As we carefully ponder these words we find that two figures are employed: the architectural and the parental, and they are peculiarly blended. The word “predestinate” means “to mark out.” Just as an architect conceives in his mind a wonderful group of buildings, and proceeds to draw a plan of the same-a plan showing each detail in its relation to the whole and to the various portions-so God, the Great Architect, has outlined in His Written Word, His wondrous, glorious conception of a “city” composed of many buildings, each one of which is a glorified human being- “the city which hath foundation, whose Architect and Builder is God” (Heb. 11:10), and which is for His (not man’s) dwelling place. This city is beautifully described in the Revelation, and while we must remember that the Holy Spirit is employing a figure of speech in all of these passages, yet we must discern the blessed truth that the figure is seeking to reveal.
Now let us look at the other figure, the parental, and the peculiar blending of this with the architectural figure that we have just considered. In Ephesians 1:5 we see that the individual buildings in this city are called “sons” and we are shown that the ultimate purpose of God is this-that the human beings whom He has created shall partake of His Life which He has stored for them in the Eternal Son, and that this Life shall so transform them that eventually they will be conformed to His Image. Hebrews 2:10 points to this consummation.
We see then, that God’s Eternal Purpose for human beings is Sonship through the Eternal Son, and that these glorified individuals collectively will form a community which is spoken of as a “city” (see Rev. 21:2-3, 22-23) for His indwelling; or will constitute a “vast circle of brothers” in the Father’s Home.
We now stand face to face with the greatest problem in the universe: How can human beings dead to God and “dead in trespasses and sins” become children of God and eventually “sons brought to glory”? Biologically, it is an impossibility; for we know that life on each plane can only reproduce itself; it cannot generate life on a higher plane. Man cannot attain to the Life of God by any self-effort. Science agrees perfectly with the Bible in declaring, “that which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:6). Life on the various planes must forever remain distinct, apart; therefore, so far as any effort of man is concerned, the entire human race must forever remain upon the plane of sinful life. “All have sinned,” therefore all have “come short of the glory of God” (Rom. 3:23).
God is an absolutely holy Being. He cannot tolerate sin. He cannot excuse it. We could not worship a God who would treat sin lightly. Impress upon the class the awfulness of sin but in such a manner as to enable them to perceive that there is a law of sin which, like any natural law is followed by inevitable results. (See Rom. 8:2, last phrase.) Do not permit them to indulge in the weak, illogical reasoning of many persons who say that “God is too loving to punish sinners.” Is it lack of love in God that permits a person to fall when he has thrown himself over the edge of a precipice? No, the force of gravity is irresistible. Is it unloving in God when the hand that has deliberately been held in the flame is burned? No, we are familiar with the working of natural laws and we recognize their inflexibility.
Lead the class to see that God’s punishment of sin is not arbitrary-rather that it is the inevitable result of an inflexible law, an illustration of cause and effect. Much harm has been done in representing God as angrily punishing the sinner in an arbitrary manner, instead of presenting Him as the Holy, loving God grieving over sinful human beings who are experiencing the fatal results of the working of the absolute, inflexible “law of sin and death” in their lives. The everlasting separation of sinners from God must be the logical result of sin.
God’s holiness and man’s sinfulness can never coalesce. God can never be anything else than holy; man can never be anything else than sinful, in his natural condition.
We see, then, that the claims of God’s holiness would necessitate the removal of sinners from His immediate presence and would render impossible any fellowship or relationship between them.
But not only is God a holy Being; He is a loving Being also. “God is Love” (1 John 4:8). The claims of His Love as well as the claims of His Holiness must be considered. God’s Love yearns over the race of sinners. He loves them with His own Uncreated Love which can never change. He longs to clasp them in His arms and call them sons.
Here are distinctly opposing claims. God’s holiness must say to sinners “depart from Me”; God’s Love must open His arms to receive them. How are these opposing claims to be reconciled? Only in a judicial manner, i.e., in the form of legal justice. To illustrate: Two men have opposing claims, therefore they resort to the court of justice. Each tells his story while the judge patiently listens; then he renders his judgment which is the official declaration concerning the truth of the statements submitted to him for consideration, based upon the laws of the state.
Let us bear in mind that the word judgment in the Scriptures is used in this vindicatory sense, rather than in the vindictive. It is a “setting right.” With this explanation in mind, let us consider what the judgment in connection with the opposing claims of God’s holiness and His love will be. It may be stated as follows: The claims of God’s love are just, and His love has the right to effect any possible change in the status of sinful human beings that will cause them to satisfy His heart; but this change of status must also uphold and satisfy His holiness.
Let us now consider what this change of status would involve. First, it would necessitate a new life-principle, nature, heredity; second, the operation of a higher law than the “law of sin and death” must be realized; third, deliverance from the sphere and control of Satan must be effected.
We also perceive that this change of status must be accomplished in such a manner that God’s holiness would be magnified and His moral rule vindicated throughout the universe.
But not only must the sin question of the human race be settled judicially, it must be settled decisively, i.e., in one decisive act. And it must be settled effectually. In other words, the “setting right” must not omit a single detail of this great problem.
We are now ready to ask, What must be the nature of the single decisive act whereby such changes as those we have been considering may be effectually accomplished? The answer may be concisely stated in the following sentence: It must be a manifestation of suffering upon the part of God, commensurate with the result of man’s sin. As we carefully examine this sentence we see that in no other way can the unchanging Love and Holiness of God be reconciled; and in no other way can each be fittingly expressed. This manifestation of suffering Love and absolute Holiness is also the only way whereby sinful man may become a child of God.
Perhaps the following illustration may help the class to more fully perceive this point. A man has a friend whom he truly loves. He meets him frequently and enjoys his society. He looks forward to many years of friendly intercourse; but one day he is shocked to find that his friend is guilty of embezzlement upon a large scale and has lost all in wild speculation. His fine sense of honesty recoils from further intimacy with the man, but his love suffers keenly over such a break in friendship. He pities the man while he despises his sin. How can these opposite emotions be reconciled? Only by an act which will give expression to each. Consequently he calls upon his friend, finds out the extent of his wrongdoing, disposes of his own property and with the proceeds makes good the losses of the innocent victims of his friend’s dishonesty. We see that the love of the man and his sense of honesty have found expression in this sacrificial act; and, if in addition to this, the heart of his friend is touched and he is truly repentant, then this self-imposed act of the man is a faint picture of the Redeeming grace extended to the sinner.
We now need to consider this expression of God’s Love and Holiness more in detail. It is obvious that it must be in such form as would enable sinful man to perceive its meaning. Therefore God must clothe Himself with humanity, that humanity might understand God’s heart. We can readily see, however, that not all of God could be covered with humanity’s form. God is Infinite and the created universe could not confine Him. But the Eternal Son-the manifested God-laid aside His independent Divine Power and much of His glory, but not His Divine nature, and clothed Himself with humanity as with a garment.
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