DIFFERENT LINES OF TRUTH CONSIDERED.
The truth of salvation is presented in different ways or lines in the doctrine of the New Testament, and in the types of the Old.
The Epistles to the Romans, Colossians and Ephesians answer to the types in Israel's journey from Egypt to Canaan. The Epistle to the Hebrews unfolds typical teachings of the Tabernacle; and the brazen serpent, and the record that all who looked upon it lived, is explained in the Gospel of John.
In the first line of truth we see how we are delivered out of the world, and given a place or standing in Christ in heavenly places, taken out of one country into another. This is clearly what is presented in the epistles to the Romans, Colossians and Ephesians; while in the types of the Tabernacle, unfolded in the Epistle to the Hebrews, the way is made known how a people laden with sins can be – that is have been – sanctified, and perfected by the Cross, so as to be able to enter into the very presence of God.
But in the brazen serpent type, as whosoever looked lived, so in John's record it is declared that "whosoever believeth on Him should not perish but have everlasting life " (John 3:16). Therefore to say that the brazen serpent type teaches something we have to attain to (as for example Rom. 8:2, 3) is surely a serious misapprehension. Is it not plainly what all who are born of God possess – eternal life, that is set before us?
Are not all believers in Canaan, typically heavenly places in Christ?" (Eph. 1:2) And have we not all access to God, in the holiest? (Heb. 10:19) And do not all possess eternal life (John 3:16 and 5:24)-"life through a look at the crucified One" as well said in the hymn ? To teach that what is a common and infinitely precious possession of all God's children is a stage in the soul's growth, or something not actually possessed, is to cast a shadow upon free grace. One is reminded of the word to the Galatians "he that troubleth you shall bear his judgment, whosoever he be."
The Lord in mercy deliver souls from bondage to this teaching. "This persuasion cometh not of Him that calleth you."
God's children have been, and still need to be, warned against this system of error.
In the same way:"Be ye reconciled to God" (2 Cor. 5:) is said to be an exhortation to Christians -in face of the truth that "when we were enemies we were reconciled to God by the death of His Son " (Rom. 5:10). And, "fellowship with the Father and with His Son Jesus Christ" of i John 1:, is by this teaching confined to the apostles! whereas the same scripture tells us that what the apostles had seen and heard of the Word of life-Christ, the eternal life- was declared unto us by them, that we might have fellowship with them and so "our fellowship is with the Father and with His Son." And, it is added, "these things write we unto you that your joy may be full,"-and Satan would rob us of this fulness of joy. Shall we be led captive by him? When the possession of eternal life is denied we need not be surprised that "our fellowship" with the Father and the Son should be denied also.
These two denials of blessings that Christ has secured to God's dear children by the Cross, are as consistent with each other as they are boldly unscriptural, and evil. May God work repentance! It may be said now as of old (Ps. 80:13), as to God's vine "The boar out of the wood doth waste it."
So we are told we have only "title to die," in place of the precious and most important doctrine that we are dead (Col. 3:3) according to which God's word tells us to "reckon" ourselves to be so; that is to reckon ourselves to be "dead to sin and alive to God in Christ Jesus." Consistently with this; a writer (in "A Voice to the Faithful," Mar. '97) objects that some "assert that you get deliverance by the reckoning of faith, and do not see that you start on new ground and therefore that your deliverance can only be in the life of Christ."
It is true the last few words are vague, but the paragraph as a whole shows that the writer is opposing the reckoning which Rom. 6:tells us to do.
In short we are told point after point, "this is what is true,"when Scripture tells us with perfect plainness the opposite. What a spell must be thrown over the mind when the word of man displaces from it the word of God!
But the truth is emphasized and made the more precious to those who are faithful.
We have noticed how the types of the Pentateuch answer to the epistles of Paul, to the epistle to the Hebrews, and to the writings of John in three lines of truth, and we may add that in Peter's presentation of things we are "strangers and pilgrims," and having a "living hope laid up for us in heaven."
It is thus interesting to note that Paul to the Hebrews, and John and Peter answer to different lines of types, giving different, however related, views of the work of grace. To misapprehend this is to get into great confusion, and to be robbed of a sanctifying view of the richness and perfection and harmony of the doctrines and types of Scripture.
We do not learn something from Paul to get on to something in John, but we are taught by Scripture that all believers have perfection of blessing and relationship and standing and life from the start, from the beginning, whether according to Paul, or Hebrews, or John, or Peter. To cast a shadow upon this is what calls forth severe denunciation in the Epistle to the Galatians. Should it not produce righteous indignation now, however tempered by grace, self-judgment, and godly fear ?
Brethren, we have all one common standing in Christ; we have all eternal life in the Son; we have all the indwelling Spirit, and our sins are all forgiven; just as we have also one common hope, that the Lord may come at any time to take us to be forever with Himself. We are not two classes, but one; for "there is one body and one Spirit, even as we are called in one hope of our calling" (Eph. iv).
May we confidingly look upwards, rejoicing in Christ our hope, and hold fast His most precious word,-the word of His grace. E. S. L.