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what Christ will do with these nations we have already shown in the forepart of this treatise.
Christ's inheritance, therefore, comprehends all nations and inhabitants of the earth; he is the heir of the world and all that it contains, the living and the dead are his, life and death are his, things present and things to come; for it is written in the eighth Psalm, “ Thou hast put all things under his feet.” Commenting on this Scripture, Paul says in his letter to the Hebrews (2:8-9), "For in that he put all things in subjection under him, he left nothing that is not put under him.” “But,” adds the Apostle, we see not yet all things put under him.” We might therefore inquire, How far then, has this oracle been carried out? He continues, “ but we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor, that he by the grace of God should taste death for every man.”
Christ thus far has worked the work of God and finally laid down his life and shed his blood to wash away the sins of the heirs of promise. When he had finished the work of redemption, he entered upon his glory, or as Paul said, “was crowned with glory and honor” when he ascended into heaven, and was granted a seat at his Father's right hand, and in his Father's throne, an honor which was not accorded to the angels, for says Paul, “To which of the angels said he at any time, Sit on my right hand until I make thine enemies thy footstool.” This honor was reserved for the Lord Jesus Christ, and of his exalted position and the glory thereof it is written in the sixteenth Psalm, “ Thou wilt me show the path of life, in thy prsence is fullness of joy, at thy right hand there are pleasures for evermore.”
This Scripture contained in the eighth Psalm, which says of Christ, " Thou hast put all things under his feet,” Paul comments upon in two other places in his weighty and powerful letters: first, to the Ephesians he speaks of the mighty power which God "wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named not only in this world, but also in that which is to come "; and quoting from the eighth Psalm, as above, he says, “ And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all” (Eph. 1: 19-23). These gracious words concerning our Lord Jesus Christ show how greatly God has honored him who humbled himself and became obedient unto death, even the death of the cross, one of the most humiliating and painful deaths that a man could die, and that by the hand of his enemies.
Again Paul unfolds the hidden meaning contained in this oracle, where he treats of death and the resurrection of the dead in his first letter to the Corinthians (15: 22-28), and says, For as in Adam all died, even so in Christ shall all be made alive.” Now all men by nature are in Adam, but no man by nature is in Christ, and here is where the Universalist loses himself: there is no one in Christ but those who have believed the truth as it is in him, and therefore rendered the obedience of faith by being baptized into him for the remission of sins, and that he may thereby have inheritance among them that are sanctified by the faith that is in him, and all persons who have
not done this thing are not in Christ, but are out of Christ, and are in the flesh. But he continues, "Every man in his own order. Christ the first fruits, afterwards they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule and all authority, and power, for (it is said in the eighth Psalm) He must reign till he hath put all things under his feet; the last enemy that shall be destroyed is death."
Now there are three particular points here noted: first, the resurrection of Christ as the first-fruits; second, the harvest of which he was the first-fruits, which consists of his brethren and associate heirs who rise from the dead immortal at his second coming, to reign with him on the earth over the nations for a thousand years; third, then cometh the end of the reign of Christ and his brethren at the end of that period, when the last enemy, death, is destroyed, which will be accomplished by the resurrection of those who have lived and died during the thousand years' reign of Christ and his brethren, and the translation of the righteous who are alive at the end of that period. This will complete the work of Christ when he shall have subdued the mighty nations of the earth, even as it is said of him in the seventy-second Psalm, “He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him; all nations shall serve him." All diseases and infirmities, whether mental or physical, will be subject to him, as was already manifested in the days of his flesh, and finally, the last enemy, which is death, will be destroyed by emptying the graves and delivering the captives that had been confined there, when the righteous will enter into life eternal, and the wicked will forever disappear in the earth from whence they were originally taken. When all these mighty works are accomplished which the Apostle informs us that the Father gave to Christ his Son to do, all things will be returned back again to the Father from whence they were derived, that God may be all in all.
JESUS BOTH LORD AND CHRIST "Let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ.” A man may say that he believes in the Lord Jesus Christ, and yet when questioned, be found to know very little, or nothing concerning the doctrine of Jesus as Lord. The Pharisees and Sadducees came to Jesus with these puzzles and questions, and after he had answered them to their own confusion, he asked the Pharisees saying, “ What think ye of Christ? whose son is he?” This was to them a very simple question, and they answered at once, “ The son of David.” But the next question was not so simple or easy to explain, for he said unto them, " How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand until I make thy foes thy footstool. If David then call him Lord, how is he then his son? And no man was able to answer him a word” (Matt. 22:42-46).
When the Holy Spirit was poured out upon the disciples on the day of
Pentecost and sat in flaming tongues of fire upon the apostles, and Peter, speaking by inspiration of God, stood up and declared in the ears of the thousands of Jews and proselytes, devout men from every nation under heaven, and in their own language, the wonderful works of God in raising up Jesus again from the dead, and when he concluded his remarkable words with this astounding declaration, “ Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ,"— when Peter announced that most startling fact in the ears of intelligent men, instructed in Moses and the prophets who had come up to Jerusalem to worship God according to the law, it is said that they were pricked to the heart when they heard this, and said to Peter and the rest of the apostles, “Men and Brethren, what shall we do?” They, being learned in the law, saw plainly what this amounted to and were ready to do what this new condition of things required (Acts 3: 36-37).
Paul says to the Corinthians that no man can say that Jesus is Lord, but by the Holy Spirit. That is, unless a man is instructed in what the Holy Spirit has said by the hand of Moses and the prophets on that subject, he cannot understandingly say that Jesus is Lord; he will be ignorant of all that is implied in that term. We can only arrive at the true meaning of this doctrine and understand the position that Jesus has come to occupy as Lord by searching the Old Testament Scriptures, especially the writings of Moses, for Jesus said, “ He wrote of me, and if ye believe not his writings, how can ye believe my words?” And Jesus said to his Father, “This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou
(John 17:3). Again Jesus said no man knoweth "who the Father is, but the Son, and he to whom the Son will reveal him (Luke 10:22).
Jesus said again, “No man can come to me, except the Father which hath sent me draw him, and I will raise him up at the last day.” He adds further, “And they shall be all taught of God” (that is, all they who come to him); “Every man therefore that hath heard and hath learned of the Father, cometh unto me." Now how do people hear and learn of the Father, except through what the Father hath revealed by Moses and the Prophets? (John 6:44-45).
It is written in the forty-fifth chapter of Isaiah (verses 22-23), “Look unto me, and be ye saved all the ends of the earth, for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear." These words were spoken by the Father, for Christ, before he was born into the world; Jesus is the saviour spoken of here, for says Peter, “There is none other name under heaven, given among men, whereby we must be saved” (Acts 4:12). Interpreting this Scripture Paul says (Rom. 14: 10-11), “We shall all stand before the judgment seat of Christ, for it is written, As I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God." Again he quotes this same Scripture and applies it to Jesus Christ, in his letter to the Philippians, saying, “ He humbled himself and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him, and given him a name which is
above every name (Jehovah or Lord); That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth (that is, angels in heaven, and men on earth, whether living or dead); And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:8-11). Jesus, therefore, has been highly exalted of God and has been given a name which is above every name, that is, the name Jehovah, as contained in the Old Testament, or Lord, as contained in the New, for both signify the same thing. To properly understand the position of Jesus as Lord, and the scriptural meaning of that name that is given him, requires that we understand correctly the way of the Lord before Jesus appeared in the world, for that glorious name had a history before it was transferred to Jesus, and before the angels could say to the shepherds, "Unto you is born this day in the city of David, a saviour which is Christ the Lord."
AN ANGEL, THE FORMER BEARER OF THE NAME
This name was borne from the beginning by the angel of the Lord, called the Angel of his presence.” And God's mighty works of old were done by his hands, he being invested with almighty power, for we learn from the sacred oracles of God that when he placed his glorious and fearful name Jehovah in the chief of the mighty angels of his presence, that do his commandments, hearkening to the voice of his words, there also he placed his Spirit, and his creative power, and glory, that he might go forth with power and ability to perform the work that he was sent to do.
Stephen said, “Ye have received the law by the disposition of angels” (Acts 7:53). Paul says that the law was ordained by angels in the hand of a mediator (Gal. 3:19). Accordingly, when the Father himself spake to Moses in the Mount Sinai, he said, “Behold I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an adversary unto thine adversaries, and an enemy unto thine enemies” (Exod. 23: 20-23). Now this Scripture is a key to the way of the Lord in the days of old and to the right understanding of the position which Christ occupies and is to occupy in the ages to come, for says Paul, “ Unto the angels hath he not put in subjection the world to come, whereof we speak” (Heb. 2:5). This by implication says that unto the angels he had put in subjection the worlds that were past, such as the Mosaic world, established at Mount Sinai, and the world that was before the flood, of which Peter speaks. With reference to what the Father said to Moses in the mount, observe first, the form of his language, “ If thou shalt indeed obey his voice, and do all that I speak.” The Angel's voice, therefore, was God's voice, and the Angel's words, God's words. So it was with Christ; He said, “ The words that I speak are not mine, but the Father's that sent me "; and the Father himself said (Deut. 18:18), “I will put my words in his mouth and he shall speak unto them all that I command him "; second, “ Beware of him, obey his voice, for he will not pardon your transgressions, for my name is in him.” There was no pardon for transgressions under the law, for it was contained therein, “I gave them my statutes and showed them my judgments, which if a man do, he shall even live in them ”; but said the law, Cursed is every one that continueth not in all things written in the book of the law to do them ” (Gal. 3: 10). Again says Paul, “The word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward” (Heb. 2:2). Observe third, the Father says, “My name is in him.” And it is important to note here, that he does not say that I have just now put my name in him, simply to empower him to bring up Israel into the land which he had espied for them, but he says as a matter of fact, “My name is in him.” Now that his name had been in him (this angel), for a long period, and that he had been his (God's) faithful messenger from the beginning, will appear from other Scriptures.
This same Angel appeared to Moses in the bush, as it is said (Exod. 3), “The Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and Moses said I will now turn aside and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush.” Now let it be particularly noted in this place, as a guide in other places, that the person who spake to Moses out of the burning bush is here called by three distinct names: first, "an Angel," second, "Lord," third, "God.” Again he said to Moses, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” Again (Exod. 6:3) he says to Moses, "I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah, was I not known unto them.” This therefore was the Lord who called Abraham to go out into a land that he should after receive for an inheritance, that gave him the promises, that said unto him on a starry night, “ Look now toward heaven, and tell the stars if thou be able to number them, and he said unto him, So shall thy seed be”; — that appeared to Abraham when he was ninety and nine years old, and said to him, "I am the Almighty God," and after conversing familiarly with him, and giving all things in commandment that he had to announce to him, ascended from his presence into heaven. Afterwards he appeared to Abraham again with two of His companions, as recorded in the eighteenth chapter of Genesis, and accepted of Abraham's hospitality, and dined with him under the tree, and Abraham stood by them, and they did eat. He appeared also to Isaac, and to Jacob; and Jacob in blessing the two sons of Joseph said, “God, before whom my fathers, Abraham, and Isaac, did walk, the God which fed all
my life long ... the Angel which redeemed me ... bless the lads” (Gen. 48: 15-16). Thus the God of Israel, who afterwards appeared to Moses, appeared frequently, and openly, to the patriarchs, and talked with them, both face to face without a veil between them, as well as in dreams and visions of the night. Again the Lord said to Moses, “ Thou shalt come, thou and the Elders of Israel, unto the King of Egypt, and ye shall say unto him, The Lord God of the Hebrews, hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God" (Exod. 3:18).