. The ten-commandment law simply as the ten-commandment law is no more in force and effect than if it were never given. Some of the principles embodied in the ten commandments are embodied in the New Testament. These are in effect, not because they are principles of the ten commandments, but because they are principles of the New Testament. Must I as a Christian refrain from committing adultery because it is forbidden by one of the ten commandments? We answer, No. But as a Christian in this dispensation of the gospel I must refrain from such acts because it is forbidden in the New Testament. We must live in the spirit of the gospel.

We could live without violation of this seventh commandment, and yet commit adultery according to the New Testament and be wholly dest.i.tute of the grace of G.o.d. Jesus says that "whosoever looketh on a woman to l.u.s.t after her hath committed adultery with her already in his heart." Mat.

5:28. The salvation of the gospel removes such unholy desires from the heart.

"Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondmaid was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

But Jerusalem which is above is free, which is the mother of us all." Gal.

4:21-26. Here the apostle uses the two sons of Abraham allegorically. They represent the two covenants or testaments. See margin. The one by the bondmaid he uses to represent the testament or covenant given from Sinai.

The one by the free woman, the covenant given by Christ, or the New Testament.

The apostle goes further and tells us what disposition to make of the two sons or testaments. "Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free." Gal. 4:30, 31. The mission of the Sinaitic law is completed. It has finished its course. We are in the glorious freedom of the New Testament. Paul adds in the next chapter, "Stand fast therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." Ver. 1.

He speaks further of the two covenants in the eighth chapter of Hebrews, and says, "For if that first covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord."

What was the covenant that G.o.d made with Israel when he led them out of the land of Egypt? It was the entire law given at Sinai, including the ten commandments. Whoever would here make a division in the covenant, and say only the ceremonial law is included in the covenant mentioned in these texts simply makes the a.s.sertion to sustain some adopted views of his creed. There is no foundation here for any division. This first, covenant is the whole covenant, and it was faulty. In verse thirteen he says it waxeth old and is ready to vanish away.

Continuing in the ninth chapter the apostle speaks of the ordinances of the first covenant, which stood in meals and drinks and divers washings.

Ver. 10. These ordinances of the first covenant were imposed upon them until the time of reformation. We are to understand by this that at the bringing in of the reformation they "vanished away." In the Colossian letter he mentions those ordinances together with some others as being blotted out at Calvary. We will quote his words: "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross." Col. 2:14. In the sixteenth verse he tells us what ordinances were blotted out: "Let no man therefore [since they are nailed to the cross] judge you in meat or in drink, or in respect of a holy day, or of the new moon, or of the sabbath days." The Jew was denied by the law the privilege of eating certain kinds of meat. Such restrictions were nailed to the cross, and since Calvary nothing is "common or unclean." Their holy days and solemn a.s.semblies at certain stages of the moon find no place in the New Testament. The keeping of the Sabbath as commanded on the tables of stone was also nailed to the cross, therefore let no man judge us or bind these things upon us.

The Sabbath of the ten commandments had its mission. It was a shadow of good things to come. It was typical of the rest which is found in Jesus.

Of all the types and shadows of the Sinaitic covenant, none is more beautiful than the keeping of the Sabbath. It foreshadows the rest or peacefulness of Christ's kingdom. Jesus says, "Come unto me, all ye that labor and are heavy-laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls." Mat. 11:28, 29. The Old Testament prophets beheld the rest that was to be obtained in Jesus: "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious." Isa. 11:10.

That the seventh-day Sabbath kept by the Jews is the Christian day of worship is a heretical doctrine, being taught at the present day. To make clear to your understanding that the Sabbath of the ten-commandment law is not the Christian day of worship is our object in showing you it was only a type. If it was a type then certainly when we have reached the ant.i.type the type has an end. Since the Word of G.o.d is so plain we feel confident we can make it clear and comprehensive to you. We will first quote from Heb. 4:4-11: "For he spake in a certain place of the seventh day on this wise, And G.o.d did rest the seventh day from all his works." (See Gen.

2:1-3.) "And in this place again. If they shall enter into my rest." See third verse. "Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, he limiteth a certain day, saying in David, To-day, after so long a time, as it is said, To-day if ye will hear his voice, harden not your hearts. For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of G.o.d. For he that is entered into his rest, he also hath ceased from his own works, as G.o.d did from his. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief."

We now wish to briefly review this quotation. In the fourth verse it is said that G.o.d rested on the seventh day from all his works. This is recorded in Gen. 2:1-3. This is the "place" that the seventh-day rest is spoken of. But this day of rest is only a shadow of another day of rest.

He speaks of another day. See seventh and eighth verses of quotation; also Psa. 95:7, 8. "To-day if ye will hear his voice, harden not your heart."

"For if Jesus had given them rest," Rotherham says, "For if unto them Joshua had given rest." See also margin of common version. Joshua led the children of Israel across the Jordan into the land of Canaan. This land is also typical of a restful state in the kingdom of grace. Had Joshua given them rest he would not have spoken of another day of rest. But they did not enter into his rest, therefore there remaineth another day of rest to the people of G.o.d. What day is it? It is the gospel day. The marginal rendering of the word "rest" is the "keeping of a Sabbath." "Hence there is being left over a sabbath keeping for the people of G.o.d."-Rotherham.

Like as G.o.d did cease from his own works and rest on the Sabbath, and as the Jews kept it strictly as a day of rest, so we in Jesus find rest and have ceased from our own works. It was all works under the law, but we have ceased from such works in Jesus. Therefore the Jewish Sabbath day of rest only typifies the blessed rest of the day of salvation by grace, and not by works.

Under the New Testament we keep as one of the early church fathers has said, "The day on which our Lord arose." The writings of church history frequently make mention of Sunday (the first day of the week) as being the Christian's day of worship in commemoration of the resurrection of our Lord, in whom we are a new creation. The weekly meeting together of the Christians as recorded in the New Testament was always on the first day of the week. See Luke 24:33; John 20:19, 26; 1 Cor. 16:2; Acts 20:6, 7. There is not one text in the New Testament recording a Christian meeting on the seventh day. Here are four texts recording meetings held on the first day.

The Sabbath, as well as the whole of the ten-commandment and ceremonial law finds an end when we have come to "another day"-the day of salvation, wherein we are a new creation. 2 Cor. 5:17.

We will close this subject by quoting 2 Cor. 3, beginning at verse five: "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of G.o.d; who also hath made us able ministers of the New Testament; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory is to be done away: how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away is glorious, much more that which remaineth is glorious. Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the Old Testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away."

It is with reluctance that we refrain from comment on the above, however we believe the abolition of the whole Mosaic system to be so plain to every unprejudiced heart as to render comment unnecessary.

Good Works.

Christians possess a light; they are "children of light," and are commanded to "let their light shine." How can Christians shine the light of the gospel and of G.o.d? By their good works. Jesus says, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Mat. 5:16. G.o.d has ordained that in Christ we should perform good works. "For we are his workmanship, created in Christ Jesus unto good works, which G.o.d hath before ordained that we should walk in them." Eph. 2:10. By the apostle Christians are exhorted to be careful to maintain good works. "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in G.o.d might be careful to maintain good works." t.i.tus 3:8. Then adds, "These things are good and profitable unto men."

We have proven by the Word elsewhere that salvation from sin is not attained by good works alone, but after we are saved by grace we retain the grace by a strict and faithful performance of all Christian duties.

The first neglect to perform a known duty is the first step the Christian takes on his return to the "beggarly elements of the world." We are commanded to "search the scriptures." By looking into this perfect "law of liberty," and conforming our lives to the glorious truth taught there, we will be led into the beautiful walk of Christian virtue and duty. "All scripture is given by inspiration of G.o.d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of G.o.d may be perfect, thoroughly furnished unto all good works." When a house is "thoroughly furnished" we understand it is furnished in every room up-stairs and down. The Scriptures are given us that by searching them and receiving of their corrections, reprovings, and instructions we may be furnished in every department of our capabilities with good works.

If man obeys the voice of the inspired Word of G.o.d he will be "a vessel unto honor, sanctified and meet for the Master's use, and prepared unto every good work." Christians should be rich in good works. "That they do good, that they be rich in good works, ready to distribute, willing to communicate." 1 Tim. 6:18.

Saints should be fruitful in good works. "That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of G.o.d." Saved people in some texts of Scripture are likened unto good trees. They are a tree that is abounding with the fruit of every good work. Christians are admonished to be ready to every good work. "Put them in mind to be subject to princ.i.p.alities and powers, to obey magistrates, to be ready to every good work." t.i.tus 3:1. They should be established in them. "Now our Lord Jesus Christ himself, and G.o.d, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts and stablish you in every good word and work." 2 Thes. 2:16, 17. They should abound to all good works. "And G.o.d is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work." 2 Cor. 9:8.

The apostle prayed that they should be made perfect in every good work.

"Now the G.o.d of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ: to whom be glory forever and ever. Amen." Heb. 13:20, 21. This is a most precious text. "Working in you" in the margin is rendered "doing." All the good things a Christian does is not him doing it, but it is G.o.d doing it in him, so he is not found going about telling what he has done.

Saints should provoke each other to good works. "And let us consider one another to provoke unto love and to good works." Heb. 10:24. We know of no better way to provoke others to good works than by setting a good example before them. All their good works should be done in wisdom and meekness or humility. "Who is a wise man and endued with knowledge among you? let him shew out of a good conversation [or conduct] his works with meekness of wisdom." Jas. 3:13.

The people of G.o.d do not adorn themselves with gold and pearls and costly array to appear beautiful, "but with good works." 1 Tim. 2:9, 10. What can be more lovely than a character beautified by the ornaments of every good work in the meekness of wisdom? Glory to the name of Jesus! My soul feels like crying. "Lord, work more of thy good works in the hearts of thy people." Man's works shall be brought into judgment. "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Cor. 5:10. "For G.o.d shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl.

12:14.

That will be an awful hour when we are called before the tribunal of G.o.d and there have to unfold to the incomprehensible One our true character.

Oh, what will it be worth in that day to hear him say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me." Mat. 25:34-36.

Christian Giving.

The cheerful giving of our worldly goods to help the needy or for the furtherance of the cause of Christ is a work very commendable in the sight of the Lord. "But this I say, He which soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully.

Every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity: for G.o.d loveth a cheerful giver. And G.o.d is able to make all grace abound toward you; that ye, having all sufficiency in all things, may abound to every good work: as it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth forever." 2 Cor. 9:6-9.

To quote from the writings of a Christian friend will be sufficient on this subject, we think, to enable the reader to see the beauty and blessings in giving unto the needy and the cause of Christ as unto the Lord.

"We find both in prophecy and in the New Testament much about giving. In Amos, chapter four, we read, 'Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink. The Lord G.o.d hath sworn by his holiness.... I also have given you cleanness of teeth in all your cities, and want of bread in all your places: ... also I have withholden the rain from you, when there were yet three months to the harvest.... I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig-trees and your olive-trees increased, the palmer worm devoured them.... I have sent among you the pestilence, ...

yet have ye not returned unto me, saith the Lord.'

"Dear ones, has such been your experience? Have your crops failed in this manner, and suffered for want of rain? Let us read further: 'Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob G.o.d? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In t.i.thes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the t.i.thes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy [corrupt, margin] the fruit of your ground; neither shall your vine cast her fruits before the time in the field, saith the Lord of hosts.' Mal. 3:7-11.