|
|
|
|
| SPIRITUAL AND HUMAN NATURES SEPARATE AND DISTINCT |
--Common Misapprehensions --Earthly or Human and Heavenly or Spiritual Natures --Earthly Glory and Heavenly Glory --Bible Testimony Regarding Spirit Beings --Mortality and Immortality --Can Mortal Beings Have Everlasting Life? --Justice in the Bestowment of Favors --A Supposed Principle Examined --Variety in Perfection --God's Sovereign Rights --God's Provisions for Man a Satisfying Portion --The Election of the Body of Christ --How their Change of Nature is Effected |
 |
Failing to see that the plan of God for mankind in general contemplates a restitution to
their former estate--the human perfection lost in Eden--and that the Christian Church, as
an exception to this general plan, is to have a change of nature from human to spiritual,
Christian people generally have supposed that none will be saved except those who reach
the spiritual nature.
The Scriptures, however, while holding out promises of life and blessing and restitution
to all the families of the earth, offer and promise the change to spiritual nature only to
the Church selected during the Gospel age; and not a single passage can be found which
sustains such hopes for any others. |
||||||
 |
If the masses of mankind are saved from all the degradation, weakness, pain, misery and
death which result from sin, and are restored to the condition of human perfection enjoyed
before the fall, they are as really and completely saved from that fall as those who,
under the special "high-calling" of the Gospel age, become "partakers of
the divine nature." |
||||||
| What is a perfect man?
|
The failure to understand rightly what constitutes a perfect man, the misapprehension of
the terms mortal and immortal, and wrong ideas of justice, have together tended to this
error, and mystified many scriptures otherwise easily understood. It is a common view,
though unsupported by a single text of Scripture, that a perfect man has never been on
earth; that all that is seen of man on earth is only the partially developed man, and that
to reach perfection he must become spiritual. This view makes confusion of the Scriptures
instead of developing that harmony and beauty which result from "rightly dividing the
word of truth." |
||||||
There
were only two perfect men – Adam and Jesus. |
The Scriptures teach that there have been two, and only two, perfect men--Adam and Jesus.
Adam was created in the image of God: that is, with the similar mental powers of reason,
memory, judgment and will, and the moral qualities of justice, benevolence, love etc. "Of the earth, earthy," he was an earthly image of a spiritual being, possessing qualities of the same kind, though differing widely in degree, range and scope. To such an extent is man an image of God that God can say even to the fallen man, "Come, let us reason together." |
||||||
| Adam was
made ruler over all earthly things...
...a little lower |
As Jehovah is ruler over all things, so man was made a ruler over all earthly
things--After our likeness, let him have dominion over the beasts, fowl, fish, etc.
Genesis 1:26 Moses tells us (Genesis 1:31) that God recognized the man whom he had made--not merely commenced to make, but completed--and God considered his creature "very good," that is, perfect; for in God's sight nothing short of perfection is very good, in his intelligent creatures. The perfection of man, as created, is expressed in Psalms 8:5-8:
|
||||||
| "All
flesh is not the same; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds." I Corinthians 15:39 |
|
||||||
It has been suggested by some who would make the Bible conform to a theory of evolution, that the statement, "a little," in Hebrews 2:7, might be understood to mean a little while lower, and not a little degree lower than the angels. There is, however, neither authority nor reason for such an interpretation. This is a quotation from Psalms 8:5, and a critical comparison of the Hebrew and Greek texts can leave no doubt as to the import. The idea, clearly expressed, is a little lower in degree than angels. |
|||||||
|
|
David, in the psalm, refers to man in his original estate, and prophetically intimates
that God has not abandoned his original plan to have man in his own image and the king of
earth, and that he will remember him, redeem him and restore him to the same again. The Apostle (Hebrews 2:7) calls attention to the same fact--that God's original purpose has not been abandoned; that man, originally grand and perfect, the king of earth, is to be remembered, and visited, and restored. He then adds, We see not this promised restitution yet, but we do see the first step God is taking toward its accomplishment. We see Jesus crowned with this glory and honor of perfect manhood, that he, as a fitting ransom or substitute might by God's favor taste death for every man, and thus prepare the way for the restitution of man to all that was lost. Rotherham, one of the most scrupulous translators, renders this passage as follows:
|
||||||
| "A
little lower" does not mean a little less perfect. |
Nor should it be inferred that a little lower in degree means a little less perfect. A
creature may be perfect, yet on a lower plane of being than another; thus, a perfect horse
would be lower than a perfect man, etc. There are various natures, animate and inanimate. To illustrate, we arrange the following table: |
Grades of |
Grades of |
Grades |
Grades |
|||
|
|
|
|
| Perfecting a
nature does not change a nature. There is
|
Each of the minerals mentioned may be pure, yet gold ranks the highest. Though each of the
orders of plants should be brought to perfection, they would still differ in nature and
rank. Likewise with animals: if each species should be brought to perfection, there would
still be variety; for perfecting a nature does not change a nature.*
|
||
| There are distinct differences of each nature. The highest grade |
The grades of spiritual being, also, though perfect, stand related to each other as higher
and lower in nature or kind. The divine nature is the highest and the superior of all
spiritual natures. Christ at his resurrection was made "so much better" than
perfect angels as the divine is superior to the angelic nature. Hebrews 1:3-5 Note carefully that while the classes named in the above table are distinct and separate, yet a comparison between them may be instituted, thus: The highest grade of mineral is inferior to, or a little lower than, the lowest grade of vegetable, because in vegetation there is life. So the highest grade of vegetable is a little lower than the lowest grade of animal life, because animal life, even in its lowest forms, has intelligence enough to be conscious of existence. Likewise
man, though the highest of animal or earthly beings, is "a little lower than the
angels," because angels are spiritual or heavenly beings. |
||
| There is a great contrast between sinful and restored mankind.
|
There is a wonderful contrast between man as we now see him, degraded by sin, and the
perfect man that God made in his image. Sin has gradually changed his features, as well as
his character. Multiplied generations, by ignorance, licentiousness and general depravity,
have so blurred and marred humanity that in the large majority of the race the likeness of
God is almost obliterated. The moral and intellectual qualities are dwarfed; and the animal instincts, unduly developed, are no longer balanced by the higher. Man has lost physical strength to such an extent that, with all the aid of medical science, his average length of life is now about thirty years, whereas at first he survived nine hundred and thirty years under the same penalty. But though thus defiled and degraded by sin and its penalty, death, working in him, man is to be restored to his original perfection of mind and body, and to glory, honor and dominion, during and by the Millennial reign of Christ. The
things to be restored by and through Christ are those things which were lost through
Adam's transgression. Romans 5:18,19 Man did not lose a heavenly but an earthly paradise.
Under the death penalty, he did not lose a spiritual but a human existence; and all that
was lost was purchased back by his Redeemer, who declared that he came to seek and to save
that which was lost. Luke 19:10 |
||
| Perfect man is not a spiritual being. |
In addition to the above, we have proof that the perfect man is not a spiritual being. We
are told that our Lord, before he left his glory to become a man, was "in a form of
God"--a spiritual form, a spirit being; but since to be a ransom for mankind he had
to be a man, of the same nature as the sinner whose substitute in death he was to become,
it was necessary that his nature be changed. And Paul tells us
that he took not the nature of angels, one step lower than his own, but that he came down
two steps and took the nature of men--he became a man; he was "made flesh."
Hebrews 2:16; Philippians 2:7,8; John 1:14 |
||
 |
Notice that this teaches not only that angelic nature is not the only order of spirit
being, but that it is a lower nature than that of our Lord before he became a man; and he
was not then so high as he is now, for "God hath highly exalted him," because of
his obedience in becoming man's willing ransom. Philippians 2:8,9 He is now of the highest
order of spirit being, a partaker of the divine (Jehovah's) nature. But not only do we thus
find proof that the divine, angelic and human natures are separate and distinct, but this
proves that to be a perfect man is not to be an angel, any more than the perfection of
angelic nature implies that angels are divine and equal with Jehovah; for Jesus took not
the nature of angels, but a different nature--the nature of men; not the imperfect human
nature as we now possess it, but the perfect human nature. He became a man; not a depraved
and nearly dead being such as men are now, but a man in the full vigor of perfection. |
||
| Jesus, being a perfect man, could keep a perfect law.
|
Again, Jesus must have been a perfect man else he could not have kept a perfect law, which
is the full measure of a perfect man's ability. And he must have been a perfect man else
he could not have given a ransom (a corresponding price--1 Timothy 2:6) for the forfeited
life of the perfect man Adam;
Had he
been in the least degree imperfect, it would have proved that he was under condemnation,
and therefore he could not have been an acceptable sacrifice; neither could he have kept
perfectly the law of God. A perfect man was tried, and failed, and was condemned; and only
a perfect man could give the corresponding price as the Redeemer. |
||
| Only a
perfect man could give a corresponding price for a perfect man. |
Now we have the question fairly before us in another form, viz.: If Jesus in the flesh was
a perfect man, as the Scriptures thus show, does it not prove that a perfect man is a
human, fleshly being--not an angel, but a little lower than the angels? The logical
conclusion is unmistakable; and in addition we have the inspired statement of the Psalmist
(Psalms 8:5-8) and Paul's reference to it in Hebrews 2:7-9. |
||
|
|
Neither was Jesus a combination of the two natures, human and spiritual. The blending of
two natures produces neither the one nor the other, but an imperfect, hybrid thing, which
is obnoxious to the divine arrangement. When Jesus was in the flesh he was a perfect human
being; previous to that time he was a perfect spiritual being; and since his resurrection
he is a perfect spiritual being of the highest or divine order. It was not until the time of his consecration even unto death, as typified in his baptism--at thirty years of age (manhood, according to the Law, and therefore the right time to consecrate himself as a man)--that he received the earnest of his inheritance of the divine nature. Matthew 3:16,17 The human nature had to be consecrated to death before he could receive even the pledge of the divine nature. And not until that consecration was actually carried out and he had actually sacrificed the human nature, even unto death, did our Lord Jesus become a full partaker of the divine nature. After
becoming a man he became obedient unto death; wherefore, God hath highly exalted him to
the divine nature. Philippians 2:8,9 If this scripture is true, it follows that he was not
exalted to the divine nature until the human nature was actually sacrificed--dead. |
||
| Jesus was not
a combination of two natures. Twice, |
|
||
| Jesus gave an equivalent for what Adam lost.
"For such an high priest became
us, who is holy, harmless, undefiled, |
Thus we see that in Jesus there was no mixture of natures, but that twice he experienced a
change of nature; first, from spiritual to human; afterward, from human to the highest
order of spiritual nature, the divine; and in each case the one was given up for the
other. In this grand example of perfect humanity, which stood unblemished before the world until sacrificed for the world's redemption, we see the perfection from which our race fell in Adam, and to which it is to be restored. In becoming man's ransom, our Lord Jesus gave the equivalent for that which man lost; and therefore all mankind may receive again, through faith in Christ, and obedience to his requirements, not a spiritual, but a glorious, perfect human nature--"that which was lost." The perfect faculties and powers of the perfect human being may be exercised indefinitely, and upon new and varied objects of interest, and knowledge and skill may be vastly increased; but no such increase of knowledge or power will effect a change of nature, or make it more than perfect. It will be only the expanding and developing of the perfect human powers. Increase of knowledge and skill will doubtless be man's blessed privilege to all eternity; yet he will still be man, and will be merely learning to use more fully the powers of human nature already possessed. Beyond its wide limits he cannot hope, nor will he desire, to advance, his desires being limited to the scope of his powers. While Jesus as a man was an illustration of perfect human nature, to which the mass of mankind will be restored, yet since his resurrection he is the illustration of the glorious divine nature which the overcoming Church will, at resurrection, share with him. |
||
| "There
are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another." I Corinthians 15:40 |
Because the present age is devoted mainly to the development of this class which is
offered a change of nature, and because the apostolic epistles are devoted to the
instruction of this "little flock," it should not be inferred that God's plans
end with the completion of this chosen company. Nor, on the other hand, should we go to
the opposite extreme, and suppose that the special promises of the divine nature, spirit
bodies, etc., made to these, are God's design for all mankind. To these are the "exceeding great and precious promises," over and above the other precious promises made to all mankind. To rightly divide the Word of truth, we should observe that the Scriptures recognize the perfection of the divine nature in the "little flock," and the perfection of the human nature in the restored world, as two separate things. |
||
| What is a spirit being?
|
Let us now inquire more particularly, What are spirit beings? what powers are theirs? and
by what laws are they governed? Many seem to think, because they do not understand the
nature of a spirit being, that it must be a mere myth, and on this subject much
superstition prevails. But Paul does not appear to have such an idea. Though he intimates
that a human being is incapable of understanding the higher, spiritual nature (1
Corinthians 2:14), yet he plainly states, as if to guard against any mythical or
superstitious notions, that there is a spiritual body, as well as a natural (human) body,
a celestial as well as a terrestrial, and a glory of the earthly as well as of the
heavenly. The glory of the earthly, as we have seen, was lost by the first Adam's sin, and is to be restored to the race by the Lord Jesus and his Bride (the Christ, Head and body) during the Millennial reign. The glory of the heavenly is as yet unseen except as revealed to the eye of faith by the Spirit through the Word. These glories are distinct and separate. 1 Corinthians 15:38-49 We know to some extent what the natural, earthly, terrestrial body is, for we now have such, though we can only approximately estimate the glory of its perfection. It is flesh, blood and bones; for "that which is born of the flesh is flesh." And since there are two distinct kinds of bodies, we know that the spiritual, whatever it may be, is not composed of flesh, blood and bones: it is heavenly, celestial, spiritual--"That which is born of the Spirit is spirit." But what
a spirit body is, we know not, for "It doth not yet appear what we shall be; but...we
shall be like him"--like our Lord Jesus. John 3:6; 1 John 3:2 |
||
|
We have no record of any being, either spiritual or human, ever having been changed from
one nature to another, except the Son of God; and this was an exceptional case, for an
exceptional purpose. When God made angels he doubtless intended them to remain angels
forever, and so with men, each being perfect on his own plane. At least the Scriptures
give no intimation of any different purpose. As in the inanimate creation there is a pleasing and almost endless variety, so in the living and intelligent creation the same variety in perfection is possible. Every creature in its perfection is glorious; but, as Paul says, the glory of the celestial (heavenly) is one kind of glory, and the glory of the terrestrial (earthly) is another and a different glory. |
|||
Spirit
beings
Spirit beings
|
By examining the facts recorded of our Lord Jesus after his resurrection, and of angels,
who are also spirit beings, thus "comparing spiritual things with spiritual" (1
Corinthians 2:13), we may gain some general information with regard to spirit beings.
First, then, angels can be and frequently are present, yet invisible.
Have they ministered visibly or invisibly? Undoubtedly the latter. Elisha was surrounded by a host of Assyrians; his servant was fearful; Elisha prayed to the Lord, and the young man's eyes were opened, and he saw the mountains round about them full of chariots of fire and horsemen of fire (or like fire). Again, while to Balaam the angel was invisible, the ass, his eyes being opened, saw him. Secondly, angels can assume human bodies and appear as men. The Lord and two angels so appeared to Abraham, who had a supper prepared for them, of which they ate. At first Abraham supposed them to be three men, and it was not until they were about to go that he discovered one of them to be the Lord, and the other two, angels, who afterward went down to Sodom and delivered Lot. Genesis 18:1,2 An angel
appeared to Gideon as a man, but afterward made himself known. An angel appeared to the
father and mother of Samson, and they thought him a man until he ascended up to heaven in
the flame of the altar. Judges 6:11-22; 13:20 |
||
| Spirit beings
are glorious and bright.
|
Thirdly, spirit beings are glorious in their normal condition, and are frequently referred
to as glorious and bright. The countenance of the angel who rolled away the stone from the
door of the sepulchre was "as the lightning." Daniel caught a glimpse of a spiritual body, which he described, saying, His eyes were as lamps of fire, his countenance as the lightning, his arms and feet like in color to polished brass, and his voice as the voice of a multitude. Before him Daniel fell as a dead man. Daniel 10:6,10,15,17 Saul of Tarsus caught a similar glimpse of Christ's glorious body shining above the brightness of the sun at noonday. Saul lost his sight and fell to the ground. Thus far we have found spirit beings truly glorious; yet, except by the opening of men's eyes to see them, or by their appearing in flesh as men, they are invisible to men. This conclusion is further confirmed when we examine the particular details of these manifestations. The Lord was seen of Saul alone, the men traveling with him hearing the voice, but seeing no one. Acts 9:7 The men that
were with Daniel did not see the glorious being he describes, but a great fear fell on
them, and they ran and hid themselves. Again, this glorious being declared, "The
prince of the kingdom of Persia withstood me one and twenty days." Did Daniel, the man greatly beloved of the Lord, fall as dead before this one whom Persia's prince withstood one and twenty days? How is this? Surely he did not appear in glory to the prince! No; either he was invisibly present with him, or else he appeared as a man. Our Lord,
since his resurrection, is a spirit being; consequently the same powers which we find
illustrated in angels (spiritual beings) should also be possessed by him. And such is the
case, as we shall see more fully in a succeeding chapter. |
||
| Spiritual and
human natures are distinct. |
Thus we find that the Scriptures regard the spiritual and the human natures as separate
and distinct, and furnish no evidence that the one will evolve or develop into the other;
but, on the contrary, they do show that only a few will ever be changed from the human to
the divine nature, to which Jesus, their head, has already been exalted. And this
remarkable and special feature in Jehovah's plan is for the remarkable and special purpose
of preparing these as God's agents for the great future work of restoring all things. Let
us now examine the terms |
||
| Mortality means death is possible.
|
Mortality and Immortality. We shall find their true significance in exact harmony with what we have learned from our comparison of Bible statements concerning human and spiritual beings, and earthly and heavenly promises. These words are usually given very uncertain meanings, and wrong ideas of their meanings produce erroneous views of subjects with which they stand connected, in general and in Scripture usage. "Mortality" signifies a state or condition of liability to death; not a condition of death, but a condition in which death is a possibility. "Immortality" signifies a state or condition not liable to death; not merely a condition of freedom from death, but a condition in which death is an impossibility. The
common but erroneous idea of mortality is, a state or condition in which death is
unavoidable, while the common idea of the significance of immortality is more nearly
correct. |
||
| Immortality means death is impossible. There is
confusion on mortality |
The word immortal signifies not mortal; hence the very construction of the words indicates
their true definitions. It is because of the prevalence of a wrong idea of the word mortal
that so many are confused when trying to determine whether Adam was mortal or immortal
before his transgression. They reason that if he had been immortal God would not have said, "In the day that thou eatest thereof thou shalt surely die"; because it is impossible for an immortal being to die. This is a logical conclusion. On the
other hand, say they, Had he been mortal, wherein could have consisted the threat or
penalty of the statement, "Thou shalt surely die"; since if mortal (according to
their erroneous definition) he could not have avoided death anyhow? |
||
| Mortal life is sustained by external elements.
|
The difficulty, it will be perceived, is in the false meaning given to the word mortality.
Apply the correct definition, and all is clear. Adam was mortal--that is, in a condition
in which death was a possibility. He had life in full and perfect measure, yet not
inherent life. His was a life sustained by "every tree of the garden" save the
one tree forbidden; and so long as he continued in obedience to and in harmony with his
Maker, his life was secure--the sustaining elements would not be denied. Thus seen, Adam
had life; and death was entirely avoidable, yet he was in such a condition that death was
possible--he was mortal. |
||
 |
The question arises, then, If Adam was mortal and on trial, was he on trial for
immortality? The general answer would be, Yes. We answer, No. His trial was to see whether
he was worthy or unworthy of a continuance of the life and blessings already possessed. Since it was nowhere promised that if obedient he would become immortal, we are bound to leave all such speculations out of the question. He was promised a continuance of the blessings then enjoyed so long as obedient, and threatened with the loss of all--death--if disobedient. It is the false idea of the meaning of the word mortal that leads people in general to conclude that all beings who do not die are immortal. In this class they therefore include our heavenly Father, our Lord Jesus, the angels, and all mankind. This, however, is an error: the great mass of mankind saved from the fall, as well as the angels of heaven, will always be mortal; though in a condition of perfection and bliss, they will always be of that mortal nature which could suffer death, the wages of sin, if they would commit sin. The
security of their existence will be conditioned, as it was with Adam, upon obedience to
the all-wise God, whose justice, love and wisdom, and whose power to cause all things to
work together for good to those who love and serve him, will have been fully demonstrated
by his dealings with sin in the present time. |
||
| Only the Divine Nature is immortal. The great mass of mankind will always be mortal. Satan is to be destroyed, |
Nowhere in the Scriptures is it stated that angels are immortal, nor that mankind restored
will be immortal. On the contrary, immortality is ascribed only to the divine nature
--originally to Jehovah only; subsequently to our Lord Jesus in his present highly exalted
condition; and finally by promise to the Church, the body of Christ, when glorified with
him. 1 Timothy 6:16; John 5:26; 2 Peter 1:4; 1 Corinthians 15:53,54
Not only have we evidence that immortality pertains only to the divine nature, but we have
proof that angels are mortal, in the fact that Satan, who was once a chief of their
number, is to be destroyed. Hebrews 2:14 The fact that he can be destroyed proves that
angels as a class are mortal. |
||
|
Thus considered, we see that when incorrigible sinners are blotted out, both immortal and
mortal beings will live forever in joy and happiness and love--the first class possessing
a nature incapable of death, having inherent life– life in themselves (John 5:26);
and the latter having a nature susceptible to death, yet, because of perfection of being
and knowledge of the evil and sinfulness of sin, giving no cause for death. They, being
approved of God's law, shall be everlastingly supplied with those elements necessary to
sustain them in perfection, and shall never die. |
|||
| Man being
mortal – destroys the doctrine of eternal torment. "The soul |
The proper recognition of the meaning of the terms mortal and immortal, and of their use
in the Scriptures, destroys the very foundation of the doctrine of eternal torment. It is
based upon the unscriptural theory that God created man immortal, that he cannot cease to
exist, and that God cannot destroy him; hence the argument is that the incorrigible must
live on somewhere and somehow, and the conclusion is that since they are out of harmony
with God their eternity must be one of misery. But God's Word
assures us that he has provided against such a perpetuation of sin and sinners: that man
is mortal, and that the full penalty of willful sin against full light and knowledge will
not be a life in torment, but a second death. "The soul that sinneth, it shall
die." |
||
"Who
Art Thou It is the
mistaken idea of some that justice requires that God should make no difference in the
bestowment of his favors among his creatures; that if he exalts one to a high position, in
justice he must do the same for all, unless it can be shown that some have forfeited their
rights, in which case such might justly be assigned to a lower position. |
|||
| God had a
right to create Jesus higher than the angels. |
If this principle be a correct one, it would show that God had no right to create Jesus
higher than the angels, and then further to exalt him to the divine nature, unless he
intended to do the same for all the angels and for all men. And to carry the principle
still further, if some men are to be highly exalted and made partakers of the divine
nature, all men must eventually be elevated to the same position. And why not carry
the principle to its extreme limit, and apply the same law of progression to the brute and
insect creation, and say that since they are all God's creatures they must all eventually
attain to the very highest plane of existence --the divine nature? This is a manifest
absurdity, but as reasonable as any other deduction from this assumed principle. |
||
|
Perhaps none would be inclined to carry the erroneous assumption so far. Yet if it were a
principle founded in simple justice, where could it stop short and still be just? And if
such were indeed the plan of God, where would be the pleasing variety in all his works?
But such is not God's plan. All nature, both animate and inanimate,
exhibits the glory and diversity of divine power and wisdom. And as "the heavens
declare the glory of God, and the firmament showeth his handiwork" in wonderful
variety and beauty, much more shall his intelligent creation exhibit in variety the
superior glory of his power. We so conclude--from the express teaching of the Word of God,
from reason and from the analogies of nature. |
||
| Justice understood. |
It is very important that we have right ideas of justice. A favor should never be esteemed
as a justly merited recompense. An act of simple justice is no occasion for special
gratitude, nor is it any proof of love; but God commendeth his great love to his
creatures, in an endless train of unmerited favors, which should call forth their love and
praise in return. |
||
 |
God had a right, if he chose, to make us merely the creatures of a brief space of time,
even if we had never sinned. Thus he has made some of his lower creatures. He might have
permitted us to enjoy his blessings for a season, and then, without injustice, might have
blotted us all out of existence. In fact, even so brief an existence would be a favor. It
is only of his favor that we have an existence at all. |
||
|
How much greater favor is the redemption of the existence once forfeited by sin! And
further, it is of God's favor that we are men and not beasts; it is purely of God's favor
that angels are by nature a little higher than men; and it is also of God's favor that the
Lord Jesus and his bride become partakers of the divine nature. It becomes all his
intelligent creatures, therefore, to receive with gratitude whatever God bestows. Any
other spirit justly merits condemnation, and, if indulged, will end in abasement and
destruction. A man has no right to aspire to be an angel, never having been invited to that position; nor has an angel any right to aspire to the divine nature, that never having been offered to him. It was the aspiration of Satan's pride which brought his abasement, and will end in his destruction. Isaiah 14:14
|
||
|
|
Partly from false ideas of justice, and partly from other causes, the subject of election
as taught in the Scriptures has been the occasion of much dispute and misunderstanding.
That the Scriptures teach election few would deny, but on just what principle the election
or selection is based is a matter of considerable difference of opinion, some claiming
that it is an arbitrary, unconditional election, and others that it is conditional. There
is a measure of truth, we believe, in both of these views. An election on
God's part is the expression of his choice for a certain purpose, office or condition. God
has elected or chosen that some of his creatures should be angels, that some should be
men, that some should be beasts, birds, insects, etc., and that some should be of his own
divine nature. And though God selects according to certain conditions all who will be
admitted to the divine nature, yet it cannot be said that these more than others merit it;
for it is purely of favor that any creature has existence on any plane. |
||
| "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy"--kindness or favor. Romans 9:16 It is not because the chosen ones were better than others, that God gave them the invitation to the divine nature, for he passed by the angels who had not sinned and called some of the redeemed sinners to divine honors. God has a right to do as he pleases with his own; and he chooses to exercise this right for the accomplishment of his plans. Since, then, all we have is of divine favor, | |||
Hath not the potter power
|
All were created by the same divine power--some to have higher nature and greater honor, and some to have lower nature and less honor.
|
||
|
None have a right to dictate to God. If he established the earth, and if he formed it not
in vain, but made it to be inhabited by restored, perfect men, who are we that we should
reply against God, and say that it is unjust not to change their nature and make them all
partakers of a spiritual nature either like unto the angels, or like unto his own divine
nature? How much more becoming to come humbly to God's Word and to "Ask" concerning things to come, than to "command" or to assert that he must carry out our ideas? Lord, keep back thy servants from presumptuous sins: let them not have dominion over us. None of God's children, we believe, would knowingly dictate to the Lord; yet how easily and almost unconsciously many fall into this error. |
|||
| The human race are God’s children by creation – the work of his hands. |
The human race are God's children by creation--the work of his hands--and his plan with
reference to them is clearly revealed in his Word. Paul says that the first man (who was a
sample of what the race will be when perfect) was of the earth, earthy; and his posterity,
with the exception of the Gospel Church, will in the resurrection still be earthy, human,
adapted to the earth. 1 Corinthians 15:38,44 David declares that man was made only a little lower than the angels, and crowned with glory, honor, dominion, etc. (Psalms 8:4-8) And Peter, our Lord, and all the prophets since the world began, declare that the human race is to be restored to that glorious perfection, and is again to have dominion over earth, as its representative, Adam, had. Acts 3:19-21 It is this portion that God has elected to give to the human race. And what a glorious portion! |
|
 to the scenes of misery and woe, degradation and sorrow that yet prevail on account of sin, and picture before your mental vision the glory of the perfect earth. Not a stain of sin mars the harmony and peace of a perfect society; not a bitter thought, not an unkind look or word; love, welling up from every heart, meets a kindred response in every other heart, and benevolence marks every act. There sickness shall be no more; not an ache nor a pain, nor any evidence of decay--not even the fear of such things.
Think of all the pictures of comparative health and beauty of human form and feature that you have ever seen, and know that perfect humanity will be of still surpassing loveliness. The inward purity and mental and moral perfection will stamp and glorify every radiant countenance. Such will earth's society be; and weeping bereaved ones will have their tears all wiped away, when thus they realize the resurrection work complete. Revelation 21:4 |
| Man will be
absorbed and enraptured with the glory on the human plane.
As God rejoices
|
And this is the change in human society only. We call to mind also that the earth, which was "made to be inhabited" by such a race of beings, is to be a fit and pleasing abode for them, as represented in the Edenic paradise, in which the representative man was at first placed. Paradise shall be restored. The earth shall no more bring forth thorns and briers, and require the sweat of man's face to yield his bread, but "the earth shall [easily and naturally] yield her increase." "The desert shall blossom as the rose"; the lower animal creation will be perfect, willing and obedient servants; nature with all its pleasing variety, will call to man from every direction to seek and know the glory and power and love of God; and mind and heart will rejoice in him. The restless desire for something new, that now prevails, is not a natural but an abnormal condition, due to our imperfection, and to our present unsatisfactory surroundings. It is not God-like restlessly to crave something new. Most things are old to God; and he rejoices most in those things which are old and perfect. So will it be with man when restored to the image of God. The perfect man will not know or appreciate fully, and hence will not prefer, the glory of spiritual being, because of a different nature, just as fishes and birds, for the same reason, prefer and enjoy each their own nature and element most. Man will be so absorbed and enraptured with the glory that surrounds him on the human plane that he will have no aspiration to, nor preference for, another nature or other conditions than those possessed.
A glance at the present experience of the Church will illustrate this. "How
hardly," with what difficulty, shall those who are rich in this world's goods enter
into the kingdom of God. The few good things possessed, even under the present reign of
evil and death, so captivate the human nature that we need special help from God to keep
our eye and purpose fixed on the spiritual promises. |
|
| What is
God’s plan for the Christian church? |
That the Christian Church, the body of Christ, is an exception to God's general plan for
mankind, is evident from the statement that its selection was determined in the divine
plan before the foundation of the world (Ephesians 1:4,5), at which time God not only
foresaw the fall of the race into sin, but also predetermined the justification, the
sanctification and the glorification of this class, which, during the Gospel age, he has
been calling out of the world to be conformed to the image of his Son, to be partakers of
the divine nature and to be fellow-heirs with Christ Jesus of the Millennial Kingdom for
the establishment of universal righteousness and peace. Romans 8:28-31 |
|
| The Church is being selected for a purpose. The church class |
This shows that the election or choice of the Church was a predetermined thing on God's
part; but mark, it is not an unconditional election of the individual members of the
Church. Before the foundation of the world God determined that such a company should be
selected for such a purpose within a specific time--the Gospel age. While we cannot doubt that God could have foreseen the action of each individual member of the Church, and could have foreknown just who would be worthy and therefore constitute the members of that "little flock," yet this is not the way in which God's Word presents the doctrine of election. It was
not the thought of an individual predestination which the apostles sought to inculcate,
but that a class was predetermined in God's purpose to fill the honorable position, the
selection of which would be upon conditions of severe trials of faith and obedience and
the sacrifice of earthly privileges, etc., even unto death. Thus by an individual trial,
and by individually "overcoming," the individual members of the predetermined
class are being chosen or accepted into all the blessings and benefits predetermined of
God for this class. |
|
| "Glorified"
signifies "Honored."
|
The word "glorified" in Romans 8:30, from the Greek doxazo, signifies
honored. The position to which the Church is elected is one of great honor. No man could
think of aspiring to so great an honor. Even our Lord Jesus was first invited before he
aspired to it, as we read:
The heavenly Father thus honored our Lord Jesus; and all of the elect body who are to be joint-heirs with him will be thus honored by Jehovah's favor. The Church, like its Head, experiences a beginning of the "honor" when begotten of God to spiritual nature through the word of truth (James 1:18), and will be fully ushered into the honor when born of the Spirit, spiritual beings--in the image of the glorified Head. Those
whom God would thus honor must be perfect and pure; and since we were by inheritance
sinners, he not only called or invited us to the honor, but also provided justification
from sin through the death of his Son, to enable us to receive the honor to which he calls
us. |
|
| Called,
chosen, and faithful.
|
In selecting the little flock, God makes a very general call--"many are called."
All are not called. The call was confined at first, during our Lord's ministry, to Israel
after the flesh; but now, as many as the servants of God meet (Luke 14:23) are to be urged
or constrained (not compelled) to come to this special feast of favor. But even of those who hear and come, all are not worthy. Wedding garments (the imputed righteousness of Christ) are provided, but some will not wear them, and must be rejected; and of those who do put on the robes of justification, and who receive the honor of being begotten to a new nature, some fail to make their calling and election sure by faithfulness to their covenant. Of those
worthy to appear with the Lamb in glory, it is declared, "They are called and chosen
and faithful." Revelation 14:1; 17:14 |
|
| The call is conditional.
|
The call is true; the determination of God to select and exalt a Church is unchangeable;
but who will be of this chosen class is conditional. All who would share the predestined
honors must fulfil the conditions of the call.
While the great
favor is not of him that willeth, nor of him that runneth, it is to him that willeth and
to him that runneth, when called. |
|
|
Having thus, we trust, clearly vindicated God's absolute right and purpose to do what he
will with his own, we call attention to the fact that the principle which characterizes
the bestowment of all God's favors is the general good of all. |
||
| There is no blending of natures. |
While, then, on the authority of the Scriptures, we reckon it an established fact that the
human and spiritual natures are separate and distinct--that the blending of the two
natures is no part of God's design, but would be an imperfection, and that the change from
one nature to another is not the rule, but the exception, in the single instance of the
Christ--it becomes a matter of deep interest to learn how the change is to be
accomplished, upon what conditions it may be attained and in what manner it will be
effected. |
|
| The change of nature from human to divine is a reward.
|
The conditions on which the Church may be exalted with her Lord to the divine nature (2
Peter 1:4) are precisely the same as the conditions on which he received it; even by
following in his footprints (1 Peter 2:21), presenting herself a living sacrifice, as he
did, and then faithfully carrying out that consecration vow until the sacrifice terminates
in death. This change of nature from human to divine is given as a reward to those who, within the Gospel age, sacrifice the human nature, as did our Lord, with all its interests, hopes and aims, present and future--even unto death. In the
resurrection such will awake, not to share with the rest of mankind in the blessed
restitution to human perfection and all its accompanying blessings, but to share the
likeness and glory and joy of the Lord, as partakers with him of the divine nature. Romans
8:17; 2 Timothy 2:12 |
|
| The New
Nature: Begetting, and then a Birth.
|
The beginning and development of the new nature is likened to the beginning and
development of human life. As in the one case there is a begetting and then a birth, so
also in the other. The saints are said to be begotten of God through the Word of truth. 1
Peter 1:3; 1 John 5:18; James 1:18 That is, they receive the first impulse in the divine
life from God through his Word. When, having been justified freely by faith in the ransom, they hear the call,
and when, in obedience to that call, they fully consecrate their justified humanity to God, a living sacrifice, side by side with that of Jesus, it is accepted of God; and in that very act the spiritual life is begun. Such find
themselves at once thinking and acting as the new [transformed] mind prompts, even to the
crucifixion of the human desires. From the moment of consecration these are reckoned of
God as "new creatures." |
|
| Embryo "New Creature" development
|
Thus to these embryo "new creatures" old things [human desires, hopes, plans,
etc.] pass away, and all things become new. The embryo "new creature" continues
to grow and develop, as the old human nature, with its hopes, aims, desires, etc., is
crucified. These two processes progress simultaneously, from the time consecration begins
until the death of the human and the birth of the spiritual result. As the Spirit of
God continues to unfold, through his Word, more and more of his plans, he thus quickens
even our mortal bodies (Romans 8:11), enabling these mortal bodies to render him service;
but in due time we will have new bodies– spiritual, heavenly, adapted in all respects
to the new, divine mind. |
|
| The First Resurrection |
The birth of the "new creature" is in the resurrection (Colossians 1:18); and
the resurrection of this class is designated the first (or choice) resurrection.
Revelation 20:6 It should be remembered that we are not actually spirit beings
until the resurrection, though from the time we receive the spirit of adoption we are
reckoned as such. Romans 8:23-25; Ephesians 1:13,14; Romans 6:10,11 When we become spirit
beings actually, that is, when we are born of the Spirit, we will no longer be fleshly
beings; for "that which is born of the Spirit is spirit." |
|
| Consecration |
This birth to the spiritual nature in the resurrection must be preceded by a begetting of
the Spirit at consecration, just as surely as the birth of the flesh is preceded by a
begetting of the flesh. All that are born of the flesh in the likeness of the first Adam,
the earthly, were first begotten of the flesh; and some have been begotten again, by the
Spirit of God through the word of truth, that in due time they may be born of the Spirit
into the heavenly likeness, in the first resurrection: "As we have
borne the image of the earthly, we [the Church] shall also bear the image of the
heavenly"--unless there be a falling away. 1 Corinthians 15:49; Hebrews 6:6 |
|
Renewing your
minds – a transforming work
|
Though the acceptance of the heavenly call and our consecration in obedience to it be
decided at one particular moment, the bringing of every thought into harmony with the mind
of God is a gradual work; it is a gradual bending heavenward of that which naturally bends
earthward. The Apostle terms this process a transforming work, saying,
It should
be noticed that these words of the Apostle are not addressed to the unbelieving world, but
to those whom he recognizes as brethren, as shown by the preceding verse--"I beseech
you, therefore, brethren,...that ye present your bodies living sacrifices, holy and
acceptable unto God." |
|
| Transformation
of character and nature.
|
It is commonly believed that when a man is converted or turned from sin to righteousness,
and from unbelief and opposition to God to reliance upon him, that is the transforming
which Paul meant. Truly that is a great change--a transformation, but not the
transformation that Paul here refers to. That is a transformation of character; but Paul
refers to a transformation of nature promised to believers during the Gospel age, on
certain conditions, and he was urging believers to fulfil those conditions. Had not such a transformation of character already taken place in those whom he addressed, he could not have termed them brethren --brethren, too, who had something "holy and acceptable unto God" to offer in sacrifice; for only those who are justified by faith in the ransom are reckoned of God as holy and acceptable. Transformation of nature results to those who, during the Gospel age, present their justified humanity a living sacrifice, as Jesus presented his perfect humanity a sacrifice, laying down all right and claim to future human existence, as well as ignoring present human gratification, privileges, rights, etc. The first thing sacrificed is the human will; and thenceforth we may not be guided either by our own or by any other human will, but only by the divine will. The divine will becomes our will, and we reckon the human will as not ours, but as the will of another, to be ignored and sacrificed. The divine will having become our will, we begin to think, to reason and to judge from the divine standpoint: God's plan becomes our plan, and God's ways become our ways. None can fully understand this transformation who have not in good faith presented themselves as sacrifices, and in consequence come to experience it. Previously we might enjoy anything that was not actually sinful; for the world and all its good things were made for man's enjoyment, the only difficulty being to subdue the sinful propensities. But the
consecrated, the transformed, in addition to the effort to subdue sin, must sacrifice the
present good things and devote all their energies to the service of God. And those
faithful in service and sacrifice will indeed realize daily that this world is not their
resting place, and that here they have no continuing city. But their hearts and hopes will
be turned to that "rest that remaineth for the people of God." And that blessed
hope in turn will quicken and inspire to continued sacrifice. |
|
The "earnest"
|
Thus, through consecration, the mind is renewed or transformed, and the desires, hopes and
aims begin to rise toward the spiritual and unseen things promised, while the human hopes,
etc., die. Those thus transformed, or in process of change, are reckoned "new
creatures," begotten of God, and partakers to that extent of the divine nature. Mark
well the difference between these "new creatures" and those believers and
"brethren" who are only justified. Those of the latter class are still of the earth, earthy, and, aside from sinful desires, their hopes, ambitions, and aims are such as will be fully gratified in the promised restitution of all things. But those of the former class are not of this world, even as Christ is not of this world, and their hopes center in the things unseen, where Christ sitteth at the right hand of God. The prospect of earthly glory, so enchanting to the natural man, would no longer be a satisfying portion to those begotten of this heavenly hope, to those who see the glories of the heavenly promises, and who appreciate the part assigned them in the divine plan. This new, divine mind is the earnest of our inheritance of the complete divine nature--mind and body. Some may be a little startled by this expression, a divine body; but we are told that Jesus is now the express image of his Father's person, and that the overcomers will "be like him and see him as he is." 1 John 3:2 "There is a natural [human] body, and there is a spiritual body." 1 Corinthians 15:44 We could not
imagine either our divine Father or our Lord Jesus as merely great minds without bodies.
Theirs are glorious spiritual bodies, though it doth not yet appear how great is the
glory, and it shall not, until we also shall share the divine nature. |
|
| Transforming
of the mind – gradual Change of the body – instantaneous |
While this transforming of the mind from human to spiritual is a gradual work, the change
from a human to a spiritual body will not be gradual, but instantaneous. 1 Corinthians
15:52 Now, as Paul says, we have this treasure (the divine mind) in earthen vessels, but
in due time the treasure will be in a glorious vessel appropriate to it--the spiritual
body. |
|
| Spiritual
natures have a wider range of faculties than the human.
|
We have seen that the human nature is a likeness of the spiritual. Genesis 5:1 For
instance, God has a will, so have men and angels; God has reason and memory, so have his
intelligent creatures--angels and men. The character of the mental operations of each is
the same. With the same data for reasoning, and under similar conditions, these different
natures are able to arrive at the same conclusions. Though the mental faculties of the divine, the angelic and the human natures are similar, yet we know that the spiritual natures have powers beyond and above the human– powers which result, we think, not from different faculties, but from the wider range of the same faculties and the different circumstances under which they operate. The human
nature is a perfect earthly image of the spiritual nature, having the same faculties, but
confined to the earthly sphere, and with ability and disposition to discern only so much
beyond it as God sees fit to reveal for man's benefit and happiness. |
|
| We catch only glimpses of the divine wisdom, power and goodness.
|
The divine is the highest order of the spiritual nature; and how immeasurable is the
distance between God and his creatures! We are able to catch only glimpses of the glory of
the divine wisdom, power and goodness as in panoramic view he causes some of his mighty
works to pass before us. But we may measure and comprehend the glory of perfect humanity. With these thoughts clearly in mind, we are able to appreciate how the change from the human to the spiritual nature is effected, viz., by carrying the same mental powers over to higher conditions. When clothed with the heavenly body, we shall have the heavenly powers which belong to that glorious body; and we shall have the range of thought and scope of power which belong to it. The change or transformation of mind, from earthly to heavenly, which the consecrated experience here, is the beginning of that change of nature. It is not a change of brain, nor a miracle in its changed operation, but it is the will and the bent of mind that are changed. Our will
and sentiments represent our individuality; hence we are transformed, and reckoned as
actually belonging to the heavenly nature, when our wills and sentiments are thus changed.
True, this is but a very small beginning; but a begetting, as this is termed, is always
but a small beginning; yet it is the earnest or assurance of the finished work. Ephesians
1:13,14 |
|
| A change of
nature does not cause a loss of identity.
|
Some have asked, How shall we know ourselves when changed? How shall we then know that we
are the same beings that lived and suffered and sacrificed that we might be partakers of
this glory? Will we be the same conscious beings? Most assuredly, yes. If we be dead with
Christ, we shall also live with him. Romans 6:8 Changes which daily occur to our human
bodies do not cause us to forget the past, or to lose our identity.*
|
|
|
|
These thoughts may help us to understand also how the Son, when changed from spiritual to human conditions--to human nature and earthly limitations--was a man; and though it was the same being in both cases, under the first conditions he was spiritual and under the second conditions he was human. Because the
two natures are separate and distinct, and yet the one a likeness of the other, therefore,
the same mental faculties (memory, etc.) being common to both, Jesus could realize his
former glory which he had before becoming a man, but which he had not when he had become a
man, as his words prove--"Father, glorify thou me with thine own self, with the glory
which I had with thee before the world was" (John 17:5)--the glory of the
spiritual nature. And that prayer is more than answered in his present exaltation to the
highest form of spirit being, the divine nature. |
|
| You who are
consecrated, to which influences are you submitting? "...Be ye transformed."
|
Referring again to Paul's words, we notice that he does not say, Do not conform yourselves
to this world, but transform yourselves into the divine likeness; but he says, "Be
not conformed,...but be ye transformed." This is well expressed; for we do not
either conform or transform ourselves; but we do either submit ourselves to be conformed
to the world by the worldly influences, the spirit of the world around us, or submit
ourselves to the will of God, the holy will or Spirit, to be transformed by heavenly
influences exercised through the Word of God. You that are consecrated, to which influences are you submitting? The transforming influences lead to present sacrifice and suffering, but the end is glorious. If you are developing under these transforming influences, you are proving daily what is that good and acceptable and perfect will of God. Let such
as have laid their all upon the altar of sacrifice continually bear in mind that, while
the Word of God contains both earthly and heavenly promises, only the latter belong to us.
Our treasure is in heaven: let our hearts continually be there. Our calling is not only to
the spiritual nature, but to the highest order of the spiritual, the divine nature
--"so much better than the angels." 2 Peter 1:4; Hebrews 1:4 |
|
 |
This heavenly calling is confined to the Gospel age: it was never made before it, and it
will cease with its close. An earthly calling was made, though imperfectly understood,
before the heavenly calling, and we are told that it will be continued after the Gospel
age. Life [for those restored as human beings] and immortality [the prize for which the
body of Christ is running] have both been brought to light during this age. 2 Timothy 1:10
Both the human and spiritual natures will be glorious in their perfection, yet distinct
and separate. No insignificant feature of the glory of God's finished work will be the
beautiful variety, yet wonderful harmony, of all things, animate and inanimate--harmony
with each other and harmony with God.
|
 |
Zion, arise, break forth in songs Thou Church of God, |
To raise thee high above the earth, In shining robes thyself array, |
|
|
||||
