WILL you please explain Isa. 65:23 and Eze. 37:25? How will they be multiplied? Will there be children born in the new earth? Z. T. G.
To reply to the latter question first, we do not think there will be children born in the new earth; for they “neither marry, nor are given in marriage.” Luke 20:35. Neither text speaks of their being multiplied. Eze. 37:26 says that God will multiply his people; but he will do that in the resurrection, as he has multiplied through all the past by regeneration. Boothroyd renders Isa. 65:23: “My chosen shall not labor in vain; they shall not generate a short-lived race.” It may refer to the seed—the only true seed—the children of promise, which Christ and his church are continually begetting and conceiving, all of whom will then be manifested as the sons of God, children and children’s children to all generations. In that sense the children of faith are children of Abraham (Gal. 3:7), and of Isaac (Gal. 4:28; Rom. 9:7), and men of faith of all ages, but all children of Christ. All thus begotten through the word are not a short-lived race, but shall live forever.
No. 390. Cutting off the Right Hand.
WHAT are the members referred to in Matt. 18:8, 9 as the “hand,” “foot,” and “eye”? Do they refer to church membership, or to the literal body? And if the latter, should we understand that we shall really cut off the offending hand or foot, or pluck out the eye? A. H.
In an individual sense, they would apply to anything which would be as dear to us as the hand or the foot or the eye, if that thing caused us to stumble. It matters not how valuable it seemed, or how necessary to our success, if it caused us to stumble, cut it off, or pluck it out. Physically if one of these members were hopelessly diseased, and would not5obey the law of our being, to save the body, we cut it off. The text doubtless has fuller application to the church, or body of Christ. A member may seem to be as necessary to the church as a hand or a foot or an eye is to a man; but if that member proves a stumbling-block, if he causes others to offend, if he is so spiritually diseased that not only will he not obey the law of his Head, Christ, but will poison others, he should, after proper effort to correct and heal, be cut off, or plucked out. See verses 16, 17; 1 Cor. 5:2, 11–13.
WILL you please explain the allegory Paul uses in Gal. 4:22–31, especially what is represented by the bondwoman and her son? T. A. M.
The free woman was Sarah, she who was the lawful wife of Abraham. Her child was Isaac, born by the miraculous power of God, yet according to lawful wedlock. This is one of the figures of the allegory. The bondwoman was Hagar, Sarah’s maid servant. Her child was Ishmael, born after the flesh, not according to God’s law, but to man’s expediency. This is the other figure of the allegory.
These two figures represent two covenants, the first that of God’s everlasting covenant of liberty, always operative, and mighty to fulfil all God’s promises in man, and bring him home forever to the glorious city whence it sprang, Jerusalem which is above, the free city, the mother of us all. Of the children of this covenant Isaac is the type. The true children are those regenerated by the word and Spirit of God according to the law of God. Verse 28. It includes every soul whose faith rests on the power of God’s promise solely, and not on human expediency.
Hagar represents the covenant which Israel made with God at Sinai (Ex. 19:4–6; 24:3–8), in which they promised to accomplish what God alone could do. God promised Abraham and Sarah an heir, the progenitor of the seed. Reasoning according to the flesh, they thought it must come through human expediency, and Hagar was substituted for the lawful wife. It only brought trouble, sorrow, and more bondage. They thought a free heir would be brought forth; but the result was a son of bondage, one under the law of servitude. So with the covenant which Israel made at Sinai. It had only the flesh for its foundation on their part, and it gendered to bondage. The children of that covenant are those who seek by their own works, expedients, and ways to make themselves acceptable to God. All this genders to bondage and desolation, of which the Jerusalem that now is is a fitting type. All that sinful man can do leaves him still under the law, under its condemnation, under sin. The children of promise are those who absolutely submit to let God’s will be wrought in and through them. Such will truly keep the commandments of God, because they keep the faith of Jesus. But as Ishmael persecuted Isaac, so will those who seek the kingdom of God by any other means than God’s everlasting covenant, persecute the children of faith and obedience. Persecution is ever a sign of unbelief. But when the day of judgment comes, God will say, Cast out the servant of sin and self; give place to the righteous and free.
No. 392. The Ark at Kirjath-jearim.
PLEASE explain 1 Sam. 7:2. Harmonize the time with note 2 Sunday school lesson, in Signs of July 2. J. S.
We can not harmonize the two. The note is wrong. The ark was at Kirjath-jearim twenty years. How the mistake occurred we know not, as the writer of the note is absent. Follow the word.
No. 393. John or Jonah.
KINDLY explain John 1:42. In the Signs of the Times of July 2, Sabbath school lesson, I read, “Simon son of John,” and in John 1:42 it reads, “Simon son of Jonah.” Are these two names the same, or is it a mistake? M. J. M.
The Greek form of the name in John 1:42 is Joannes; the common version puts it in English, as “Jona,” and the Revised Version, that printed in the Signs, as “John.” Some other versions give John, altho Jonah is probably correct. See Matt. 16:17.
CHILD LIFE OF JESUS. NO. 2.
By Ellen G. White
BY MRS. E. G. WHITE.
In the child life of Jesus the condition of society began to open to his mind, as he saw the great contrast between the practices of men and the teachings of the Old Testament Scriptures. When reproved for his simple habits and practices, he presented the word of God as a justification of his actions; but his brethren charged him with supposing himself superior to them, and reproved him for setting himself up above their teachers, and the priests and rulers of the people. He knew that if he obeyed the word of God, it would be impossible to find rest and peace in the home circle among his brethren. He had a deep and growing knowledge concerning the erroneous ideas, customs, and traditions which were increasing among men, and bringing about a decrease of piety, simplicity, and truth. Men were departing from the Scriptures and giving heed to the doctrines of men. He saw the people following superstitious rites which possessed no virtue. He looked upon men engaging in a service that was a mere round of ceremony, in which, by human tradition, the sacred truth was hidden from the worshiper. He knew that in their faithless services they could find neither peace, rest, nor satisfaction. They could not know the freedom of spirit that would come to them by serving God in truth.
Jesus was a nonconformist, and did not always remain a silent spectator to men's erroneous practices. His clear penetration in distinguishing between the false and the true, greatly annoyed his brethren, who held to the traditions of men. They insisted that the traditions of the rabbis must be heeded, as though they were the requirements of God. He taught by precept and example that religious service should be divested of all human inventions; but his non-performance of the things which the rabbis prescribed, and which were not according to divine directions, was a source of annoyance to his brethren, to the Pharisees, and the priests.
When they sought to bring Jesus to accept the minute human inventions, maxims, and traditions, that they claimed came from the ancient rabbis, he asked them for their authority in Holy Writ. He told them that he would heed every word that proceeded from the mouth of God; but that he would not proceed to obey the inventions of men. He pointed out to them the fact that it was evident that through their traditions and inventions, they were exalting the word of men above the word of God. The rabbis knew that they had no authority in Holy Scripture for demanding his obedience to their traditions; they realized that in spiritual understanding and practice he was far in advance of them; and yet they were angry because he would not implicitly obey their dictates. Failing to convince him that human tradition was to be considered sacred, they sought Joseph and Mary, and set before them his course of non-compliance to their traditions and customs.
Jesus knew what it was to have his family divided against him on account of his religious faith. He loved peace, he craved the love and confidence of the members of the family, but he knew what it was to have their affections alienated from him. Because he pursued a straightforward course, and would not conform to the practices of men, but was true to the requirements of Jehovah, he suffered rebuke and censure. His brethren reproved him for standing aloof from the ceremonies that were taught by the rabbis; for they regarded the traditions of men more highly than the word of God. Jesus made the Scriptures, which were read in the synagogues, his constant study, and when the scribes and Pharisees sought to enforce upon him their rigid exactions, they found him thoroughly furnished with the word of God. They could prevail nothing against him. He seemed to know the Scriptures from beginning to end, and presented them in their true import. They were ashamed to be worsted by a child, who they claimed ought to obey every injunction, and not show disrespect to their traditions and maxims. They claimed that it was their business to explain the Scriptures, and that it was his place to accept their interpretation. They were indignant that this child should stand in opposition to their word when it was their calling to study and explain the Scriptures.
The scribes, rabbis, and Pharisees could not force Jesus to neglect the word of God, and follow the traditions of men; but they influenced his brethren to make his life a bitter one. His brethren threatened him, and sought to intimidate him, and to compel him to take a wrong course; but he passed on, making the Scriptures his guide. From the time his parents found him in the temple asking and answering the questions among the doctors, his course of action was a mystery to them. He would not enter into controversy, yet his example was a constant lesson. He seemed as one who was set apart. Whenever it was possible he went out alone to contemplate the scenes of nature, and to commune with the God of nature. Whenever it was his privilege, he turned aside from the scene of his labor and responsibility to go into the field, to wander by the lake-side, to meditate in the green valleys, to hold communion with God on the mountain side or amid the trees of the forest. He would6 (486)return to his home to take up again the humble duties, and to give an example of patient labor.
Jesus loved the society of children, and he exerted a great influence over them. The poor and the needy were objects of his special attention. In every gentle, tender, and submissive way, he sought to please those with whom he came in contact. But tho so gentle and submissive, nothing could induce him to practice ceremonies, to follow maxims and customs, that led away from the word of God. Some admired his perfection of character and often sought his company. But those who accepted the sayings of men as the word of God, when they saw his non-conformity to the traditions of men, turned away from him, and avoided his presence.
Throughout his childhood and youth, he manifested the perfection of character that marked his after life. He grew in wisdom and knowledge. As he witnessed the sacrificial offerings, the Holy Spirit taught him that his life was to be sacrificed for the life of the world. He grew up as a tender plant, not in the large and noisy city, that is full of confusion and strife, but in the retired valleys among the hills. He was guarded from his earliest years by heavenly angels, yet his life was one long struggle against the powers of darkness. Satanic agencies combined with human instrumentalities to make his life one of temptation and trial. Through supernatural agencies, his words, which were life and salvation to all who received and practiced them, were perverted and misinterpreted.
Because his life was free from all taint of sin, and condemned all impurity, he was opposed both at home and abroad. His hours of happiness were found when communing with nature and with nature's God. Because he conformed to a “Thus saith the Lord” with such fidelity, he presented a marked contrast to those who were around him, and many felt rebuked by his stainless life, and avoided his presence. But there were some who sought his society, feeling at peace in his presence, because he never contended for his rights. Tho he loved his brethren, yet they hated him, and manifested the most decided unbelief and contempt. In his home life, where all should have been at peace, he was constantly confronted by envy and jealousy. His labors were made unnecessarily severe because he was willing and uncomplaining. He did not fail nor become discouraged. He lived above these difficulties, as if in the light of God's countenance. He did not retaliate when he was roughly used, but bore insult patiently, and in his human nature became an example for all children and youth. He endured the heat and the cold, the sun and the rain, of his native hills and valleys.
The life of Christ was marked with respect, devotion, and love for his mother. She often remonstrated with him, and sought to have him concede to the wishes of his brethren. His brethren could not persuade him to change his habits of life in contemplating the works of God, in manifesting sympathy and tenderness toward the poor, the suffering, and the unfortunate, and in seeking to alleviate the sufferings of both men and dumb animals.
When the priests and rulers came to Mary to persuade her to force Jesus to give allegiance to their ceremonies and traditions, she felt much troubled. But peace and confidence came to her troubled heart as her Son presented the clear statements of the Scriptures in upholding his practices. At times she wavered between Jesus and his brethren, who did not believe that he was the Sent of God. But evidence was powerful and abundant that his was a divine character. She saw him sacrificing himself for the good of others. She saw him meeting the people where they were. She saw him constantly growing in grace and knowledge, and in favor with God and man. His life was as leaven working amid the elements of society. Harmless and undefiled, he walked amid the careless, the thoughtless, the rude, the uncourteous; amid the unjust publicans, the reckless prodigals, the unrighteous Samaritans, the heathen soldiers, the rough peasants, and the mixed multitudes. All were objects of his compassion. He addressed himself to them, not to upbraid and discourage, not to utter words unwisely, but to present lessons from his childhood to youth, and from youth to manhood, that would be a savor of life unto life to those who should believe.
He treated every human being as possessed of value. He taught men to look upon themselves as endowed with precious talents, that, if rightly employed, would elevate and ennoble them, and secure for them eternal riches. By his example and character, he taught that every moment of life was fraught with eternal results. From childhood to youth, from youth to manhood, his life was the outworking of the standard of righteousness. He weeded life from all vanities, and taught that it was to be cherished as a treasure, and to be employed for holy purposes. He taught that the character was precious, and that every moment of life was to be passed in the service of God, was to be as saving salt, to preserve society from moral corruption. Christ passed by no human being as worthless and hopeless, but sought to apply the saving remedy to every soul who needed help.
In whatever company he found himself, he presented lessons by precept and example that were appropriate to the time and circumstances. He sought to inspire with hope the most rough and unpromising, setting before them the idea that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God among a crooked and perverse generation, among whom they would shine as lights in the world. This was the reason that, after his public ministry began, so many heard him gladly.
From his very childhood he had worked for the people in an unobtrusive manner, letting his light shine amid the moral darkness of a crooked and perverse nation. He made manifest the character of God to our world in bearing the burdens of private life, and in the larger field of activity. He encouraged everything that pertained to the real interests of life, but labored to break up romantic and dreamy contemplations. He taught by precept and example the fact that future position would be decided by human beings themselves, that destiny is marked by our own course of action. Those who cherish right principles, who work out God's plan in a narrow sphere of action, doing right because it is right, will find wider fields of usefulness. Those who are true to God's holy commandments in a humble place, are qualifying themselves to do God's service in ministering to their fellow-men in a higher position. The Lord will give such clear insight and discernment, and bless them with such views of eternity as will elevate and purify their characters. It is possible for us to be conscious of the favor of God, as was Christ.
The Jews had built up walls of separation between themselves and other nations, and the brethren of Christ were angry because he did not heed the prescribed boundaries, but mingled with all classes of people. Through childhood, youth, and manhood Christ walked alone. In his purity, in his faithfulness, he trod the winepress alone; and of the people there was none with him. But now it is our privilege to act a part in the work and mission of Christ. We may wear the yoke with him, and be laborers together with God. To whatever work we are called, Christ will work with us and in our behalf. He is doing all that is possible to set us free, and to make our cramped and narrow lives broad and efficient. He would have us recognize our responsibility, and realize that in shunning our work we are incurring great loss. In his day he saw many that were falling far below their privilege of usefulness. To the indolent he said, “Why stand ye here all the day idle?”
We are enjoined to work while it is to-day, for the night cometh, in which no man can work. Jesus recognized and carried the awful weight of responsibility for the salvation of the human family. He knew that unless there was a decided change in the principles and purposes of the human race, all would be irretrievably lost. This was the burden of his soul, and he was alone in carrying this load. No one could appreciate the weight7that rested upon his heart. Filled with intense purpose, he designed that his life should be a lamp in the world, that he himself should be “the Light of the world.”
MY EXAMPLE.
By C. M. Snow
BY C. M. SNOW.
I KNOW that in my path, however narrow,
Thorns will be found;
But He who stooped to save me, He, the Master,
With thorns was crowned.
I know the way I tread seems long and dreary
Through this dark land;
But He through all the ages past hath trod it
With outstretched hand.
I know that I must often stand reviling
For His dear name;
But He for those who mocked and crucified Him
Hath borne the same—
Aye, more, a thousand times than I shall ever
Know or conceive.
I know His goodness, how He loved me, bought me,
And—I believe.
SAVING FAITH, OR FAITH SEEN IN WORKS.
By D. T. Bourdeau
BY D. T. BOURDEAU.
Saving faith is practical, operative, and is seen in good works. Thus speaks the apostle James on this subject:—
“What doth it profit, my brethren, tho a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works; show me thy faith without thy works, and I will show thee my faith by my works. Thou believest that there is one God; thou doest well; the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead?” James 2:14-20. And further on he says, “For as the body without the spirit [breath, Greek] is dead, so faith without works is dead also.” Verse 26.
In this passage James teaches emphatically that a faith which is disconnected from good works, which is not seen in good works, can not save men.
1. His question, “Can faith save him?” which he propounds with regard to this faith, is equivalent to a strong, positive affirmation that a faith which is not seen in good works can not save its possessor.
2. His statement that “faith, if it hath not works, is dead, being alone,” is another good proof in the same line. What can a dead faith do toward saving a man?
3. His statement that “devils believe and tremble,” considered in connection with other points he makes, is a powerful argument in favor of his doctrine. It is as if he should say, You know that devils will not be saved, yet they have the spurious, the dead faith, to which I am so deadly opposed. And if they can not be saved by that faith, can you be saved by it?
4. His comparison showing the analogy between this spurious faith and a person without breath—a dead person—is also to the point. What favor can we expect from a dead man?—Just no favor at all. He can neither save himself nor save others. So of that faith which is not accompanied by and does not produce good works.
The beauty and harmony of this doctrine, and the importance of faith and works, will be further seen by reading the following scriptures, arranged in couplets, each of which is made up of one text on faith and one on works:—
Couplets on Faith and Works.
I.
“He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Mark 16:16.
“What doth it profit, my brethren, tho a man say he hath faith, and have not works? can faith save him?” James 2:14.
II.
“For ye are all the children of God by faith in Christ Jesus.” Gal. 3:26.
“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Eph. 2:10.
III.
“For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16.
“But wilt thou know, O vain man, that faith without works is dead?” James 2:20.
IV.
“But as many as received him [Christ], to them gave he power to become the sons of God, even to them that believe on his name.” John 1:12.
“Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matt. 5:16.
V.
“And put no difference between us and them, purifying their hearts by faith.” Acts 15:9.
“Seeing ye have purified your souls in obeying the truth through the Spirit.” 1 Peter 1:22. This means doing good works, but it is by the Spirit’s aid, which comes through faith, that good works are wrought.
VI.
“As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.” John 3:14, 15.
“And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but One, that is, God; but if thou wilt enter into life, keep the commandments.” Matt. 19:16, 17.
Here is an abundance of good works which can be done only through faith.
VII.
“We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly.” 2 Thess. 1:3.
“Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will.” Heb. 13:20, 21.
VIII.
“Abraham believed God, and it was imputed unto him for righteousness.” James 2:23.
“Seest thou how faith wrought with his [Abraham’s] works, and by works was faith made perfect?” James 2:22.
IX.
“So we see that they [the children of Israel] could not enter in because of unbelief [a lack of faith].” Heb. 3:19.
“But the house of Israel rebelled against me in the wilderness; they walked not in my statutes [did not do the works enjoined by God’s law], and they despised my judgments, which if a man do, he shall even live in them; and my Sabbaths they greatly polluted; then I said, I would pour out my fury upon them in the wilderness, to consume them.” Eze. 20:13.
X.
“And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.” James 5:15.
“And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.” 1 John 3:22.
“All things are possible to him that believeth.” Mark 9:23.
XI.
“Here are they that keep the commandments of God, and the faith of Jesus.” Rev. 14:12.
XII.
“When the Son of man cometh, shall he find faith on the earth?” Luke 18:8.
“They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.” Titus 1:16.
XIII.
“And Jesus answering saith unto them, Have faith in God.” Mark 11:22.
“For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Matt. 16:27.
XIV.
“Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.” 1 Tim. 6:12.
“This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good8works. These things are good and profitable unto men.” Titus 3:8.
¹ By this couplet, and by others of the same kind that could be produced, the doctrine of the inseparable connection between faith and works is established negatively. If it is true that saving faith is seen in good works, it is equally true that a lack of saving faith is seen in a lack of good works, and in works opposed to good works.
XV.
“I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness [right-doing], which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” 2 Tim. 4:7, 8.
“Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision; but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the gentiles, that they should repent and turn to God, and do works meet for repentance.” Acts 26:19, 20.
XVI.
“So then they which be of faith are blessed with faithful Abraham.” Gal. 3:9.
“Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Gen. 26:5.
XVII.
“So then faith cometh by hearing, and hearing by the word of God.” Rom. 10:17.
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:16, 17.
XVIII.
“O taste and see that the Lord is good; blessed is the man that trusteth in him.” Ps. 34:8.
“But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed [‘or, doing,’ margin].” James 1:25.
XIX.
“Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” 2 Chron. 20:20.
“Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the Lord charged Moses with concerning Israel.” 1 Chron. 22:13.
XX.
“Now the just shall live by faith.” Heb. 10:38. Here allusion is made to that life which is seen in good works.
“Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” Titus 2:14.
XXI.
“Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.” Eph. 6:16. Paul speaks of the armor with which the Christian is to be clad.
“Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness” (or right doing, doing works enjoined by God’s law, see Deut. 6:25; Matt. 5:20, etc.). Eph. 6:14.
XXII.
“Wherefore, seeing we also are compassed about with so great a cloud of witnesses [the heroes of faith mentioned in the previous chapter], let us lay aside every weight, and the sin which doth so easily beset us [unbelief], and let us run with patience the race that is set before us, looking unto Jesus the Author and Finisher of our faith.” Heb. 12:1, 2.
“These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.” Rev. 2:18, 19.
XXIII.
“For by grace are ye saved through faith; and that not of yourselves, it is the gift of God.” Eph. 2:8.
“And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works.” Rev. 20:12.
XXIV.
“But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” Heb. 11:6.
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” Matt. 7:21.
“Faith is the substance of things hoped for, the evidence of things not seen.” Heb. 11:1. While faith has to do with things that are past, it lays hold on things to come, among which is the glorious reward that awaits those that are zealous of good works.
“And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. 22:12–14.
Saving Faith Further Defined.
By saving faith is meant child-like, implicit confidence in Jesus Christ as a complete Saviour, as the only Being in the universe who can save us from sin and its sad effects. Of the blessed Jesus the angel of the Lord thus prophesied, “And thou shalt call his name JESUS; for he shall save his people from their sins.” Matt. 1:21. Of this same adorable personage, Peter, filled with the Holy Ghost, said, “Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.” Acts 4:8, 12, 13.
By saving faith we behold and accept Jesus as the Being who filled heaven with his glory, and in whom dwelt the fulness of the Godhead before the creation of our earth, and whose great heart of love, pity, and mercy was so touched and moved by the fall of man, and by the awful ruin that was to follow it, that he decided to undertake the salvation of man at a cost and sacrifice that finite minds can never fully take in, but which we can sufficiently comprehend to be affected thereby unto salvation.
By this faith we behold and receive Jesus as the Messiah prefigured by the sacrifices and types of former dispensations, as the bright Star upon whom the eyes of seers in olden times rested, and of whom all the ancient prophets, from Enoch till John the Baptist, prophesied, and that the ordinances of the new covenant serve to keep in mind.
By this faith we contemplate and accept Jesus as our sinless pattern, as our bleeding and divine sacrifice, as our faithful high priest, as the “one mediator between God and men” (1 Tim. 2:5), and as the glorious coming one (Matt. 24:30, 31; Luke 9:26; Rev. 1:7, 14, 15; 19:11–16).
This faith removes the veil of futurity, and enables its possessor to view the reward that awaits him, and to enjoy it by sweet anticipation. By it we accept and apply to ourselves the cheering truth that remission of sins comes to the true believer through the blood and death of Jesus, and the equally cheering truth that Christ’s meritorious righteousness—his perfect obedience to his Father’s law—is imputed to those who believe, so that they are righteous as he is righteous, and are, by grace divine, entitled to eternal life and to a rich reward in the kingdom of God.
This faith takes hold of Omnipotence, and those who possess it find joy, hope, courage, in the divine truth that all power in heaven and in earth is given to Jesus (Matt. 28:18), and that Jesus can, by his Spirit, change the heart perverted and debased by sin, break the power of sin in the soul, and enable those who embrace him in his fulness to do the works enjoined upon man in the Holy Scriptures.
