Chapter 10

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THE CRUCIFIXION AND DEATH OF CHRIST.
THE CHRISTIAN AND CHURCH PERIOD.
[DISPENSATION F.]
WITH the close of Christ's blessed work and ministry on the earth, we come to the most stupendous of all events that have ever transpired in the universe, the crucifixion and death of Jesus Christ; an event that is, on the one hand, the greatest display of the infinite love of God the Father and of the Lord Jesus, and on the other, the exhibition of the awful depravity of man.
It is the one solitary and unparalleled event that stands out prominently as a fixed point or dividing line between two eternities, the past and the future; the productive source of infinite results as to righteousness and peace, mercy and truth, both in heaven and on earth; and that which will be the everlasting theme of praise and thanksgiving throughout the countless ages of eternity. The glorious work of redemption, foretold first in the garden of Eden, and then by all the prophets, was by this transaction completed, full atonement was made for sin, and all the righteous claims of a holy God fully and forever met by that one perfect offering,—" Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself" (Heb. 9:2626For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)). "Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins" (Rom. 3:2525Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)). So that, by the abounding love of God in providing such a way of. salvation, guilty man, through faith in the finished work of Christ, may be not only pardoned and saved, but graciously enabled to enter into the very presence of God Himself,—" Having.... boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh" (Heb. 10:19, 2019Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:19‑20)).
The crucifixion is marked in the chart by a cross, and the line going upwards from it indicates the ascension of Christ into heaven, where He is now seated "on the right hand of the Majesty on high."
When it is considered that the expiatory death of Christ marks the greatest and most important turning-point in the moral history of mankind, we can well understand how that, after the atoning work was done, and Christ had triumphed over death and the grave, and ascended into heaven, a greater change than had ever occurred before in the domain of moral and spiritual things should be brought about. In fact from this moment a complete transformation in the spiritual condition of all the children of God was inaugurated, a perfectly new order of Divine proceedings instituted, and a nearer and higher relationship established between God and man.
For this change the Lord had in some measure prepared His disciples, in His last precious discourses to them, especially in those memorable words of John 14:2626But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:26), " But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you "; and of John 16:1313Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. (John 16:13), " When He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come."
These wonderful words carry us on to the next great epoch,
—The Descent of the Holy Ghost.
The apostles waited at Jerusalem, "and when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:1-41And when the day of Pentecost was fully come, they were all with one accord in one place. 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1‑4)).
Thus the "promise of the Father," referred to by the Lord Jesus, was at length fulfilled by an extraordinary outpouring of the Holy Spirit, such as had never occurred before; nor indeed could have, for the reason stated in John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39), " The Holy Ghost was not yet given; because that Jesus was not yet glorified."
It is exceedingly important to bear in mind that this marvelous event was the beginning of a new order of things altogether, and this was soon manifested in the unfolding and development of some of God's counsels that had been hidden for ages.
The first results of this outpouring were the supernatural power displayed by the apostles, in speaking with other tongues (or in languages they had never learned), and their effectual preaching of the Gospel of Christ,—" God hath made that same Jesus, whom ye have crucified, both Lord and Christ.... Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2:36-3936Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. 37Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (Acts 2:36‑39))
When full effect had been given by the power of the Holy Spirit to these words, we see about three thousand souls truly converted to God, and they, with the apostles, were gathered together for the first time into one body, to form that new and divinely constituted assembly, "The Church of the living God, the pillar and ground of the truth." This was the glorious birthday of the Church of God—the beginning of an entirely new era to all true believers in Christ, of which the Old Testament saints could never have had the slightest conception, seeing it "was hid from ages," and had never been the subject of prophecy in their day. Yet, strange to say, notwithstanding these and many other plain statements of Scripture concerning the origin and constitution of the Church, there are some who still speak of the " Jewish Church "—that is, of the Israelites in the wilderness being an assembly identical with the Christian Church of the present day!
It is true that the words, " The church in the wilderness," are used in Acts 7:3838This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: (Acts 7:38), but the meaning of the word " church " in this passage (or " ecclesia," in the original Greek) is " assembly," and Stephen was simply referring to the congregation of Israel; for the word may be used of any assembly, as in Acts 19:4141And when he had thus spoken, he dismissed the assembly. (Acts 19:41), where it is actually employed to designate a riotous mob (see original there).
Moreover the plain and emphatical statements of the apostle Paul, to whom the doctrine of the Church was specially revealed, answers all questions as to its origin and constitution, and the foundation principles upon which it is based: for he says, " By revelation He made known unto me the mystery;... which in other ages was not made known unto the sons of men,' as it is now revealed unto His holy' apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the gospel,... to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God " (Eph. 3:3-103How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Ephesians 3:3‑10)). And again, "For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus " (Gal. 3:27, 2827For as many of you as have been baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:27‑28), and Col. 31). How could there be such an amalgamation in that which was an exclusively Jewish order of things? It would be simply impossible. Therefore the Christian Church could not exist while God recognized the Jewish economy (which He Himself had appointed) as His testimony on the earth. For it must be evident that two such dissimilar systems, as the Jewish and the Christian, could not go on together, or be owned of God, at the same time. Nor could there be a blending of the two without producing the utmost confusion.
In 1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13) we also read: " For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." How, we might ask, could there be a baptism by the Spirit, of Jews and Gentiles into one body, either in the wilderness, or in Palestine—when as yet the Holy Ghost had not been given (John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39)); and a union between Jews and Gentiles (a thing most abhorrent to the Jews) had never been mentioned, or even thought of? (See what is said about it in Acts 10 and 11.)
We have, therefore, abundant authority from Scripture for confidently maintaining that the Church of Christ was not formed until the day of Pentecost; and that in the account we have in Acts 2 we see it in all its primitive beauty, fresh from the hand of God, who then constituted it for His own glory, by the Holy Spirit's power.
It is a serious mistake to say that the Church was formed during the ministry either of John or of our Lord upon earth.
Christ never spoke of it as existing at that time; but, in alluding to it, said, "Upon this rock I will build My church" (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)-). Clearly, this was a reference to a then future act.
Much confusion in the interpretation of the times of our Lord and of John the Baptist has been caused by this mistake, for they, as we have already seen, were altogether different from the dispensation subsequent to Pentecost.
In the Epistle to the Ephesians, the doctrine concerning the Church is particularly unfolded; whilst we also have much precious and important information on this subject in 1st Corinthians (chapters 10., 11., xii., and xiv.), as well as a great many instructive allusions to it in the epistles generally, and in the Acts of the Apostles.
The chief particulars obtained from all these scriptures concerning the constitution and principles of the Church, or assembly of God, may be briefly summed up as follows:—
1. It is composed solely of true believers in Christ, who have been renewed and sealed by the Spirit of God.
2. It is formed by the power of the Holy Spirit alone, by His gathering together all true believers into one body around the Lord Jesus Christ. Man could have no part whatever in its formation.
3. Christ is its Center and Head; and to His name alone believers are gathered to form the Church. "Head over all things to the Church, which is His body " (Eph. 1:22, 2322And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23)). He is, moreover, sole Master in His own house; nor does He ever delegate His divine prerogative, or authority, to any persons, whether they be apostles, prophets, or teachers.
4. In the sight of God this true assembly ever appears as " one body "; an indivisible whole, that can never be separated, however scattered its members may be throughout the confused systems and denominations of Christendom.
5. All who compose it occupy the same standing, and enjoy perfect equality in the presence of Christ their Head, while He is graciously pleased to dispense His gifts to each and all, according to their several ability.
6. Its special mission in the world is to glorify God the Father and the Lord Jesus Christ; to bear a faithful testimony to the truth of God, and thus to display the manifold wisdom and righteousness of God. It is entirely heavenly in character, outside, and apart from, everything in this world, and having no connection whatever with it.
7. It is referred to in the Word under various names, thus:—
1. The Church. In the Acts, Epistles, and Revelation.
6. One body (Rom. 12:4, 54For as we have many members in one body, and all members have not the same office: 5So we, being many, are one body in Christ, and every one members one of another. (Romans 12:4‑5); 1 Cor. 12:12, 1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13); Eph. 1:23, 4:4, 16; Col. 1:18-24; 2:17, 3:1518And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19For it pleased the Father that in him should all fulness dwell; 20And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; 24Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: (Colossians 1:18‑24)).
Looking at the various sections of the professing Church in their entirety, from a human point of view, it will be found that true Christians and mere professors of religion (the wheat and the tares) are joined together as members of their respective sections or societies, which are called churches. Now this mixture of believers and unbelievers is generally known by the name of Christendom, to distinguish it from the true Church or One Body, which consists of Christians only.
It is consequently of great importance to bear this obvious distinction in mind, while endeavoring to understand the various allusions in Scripture to these two aspects of the Church—its outward profession and its inward reality—as they are both recognized in the Word and often referred to Witness, for example, the parables of our Lord, in which we have the fruitful and the unfruitful soil; the wheat and the tares in the same field; the good and the bad fish in the same net; and the wise and the foolish virgins, &c. These are mainly prophetical utterances with regard to the history of the Church during the present or Christian dispensation. So also in the addresses given in Rev. 2 and 3 (another prophetic view of the whole history of the professing Church) these two classes are manifestly seen.
In considering the application of these remarkable parables, we learn that the words " kingdom of heaven," with which they all begin, are used somewhat in the same sense that we use the word Christendom—to designate the whole professing Church, unbelievers as well as believers—their prophetic application being more especially intended for the present period; so that, by keeping this thought always in mind, we are considerably helped in understanding these instructive parables. The words " kingdom of heaven " are used in other scriptures, sometimes in a more exclusive, and sometimes in a more extended, sense in setting forth its different phases.
In the chart it will be seen that Christendom is represented by a seven-branched candlestick, according to Rev. 1:2020The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. (Revelation 1:20): "The seven candlesticks which thou sawest are the seven churches." The white oval figure is intended to represent the true Church of God—the " One Body "—composed entirely of true believers; for however divided and scattered they may be among the various religious denominations of Christendom, they, constitute but one company in the sight of God (Eph. 4:44There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4); 1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)). The eye seen in the oval indicates the faith of all true believers looking up to Christ in heaven, waiting, watching, and longing for His return. "Looking unto Jesus" (Heb. 12:22Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12:2)). "For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ " (Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20)).
The history of the Church is indicated by the names of the seven Churches—Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea—being placed one above each branch of the candlestick, in the historical order in which they appear in Rev. 2 and 3.
These seven were doubtless in existence when John wrote the Revelation, and were apparently selected from others also in existence at that time, on account of certain characteristic features in each of them, to represent the successive stages of the Church's history, from its formation down to the time when the Lord comes to take His own to heaven. These stages are most wonderfully depicted by our Lord Himself in Rev. 2 and 3., in which the most solemn and precious lessons of instruction are imparted, with the admonition repeated seven times: " He that hath an ear, let him hear what the Spirit saith unto the Churches."
It is this extremely interesting period that constitutes the second division of the book of Revelation, mentioned in chap. 1:19 as "the things which are." It has continued for nearly two thousand years, and is still going on, though now evidently drawing to a close.
One of its peculiarities deserves to be specially mentioned, namely, that its duration was not to be defined; and that no one but God Himself was to know how long it might continue. It was to be a dispensation unlike all others, from which the element of time was to be eliminated, so far as man was concerned, while the great event (the second advent of our Lord) to take place at, or near,, its close was to be an ever present thought, throughout the whole period, however long it might last.
From the very first its termination was to be expected at any moment; hence the oft-repeated words, " The time is at " hand," or " near," " Behold, I come quickly," &c.
Believers were to be always kept waiting and watching for their Lord and Master's return, even though it might be delayed for centuries; a most wise and gracious provision of the blessed Lord, to keep our hearts ever centered upon Himself in heaven, and to prevent us from dropping down to the world's level and ways. "Blessed are those servants, whom the Lord when He cometh shall find watching: verily I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them " (Luke 12:3737Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. (Luke 12:37)).
This was to be the grand outlook and watchword of the saints through all the centuries of this undefined era, listening for the shout of the Lord which should summon them into His glorious presence.
When this " blessed hope " or expectation is forgotten, or deliberately set aside (as is, alas, so often the case), we see what sad results directly follow: " But and if that evil servant shall say in his heart, My Lord delayeth His coming; and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the Lord of that servant shall come in a day when he looketh not for Him,... and shall cut him asunder, and appoint him his portion with the hypocrites " (Matt. 24:48-5148But and if that evil servant shall say in his heart, My lord delayeth his coming; 49And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (Matthew 24:48‑51)).
In looking back on the past history of the Church, as delineated in the seven addresses of Rev. 2 and 3., we can now see how all the features mentioned in each successive stage have been most accurately exemplified in the several states of Christendom, from the beginning down to the present day. And surely, when we look at the condition of the professing Church at the present time, evidence is not lacking to show that we have come to the last stage of its history, the Laodicean period. If this be so, what next?
The three chief characteristics of Laodicea appear to be:—
1. Lukewarmness and indifference as to real piety and devotion to Christ. "Thou art lukewarm, and neither cold nor hot."
2. The exhibition of a proud, boastful spirit of independence, saying, " I am rich, and increased with goods, and have need of nothing."
3. Ignorance and self-delusion as to their low spiritual condition. " Knowest not that thou art wretched, and miserable, and poor, and blind, and naked."
In looking at all the sections of the professing Church at the present time, do we not see these very characteristics becoming more strikingly manifested every day? For, with the extraordinary activity and restlessness displayed among all denominations, and the immense amount of apparent zeal in religious services (implying some external warmth at least), we see painful evidence of a great lack of true devotion and fidelity to Christ, and to the interests of His present testimony on the earth. And is not this want of faithfulness to Christ and to His truth also clearly shown' in the remarkable readiness of many of the professing teachers and leaders of to-day, to adopt a variety of most erroneous religious theories and strange heresies, that undermine the very fundamental doctrines of His blessed Word, and even the central and most precious truth of Christ's atonement 1 This is also seen in the loose, irreverent, and daring manner in which the inspired Scriptures are being tampered with and perverted; and in the heterodox schools of theology that are multiplying so rapidly in these days. Moreover, in addition to all this, we are confronted on every side by a proud, boastful spirit, by a vast amount of self-laudation, as to the progress and success of our religious societies and missionary enterprises, the wealth and magnitude of our churches, the superior structure of our ecclesiastical edifices, with their ornate services and high ritual, and by the continual increase of clerical pretentiousness and sacerdotalism. In another direction, too, we see the exhibition of much vainglory, and the assumption of superior knowledge and attainments in spiritual matters, as the outcome of deep-rooted self-righteousness; instead of that true lowliness of heart that finds its greatest comfort in sitting at the feet of Jesus, and learning of Him, the meek and lowly One, those divine lessons of love and humility, without which we are "become as sounding brass, or a tinkling cymbal.' Of course, these remarks only apply to the general mass of professing Christendom, for even in Laodicea, may be found a godly remnant—the overcomers—to whom the Lord speaks the comforting words: " To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne" (Rev. 3:2121To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21)).
In all this outward display the professing Church is plainly saying, " I am rich, and increased with goods, and have need of nothing." And yet, notwithstanding this proud boasting, we see a lamentable want of real spiritual discernment, and deep heartfelt piety: " And knowest not that thou art wretched, and miserable, and poor, and blind, and naked."
May we not, therefore, regard the present condition of Christendom as one of the signs (with many others that are now coming more plainly before us every day) that we are indeed drawing near to the end of the Church's history on earth, and are now on the very eve of that grand crisis—the coming of the Lord to take up all believers to Himself?
If these deductions, which are now humbly commended to the serious and prayerful consideration of all believers and students of God's Word, be correct, we have arrived at a most solemn and momentous period in the Church's history, so that it should be a matter of the utmost concern with everyone to inquire diligently and to search the Scriptures to see if these things be so, and what we may expect in the near future:—" The wise shall understand " (Dan. 12:1010Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. (Daniel 12:10)).
Now that we have come in our investigations to the last stage of the Church's history on the earth—i.e., to the present day in which we live—all the events to be considered from this point will of course be future ones; and it should be observed that it is these which constitute the third division of Revelation, noted as "the things which shall be after these" (Rev. 1:1919Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; (Revelation 1:19)). It is not "hereafter," as in the A.V., but " after these" (the correct reading), which implies that when the things which " are " have come to an end, the next series of events begins at once. When the Church's history on earth ends, the judgments commence,—the seals, trumpets, and vials, &c. (chap. 6., and onwards).