Grace is a perfection of the Divine character which is exercised only toward the elect.  Neither in the Old Testament nor in the New is the grace of God ever mentioned in connection with mankind generally, still less with the lower orders of His creatures.  In this it is distinguished from mercy, for the mercy of God is “over all His works” (Psalm 145-9).  Grace is the alone source from which flows the goodwill, love, and salvation of God unto His chosen people.  This attribute of the Divine character was defined by Abraham Booth in his helpful book, The Reign of Grace thus, “It is the eternal and absolute free favor of God, manifested in the vouchsafement of spiritual and eternal blessings to the guilty and the unworthy.”

Divine grace is the sovereign and saving favor of God exercised in the bestowment of blessings upon those who have no merit in them and for which no compensation is demanded from them.  Nay, more; it is the favor of God shown to those who not only have no positive deserts of their own, but who are thoroughly ill-deserving and hell-deserving.  It is completely unmerited and unsought, and is altogether unattracted by anything in or from or by the objects upon which it is bestowed.  Grace can neither be bought, earned, nor won by the creature.  If it could be, it would cease to be grace.  When a thing is said to be of grace we mean that the recipient has no claim upon it, that it was in nowise due him.  It comes to him as pure charity, and, at first, unasked and undesired.

The fullest exposition of the amazing grace of God is to be found in the Epistles of the apostle Paul.  In his writings, “grace” stands in direct opposition to works and worthiness, all works and worthiness, of whatever kind or degree.  This is abundantly clear from Romans 11:6, “And if by grace, then is it no more of works: otherwise grace is no more grace.  If it be of works, then is it no more grace, otherwise work is no more work.”  Grace and works will no more unite than an acid and an alkali.

“By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast” (Ephesians 2:8,9).  The absolute favor of God can no more consist with human merit than oil and water will fuse into one (see also Romans 4:4,5).

There are three principal characteristics of Divine grace:

First, it is eternal. Grace was planned before it was exercised, purposed before it was imparted: “Who hath saved us, and called us with a 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” (2 Timothy 1:9).

Second, it is free, for none did ever purchase it: “Being justified freely by His grace” (Romans 3:24).

Third, it is sovereign, because God exercises it toward and bestows it upon whom He pleases: “Even so might grace reign” (Romans 5:21).  If grace “reigns” then is it on the throne, and the occupant of the throne is sovereign.  Hence “the throne of grace” (Hebrews 4:16).  Just because grace is unmerited favor, it must be exercised in a sovereign manner.  Therefore does the Lord declare, “I will be gracious to whom I will be gracious” (Exodus 33:19).  Were God to show grace to all of Adam’s descendants, men would at once conclude that He was righteously compelled to take them to heaven as a meet compensation for allowing the human race to fall into sin.  But the great God is under no obligation to any of His creatures, least of all to those who are rebels against Him.

Eternal life is a gift, therefore it can neither be earned by good works, nor claimed as a right.  Seeing that salvation is a “gift,” who has any right to tell God on whom He ought to bestow it?  It is not that the Giver ever refuse this gift to any who seek it wholeheartedly, and according to the rules which He has prescribed.  No!  He refuses none who come to Him empty-handed and in the way of His appointing.  But if out of a world of impenitent and unbelieving, God is determined to exercise His sovereign right by choosing a limited number to be saved, who is wronged?  Is God obliged to force His gift on those who value it not?  Is God compelled to save those who are determined to go their own way?

Grace Upsets the Natural Man

But nothing more riles the natural man and brings to the surface his innate and inveterate enmity against God than to press upon him the eternality, the freeness, and the absolute sovereignty of Divine grace.  That God should have formed His purpose from everlasting without in anywise consulting the creature, is too abasing for the unbroken heart.  That grace cannot be earned or won by any efforts of man is too self-emptying for self-righteousness.  And that grace singles out whom it pleases to be its favored objects, arouses hot protests from haughty rebels.  The clay rises up against the Potter and asks, “Why hast Thou made me thus?”  A lawless insurrectionist dares to call into question the justice of Divine sovereignty.

The distinguishing grace of God is seen in saving that people whom He has sovereignly singled out to be His high favorites.  By “distinguishing,” we mean that grace discriminates, makes differences” chooses some and passes by others. It was distinguishing grace which selected Abraham from the midst of his idolatrous neighbors and made him “the friend of God.”  It was distinguishing grace which saved “publicans and sinners,” but said of the religious Pharisees, “Let them alone” (Matthew 15:14).  Nowhere does the glory of God’s free and sovereign grace shine more conspicuously than in the unworthiness and unlikeness of its objects.

Beautifully was this illustrated by James Hervey (1751):

“Where sin has abounded, says the proclamation from the court of heaven, grace doth much more abound.  Manasseh was a monster of barbarity, for he caused his own children to pass through the fire, and filled Jerusalem with innocent blood.  Manasseh was an adept in iniquity, for he not only multiplied, and to an extravagant degree, his own sacrilegious impieties, but he poisoned the principles and perverted the manners of his subjects, making them do worse than the most detestable of the heathen idolators (see 2 Chronicles 33).  Yet, through this superabundant grace he is humbled, he is reformed, and becomes a child of forgiving love, an heir of immortal glory.

“Behold that bitter and bloody persecutor, Saul; when, breathing out threatenings and bent upon slaughter, he worried the lambs and put to death the disciples of Jesus.  The havoc he had committed, the inoffensive families he had already ruined, were not sufficient to assuage his vengeful spirit.  They were only a taste, which, instead of glutting the bloodhound, made him more closely pursue the track, and more eagerly pant for destruction.  He still has a thirst for violence and murder.  So eager and insatiable is his thirst, that be even breathes out threatening and slaughter (Acts 9:1).  His words are spears and arrows, and his tongue a sharp sword.  It is as natural for him to menace the Christians as to breathe the air.  Nay, they bled every hour in the purposes of his rancorous heart.  It is only owing to want of power that every syllable he utters, every breath he draws, does not deal out deaths, and cause some of the innocent disciples to fall.  Who, upon the principles of human judgment, would not nave pronounced him a vessel of wrath, destined to unavoidable damnation?  Nay, would not have been ready to conclude that, if there were heavier chains and a deeper dungeon in the world of woe, they must surely be reserved for such an implacable enemy of true godliness?  Yet, admire and adore the inexhaustible treasures of grace—this Saul is admitted into the goodly fellowship of the prophets, is numbered with the noble arm of martyrs and makes a distinguished figure among the glorious company of the apostles.

“The Corinthians were flagitious even to a proverb.  Some of them wallowing in such abominable vices, and habituated themselves to such outrageous acts of injustice, as were a reproach to human nature.  Yet, even these sons of violence and slaves of sensuality were washed, sanctified, justified (1 Corinthians 6:9-11).  ‘Washed,’ in the precious blood of a dying Redeemer; ‘sanctified,’ by the powerful operations of the blessed Spirit; ‘justified,’ through the infinitely tender mercies of a gracious God.  Those who were once the burden of the earth, are now the joy of heaven, the delight of angels.”

Grace Is Manifested in Jesus

Now the grace of God is manifested in and by and through the Lord Jesus Christ.

“The law was given by Moses, grace and truth came by Jesus Christ” (John 1:17).  This does not mean that God never exercised grace toward any before His Son became incarnate—Genesis 6:8, Exodus 33:19, etc., clearly show otherwise.  But grace and truth were fully revealed and perfectly exemplified when the Redeemer came to this earth, and died for His people upon the cross.  It is through Christ the Mediator alone that the grace of God flows to His elect.  “Much more the grace of God, and the gift by grace, which is by one man, Jesus Christ . . . much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ… so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord” (Romans 5:15, 17,21).

The grace of God is proclaimed in the Gospel (Acts 20:24), which is to the self-righteous Jew a “stumbling block,” and to the conceited and philosophizing Greek “foolishness.”  And why so?  Because there is nothing whatever in it that is adapted to gratify the pride of man.  It announces that unless we are saved by grace, we cannot be saved at all.  It declares that apart from Christ, the unspeakable Gift of God’s grace, the state of every man is desperate, irremediable, hopeless.  The Gospel addresses men as guilty, condemned, perishing criminals.  It declares that the chastest moralist is in the same terrible plight as is the most voluptuous profligate; that the zealous professor, with all his religious performances, is no better off than the most profane infidel.

The Gospel contemplates every descendant of Adam as a fallen, polluted, hell-deserving and helpless sinner.  The grace which the Gospel publishes is his only hope.  All stand before God convicted as transgressors of His holy law, as guilty and condemned criminals; awaiting not sentence, but the execution of sentence already passed on them (John 3:18; Romans 3:19).

To complain against the partiality of grace is suicidal.  If the sinner insists upon bare justice, then the Lake of Fire must be his eternal portion.  His only hope lies in bowing to the sentence which Divine justice has passed upon him, owning the absolute righteousness of it, casting himself on the mercy of God, and stretching forth empty hands to avail himself of the grace of God now made known to him in the Gospel.

The third Person in the Godhead is the Communicator of grace, therefore is He denominated “the Spirit of grace” (Zechariah 12:10).  God the Father is the Fountain of all grace, for He purposed in Himself the everlasting covenant of redemption.  God the Son is the only Channel of grace.  The Gospel is the Publisher of grace.  The Spirit is the Bestower.  He is the One who applies the Gospel in saving power to the soul: quickening the elect while spiritually dead, conquering their rebellious wills, melting their hard hearts, opening their blind eyes, cleansing them from the leprosy of sin.

Thus we may say with the late G. S. Bishop, “Grace is a provision for men who are so fallen that they cannot lift the axe of justice, so corrupt that they cannot change their own natures, so averse to God that they cannot turn to Him, so blind that they cannot see Him, so deaf that they cannot hear Him, and so dead that He Himself must open their graves and lift them into resurrection.”

From The Attributes of God.

Read Full Post »

There are those who misrepresent the doctrine of election in this way: Here I am sitting down at my table tonight with my family to tea. It is a cold winter’s night, and outside on the street are some hungry starving tramps and children, and they come and knock at my door and they say, “We are so hungry, Sir, Oh, we are so hungry and cold, and we are starving: won’t you give us something to eat?” “Give you something to eat? No, you do not belong here, get off with you.” Now people say that is what election means, that God has spread the gospel feast and some poor sinners conscious of their deep need come to the Lord and say, “Have mercy upon me,” and the Lord says, “No, you are not among My elect.” Now, my friends, that is not the teaching of this Book, nor anything like that. That is absolutely a false representation of God’s truth. I do not believe anything like that, my friends.

1. Compel Them To Come In.

Now, then, here is the truth. God has spread the feast, but the fact is that nobody is hungry, and nobody wants to come to the feast, and everybody makes an excuse to keep away from the feast, and when they are bidden to come they say, “No, we do not want to,” or “We are not ready yet.” Now God knew that from the beginning, and if God had done nothing more than spread the feast, every seat at His table would have been vacant for all eternity! I have no hesitation in saying, there is not one man or woman in this church tonight but who made excuses time after time before you first came to Christ. You are just like the rest. You made excuses, so did I, and if God had done nothing more than just spread the feast, every chair would have been vacant; therefore, what do you read in that parable in Luke 14? Because the feast was not furnished with guests, God sent forth His “servants.” Oh, put your glasses on. It does not say “servants,” it says God sent forth His “servant” and told Him to “compel” them to come in that His feast might be furnished with guests. And there is not a man or a woman in this church tonight or in any other church that would ever sit down at the marriage-supper of the Lamb unless you had been compelled to come in, and compelled by God.

Well, you say, what do you mean by ‘compelled?’ I mean this, that God had to overcome the resistance of your WILL, God had to overcome the reluctance of your heart, God had to overcome your loving of pleasure more than loving of God, your love of the things of this world more than Christ. I mean that God had to put forth His power and draw you. And if any of you know anything of the Greek or have a Strong’s Concordance, look up that Greek verb for “draw” in John 6:44, “No man can come to me, except the Father which hath sent me draw him.” It means “use violence.” It means to drag by force. There is not a Greek scholar on earth that can challenge that statement—I mean, and back it up with proof. It is the same Greek word that is used in John 21 when they drew the net to the land full of fishes. They had to pull with all their might, for it was full of fishes. They had to DRAG it. Yes, my friend, and that is how you were brought to Christ. You may not have been conscious of it, you may not have known inside yourself what was taking place, but every last one of us was a rebel against God, fighting against Christ, resisting His Holy Spirit, and God had to put forth almighty power and overcome that resistance and bring us to our knees; and if any of you object to that strong language, then I am here to tell you, you do not believe in the teaching of this Book on the absolute depravity of man.

Man is lost, and man is dead in trespasses and sin by nature. Listen, it is not simply that man is sick and needs a little medicine; it is not simply that man is ignorant and needs a little teaching; it is not simply that man is weak and needs a little hope: man is dead, dead in trespasses and sin, and only almighty power from heaven can ever resurrect him and bring him from death unto life. That is the gospel I believe in, and I do not preach the gospel because I believe the sinner has power in himself to respond to it.

Well, you say, then what is the use of preaching the gospel if men are dead? What is the use of preaching it? I will tell you. Listen! Here was a man with a withered hand, paralyzed, and Christ says, “Stretch forth thine hand.” It was the one thing that he could not do! Christ told him to do a thing that was impossible in himself. Well then, you say, why did Christ tell him to stretch forth his hand? Because divine power went with the very word that commanded him to do it—divine power enabled him to do it! The man could not do it of himself. If you think that he could, you are ready for the lunatic asylum, I do not care who you are. Any man or woman here who thinks that that man was able to stretch forth his paralyzed arm by an effort of his own will is ready for the lunatic asylum! How can paralysis move?

Well, I will give you something stronger than that. You need something strong today, you need something more than skim-milk; you need strong meat if ever you are going to be built up and grow and become strong in the Lord and the power of His might. Here is a man who is dead and buried, and his body has already begun to corrupt so that it stank. There he was in the grave, and Someone came to that graveside and said, “Lazarus, come forth.” And if that someone had been anyone less than God Himself, manifest in flesh, he might have stood there till now calling, “Come forth.” What on earth was the use of telling a dead man to come forth? None at all, unless the One Who spoke that word had the power to make that word good.

Now then my friends, I preach the gospel to sinners, not because I believe the sinner has any power at all in himself to respond to it: I do not believe that any sinner has any capacity in himself whatever. But Christ said, “The words that I speak unto you, they are spirit and they are life,” and by God’s grace I go forth preaching this Word because it is a word of power, a word of spirit, a word of life. The power is not in the sinner, it is in the Word when God the Holy Spirit is pleased to use it. And, my friends, I say it in all reverence; if God told me in this Book to go out and preach to the trees, I would go! Yes sir. God once told one of His servants to go and preach to bones and he went. I wonder if you would have gone! Yes, that has a local application as well as a future interpretation prophetically.

2. Preach The Gospel To Every Creature.

Now the question arises again, why are we to preach the gospel to every creature, if God has only elected a certain number to be saved? The reason is, because God commands us to do so. Well, but, you say, it does not seem reasonable to me. That has nothing to do with it; your business is to obey God and not to argue with Him. God commands us to preach the gospel to every creature, and it means what it says—every creature—and it is a solemn thing.

Every Christian in this room tonight has yet to answer to Christ why he has not done everything in his power to send that gospel to every creature. Yes, I believe in missions—probably stronger than most of you do, and if I preached to you on missions, perhaps I would hit you harder than you have been hit yet. The great majority of God’s people who profess to believe in missions are just playing at them. I make so bold as to say of our evangelical denominations today that we are just playing at missions and that is all. Why my friends, there is almost half of the human race—think of it! — in this 20th century-travel so easy and cheap, Bibles printed in almost every language under heaven—and as we sit here tonight, there is almost half of the human race that never yet heard of Christ, and we have to answer to Christ for that yet! You have and I have. Oh, yes, I believe in man’s responsibility. I do not believe in man’s “freedom,” but I do in man’s responsibility, and I believe in the Christian’s responsibility in a double way; and everyone of us here tonight has yet to face Christ and look into those eyes as a flame of fire, and He is going to say to us, I entrusted to you My gospel. It was committed as a “trust” to you (1 Thess. 2:4). It is required in stewards that a man be found faithful.

Oh, my friends, we are playing at things. We have not begun to take religion seriously, any of us. We profess to believe in the coming of Christ, and we profess to believe that the one reason why Christ has not come back yet is because His Church, His Body, is not yet complete. We believe that when His Body is complete He will come back. And my friends, His “body” never; never, will be complete until the last of His elect people will be called out, and His elect people are called out under the preaching of the gospel by the power of the Holy Spirit; and if you are really anxious for Christ to come back soon, then you had better be more wide awake to your responsibility in connection with taking or sending the gospel to the heathen!

Christ’s word, and it is Christ’s Word to us, is “Go ye into all the world and preach the gospel.” He does not say “Send ye.” He says, “Go ye,” and you have to answer to Christ yet because you have not gone! Well, you say, do you mean by that that every one of us here tonight ought to go out to the mission field? I have not said that. I am not any man’s judge. Many of you here tonight have a good reason which will satisfy Christ why you have not gone. He gave you work to do here. He put you in a position here. He has given you responsibilities to discharge here, but every Christian who is free to go, and does not go, has to answer to Christ for it yet.

“Go ye into all the world.” Well then, you say, Where am I to go? Oh, that is very easy. You say, easy? Yes, I mean it: it is very easy. There is nothing easier in the world than to know where you ought to begin missionary work. You have it in the first chapter of Acts and the eighth verse: “Ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem [that is the city in which they were] and in all Judea [that is the State in which their city was], and in Samaria [that is the adjoining State], and unto the uttermost part of the earth.” If you want to begin missionary work, you have to begin it in your home-town; and my friends, if you are not interested in the salvation of the Chinese in Sydney, then you are not really interested in the salvation of the Chinese in China, and you are only fooling yourselves if you think you are! If you are anxious about the souls of the Chinese in China, then you will be equally anxious about the souls of the Chinese here in Sydney; and I wonder how many in this building tonight have ever made any serious effort to reach the Chinese in Sydney with the gospel! I wonder? I wonder how many here tonight have been round to the Bible House in Sydney and have said to the Manager there, “Do you have any New Testaments in the Chinese language, or do you have any Gospels of John in the Chinese language? How much are they per hundred? Or per dozen?” And I wonder how many of you have bought a thousand or a hundred, and then have gone round to the houses in the Chinese quarter and have said, “My friend, this is a little gift that will do your soul good if you will read it.”

Ah, my friends, we are playing at missions, it is just a farce, that is all! “Go ye” is the first command. Go where? Those around me first. Go what with? The Gospel! Well, you say, “Why should I go?” Because God has commanded you to! Well, you say, “What is the use of doing it if He has just elected certain ones?” Because that gospel is the means that God uses to call out His own elect, that is why! You do not know, and I do not know, and nobody here on earth knows, who are God’s elect and who are not. They are scattered over the world, and therefore we are to preach the gospel to every creature, that it may reach the ones that God has marked out among those creatures.

Preached by A.W. Pink while pastor in Sydney, Australia.

The current formatting and editing is copyrighted by Jim Ehrhard, 2000. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Read Full Post »

Tried by Fire by A. W. Pink

But He knoweth the way that I take: when he hath tried me, I shall come forth as gold. ~ Job 23:10

Job here corrects himself. In the beginning of the chapter, we find him saying: “Even today is my complaint bitter: my stroke is heavier than my groaning” (vv. 1,2). Poor Job felt that his lot was unbearable. But he recovers himself. He checks his hasty outburst and revises his impetuous decision. How often we all have to correct ourselves! Only One has ever walked this earth who never had occasion to do so.

Job here comforts himself. He could not fathom the mysteries of Providence, but God knew the way he took. Job had diligently sought the calming presence of God, but, for a time, in vain. “Behold I go forward, but he is not there; and backward, but I cannot perceive him. On the left hand. where he doth work, but I cannot behold him” (vv. 8,9). But he consoled himself with this blessed fact—though I cannot see God, what is a thousand times better, He can see me—”He knoweth.” One above is neither unmindful nor indifferent to our lot. If He notices the fall of a sparrow, if He counts the hairs of our heads, of course “He knows” the way that I take.

Job here enunciates a noble view of life. How splendidly optimistic he was! He did not allow his afflictions to turn him into a skeptic. He did not permit the sore trials and troubles through which he was passing to overwhelm him. He looked at the bright side of the dark cloud—God’s side, hidden from sense and reason. He took a long view of life. He looked beyond the immediate “fiery trials” and said that the outcome would be gold refined. “But he knoweth the way that I take: when he hath tried me I shall come forth as gold.” Three great truths are expressed here: let us briefly consider each separately.

1. Divine Knowledge of My Life.

“He knoweth the way I take.” The omniscience of God is one of the wondrous attributes of Deity. “For his eyes are upon the ways of man and he seeth all his goings” (Job 34:21). “The eyes of the Lord are in every place, beholding the evil and the good” (Proverbs 15:3). Spurgeon said, “One of the greatest tests of experimental religion is, What is my relationship to God’s omniscience?” What is your relationship to it, dear reader? How does it affect you? Does it distress or comfort you? Do you shrink from the thought of God knowing all about your way?—perhaps, a lying, selfish, hypocritical way! To the sinner this is a terrible thought. He denies it, or if not, he seeks to forget it. But to the Christian, here is real comfort. How cheering to remember that my Father knows all about my trials, my difficulties, my sorrows, my efforts to glorify Him. Precious truth for those in Christ, harrowing thought for all out of Christ, that the way I am taking is fully known to and observed by God.

“He knoweth the way that I take.” Men did not know the way that Job took. He was grievously misunderstood, and for one with a sensitive temperament to be misunderstood is a sore trial. His very friends thought he was a hypocrite. They believed he was a great sinner and being punished by God. Job knew that he was an unworthy saint, but not a hypocrite. He appealed against their censorious verdict. “He knoweth the way that I take: when he hath tried me I shall come forth as gold.” Here is instruction for us when like circumstanced. Fellow-believer, your fellow-men, yes, and your fellow-christians, may misunderstand you, and misinterpret God’s dealing with you: but console yourself with the blessed fact that the omniscient One knoweth.

“He knoweth the way that I take.” In the fullest sense of the word, Job himself did not know the way that he took, nor do any of us. Life is profoundly mysterious, and the passing of the years offers no solution. Nor does philosophizing help us. Human volition is a strange enigma. Consciousness bears witness that we are more than automatons. The power of choice is exercised by us in every move we make. And yet it is plain that our freedom is not absolute. There are forces brought to bear upon us, both good and evil, which are beyond our power to resist. Both heredity and environment exercise powerful influences upon us. Our surroundings and circumstances are factors which cannot be ignored. And what of Providence which “shapes our destinies?” Ah, how little do we know the way which we “take.” Said the prophet, “O Lord I know that the way of man is not in himself: it is not in man that walketh to direct his steps (Jer. 10:23). Here we enter the realm of mystery, and it is idle to deny it. Better far to acknowledge with the wise man, “Man’s goings are of the Lord; how can a man then understand his own way?” (Proverbs 20:24).

In the narrower sense of the term, Job did know the way which he took. What that way was he tells us in the next two verses. My foot hath held his steps, his way have I kept, and not declined. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food” (Job 23:11,12). The way Job chose was the best way, the scriptural way, God’s way—His way. What do you think of that way, dear reader? Was it not a grand selection? Ah, not only patient,” but wise Job! Have you made a similar choice? Can you say, “My foot hath held his steps, his way have I kept, and not declined?” (v.11).

If you can, praise Him for His enabling grace. If you cannot, confess with shame your failure to appropriate His all-sufficient grace. Get down on your knees at once, and unbosom yourself to God. Hide and keep back nothing. Remember it is written if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness (1 John 1:9). Does not v.12 explain your failure, my failure, dear reader? Is it not because we have not trembled before God’s commandments, and because we have so lightly esteemed His Word, that we have “declined” from His way! Then let us, even now, and daily, seek grace from on high to heed His commandments and hide His Word in our hearts.

“He knoweth that way that I take.” Which way are you taking?—the Narrow Way which leadeth unto life, or the Broad Road that leadeth to destruction? Make certain on this point, dear friend. Scripture declares, “So every one of us shall give account of himself to God” (Rom. 14:12). But you need not be deceived or uncertain. The Lord declared, “I am The Way” (John 14:6).

2. Divine Testing. “When he hath tried me.”

“The refining pot is for silver, and the furnace for gold: but the Lord trieth the hearts” (Proverbs 17:3). This was God’s way with Israel of old, and it is His way with Christians now. Just before Israel entered Canaan, as Moses reviewed their history since leaving Egypt, he said, And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, and to know what was in thine heart, whether thou wouldst keep his commandments, or no” (Deut. 8:2 ). In the same way, God tries, tests, proves, and humbles us.

“When he hath tried me.” If we realized this more, we should bear up better in the hour of affliction and be more patient under suffering. The daily irritations of life, the things which annoy so much—what is their meaning? Why are they permitted? Here is the answer: God is “trying” you! That is the explanation (in part, at least) of that disappointment, that crushing of your earthly hopes, that great loss—God was, is, testing you. God is trying your temper, your courage, your faith, your patience, your love, your fidelity.

“When he hath tried me.” How frequently God’s saints see only Satan as the cause of their troubles. They regard the great enemy as responsible for much of their sufferings. But there is no comfort for the heart in this. We do not deny that the Devil does bring about much that harasses us. But above Satan is the Lord Almighty! The Devil cannot touch a hair of our heads without God’s permission, and when he is allowed to disturb and distract us, even then it is only God using him to “try” us. Let us learn then, to look beyond all secondary causes and instruments to that One who worketh all things after the counsel of His own will (Eph. 1:11). This is what Job did.

In the opening chapter of the book which bears his name, we find Satan obtaining permission to afflict God’s servant. He used the Sabeans to destroy Job’s herds (v.15); he sent the Chaldeans to slay his servants (v.17); he caused a great wind to kill his children (v.19). And what was Job’s response? This: he exclaimed, “The Lord gave, and the Lord hath taken away, blessed be the name of the Lord” (1:21). Job looked beyond the human agents, beyond Satan who employed them, to the Lord who controlleth all. He realized that it was the Lord trying him. We get the same thing in the New Testament. To the suffering saints at Smyrna, John wrote, “Fear none of those things which thou shalt suffer, behold, the devil shall cast some of you into prison, that ye may be tried” (Rev 2:10). Their being cast into prison was simply God “trying” them.

How much we lose by forgetting this! What a stay for the trouble-tossed heart to know that no matter what form the testing may take, no matter what the agent which annoys, it is God who is “trying” His children. What a perfect example the Savior sets us. When He was approached in the garden and Peter drew his sword and cut off the ear of Malchus, the Savior said, “The cup which My Father hath given Me, shall I not drink it?” (John 18:11). Men were about to vent their awful rage upon Him, the Serpent would bruise His heel, but He looks above and beyond them. Dear reader, no matter how bitter its contents, (infinitely less than that which the Savior drained) let us accept the cup as from the Father’s hand.

In some moods, we are apt to question the wisdom and right of God to try us. So often we murmur at His dispensations. Why should God lay such an intolerable burden upon me? Why should others be spared their loved ones, and mine taken? Why should health and strength, perhaps the gift of sight, be denied me? The first answer to all such questions is, “O man, who art thou that repliest against God?” It is wicked insubordination for any creature to call into question the dealings of the great Creator. “Shall the thing formed say to him that formed it, Why hast Thou made me thus?” (Rom. 9:20). How earnestly each of us need to cry unto God, that His grace may silence our rebellious lips and still the tempest within our desperately wicked hearts!

Again, in 1 Peter 4:12,13 we are told: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings: that, when his glory shall be revealed, ye may be glad also with exceeding joy.” The same thoughts are expressed here as in the previous passage. There is a needs-be for our “trials” and therefore we are to think them not strange—we should expect them. And, too, there is again the blessed outlook of being richly recompensed at Christ’s return. Then there is the added word that not only should we meet these trials with faith’s fortitude, but we should rejoice in them, inasmuch as we are permitted to have fellowship in “the sufferings of Christ.” He, too, suffered: sufficient then, for the disciple to be as his Master.

“When he hath tried me.” Dear Christian reader, there are no exceptions. God had only one Son without sin, but never one without sorrow. Sooner or later, in one form or another, trial-sore and heavy-will be our lot. “And sent Timotheus our brother—to establish you, and to comfort you concerning your faith. That no man should be moved by these afflictions; for yourselves know that we are appointed thereunto” (1 Thess. 3:2,3). And again it is written, “We must through much tribulation enter into the kingdom of God” (Acts 14:22). It has been so in every age. Abram was “tried,” tried severely. So, too, were Joseph, Jacob, Moses, David, Daniel, the Apostles, etc.

3. The Ultimate Issue. “I shall come forth as gold.”

Observe the tense here. Job did not imagine that he was pure gold already. “I shall come forth as gold,” he declared. He knew full well that there was yet much dross in him. He did not boast that he was already perfect. Far from it. In the final chapter of his book, we find him saying, “I abhor myself’ (42:6). And well he might; and well may we. As we discover that in our flesh there dwelleth “no good thing,” as we examine ourselves and our ways in the light of God’s Word and behold our innumerable failures, as we think of our countless sins, both of omission and commission, good reason have we for abhoring ourselves. Ah, Christian reader, there is much dross about us. But it will not ever be thus.

“I shall come forth as gold.” Job did not say, “When he hath tried me I may come forth as gold,” or “I hope to come forth as gold,” but with full confidence and positive assurance he declared, “I shall come forth as gold.” But how did he know this? How can we be sure of the happy issue? Because the Divine purpose cannot fail. He which hath begun a good work in us “will finish it” (Phil. 1:6). How can we be sure of the happy issue? Because the Divine promise is sure: “The Lord will perfect that which concerneth me” (Psa. 138:8). Then be of good cheer, tried and troubled one. The process may be unpleasant and painful, but the issue is charming and sure.

“I shall come forth as gold.” This was said by one who knew affliction and sorrow as few among the sons of men have known them. Yet despite his fiery trials, he was optimistic. Let then this triumphant language be ours. “I shall come forth as gold” is not the language of carnal boasting, but the confidence of one whose mind was stayed upon God. There will be no credit to our account—the glory will all belong to the Divine Refiner (James 1:12).

For the present, there remain two things. First, Love is the Divine thermometer while we are in the crucible of testing—”And he shall sit (the patience of Divine grace) as a Refiner and Purifier of silver,” etc. (Mal 3:3). Second, the Lord Himself is with us in the fiery furnace, as He was with the three young Hebrews (Dan 3:25). For the future this is sure: the most wonderful thing in heaven will not be the golden street or the golden harps, but golden souls on which is stamped the image of God—”predestinated to be conformed to the image of his Son!” Praise God for such a glorious prospect, such a victorious issue, such a marvelous goal.

The current formatting and editing is copyrighted by Jim Ehrhard, 2000. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Read Full Post »

We first submit a brief analysis of the passage which is to be before us —John 1:14-18. We have here: —

1. Christ’s Incarnation — “The word became flesh”: John 1:14.

2. Christ’s Earthly sojourn — “And tabernacled among us:” John 1:14.

3. Christ’s Essential Glory — “As of the only Begotten:” John 1:14.

4. Christ’s Supreme excellency — “Preferred before:” John 1:15.

5. Christ’s Divine sufficiency — “His fulness:” John 1:16.

6. Christ’s Moral perfections — “Grace and truth:” John 1:17.

7. Christ’s Wondrous revelation — Made known “the Father:” John 1:18.

“And the word was made (became) flesh, and dwelt among us” (John 1:14). The Infinite became finite. The Invisible became tangible. The Transcendent became imminent. That which was far off drew nigh. That which was beyond the reach of the human mind became that which could be beholden within the realm of human life. Here we are permitted to see through a veil that, which unveiled, would have blinded us.

“The word became flesh:” He became what He was not previously. He did not cease to be God, but He became Man. “And the word became flesh.” The plain meaning of these words is, that our Divine Savior took upon Him human nature. He became a real Man, yet a sinless, perfect Man. As Man He was “holy, harmless, undefiled, separate from sinners” (Hebrews 7:26). This union of the two natures in the Person of Christ is one of the mysteries of our faith — “Without controversy great is the mystery of godliness: God was manifest in the flesh” (1 Timothy 3:16).

It needs to be carefully stated: “The word” was His Divine title; “became flesh” speaks of His holy humanity. He was, and is, the God-man, yet the Divine and human in Him were never confounded. His Deity, though veiled, was never laid aside; His humanity, though sinless, was a real humanity; for as incarnate, He “increased in wisdom and stature, and in favor with God and man” (Luke 2:52). As “the word” then, He is the Son of God; as “flesh,” the Son of man.

This union of the two natures in the Person of Christ was necessary in order to fit Him for the office of Mediator. Three great ends were accomplished by God becoming incarnate, by the Word being made flesh.

First, it was now possible for Him to die.

Second, He can now be touched with the feeling of our infirmities.

Third, He has left us an example, that we should follow His steps.

This duality of nature was plainly intimated in Old Testament prediction. Prophecy sometimes represented the coming Messiah as human, sometimes as Divine. He was to be the woman’s “seed” (Genesis 3:15); a “prophet” like unto Moses (see Deuteronomy 18:18); a lineal descendant of David (see 2 Samuel 7:12); Jehovah’s “Servant” (Isaiah 42:1); a “Man of sorrows” (Isaiah 53:3). Yet, on the other hand, He was to be “the Branch of the Lord, beautiful and glorious” (Isaiah 4:2); He was “the wonderful Counselor, the Mighty God, the Father of the ages, the Prince of peace” (Isaiah 9:6). As Jehovah, He was to come suddenly to His temple (see Malachi 3:1). The One who was to be born in Bethlehem and be Ruler in Israel, was the One “whose goings forth had been from the days of eternity” (Micah 5:2).

How were those two different sets of prophecy to be harmonized? John 1:14 is the answer. The One born at Bethlehem was the Divine and eternal Word. The Incarnation does not mean that God dwelt in a man, but that God became Man. He became what He was not previously, though He never ceased to be all that He was before. The Babe of Bethlehem was Immanuel — God with us.

“And the word became flesh.” It is the design of John’s Gospel to bring this out in a special way. The miracles recorded therein illustrate and demonstrate this in a peculiar manner. For example: He turns the water into wine — but how? He, Himself, did nothing but speak the word. He gave His command to the servants and the transformation was wrought. Again; the nobleman’s son was sick. The father came to the Lord Jesus and besought Him to journey to his home and heal his boy. What was our Lord’s response? “Jesus said unto him, Go thy way, thy son liveth” (John 4:50), and the miracle was performed. Again; an impotent man was lying by the porch of Bethesda. He desired some one to put him into the pool, but while he was waiting another stepped in before him, and was healed. Then the Lord Jesus passed that way and saw him. What happened? “Jesus saith unto him, Rise,” etc. The word of power went forth, and the sufferer was made whole. Once more: consider the case of Lazarus, recorded only by John. In the raising of the daughter of Jairus, Christ took the damsel by the hand; when He restored to life the widow’s son of Nain, He touched the bier. But in bringing Lazarus from the dead He did nothing except speak the word, “Lazarus, come forth.” In all of these miracles we see the Word at work. The One who had become flesh and tabernacled among men was eternal and omnipotent — “the great God (the Word) and our Savior (became flesh) Jesus Christ.” (Titus 2:13).

“And dwelt (tabernacled) among us.” He pitched His tent on earth for thirty-three years. There is here a latent reference to the tabernacle of Israel in the wilderness. That tabernacle had a typical significance: it foreshadowed God the Son incarnate. Almost everything about the tabernacle adumbrated the Word made flesh. Many and varied are the correspondences between the type and the Anti-type. We notice a few of the more conspicuous.

1. The “tabernacle” was a temporary appointment. In this it differed from the temple of Solomon, which was a permanent structure. The tabernacle was merely a tent, a temporary convenience, something that was suited to be moved about from place to place during the journeyings of the children of Israel. So it was when our blessed Lord tabernacled here among men. His stay was but a brief one — less than forty years; and, like the type, He abode not long in any one place, but was constantly on the move — unwearied in the activity of His love.

2. The “tabernacle” was for use in the wilderness. After Israel settled in Canaan, the tabernacle was superseded by the temple. But during the time of their pilgrimage from Egypt to the promised land, the tabernacle was God’s appointed provision for them. The wilderness strikingly foreshadowed the conditions amid which the eternal Word tabernacled among men at His first advent. The wilderness home of the tabernacle unmistakably foreshadowed the manger-cradle, the Nazarite-carpenter’s bench, the “nowhere” for the Son of man to lay His head, the borrowed tomb for His sepulcher. A careful study of the chronology of the Pentateuch seems to indicate that Israel used the tabernacle in the wilderness rather less than thirty-five years!

3. Outwardly the “tabernacle” was mean, humble, and unattractive in appearance. Altogether unlike the costly and magnificent temple of Solomon, there was nothing in the externals of the tabernacle to please the carnal eye. Nothing but plain boards and skins. So it was at the Incarnation. The Divine majesty of our Lord was hidden beneath a veil of flesh. He came, unattended by any imposing retinue of angels. To the unbelieving gaze of Israel He had no form nor comeliness; and when they beheld Him, their unanointed eyes saw in Him no beauty that they should desire Him.

4. The “tabernacle” was God’s dwelling place. It was there, in the midst of Israel’s camp, He took up His abode. There, between the cherubim upon the mercy-seat He made His throne. In the holy of holies, He manifested His presence by means of the Shekinah glory. And during the thirty-three years that the Word tabernacled among men, God had His dwelling place in Palestine. The holy of holies received its anti-typical fulfillment in the Person of the Holy One of God. Just as the Shekinah dwelt between the two cherubim, so on the mount of transfiguration the glory of the God-man flashed forth from between two men — Moses and Elijah. “We beheld his glory” is the language of the tabernacle type.

5. The “tabernacle” was, therefore, the place where God met with men. It was termed “the tent of meeting.” If an Israelite desired to draw near unto Jehovah He had to come to the door of the tabernacle. When giving instructions to Moses concerning the making of the tabernacle and its furniture, God said, “And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee” (Exodus 25:21, 22). How perfect is this lovely type! Christ is the meeting-place between God and men. No man cometh unto the Father but by Him (see John 14:16). There is but one Mediator between God and men — the Man Christ Jesus (see 1 Timothy 2:5). He is the One who spans the gulf between deity and humanity, because He is Himself both God and Man.

6. The “tabernacle” was the center of Israel’s camp. In the immediate vicinity of the tabernacle dwelt the Levites, the priestly tribe: “But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: and they shall minister unto it, and shall encamp round about the tabernacle” (Numbers 1:50), and around the Levites were grouped the twelve tribes, three on either side — see Numbers 2. Again; we read, that when Israel’s camp was to be moved from one place to another, “Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp” (Numbers 2:17). And, once more, “And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a cloud and spake unto him” (Numbers 11:24, 25).

How striking is this! The tabernacle was the great gathering center. As such it was a beautiful foreshadowing of the Lord Jesus. He is our great gathering-center. And His precious promise is, that “where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20).

7. The “tabernacle” was the place where the Law was preserved. The first two tables of stone, on which Jehovah had inscribed the Ten Commandments were broken (see Exodus 32:19); but the second set were deposited in the ark in the tabernacle for safe keeping (see Deuteronomy 10:2-5). It was only there, within the holy of holies, the tablets of the Law were preserved intact. How this, again, speaks to us of Christ! He it was that said, “Lo, I come: in the volume of the book it is written of me; I delight to do thy will, O my God; yea, thy law is within my heart” (Psalm 40:7, 8). Throughout His perfect life He preserved in thought, word and deed, the Divine Decalogue, honoring and magnifying God’s Law.

8. The “tabernacle” was the place where sacrifice was made. In its outer court stood the brazen altar, to which the animals were brought, and on which they were slain. There it was that blood was shed and atonement was made for sin. So it was with the Lord Jesus. He fulfilled in His own Person the typical significance of the brazen altar, as of every piece of the tabernacle furniture. The body in which He tabernacled on earth was nailed to the cruel Tree. The Cross was the altar upon which God’s Lamb was slain, where His precious blood was shed, and where complete atonement was made for sin.

9. The “tabernacle” was the place where the priestly family was fed. “And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it… The priest that offereth it for sin shall eat it: in the holy place shall it be eaten” (Leviticus 6:16, 26). How deeply significant are these scriptures in their typical import! And how they speak to us of Christ as the Food of God’s priestly family today, that is, all believers (see 1 Peter 2:5). He is the Bread of Life. He is the One upon whom our souls delight to feed.

10. The “tabernacle” was the place of worship. To it, the pious Israelite brought his offerings. To it, he turned when he desired to worship Jehovah. From its door the Voice of the Lord was heard. Within its courts the priests ministered in their sacred service. And so it was with the Anti-type. It is “by him” we are to offer unto God a sacrifice of praise (see Hebrews 13:15). It is in Him, and by Him, alone, that we can worship the Father. It is through Him we have access to the throne of grace.

Thus we see how fully and how perfectly the tabernacle of old foreshadowed the Person of our blessed Lord, and why the Holy Spirit, when announcing the Incarnation, said, “And the word became flesh, and tabernacled among us.” Before passing on to the next clause of John 1:14, it should be pointed out that there is a series of striking contrasts between the wilderness tabernacle and Solomon’s temple in their respective foreshadowings of Christ.

(1) The tabernacle foreshadowed Christ in His first advent; the temple looks forward to Christ at His second advent.

(2) The tabernacle was first, historically; the temple was not built until long afterwards.

(3) The tabernacle was but a temporary erection; the temple was a permanent structure.

(4) The tabernacle was erected by Moses the prophet (which was the office Christ filled during His first advent); the temple was built by Solomon the king (which is the office Christ will fill at His second advent).

(5) The tabernacle was used in the wilderness — speaking of Christ’s humiliation; the temple was built in Jerusalem, the “city of the great King” (Matthew 5:35) — speaking of Christ’s future glorification.

(6) The numeral which figured most prominently in the tabernacle was five, which speaks of grace, and grace was what characterized the earthly ministry of Christ at His first advent; but the leading numeral in the temple was twelve which speaks of government, for Christ shall rule and reign as King of kings and Lord of lords.

(7) The tabernacle was unattractive in its externals — so when Christ was here before He was as “a root out of a dry ground;” but the temple was renowned for its outward magnificence — so Christ when He returns shall come in power and great glory.

“And we beheld his glory.” “We beheld” refers, directly, to the first disciples, yet it is the blessed experience of all believers today. “But we all… beholding, as in a glass (mirror) the glory of the Lord” (2 Corinthians 3:18). The term used in both of these verses seems to point a contrast. In John 12:41 we read, “These things said Isaiah, when he saw his glory, and spake of him,” the reference being to Isaiah 6. The Old Testament celebrities only had occasional and passing glimpses of God’s glory. But, in contrast from these who only “saw,” we — believers of this dispensation — “behold his glory.” But more particularly, there is a contrast here between the beholding and the non-beholding of God’s glory: the Shekinah glory abode in the holy of holies, and therefore, was hidden. But we, now, “behold” the Divine glory.

“We beheld his glory.” What is meant by this? Ah! who is competent to answer. Eternity itself will be too short to exhaustively explore this theme. The glories of our Lord are infinite, for in Him dwelleth all the fulness of the Godhead bodily. No subject ought to be dearer to the heart of a believer. Briefly defined, “We beheld his glory” signifies His supreme excellency, His personal perfections. For the purpose of general classification, we may say the “glories” of our Savior are fourfold, each of which is capable of being subdivided indefinitely. First, there are His essential “glories,” as the Son of God; these are His Divine perfections, as for example, His Omnipotence. Second, there are His moral “glories,” and these are His human perfections, as for example, His meekness. Third, there are His official “glories,” and these are His mediatorial perfections, as for example, His priesthood. Fourth, there are His acquired “glories,” and these are the reward for what He has done. Probably the first three of these are spoken of in our text.

First, “We beheld his glory” refers to His essential “glory,” or Divine perfections. This is clear from the words which follow: “The glory as of the only begotten of the Father.” From the beginning to the end of His earthly life and ministry the Deity of the Lord Jesus was plainly evidenced. His supernatural birth, His personal excellencies, His matchless teaching, His wondrous miracles, His death and resurrection, all proclaimed Him as the Son of God. But it is to be noted that these words, “we beheld his glory,” follow immediately after the words “tabernacled” among men. We cannot but believe there is here a further reference to the tabernacle. In the tabernacle, in the holy of holies, Jehovah made His throne upon the mercy seat, and the evidence of His presence there was the Shekinah glory, frequently termed “the cloud.” When the tabernacle had been completed, and Jehovah took possession of it, we read, “then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle” (Exodus 40:34).

It was the same at the completion of Solomon’s temple: “The cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord had filled the house of the Lord” (1 Kings 8:10, 11). Here “the cloud” and “the glory” are clearly identified. The Shekinah glory, then, was the standing sign of God’s presence in the midst of Israel. Hence, after Israel’s apostasy, and when the Lord was turning away from them, we are told, “And the glory of the Lord went up from the midst of the city” (Ezekiel 11:23).

Therefore, when we read, “The Word… tabernacled among men, and we beheld his glory,” it was the proof that none other than Jehovah was again in Israel’s midst. And it is a remarkable fact, to which we have never seen attention called, that at either extremity of the Word’s tabernacling among men the Shekinah glory was evidenced. Immediately following His birth we are told, “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid” (Luke 2:8, 9). And, at His departure from this world, we read “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight” (Acts 1:9) — not “clouds,” but “a cloud! We beheld his glory,” then, refers, first, to His Divine glory.

Second, there also seems to be a reference here to His official “glory,” which was exhibited upon the Holy Mount. In 2 Peter 1:16 we read, “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.” The reference is to the Transfiguration, for the next verse goes on to say, “For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.” It is the use of the word “glory” here which seems to link the transfiguration-scene with John 1:14. This is confirmed by the fact that on the Mount, “while he yet spake, behold, a bright cloud overshadowed them” (Matthew 17:5).

Third, there is also a clear reference in John 1:14 to the moral “glory” or perfections of the God-Man, for after saying “we beheld his glory,” John immediately adds (omitting the parenthesis) “full of grace and truth.” What marvelous grace we behold in that wondrous descent from heaven’s throne to Bethlehem’s manger! It had been an act of infinite condescension if the One who was the Object of angelic worship had deigned to come down to this earth and reign over it as King; but that He should appear in weakness, that He should voluntarily choose poverty, that He should become a helpless Babe — such grace is altogether beyond our ken; such matchless love passeth knowledge. O that we may never lose our sense of wonderment at the infinite condescension of God’s Son.

In His marvelous stoop we behold His glory. Greatness is never so glorious as when it takes the place of lowliness. Power is never so attractive as when it is placed at the disposal of others. Might is never so triumphant as when it sets aside its own prerogatives. Sovereignty is never so winsome as when it is seen in the place of service. And, may we not say it reverently, Deity had never appeared so glorious as when It hung upon a maiden’s breast! Yes, we behold His glory — the glory of an infinite condescension, the glory of a matchless grace, the glory of a fathomless love.

Concerning the acquired “glories” of our Lord we cannot now treat at length. These include the various rewards bestowed upon Him by the Father after the successful completion of the work which had been committed into His hands. It is of these acquired glories Isaiah speaks, when, after treating of the voluntary humiliation and death of the Savior, he gives us to hear the Father saying of Christ, “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death” (Isaiah 53:12). It is of these acquired glories the Holy Spirit speaks in Philippians 2, where after telling of our Lord’s obedience even unto the death of the Cross, He declares, “Wherefore God also hath highly exalted him, and given him a name which is above every name” (Philippians 2:9).

And so we might continue. But how unspeakably blessed to know, that at the close of our great High Priest’s prayer, recorded in John 17, we find Him saying, “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me” (verse 24)!

Before we pass on to the next verse, we would point out that there is an intimate connection between the one which has just been before us (John 5:14) and the opening verse of the chapter. Verse 14 is really an explanation and amplification of verse 1. There are three statements in each which exactly correspond, and the latter throw light on the former. First, “in the beginning was the word,” and that is something that transcends our comprehension; but “and the word became flesh” brings Him within reach of our sense. Second “and the word was with God,” and again we are unable to understand; but the Word “tabernacled among us,” and we may draw near and behold. Third, “and the word was God,” and again we are in the realm of the Infinite; but “full of grace and truth,” and here are two essential facts concerning God which come within the range of our vision.

“John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me” (John 1:15).

Concerning the ministry and testimony of John the Baptist we shall have more to say in our next chapter, D.V., so upon this verse we offer only two very brief remarks:

First, we find that here the Lord’s forerunner bears witness to Christ’s supreme excellency: “He that cometh after me is preferred before me,” he declares, which, in the Greek, signifies Christ had His being “before” John.

Second, “For he was before me.” But, historically, John the Baptist was born into this world six months before the Savior was. When, then, the Baptist says Christ “was before” him, he is referring to His eternal existence, and, therefore, bears witness to His deity.

“And of his fulness have all we received, and grace for grace” (John 1:16). The word “fulness” is still another term in this important passage which brings out the absolute Deity of the Savior. It is the same word which is found in Colossians 1:19 and 2:9 — “For it pleased the Father that in him should all fulness dwell… For in him dwelleth all the fulness of the Godhead bodily.” The Greek preposition “ek” signifies “out of.” Out of the Divine fulness have all we (believers) “received.” What is it we have “received” from Christ? Ah, what is it we have not “received!” It is out of His inexhaustible “fulness” we have “received.” From Him we have “received” life (see John 10:28); peace (John 14:27); joy (John 15:11); God’s own Word (John 17:14); the Holy Spirit (John 20:22). There is laid up in Christ, as in a great storehouse, all that the believer needs both for time and for eternity.

“And grace for grace.” Bishop Ryle tells us the Greek preposition here may be translated two different ways, and suggests the following thoughts. First, we have received “grace upon grace,” that is, God’s favors heaped up, one upon another. Second, “grace for grace,” that is, new grace to supply old grace; grace sufficient to meet every recurring need.

“For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). A contrast is drawn between what was “given” by Moses, and what “came” by Jesus Christ; for “grace and truth” were not merely “given,” they “came by Jesus Christ,” came in all their fulness, came in their glorious perfections. The Law was “given” to Moses, for it was not his own; but “grace and truth” were not “given” to Christ, for these were His own essential perfections. On looking into this contrast we must bear in mind that the great point here is the manifestation of God: God as He was manifested through the Law, and God as He was made known by the Only Begotten Son.

Was not the Law “truth?” Yes, so far as it went. It announced what God righteously demanded of men, and therefore, what men ought to be according to God’s mind. It has often been said, the Law is a transcript of God’s mind. But how inadequate such a statement is! Did the Law reveal what God is? Did it display all His attributes? If it did, there would be nothing more to learn of God than what the Law made known. Did the Law tell out the grace of God? No; indeed. The Law was holy, and the commandment holy, just, and good. It demanded obedience; it required the strictest doing and continuance of all things written in it. And the only alternative was death. Inflexible in its claims, it remitted no part of its penalty. He that despised it “died without mercy,” and, “every transgression and disobedience received a just recompense of reward” (Hebrews 10:28; see Hebrews 2:2).

Such a Law could never justify a sinner. For this it was never given. The inevitable effect of the Law when received by the unsaved is just that which was produced at Sinai, to whom it first came: “And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die” (Exodus 20:19). “Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die” (Deuteronomy 5:25). Why such terror? Because “they could not endure that which was commanded” (Hebrews 12:20). This terror was the testimony which the Law extorts from every sinner, to whom it is brought home as God’s Law; it is “the ministration of condemnation, and of death” (2 Corinthians 3:7, 9). It has a “glory,” indeed, but it is the glory of thunder and lightning, of fire, of blackness, and of darkness, and the sound of the trumpet, and of the voice of words, which only bring terror to the guilty conscience. But, blessed be God, there is “a glory that excelleth” (2 Corinthians 3:10).

“Grace and truth came by Jesus Christ.” The “glory that excelleth” is the glory of “the word that became flesh, the glory as of the only begotten of the Father full of grace and truth.” The Law revealed God’s justice, but it did not make known His mercy; it testified to His righteousness, but it did not exhibit His grace. It was God’s “truth,” but not the full truth about God Himself. “By the law is the knowledge of sin;” we never read “by the law is the knowledge of God.” No; the “law entered that the offense might abound,” “sin by the commandment became exceeding sinful.” It made known the heinousness of sin; it condemned the sinner, but it did not fully reveal God. It exhibited His righteous hatred of sin and His holy determination to punish it: it exposed the guilt and corruption of the sinner, but for ought it could tell him, it left him to his doom. “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:3, 4).

“Grace and truth.” These are fitly and inseparably joined together. We cannot have the one without having the other. There are many who do not like salvation by grace, and there are those who would tolerate grace if they could have it without the truth. The Nazarenes could “wonder” at the gracious words which proceeded out of His mouth, but as soon as Christ pressed the truth upon them, they “were filled with wrath,” and sought to “cast him down headlong from the brow of the hill whereon their city was built” (Luke 4:29).

Such, too, was the condition of those who sought Him for “the meat that perisheth.” They were willing to profit from His grace, but when He told them the truth some “murmured” at Him, others were “offended,” and “many of his disciples went back and walked no more with him” (John 6:66). And in our own day, there are many who admire the grace which came by Jesus Christ, and would consent to be saved by it, provided this could be without the intrusion of the truth. But this cannot be. Those who reject the truth, reject grace. There is, in Romans 5:21, another sentence which is closely parallel, and really, an amplification of these words “grace and truth” — “Grace reigns through righteousness, unto eternal life by Jesus Christ our Lord.” The grace which saves sinners is no mere moral weakness such as is often to be found in human government. Nor is “the righteousness of God,” through which grace reigns, some mere semblance of justice. No; on the Cross Christ was “set forth a propitiation (a perfect satisfaction to the broken Law) through faith in his blood, to declare his (God’s) righteousness for the remission of sins” (Romans 3:25). Grace does not ignore the Law, or set aside its requirements; nay verily, “it establishes the law” (Romans 3:31): establishes it because inseparably linked with “truth;” establishes it because it reigns “through righteousness,” not at the expense of it; establishes it because grace tells of a Substitute who kept the Law for and endured the death penalty on behalf of all who receive Him as their Lord and Savior; and establishes it by bringing the redeemed to “delight” in the Law.

But was there no “grace and truth” before Jesus Christ came? Assuredly there was. God dealt according to “grace and truth” with our first parents immediately after their transgression — it was grace that sought them, and provided them with a covering; as it was truth that pronounced sentence upon them, and expelled them from the garden. God dealt according to “grace and truth” with Israel on the Passover night in Egypt: it was grace that provided shelter for them beneath the blood; it was truth that righteously demanded the death of an innocent substitute in their stead. But “grace and truth” were never fully revealed till the Savior Himself appeared. By Him they “came:” in Him they were personified, magnified, glorified.

And now let us notice a few contrasts between Law and Grace:

1. Law addresses men as members of the old creation; Grace makes men members of a new creation.

2. Law manifested what was in Man-sin; Grace manifests what is in God-Love.

3. Law demanded righteousness from men; Grace brings righteousness to men.

4. Law sentences a living man to death; Grace brings a dead man to life.

5. Law speaks of what men must do for God; Grace tells of what Christ has done for men.

6. Law gives a knowledge of sin; Grace puts away sin.

7. Law brought God out to men; Grace brings men in to God.

“No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). This verse terminates the Introduction to John’s Gospel, and summarizes the whole of the first eighteen verses of John 1. Christ has “declared” — told out, revealed, unveiled, displayed the Father; and the One who has done this is “the only begotten Son, which is in the bosom of the Father.” The “bosom of the Father” speaks of proximity to, personal intimacy with, and the enjoyment of the Father’s love. And, in becoming flesh, the Son did not leave this place of inseparable union. It is not the “Son which was,” but “which is in the bosom of the Father.” He retained the same intimacy with the Father, entirely unimpaired by the Incarnation. Nothing in the slightest degree detracted from His own personal glory or from the nearness and oneness to the Father which He had enjoyed with Him from all eternity. How we ought, then, to honor, reverence, and worship the Lord Jesus!

But a further word on this verse is called for. A remarkable contrast is pointed. In the past, God, in the fulness of His glory, was unmanifested — “No man” had seen Him; but now, God is fully revealed — the Son has “declared” Him. Perhaps this contrast may be made clearer to our readers if we refer to two passages in the Old Testament and compare them with two passages in the New Testament. In 1 Kings 8:12 we read, “Then spake Solomon, The Lord said that he would dwell in the thick darkness.” Again, “Clouds and darkness are round about him” (Psalm 97:2). These verses tell not what God is in Himself, but declare that under the Law He was not revealed. What could be known of a person who dwelt in “thick darkness!” But now turn to 1 Peter 2:9, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light.”

Ah, how blessed this is. Again, we read in 1 John 1:5, 7, “God is light, and in him is no darkness at all… but if we walk in the light, as he is in the light, we have fellowship one with another.” And this, because the Father has been fully “declared” by our adorable Savior.

Once more: turn to Exodus 33:18 — “And he said, I beseech thee, show me thy glory.” This was the earnest request of Moses. But was it granted? Read on, “And the Lord said, Behold, there is a place by me, and thou shall stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of a rock, and will cover thee with my hand while I pass by: And I will take away mine hind, and thou shalt see my back parts: but my face shall not be seen.” Character is not declared in a person’s “back parts” but in his face! That Moses saw not the face, but only the back parts of Jehovah, was in perfect accord with the dispensation of Law in which he lived. How profoundly thankful should we be that the dispensation of Law has passed, and that we live in the full light of the dispensation of Grace! How deeply grateful should we be, that we look not on the back parts of Jehovah “for God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

May grace be given us to magnify and adorn that superlative grace which has brought us out of darkness into marvelous light, because the God whom no man hath seen at any time has been fully “declared” by the Son.

We conclude, once more, by drawing up a number of questions on the passage which will be before us in the next chapter (John 1:19-34), so that the interested reader, who desires to “Search the Scriptures” may give them careful study in the interval.

1. Why did the Jews ask John if he were Elijah, John 1:21?

2. What “prophet” did they refer to in John 1:21?

3. What are the thoughts suggested by “voice” in John 1:23?

4. Why did John cry “in the wilderness” rather than in the temple, John 1:23?

5. “Whom ye know not,” John 1:26 — What did this prove?

6. What are the thoughts suggested by the Savior’s title “The Lamb of God,” John 1:29?

7. Why did the Holy Spirit descend on Christ as a “dove,” John 1:32?

The current formatting and editing is copyrighted by Jim Ehrhard, 2000. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Read Full Post »

In the preceding article we sought to point out something of the real and radical difference which exists between that conviction of sin which many of the unregenerate experience under the common operations of the Spirit, and that conviction of sin which follows His work of quickening and enlightening the hearts of God’s elect. We pointed out that in the case of the latter, the conscience is occupied more with sin itself, than with its punishment; with the real nature of sin, as rebellion against God; with its exceeding sinfulness, as enmity against God; with the multitude of sins, every action being polluted: with the character and claims of God, as showing the awful despair there is between Him and us. Where the soul has not only been made to perceive, but also to feel—to have a heart horror and anguish over the same—there is good reason to believe that the work of Divine grace has been begun in the soul.

Many other contrasts may be given between that conviction which issues from the common operations of the Spirit in the unregenerate and His special work in the regenerate. The convictions of the former are generally light and uncertain, and of short duration, they are sudden frights which soon subside; whereas those of the latter are deep, pungent, and lasting, being repeated more or less frequently throughout life. The former work is more upon the emotions; the latter upon the judgment. The former diminishes in its clarity and efficacy; the latter grows in its intensity and power. The former arises from a consideration of God’s justice; the latter are more intense when the heart is occupied with God’s goodness. The former springs from a horrified sense of God’s power; the latter issues from a reverent view of His holiness.

Unregenerate souls regard eternal punishment as the greatest evil, but the regenerate look upon sin as the worst thing there is. The former groan under conscience’s presages of damnation; the latter mourn from a sense of their lack of holiness. The greatest longing of the one is to be assured of escape from the wrath to come; the supreme desire of the other is to be delivered from the burden of sin and conformed to the image of Christ. The former, while he may be convicted of many sins, still cherishes the conceit that he has some good points; the latter is painfully conscious that in his flesh there dwells no good thing, and that his best performances are defiled. The former greedily snatches at comfort, for assurance and peace are now regarded as the highest good; the latter fears that he has sinned beyond the hope of forgiveness, and is slow to believe the glad tidings of God’s grace. The convictions of the former harden, those of the latter melt and lead to submission. (condensed from Charnock.)

The great instrument which the Holy Spirit uses in this special work of conviction is the law, for that is the one rule which God has given whereby we are to judge of the moral good or evil of actions, and conviction is nothing more or less than the formal impression of sin by the law upon the conscience. Clear proof of this is found in the passages that follow. “By the law is the knowledge of sin” (Rom. 3:20): it is the design of all laws to impress the understanding with what is to be done, and consequently with man’s deviation from them, and so absolutely necessary is the law for this discernment, the Apostle Paul declared, “I had not known sin, but by the law” (Rom. 7:7)—its real nature, as opposition to God; its inveterate emnity, against Him; its unsuspected lustings within. “The law entered, that the offence (sin) might abound” (Rom. 5:20): by deepening and widening conviction upon the conscience.

Now it is that God holds court in the human conscience and a reckoning is required of the sinner. God will no longer be trifled with, and sin can no longer be scoffed at. Thus a solemn trial begins: the law condemns. And the conscience is obliged to acknowledge its guilt. God appears as holy and just and good, but as awfully insulted, and with a dark frown upon His brow. The sinner is made to feel how dreadfully he has sinned against both the justice and goodness of God, and that his evil ways will no longer be tolerated. If the sinner was never solemn before, he is solemn now: fear and dismal, fills his soul, death and destruction seem his inevitable and certain doom. Even the Lord Almighty Himself appears in the court of conscience to vindicate His honor, the poor criminal trembles, sighs for mercy, but fears that pardoning mercy cannot justly be granted such a wretch.

Now it is that the Holy Spirit brings to light the hidden things of darkness. The whole past life is made to pass in review before the convicted soul. Now it is he is made to realize that “the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12). Secret things are uncovered, forgotten deeds are recalled; sins of the eyes and sins of the lips, sins against God and sins against man, sins of commission and sins of omission, sins of ignorance and sins against light, are brought before the startled gaze of the enlightened understanding. Sin is now seen in all its excuselessness, filthiness, heinousness, and the soul is overwhelmed with horror and terror.

Whatever step the sinner now takes, all things appear to be against him: his guilt abounds, and his soul tremblingly sinks under it; until he feels obliged, in the presence of a heart-searching God, to sign his own death-warrant, or in other words, freely acknowledge that his condemnation is just. This is one of “the solemnities of Zion” (Isa. 33:20). As to whether this conviction is experienced at the beginning of the Christian life (which is often though not always the case), or at a later stage; as to how long the sinner remains under the spirit of bondage (Rom.. 8:15); as to what extent he feels his wretchedness and ruin, or how deeply he sinks into the mire of despair, varies in different cases. God is absolute sovereign, and here too He acts as He sees good. But to this point every quickened soul is brought: to see the spirituality of God’s Law, to hear its condemning sentence, to feel his case is hopeless so far as all self-help is concerned.

Here is the fulfillment of Deuteronomy 30:6, “The LORD thy God will circumcise thine heart.” The blessed Spirit uses the sharp knife of the Law, pierces the conscience, and convicts of the exceeding sinfulness of sin. By this Divine operation the hardness of the heart is removed, and the iniquity of it laid open, the plague and corruption of it discovered, and all is made naked to the soul’s view. The sinner is now exceedingly pained over his rebellions against God, is broken down before Him and is filled with shame, and loathes and abhors himself. “Ask ye now, and see whether a man doth travail with child? Wherefore do l see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! For that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it” (Jer. 30:6, 7)—such is, sooner or later, the experience of all God’s people.

Of ourselves we could never be truly convicted of our wretched state, for “the heart is deceitful above all things,” and God alone can search it (Jeremiah 17:9). 0 the amazing grace of the Holy Spirit that He should rake into such foul and filthy hearts, amid the dunghill of putrid lusts, of enmity against God, of wickedness unspeakable! What a loathsome work it must be for the Holy Spirit to perform! If God the Son humbled Himself to enter the virgin’s womb and be born in Bethlehem’s manger, does not God the Spirit humble Himself to enter our depraved hearts and stir up their vile contents in order that we may be made conscious thereof! And if praise is due unto the One for the immeasurable humiliation which He endured on our behalf, is not distinctive praise equally due unto the Other for His amazing condescension in undertaking to convict us of sin! Thanksgiving, honor and glory forever be ascribed unto Him who operates as “the Spirit of judgment” and “the Spirit of burning” (Isaiah 4:4).

Excerpted and edited from Studies in Scriptures, October 1934.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Read Full Post »