Publishing Committee · Battle Creek, Mich. · Mar 13, 1856
WHEN WILL THE NATIONS BE DASHED IN PIECES?
By James White
(Continued)
Our no-law opponents formerly supposed that they had a strong hold in the letter to the Romans; and so long as they could confine the argument to separate verses or detached sentences, so long they could give an air of plausibility to their views. But when the whole is taken in connection, and every part allowed to have its proper bearing, and a harmony of the whole obtained, we find in it an unanswerable argument for the perpetuity of the law.
And so it is in regard to the question of the restoration of the Jews; while a few expressions only from a single chapter are considered, a construction may be placed upon them altogether at variance with the tenor of the whole epistle. The eleventh chapter of Romans is much relied upon to prove that the Jews will be restored, nationally, to a pre-eminence in the purpose of God's grace; but the previous chapters positively forbid that such a construction be placed upon it.
In the first chapter, after expressing his confidence in the saving power of the gospel, and laying the sure foundation of justification by faith, the apostle described the world in its sinful condition. This description has been, by some, applied to parts of the world, or to the heathen. But the Apostle makes his own application. He says: Therefore, "thou art inexcusable, O man whosoever thou art that judgest; for wherein thou judgest another thou condemnest thyself; for thou that judgest doest the same things." Chap. ii, 1. From this application it is vain to appeal; and that this change is just, and sustained by the Word, I purpose to notice at another time. The Apostle then goes on to show that Jews and Gentiles are alike subject to the wrath of God for disobedience, and are alike the recipients of his grace through patient continuance in well-doing, "for there is no respect of persons with God." That obedience, and not merely profession, name, or birth, is pleasing to God, is clearly shown in the latter part of chap. ii, where the Jew is told that if he is a transgressor of the law his circumcision is made uncircumcision; but if the Gentile keep the law his uncircumcision is counted for circumcision. As circumcision was the token of the covenant made with Abraham, it was of course considered a mark to designate his children. Then the Apostle's meaning is evident.—If the Jew transgresses the law his circumcision is made uncircumcision, and his title to the name of Abraham's seed is destroyed; but if the Gentile keeps the righteousness of the law his uncircumcision is counted for circumcision, and he can rightly claim the blessing of Abraham's circumcised children. The conclusion is obvious, that outward distinctions are destroyed, and now "he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter." Chap. ii, 28, 29.
The real advantage which the Jew possessed is stated in chap. iii, 1, 2, but in verses 9, 10, he says: "What then? are we better than they? No, in no wise: for we have before proved, both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one." After thus proving the whole world guilty, justification by faith (the only hope of the guilty) is again introduced, and again it is declared that "there is no difference; for all have sinned and come short of the glory of God;" [verses 22, 23:] of course, boasting is excluded; [verse 27:] and well may the Apostle exclaim: "Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: seeing it is one God which shall justify the circumcision by faith, and the uncircumcision through faith." Verses 29, 30.
Let those who claim a special blessing for Abraham's natural descendants carefully examine the statements in chap. iv. It begins with an inquiry as to what "Abraham, our father, as pertaining to the flesh, hath found." This is an important query; for surely none of his children according to the flesh, can claim more than he, their father, obtained "as it respects the flesh." (Whiting.) But the argument of the Apostle makes it evident that he received nothing at all for such a consideration.
If he received any thing as it respects the flesh, it was, of course, received as his own right, and then he would have cause to glory, (though not before God,) [verse 2,] but Paul says boasting is excluded by the law of faith, and Abraham's blessing or justification was of faith, by believing on him that justifieth, therefore, the children of Abraham can claim nothing by reason of their birth; but must seek it, like Abraham, by faith; and the blessing of Abraham, (justification by faith,) comes upon all believers, whether Jews or Gentiles; and Abraham himself received the blessing in uncircumcision, "and he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe though they be not circumcised; that righteousness might be imputed to them also." Verse 2. As all are sinners, all are under the condemnation of the law, and there can be no justification by the law. The children of Israel promised to keep it, but they did not; and the covenant under which they received the law could not, therefore, confer the blessing. If that covenant could have secured the blessing they would have stood independent of Abraham, and thus have set aside justification by faith, and destroyed the claim of all believers; as it is said in verse 14, "For if they which are of the law be heirs, faith is made void, and the promise made of none effect," and in Gal. iii, 18: "For if the inheritance be of the law it is not of promise; but God gave it to Abraham by promise." I hope all who are affected with Judaizing notions will carefully consider these points.
In the succeeding chapters are enforced the declarations respecting the law and justification by faith, and the subject of Abraham's children is again brought up in chap. iv. Some of the expressions in this chapter have been considered; and although Paul was by birth a Jew, and had a feeling for his "kinsmen according to the flesh," he could not deny himself and destroy the facts set forth in the previous chapters, but cuts off the claim of the unfaithful to the name of Israel or Abraham's children. And it is of those—the unbelieving descendants of Jacob—that he speaks in his comparison of the vessels of the potter; God had endured with much long suffering the vessels of wrath fitted to destruction. Verse 22. He has certainly endured much of that rebellious people, considering the privileges conferred upon them; and the application is evident from this connection, and from chap. x, 21. "But to Israel he saith, all day long have I stretched forth my hands unto a disobedient and gainsaying people." The believers in Christ, "not of the Jews only, but also of the Gentiles," are "vessels of mercy" prepared unto glory; and the prophecies as well as the promise to Abraham are brought in to attest this truth. Hosea says: "I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, ye are not my people; there shall they be called the children of the living God." Isaiah says, "Though the number of the children of Israel be as the sand of the sea, A REMNANT shall be saved. For he will finish the work and cut it short in righteousness; because a short work will the Lord make upon the earth." Rom. ix, 25-28. God's people are now composed of believing GENTILES and the believing remnant of Israel. And186these are one, "for there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved." Chap. x, 12, 13. In the latter part of this chapter the plea of ignorance, which some have made in favor of the Jews, is effectually answered. They have not all obeyed the gospel; [verse 16;] but it is not because they have not heard; [verse 18;] nor because they did not know; [verse 19;] but because they were "a disobedient and gainsaying people." Verse 21.
I come now to an examination of chap. xi, which has been termed (incorrectly, I think) the stronghold of Judaism. The expressions in previous chapters, also in the letter to the Ephesians, are plain and positive, and clearly prove that God has no special regard for the literal descendants of Jacob; and that his purpose and promises will all be fulfilled without again building up the middle wall that Christ in his gospel has broken down. And if Paul has shown in chap. xi, that in God's purpose of grace there is a difference, he has certainly contradicted what he said in other scriptures, especially in chapters ii and ix, and in his letter to the Ephesians. I am well aware that it is supposed or inferred that there are two points established in Rom. xi, which conflict with the position of the Apostle in the scriptures I have quoted: 1. That there is a difference admitted between Israel and the believing Gentiles; and 2d, All Israel will be saved after the fullness of the Gentiles be come in.
First, I am free to admit all the difference that can be claimed in harmony with the Word. All will perceive and allow that there are two senses in which the term Israel is used; and there are also other words used in the same manner, that is, in two different senses, namely, the seed of Abraham, the inheritance, the sanctuary, Jerusalem, Jews, and circumcision. These are used in both senses in the New Testament, yet there is seldom any difficulty experienced in ascertaining the proper sense in which each is used, by the connection, if we may except Israel. They may all be classed together as follows: Israel according to the flesh, the land of Palestine under the curse, the sanctuary or pattern of heavenly things, Jerusalem which now is, Jews outwardly, and circumcision outward in the flesh. These all belong in one class. On the other hand we find Israel the faithful children of promise, an incorruptible, undefiled, and eternal inheritance, the heavenly Sanctuary, Jerusalem which is above, Jews inwardly, and circumcision of the heart—in the spirit. These two classes belong to two different systems: one of enmity—the other of peace; [Eph. ii, 14, 15;] and each has its own place in its own system, and cannot be transferred to the other by any means; so that he who is outwardly a Jew, an Israelite according to the flesh, of the first class, can no more take his place in the other class, or gospel system, without becoming Abraham's seed by faith in Christ, than the Greek or the Hottentot.
That there is a natural difference must be admitted by all, and there is also a difference between Englishmen and Frenchmen, and between males and females, but does the difference make one more acceptable to God than the other? By no means. Of what avail then is a natural or rational difference while in the purpose of God as set forth in the gospel of his Son, there is no difference? There is a natural and very plain difference between English, French, and German emigrants to this country, but when they become naturalized the government grants the same protection and immunities to all, because in naturalization they all become citizens of this commonwealth. So of the Gentiles: they were "aliens from the commonwealth of Israel;" but the gospel of Christ is the great naturalization rule by which they who were afar off are made nigh, and are "no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and ARE BUILT UPON THE FOUNDATION OF THE APOSTLES," of whom there were twelve—one to each tribe in "the commonwealth of Israel."
The second point I have stated as the inference is generally claimed: that all Israel will be saved after the fullness of the Gentiles be come in; and if this is not as this scripture is understood by our opponents then I fail to see what special claim they can institute for the Jew. Says the objector, God has not cast them away, for blindness has happened to them in part. Verses 1, 25. True, God did not cast them away in the sense of utterly rejecting them, but still calls them to be reconciled to him, and receive the blessing of Abraham through faith in Christ; and blindness has happened to them only in part, for if it had happened wholly not even a remnant could be saved; and all Israel in verse 28 must refer to this remnant. There are others that are "of Israel," but the remnant alone are Israel. Will any claim salvation for more of them than the remnant? If so, where is the promise? Paul makes the promise of God fulfilled in the remnant, [chap. ix, 27, 28,] and adds: "And as Esaias said before, Except the Lord of Sabaoth had left us a seed, (a very small remnant—Isa. i, 9,) we had been as Sodoma, and been made like unto Gomorrha." Verse 29. He claims no more than this in Rom. xi, and certainly no other scripture presents a more favorable appearance for Judaism; and as the promise only refers to the remnant, is there any need of a change of dispensation, or that they receive special privilege, in order to its fulfilment? I think not. But the fullness of the Gentiles must come in first, says the objector. There is the great mistake. The text does not say, and then shall all Israel be saved; nor after that time shall all Israel be saved; but it says: "And SO shall all Israel be saved;" verse 26. The definition of so, is thus, or in like manner; and by examining the whole context we find that it refers to the act of grafting into the good olive tree through faith. Of the word so, Webster says it is followed by as. Walker says: it answers to as, either preceding or following; and there is no antecedent to which it can refer agreeably to the definition given by Webster, Walker, and others, but this: that as the fullness of the Gentiles shall be brought in through their faith, and being ingrafted into the good olive tree, (which is Christ,) so (in like manner) shall all Israel be saved;" for "they also, if they continue not still in unbelief, will be ingrafted:" (Whiting, verse 23.) The 25th verse refers to manner, and not to time; but the question of time is clearly settled in the first part of the chapter. Having previously settled the point that the remnant will be saved, he says: "Even so then AT THIS PRESENT TIME also there is a remnant according to the election of grace;" verse 5. The following paragraph is from J. Litch:
"Verses 26, 27. 'And so all Israel,' the holy seed, as above, who shall return, as the substance of the sacred oak, 'shall be saved,' in the kingdom of God, and unto eternal life. 'As it is written' in Isa. lix, 20, 'There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.' This is nearly a literal rendering of the Septuagint version, while the reading of our translation of the passage is a literal rendering of the Hebrew, as follows: 'And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob.'"
Both Whiting and Macknight render verse 28—"they are enemies on your account:" that is, because the grace of the gospel had overstepped the bounds of their peculiarities, they were enemies to it: an instance of the manifestation of this enmity is recorded in Acts xiii, 45: "But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming." And so the scripture is fulfilled: "Let their table (the law of commandments contained in ordinances) be made a snare, and a trap, and a stumbling-block." Rom. xi, 9. That law recognized a difference between Jews and Gentiles, and when the middle wall was broken down, and the difference destroyed, it became a stumbling-block, or snare through their prejudice, and they were enemies on account of the Gentiles. On a close examination I fail to see anything in Rom. xi, which at all favors the idea of the national restoration of the Jews, or of probation, after the coming of Christ, to fulfill the promises of God, in respect to them.
But, it is said, God's name was specially called upon them. True; but at the end of the seventy weeks, "God did visit the Gentiles to take out of them a people for his name," and now his name is called upon them. Acts xv, 14, 17. Hosea says, as quoted in Rom. xi, 28: "And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God." The name of God is called upon his children. Those who now unjustly claim the name of Jews, (being only Jews outwardly,) the Lord speaks of as being "of the synagogue of Satan, who say they are Jews, and are not, but do lie;" [Rev. iii, 9;] therefore, instead of God's name being called upon them, the name of Satan properly belongs to them, and the Saviour himself places it upon them. To believers, of every nation, it is said, Ye are the children of the living God; but to the impenitent descendants of Israel it is said, "Ye are of your father the Devil." John viii, 44. Surely, it is no small mistake to say that the name of God is now called upon them, as some do say, when the Saviour has placed upon them the name of the Devil; for they are his children.
The scriptures here noticed might with profit be dwelt upon at much greater length, and many others might be noticed of the same import; but I think we may safely leave it with every candid Bible student that the objection which supposes the literal descendants of Jacob must be restored to the land of Palestine, or have peculiar privileges granted to them in this or any other age, is without force, and is founded upon a misapprehension of the scriptures which reveal God's gracious purposes.
J. H. W.
(To be Continued.)
HOPE.
LIKE the summer's sunset ray;
Like the parting beams of day;
Like the mist that's floating now,
Round yon mountain's lofty brow;
Like the bubble on the stream,
Glist'ning in the sun's bright beam;
Like the sparrow's tuneful lay,
Earthly hopes must pass away.
As the spring and summer flowers,
Blooming in the garden bowers,
Fade and wither by the blight,
Of a chill autumnal night;
As the gilded thread of dreams,
Breaks ere yet the morning beams;
So the cherished hopes to-day,
May to-morrow pass away.
As the lightning's vivid glare,
Bursting on the midnight air;
Leaves us, by its dazzling power,
More in darkness than before;
Like the dread tornado's stroke,
Laying low the stately oak;
Dearest hopes, if fixed below,
May in gloom be brought to bow.
As the stars at early dawn,
Fade and vanish one by one;
As Aurora's brilliant gleams,
Shooting light like liquid streams;
As the rainbow's varied hue
Sinks and melts while yet we view;
So our hopes, if centered here,
In a moment disappear.
But there is a hope that's sure,
One that ever will endure;
And though storms and dangers lower,
Lightnings flash, and thunders roar,—
As the needle seeks the pole,
So this hope points as the goal,
That bright, glorious abode,
The home of the eternal God.
THAT IT IS A BIRTH OF THE SPIRIT
WHAT IS THE NEW BIRTH? AND, WHEN DOES IT TAKE PLACE?
I. What is the new birth? I answer, the resurrection. Proof: Isa. lxvi, 7. "Before she travailed, she brought forth; before her pain came, she was delivered of a man child." That was Christ. See Rev. xii, 5. "She brought forth a man child, who was to rule all nations with a rod of iron; and her child was caught up unto God, and to his throne." David predicted this birth; Ps. ii, 7. "Thou art my Son: this day have I begotten thee."187
But, says the objector, this is his natural birth of the virgin. Let Paul decide that point. See Acts xiii, 29-33. "And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead, and he was seen many days," &c. "And we declare unto you glad tidings, how that the promise which was made unto the fathers God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son; this day have I begotten thee." Here Paul, the divine commentator, calls the resurrection of Christ that birth. But read further, [Col. i, 18,] "And he (Christ) is the head of the body, the church; who is the beginning, the first born from the dead." Why? "That (margin) among all he might have the pre-eminence." All of whom? Rom. viii, 29, answers. "That he might be the first born among many brethren." Rev. i, 5. "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead." Thus we have proved by four good witnesses, that Christ, the great head of the Church was born again, which birth was his resurrection. If the head, so also the members (his body) which is the Church. Because he lives, we shall live also; he is the first born among many brethren.
We will now return to Isa. lxvi, 8. "Who hath heard such a thing?" What thing? Why this child brought forth before her final and great travail came. "Who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? The implied answer is—Yes. For the earth shall cast out her dead. Shall a nation be born at once? Yes—says Paul, "in a moment, in the twinkling of an eye." When? At the last trump—"For as soon as Zion travailed, she brought forth her children." What nation is this to be born at once, but the righteous nation, to whom the gates will be opened? See Isa. xxvi, 2. Who are the children of Zion but the children of God, and what can its birth at once be, but their resurrection from the dead. That the resurrection is here brought to view, is clear from what follows. Verse 9. "Shall I bring to the birth, and not cause (margin, beget) to bring forth? saith the Lord: shall I cause (beget) to bring forth and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her all ye that love her; rejoice for joy with her, all ye that mourn for her; that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance (margin, brightness) of her glory."
Read to the 16th verse and you are carried down to the time that the indignation of the Lord is made known towards his enemies, by his revelation from heaven in flaming fire. 2 Thess. i, 7, 8. Thus every thing in its order: first, the head, then the members, or as Paul says, 1 Cor. xv, 23: "Every man in his own order, Christ the first fruits; afterwards they that are Christ's at his coming." For he is the first born from the dead, that among all his brethren he might, as our elder brother, have the pre-eminence. And those who are worthy to obtain the world to come, "are the children of God, being the children of the resurrection." Luke xx, 35, 36. Thus we see the resurrection from the dead is a birth. We pass to show in the second place
THAT IT IS A BIRTH OF THE SPIRIT.
1 Pet. iii, 18. "Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened (or made alive ) by the Spirit." And in Rom. viii, 11, we read, "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken (make alive) your mortal bodies by his Spirit that dwelleth in you." 1 Cor. xv, 44-46. "It is sown a natural body: it is raised a spiritual body. There is a natural body and there is a spiritual body. And so it is written, The first man, Adam, was made a living soul, the last Adam, was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterwards that which was spiritual."
How clear Paul is in his reasoning: first, in order, is the natural birth which is necessary to an existence in the present state; afterward, a birth by the Spirit, which is necessary to render us immortal and give us an existence in the world of glory to come. And in verse 49 he adds, "As we have borne the image of the earthly, we shall also bear the image of the heavenly." And a reason is given showing the necessity in the next verse. Verse 50: "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." Therefore as we have an inheritance pure and incorruptible, [1 Pet. i, 4,] we must have pure and incorruptible bodies to inherit it. Hence "ye must be born again;" or, as in the margin, from above, i. e., heaven. For, says Paul, [2 Cor. v, 1-5,] when the same truth is presented. "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven." Verse 4: "For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit." What for? Why that when Jesus comes, he that hath raised up Christ from the dead, may quicken us by his Spirit that dwelleth in us.
Again, Eze. xxxvii, 12-14, "Therefore prophesy and say unto them, thus saith the Lord God, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord when I have opened your graves, O my people, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live." Here is the whole house of Israel raised up from their graves and made alive by the Spirit of God. Thus we have shown that the resurrection is a birth, and a birth of the Spirit.
Let us now examine our Saviour's instructions to Nicodemus, [John iii, 4,] and see if it will harmonize with this view. When Jesus said to Nicodemus, "Except a man be born again, he cannot enter the kingdom of God," he exclaimed, "How can a man be born when he is old? can he enter the second time into his mother's womb and be born?" Jesus answered by saying, "Except a man be born of water and of the Spirit, he cannot enter the kingdom of God." In this declaration we are taught that two births are absolutely necessary to enter the kingdom of God, and only two. 1st, a birth of water—2d, a birth of the Spirit. Let us consider
WHAT IS BEING BORN OF WATER?
Some tell us baptism is meant, and that that baptism is the new birth. So when Christ says, "Except a man be born of water and of the Spirit" he means, be baptized, &c. Such held that conversion is the birth of the Spirit, and that the two are so intimately connected that the change by the Spirit is not effected except in the act of baptism, making baptism a saving ordinance. And indeed, if the birth of water is baptism, I see no way to avoid the conclusion. Others tell us that baptism is meant, but simply as emblematical of the birth of the Spirit at conversion. If this be so, all who make conversion a prerequisite of baptism, are wrong; for they make that which is emblematical follow that of which it is the emblem. And in the case of adults, no one would baptize except the individual professed faith in God and a willingness to obey him. Christ says, first born of the water, and then of the Spirit, but this view reverses God's order.
But this birth of water I understand to be the natural birth, which is in fact a water birth. And thus our Saviour explains himself in the next verse, "That which is born of the flesh is flesh." To what I ask, can this apply but to the natural birth? And how this accords with Paul's teaching in 1 Cor. xv, 44-49. Read it carefully. "The first man, Adam, was made a living soul, the last Adam, was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterwards that which was spiritual. And as we have borne the image of the earthly, we shall also bear the image of the heavenly."
The view usually taken, is, that flesh, the body, is born of the flesh, and the spirit or soul is born of the Spirit. But Jesus says, "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." And this accords with other scriptures. Gen. vi, 3: "My Spirit shall not always strive with man, for that he (the man) also is flesh." Again Ps. lxxviii, 39: "God did not stir up all his wrath, for he remembered that they were but flesh." Therefore, that which is born of the flesh is flesh—natural—animal—of the earth—earthly; but that which is born of the Spirit is spirit—spiritual—heavenly—i. e., born from above—our house from heaven—after the image of the Heavenly Adam, who is a quickening spirit.
In John iii, 8, he explains the nature of those born of the Spirit: "The wind bloweth where it listeth, (i. e., willeth or pleaseth,) and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit." So is every one; so is the individual. Mark! it does not say so is the spirit, nor so is his birth, nor the operations of the Spirit in his birth. But so is the person. How? Why, unseen and unknown in his movements to mortal eyes. For things unseen are eternal. They move at pleasure and with speed inconceivable.
Now to act is the end of all rational existence. To act at pleasure, is a necessary concomitant of a happy state of existence. God will make his people happy. Yea, says John, [1 John iii, 2,] "We shall be like him, for we shall see him as he is." Then, says David, "I shall be satisfied." Now when our bodies are quickened by that Spirit that raised Jesus from the dead, (and all his saints will be, when he comes,) we shall in our movements resemble him—be as the wind. Christ after his resurrection appeared, to, and vanished from his disciples, and they could neither see him in his approach or departure.
Thus after breaking bread to the two disciples at Emmaus, he vanished out of their sight. Upon another occasion he appeared in their midst while the doors were all shut. Again, Jesus says, [Luke xx, 35,] "They which shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more; for they are equal unto angels, and are the children of God, being the CHILDREN OF THE RESURRECTION." Equal to angels! Think what must have been the speed of that angel that visited Daniel. Such will be the speed of the saints. In Heb. i, 14, we are told that the angels are ministering spirits, sent forth to minister for the heirs of salvation, and doubtless they do so; yet we see them not. We have no powers of vision to behold them. We see through a glass darkly, and only by faith. But we shall see as we are seen, and know as we are known. Our powers of vision are so gross and limited, that the movements of such beings are imperceptible, and would require a miracle to render them visible.
We have an instance recorded where God removed the veil and permitted mortals to see the movements of God's angels. 2 Kings vi, 15-17. The king of Syria sent out an army to take Elisha at Dothan. His servant rising early and looking abroad, saw the city surrounded. And he said to Elisha, "Alas, my master! how shall we do? And he answered, fear not; for they that be with us are more than they that be with them. And Elisha prayed and said, Lord I pray thee open the eyes of the young man; and he saw and behold, the mountain was full of horses and chariots of fire round about Elisha." Thus "the angels of the Lord encampeth round about them that fear him," and we see them not. But thanks be to God, the time is at hand, when as the prophet says, [Isa. xxv, 7,] "The Lord shall destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations." Then shall we discern the things now unseen, being eternal in their nature. As Stephen, the veil being removed, he looked up and saw Jesus standing on the right hand of God. Acts vii, 55. So shall we see the "King of kings, and Lord of lords," "who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen nor can see." 1 Tim. vi, 16.
The glory of God cannot be seen nor approached unto in mortality. Why, we cannot even look one of God's creatures, the sun, in the face when he shineth in his strength, much less behold the glory of its Creator, God, in his fullness. John turned to see Jesus on the isle of Patmos, and such was the effect188upon him that he "fell at his feet as dead." So Paul on his way to Damascus, a little ray of Christ's glorified body fell upon him, and he fell to the earth and was instantly made blind, and remained so, until God miraculously healed him. If such was the effect of the glory in which he appeared then upon them, what will it be when he comes in all the fullness of the glory of the eternal Godhead. Do we not see that we must be born again of that Spirit which raised Jesus from the dead, to even see the kingdom of God. Glory to God, we have the promise, [Phil, iii, 21,] that when Jesus comes, "he will change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself." Then shall we possess powers to behold and gaze upon the glories of the Eternal, even as angels who always behold their Father's face. Then shall we know them even as we are known by them as being born again, as children of the resurrection, we shall be equal to them; and having the privilege of the kingdom and the city we shall see God in all his glory. Matt. v, 8: "Blessed are the pure in heart, for they shall see God." For this Jesus prayed, [John xvii, 24,] "Father, I will that they also, whom thou hast given me, be with me where I am; that they may see my glory which thou hast given me."
In Rev. xxii, 3, John saw in vision its fulfillment, "There shall be no more curse; but the throne of God and of the Lamb shall be in it; and his servants shall serve him, and they shall see his face."
From this view we perceive the necessity of the new birth, and a birth of that Spirit that shall change our natures from mortality to immortality, which change is never produced at conversion. Hence conversion cannot be the birth of the Spirit referred to by our Saviour in his conversation with Nicodemus. But, as we have shown from the Saviour's own teachings at that time, and by other scriptures, the birth of water is the natural birth, which is necessary to our present state of existence in mortal bodies. And the birth of the Spirit is the resurrection, which birth is equally necessary to our existence in the world to come in immortal bodies, that we may see, and enter, and enjoy the privileges of the kingdom of God. Those who hold this birth of the Spirit to be conversion, make two births of the Spirit necessary to enter the kingdom of God. Who are prepared to take that position? Where is it taught in the Word? and where at all? that conversion is the birth of the Spirit?
Again, in taking that position three births are made necessary to enter into the kingdom of God: one, a natural birth, and two spiritual. But the teachings of Christ to Nicodemus are conclusive, and settle all these points, for he teaches that two, and only two are necessary to enter the kingdom of God. And that he that is born of the Spirit, is like the wind unseen and unknown in his movements. Does conversion impart to us this power? Certainly not. Then conversion is not the new birth.
[SEVERAL have of late expressed a desire for an exposition of the new birth. John iii, 7 Perhaps therefore we can do no better at the present time, than to give the following article which was written by E. R. Pinney, and T. F. Barry, Sep. 20th, 1845. Concerning the birth by water, we would be glad to learn the opinions of different brethren who have examined the subject. We are hardly able to see the force of the information which says that a man must be born, or have existence, before he can enter the kingdom of God.]
THERE was a man of the Pharisees, named Nicodemus, who came to Jesus by night, to inquire concerning the nature of his kingdom. He expressed the utmost confidence in him as a teacher sent from God; because of the miracles he wrought. Verse 2. The first thing our Saviour presented for his consideration, was the necessity of being born again. Verse 3: "Verily, verily, I say unto thee, except a man be born again, (margin, from above,) he cannot see the kingdom of God." It is evident Nicodemus did not understand, from his reply in the next verse. Verse 4: "How can a man be born when he is old?" "Can he enter a second time into his mother's womb and be born?" Jesus seeing his error, endeavors to correct it. Oh no, says Jesus, the second birth is not a natural birth, or birth of water, but of the Spirit. "For (verse 5) verily, I say unto thee, except a man be born of water and of the Spirit, he cannot ENTER into the kingdom of God." Now the question arises, What are we to understand by being born again, or from above by the Spirit; which birth is absolutely necessary to see, or enter the kingdom of God? I am aware that many hold that the kingdom of God was set up in the days of Christ's First Advent, (but Paul places it at his appearing to judge the quick and the dead; see 2 Tim. iv, 1,) and that faith in Christ or conversion, is the birth of the Spirit into that kingdom. From which position I dissent, and ask your candid attention, while from the Scriptures we endeavor to show
Leadership.
By Editor
We clip the following paragraph on this subject from the Morning Star, denominational paper of the Freewill Baptists. Its suggestions will be useful to the members of other denominations:—
“There is a strong disposition, in a large class of individuals, to be first, to take the lead; and it not unfrequently happens that religion does not bring men to those humbling views of themselves and of their importance, that would seem becoming in professed Christians. It not unfrequently happens that even ministers are dissatisfied with that measure of influence assigned them by the generality of Christians; and because they cannot succeed in the projects they have originated, or be acknowledged ‘lords over God’s heritage,’ cease to do anything, or, what is worse, stir up strifes and dissensions among brethren and churches. We, as a denomination, have suffered amazingly from this source. Aspiring and ambitious men, failing in their designs of rising to popular eminence, withdraw, and join other denominations, or, what is more frequent, entice away a faction, and stand alone. They prefer to be at the head of a score of individuals, to unity on a level with hundreds in promoting the welfare of a whole denomination. Turn it and excuse it as you will, these dissensions, in nine cases out of ten, grow out of disappointed ambition, or the issue of the question ‘who shall be the greatest.’ But the very fact that they aim at such superiority and distinction, proves them unworthy of it. True worth is modest and unassuming.”