Life out of Death -E. Dennett.

"He that heareth my word, and believeth on him that sent me, hath everlasting life," etc. — John 5: 24-29.Publisher: Morrish.CBA11,319. We have the Lord Jesus here set before us in two characters — as the Disposer of life, and also as the Judge - and I want, in a few words, to set before you Christ as the Fountain of life, and as the One who has authority to execute judgment also, because He is the Son of man.You will see, first of all, the Lord Jesus tells us that He has life in Himself. Thus, you will see, in the twenty-sixth verse, "As the Father hath life in himself, so hath he given to the Son to have life in himself." What a marvellous thing, that a man should stand before his fellow-men, and say he has life in himself! Let us ask who it was that spake these words. We find He calls Himself the Son; but who is this wonderful Son, who can thus speak? We get the answer to this question in the first chapter of this Gospel, where we are told, "In the beginning was the Word, and the Word was with God, and the Word was God;" and we are told the Word was made flesh, and dwelt among us; and the apostle says, "We beheld his glory, as of the Father, full of grace and truth." We have, then, this marvellous fact, that the Word, who was God, became incarnate, that He dwells among men, and that He, as the Son of God, is able to save, for He has said, "He that heareth my word, and believeth on him that sent me, hath everlasting life."Now, this is the character in which the Lord Jesus presents Himself to us as the Disposer and Fountain of life. If He, then, offers life, to whom is it He offers it? It must be to those that are dead; and so the Lord Jesus is standing, as it were (if I may use the expression), in the midst of a cemetery of dead men, and He cries in the midst of those dead men: "He that heareth my word, and believeth on him that sent me, hath everlasting life." If I were to go into one of your cemeteries, and tell you that, standing there, I should be able to call out the dead, what a crowd would assemble together! If I were to speak a word, and at that word the dead were to come out, what astonishment would seize the minds of all! And yet there was a scene like to this years ago. We read of One who stood by the grave of a dead man, and there was a crowd gathered round about Him; and He cried, "Lazarus, come forth;" and the dead man, we find, came forth. (John 11.) And thus, at the word of the Lord Jesus Christ, speaking to the dead man the life was given - life out of death — life bestowed in response to His cry. You will thus see that Jesus Christ was able to do what He has promised to do, because, when He offers life, He has shown that He can give life. Is it not, then, plain to the minds of every one that, if Jesus can call the dead to life, He is able to bestow life?Some of you, perhaps, have known what bereavement is, and the sorrows of bereavement — what it is to have your dear ones dead in your homes — what would you have said, if some one had come to you at such a time, and had spoken a word of power, and there had been a resurrection in your household? Would you not say divine power was put forth? This is what Jesus claims and what He has; because, as we have seen, He spake the word, and the dead came to life; and so He proved, as I have said, that He was divine, and able to bestow life upon those who listened to Him. To whom, then, is it He speaks these words? It is to every one who is dead in trespasses and sins. But you will say to me, "Am I dead?" It is God's word: "You who were once dead in trespasses and sins." You will say again "Am I dead?" Not as to the body, else you could not be here. What is death? It is separation from God; you have no life towards God. I will prove it. If I speak to persons in the street, and they do not, and cannot, hear what I say, am I not justified in saying that they are deaf, if they do not hear what I say to them? And supposing one were to turn round, and say, "I am not deaf," would it show that he was not? No. When God speaks to your souls, then, and you do not hear His voice, what does it prove? Does it not prove, at least, that you cannot hear the voice of God? And if you cannot hear the voice of God when He speaks to you, it can only be because you are dead in trespasses and sins. You have no power to hear, because death has come in. For what does the word of God say? "By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned." Shall we clear this point, before we proceed further? I want all unsaved souls to understand that they are dead as before God — yes, dead in trespasses and in sins. And, alas! there is something else. Not simply are you dead in trespasses and sins, but sentence is passed upon you as in that condition; not executed, we admit, but still the sentence is passed, and will be executed in God's time, when the day of His grace shall have closed. Shall we, then, simply understand this, beloved friends? Will you accept the statement — not my thoughts, be it observed, but God's own thoughts, God's word — that every unsaved soul is in a state of death? and it is to dead people that Jesus speaks in the passage before us.Well, then, Jesus stands in the midst of dead ones, all lying dead about Him — yea, and in their graves, so to speak; and what does He say? He says: "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." Do you hear, then, the voice of the Son of God? He once spoke when He was on earth, but now He speaks to you from heaven; for that same One who came down to earth was crucified and buried, He ascended up on high, and now He is seated at God's right hand. But He still speaks the same words to you, and He now offers life to every one who believes on Him.You will mark, from the passage which is read, it is not every one that shall live, but, "they that hear shall live." Not all. You will see the words are very exact: "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." Do you hear that voice of the Son of God? Alas! beloved friends, how often has He spoken, and you have not heard Him! If you had heard the voice of the Son of God, you would, not now be dead, but among the living; and so, if you are not saved, it simply shows this, that you have never heard Him speaking to your souls. Will you not hear Him tonight speaking from heaven by His own word? He has come to you with the same message, and it is simply this: "He that heareth my word, and believeth on him that sent me, hath everlasting life."You have read of the jailor in the Acts of the Apostles, and you remember that the two apostles were, imprisoned in the city of Philippi. At midnight they sang praises to God; and what happened? There was an earthquake, and there was great alarm in the midst of the prison, and all the bonds of the prisoners fell off from them; and we are told that the jailor called for a light, and came into the presence of the apostles, and he said, Sirs, what must I do to be saved He knew he was a dead man, and he wanted to know the means to get life and salvation. What was the answer? Did the apostle tell him he must do this or that? No, it was simply this: "Believe on the Lord Jesus Christ, and thou shalt be saved." No other way. And so, in the message that comes to the dead ones tonight, there is only one way: it is faith in the Lord Jesus Christ. And why? Because He once died for sin; because He died upon the cross as the sacrifice for sin; because there, as Christians can say, He was made sin for us. It was because He died as the sinner's Substitute, and bore what was due to us, met and exhausted all the judgment of God against sin, and so, through death, destroyed him that had the power of death. He is, therefore, the Resurrection and Life to every believer.Now, beloved friends, I want you to mark the very strong words we have in the passage. Not simply are we told, that "He that heareth my word, and believeth on him that sent me, hath everlasting life," there is something else, "and shall not come into condemnation; but is passed from death unto life." And this will bring us to the second part of the passage. Jesus offers life, but what is the consequence if you do not receive the life? It is this: You must stand before Him as the Judge. For what do we read? "The Father hath given him authority to execute judgment also, because he is the Son of man."I may speak one word as to the judgment, as revealed to us in the word of God. Now is the time when God offers life to every sinner, but the consequence of rejecting salvation, is, that you must stand before the judgment-seat. That same Jesus who is now the Saviour, will one, day be the Judge. Will you turn with me to one passage of scripture, and see that it does not depend upon my statement. In the thirtieth and thirty-first verses of the seventeenth chapter of the Acts of the Apostles, we have: "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." The Lord Jesus is thus not simply the Saviour. Now He is the Saviour, but He will be the Judge; and thus it is that we have that solemn scene in the last book of the Bible. You remember there are certain people crying, and saying to the mountains and rocks, "Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come, and who shall be able to stand?" Has the marvellous singularity of the words that are used ever struck you? Do we ever associate "wrath" with a lamb? There is always quiet peacefulness, innocence, and the like, associated with the lamb, and so we say, "as gentle as the lamb." But in this instance it is "the wrath of the Lamb."It is on this ground — Jesus rejected has become the Judge, and, consequently, the Lamb who is now preached as the Lamb of God that takes away the sin of the world then comes in judgment; and the blood of Christ, which is now the foundation of salvation, is then the foundation of the exercise of judgment. And so it comes to pass with every one that rejects Christ, that there is fear and terror at the prospect of His coming.The rejected One is coming as the Judge; and so, knowing they rejected Him as the Saviour, they say, "the great day of his wrath is come." I want, therefore, to present this truth to you — salvation now, through the blood of Christ. If you will not have salvation now, you must stand before the judgment-seat at last.Now turn with me to the twentieth chapter of the last book of the bible, the Revelation, and we read: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." Now see the marvellously solemn character of the scene that follows: "And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life, was cast into the lake of fire." Now turn to the fifth chapter of John, and we will seek to combine the two passages: "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice." You will not forget that we made a distinction at the outset, that only those who heard now shall live; but here we are told that all that are in the grave shall hear the voice of the Son of God. See the marvellous contrast! Now the Lord Jesus is presented to you as the Saviour; those who receive Him here live. When He comes as the Judge, there will be no offer of Christ as the Saviour. It will not then be a word of grace, but a word of mighty power, that will bespoken. This was illustrated when Lazarus was called forth from among the dead. He was in the grave, and when the Lord spoke, he came out; and so at the last, when He comes as the Judge, the mighty word of power will be spoken, and all the dead will be called out of their graves — all the dead that are there at the time, because God's people will then be with Christ; all the unsaved that are then in their graves - by the word of power, which will be uttered by the Son of God. No hiding from the face of the Lord Jesus then.See how careful the Spirit of God has been to show us this: "And the sea gave up the dead that were in it." Do you not read of shipwrecks, and hundreds of souls being launched into the bottom of the ocean? And the unbelieving say, "These are lost out of sight for ever." No, says the word of God, the time is coming when the Son of God is coming as the Judge, and the souls that have been drowned in the depths of the sea will have to come forth, and stand before that great white throne. And then, oh! we are told that death and hell delivered up the dead that were in them. There is no escape from the piercing eye of that Judge.I want to know whether you are going to hear the voice of the Son of God as the Saviour, or whether you will hear Him as the Judge? If you do not hear the voice of Jesus Christ as the Saviour, you must hear Him as the Judge: it is no matter of choice. Now He speaks, now He invites, yea, entreats. You know the parable of the prodigal son — how that when the elder brother murmured at the reception of the prodigal, the father went out, and entreated him. Now, the message of His love goes out continually: "Be ye reconciled to God." God says, "Come, let us reason together." That is His word. Now He commands, beseeches, and entreats; but, beloved friends, it will not be always so, for the time is coming when 'all that are in the grave shall hear His voice' and I want to know — it is the last question I want to ask — which shall it be: now to hear Christ as the Saviour, or THEN to hear Him as the Judge? Do you know the consequence of hearing Him as the Judge? What will you say to Him? When you stand before that great white throne, what will you say to Him? What plea will you make? Can you say, Not guilty? No, you cannot say that, for God says that all have sinned, and come short of His glory. What will you plead? Will you say that you have lived pure lives? That will not avail, for God says, All are sinners. I ask you, What will you do when you stand before the judgment-seat? If you do not accept the salvation which is offered you, you must receive the sentence; and what is that sentence? "Every one that was not found written in the book of life was cast into the lake of fire." Those who are not saved will not be found in that book of life; and they are cast into the lake of fire, and we are told "this is the second death."Have you ever stood by the side of a dying one? Is it not sad to see a soul passing into eternity? Indeed, I know nothing so solemn as a living soul passing into eternity, dying without Christ. But here is something, if possible, more awful still. And what is that? The everlasting sentence that God passes upon the unsaved, and that everlasting sentence is this — the lake of fire. There is no appeal from that sentence. And why is it that men attempt to destroy the truth of God's word? Because their consciences tell them it pronounces their doom. They are restless and uneasy under it; but it is God's word, and He that speaks will secure the fulfilment of that word. Why do I tell you of these things? It is only this, beloved friends, that when Jesus is lifted up as the Saviour, you may flee to Him. If you stand before that great white throne, it will not be God's fault. If you stand before that great white throne, it will be because you reject Jesus now.Beloved friends, let me plead with you tonight to hear Christ's words, and believe on Him that sent Him. Shall one more opportunity pass over your heads, and will you once more say in your hearts, "Not now"? Not now! Alas! how many have said, "Not now," who are in eternity! Just take the newspaper, any day, and you will see a long catalogue, "died such a day, so-and-so." We are not told about them, whether they believed in Christ; and we know, as everybody knows, that in that catalogue there are some who have passed into eternity without Christ. If they could speak to us tonight, would it not be, "Believe on the Lord Jesus Christ"? The Lord Jesus Christ Himself has told us of a man in torment, who had died without believing, and when he saw Abraham, what did he say? "Oh, send Lazarus to my five brethren." He did not want them to come and be tormented in that flame. Even the lost man desired the salvation of those who were dear to him. He was lost, but he wanted his brothers to be saved.Ah, dear friends, you are in life now, and the Lord Jesus is the Saviour still; and because He is the Saviour still, the message goes forth: "Now is the accepted time, and now is the day of salvation." Will you come? There was a woman, one (we have it in the Gospels) who had heard something of Jesus, and she came with the crowd — and what did she do? We find that she pressed through the crowd, reached out her hand, and touched the hem of the Saviour's garment, and she was instantly healed. Is there not some poor soul that would desire to do this — just by living faith — to touch the Lord Jesus Christ, and receive everlasting life?I remember being once in the country, and seeing a bough covered with the blossoms of May, and on my reaching out to take it, it came away in my hand. It was only connected by a little piece of bark with the tree, and so I saw that all the sap flowed through that one little piece of bark, and sustained the bough in life, and covered it with blossoms. And so it is with the soul that touches Christ; one simple touch of the Lord Jesus Christ is saving. Oh, then, that you might come to the feet of Christ, and take the place of sinners before Him, and receive everlasting life!I was told last night that I ought to tell sinners to forsake their sins. Alas! how are they to forsake their sins? I was told that I was misleading sinners, as they must forsake their sins to come to Christ. How can they do that when they are dead? God comes down to sinners, meeting them where they are — in their state of condemnation and death — and His message is, "Believe on the Lord Jesus Christ;" and wherever a sinner comes to the feet of Christ, and takes the place of a sinner, and looks to Him, instantly that soul passes from death unto life. It is God's own word: "He that heareth my words, and believeth on him that sent me, shall not come into judgment, but is passed into life."And so the judgment is gone for every believer. "Gone," you say; "will you not stand before the white throne?" Never! Why should I? Jesus has borne my judgment for me. It is, therefore, behind my back. I am saved. No! my blessed Substitute has died for me; and because He has died, I am free. And so, tonight, if there be but one here who is not saved, if he does but come to the feet of Christ as a sinner, looking away to Him who is the only Saviour, he instantly, while he gazes, passes from death to life. May God grant that all of you may look and live!

E.D.

Princípios de igreja no Tabernáculo- A. McShane (Parte I)

A maioria dos escritores, ao tratar do Tabernáculo, destaca as variadas glórias de Cristo que são tão ricamente ilustradas nele. Este é, sem dúvida alguma, o aspecto mais importante e claro do ensino do Tabernáculo, ao qual são perfeitamente aplicáveis as palavras usadas dos céus no Salmo 29:9: “… no Seu templo, cada um [lit., “tudo”, ARA] fala da Sua glória”. Há, porém, outra forma de olharmos para este quadro do Velho Testamento — podemos ver nele ilustrações dos santos no seu testemunho coletivo.Não é difícil provar que esta é uma aplicação bíblica e legítima da figura, pois como Deus habitou naquele edifício antigo e o descreveu como Seu santuário, agora, da mesma forma, Ele habita no meio do Seu povo reunido. Paulo escreveu, da igreja em Corinto: “Vós … sois o templo [santuário] de Deus e … o Espírito de Deus habita em vós” (I Co 3:16). Nenhuma construção material pode, agora, ser chamada de Casa de Deus, pois o mesmo apóstolo disse: “Deus … não habita em templos feitos por mãos de homens” (At 17:24). Ele ainda tem, porém, o Seu santuário e habitação. O Senhor mesmo disse: “… onde estiverem dois ou três reunidos em Meu nome, aí estou Eu no meio deles” (Mt 18:20). Esta promessa bendita ainda não foi retirada, um fato que muitos têm provado por experiência própria. Nem é apenas que deduzimos que Sua presença esteja ali, pois a mesma igreja em Corinto foi ensinada que mesmo aqueles que visitassem suas reuniões, ao contemplarem a ordem divina sendo seguida no meio da igreja, confessariam publicamente que Deus estava verdadeiramente entre eles (I Co 14:25).Estas poucas referências são suficientes para deixar claro que, ao considerarmos o Tabernáculo como uma ilustração de características de uma igreja neotestamentária, não estamos viajando pelos campos da mera imaginação.Recolhendo os materiaisOs israelitas, assim que Deus revelou Seu propósito quanto ao santuário, começaram a providenciar os materiais brutos necessários para a sua construção. Ficamos impressionados com a quantidade, qualidade e variedade de coisas requeridas — ouro, prata, cobre, madeira, peles, e pedras preciosas. Como é que estas coisas poderiam ser fornecidas por um grupo de pessoas recém-libertadas da escravidão e agora habitando no deserto de Sinai? A resposta é simples: Deus, que é quem pediu-lhes que construíssem, havia previsto o que seria necessário, e em Sua soberania havia providenciado tudo. Os israelitas, ao deixar o Egito, saquearam os egípcios em cumprimento da promessa feita a Abraão, que fora avisado que eles sairiam “com grande riqueza” (Gn 15:14). Os anos de escravidão foram finalmente pagos, como se numa parcela única. Deus agiu de tal forma no coração dos egípcios que eles estavam dispostos a dar praticamente tudo que tinham para se verem livres dos israelitas. Esta riqueza do Egito era não só uma recompensa justa pelo seu trabalho como escravos, mas também o tesouro do qual foram providenciados os materiais necessários para o Tabernáculo.Em nossos dias, material de um tipo muito diferente é necessário para a construção do santuário de Deus. Ele agora é composto de pecadores salvos, chamados para fora do mundo e associados juntos em testemunho público. Assim como os israelitas encontraram seus tesouros no Egito, assim também encontramos os nossos no mundo ao nosso redor, pois ele é, figurativamente, o banco do qual retiramos os tesouros para o santuário de Deus. Não podemos enfatizar demais que há uma ligação inseparável entre a edificação de uma igreja e a atividade evangelística. Durante os séculos passados a mensagem gloriosa do Evangelho provou seu poder de salvar aqueles que estavam perdendo seu tempo no pecado e nos prazeres, transformando-os em material digno de adornar a igreja de Deus. Não deveríamos ter olhos para ver, em cada pecador com quem entramos em contato, material em potencial para esta finalidade? Ajuda divina será necessária para salvá-los, mas o mesmo Deus que amoleceu os corações dos egípcios pode, ainda hoje, amolecer almas e trazê-las a Si. Há alguns que pensam que o ensino é o dom fundamental na vida de uma igreja, mas se meditarmos um pouco nesta questão veremos que só haverá santos novos para serem ensinados se o Evangelho estiver prosperando. Isto não quer dizer, é claro, que cremos que os novos convertidos devem ser deixados sem receber ensino sobre onde Deus quer que eles se reúnam.É bem provável que nem todo o material necessário para a construção do Tabernáculo foi trazido do Egito. As tábuas de madeira, os pêlos de cabras, e algumas das peles podem muito bem ter sido encontradas no deserto onde os israelitas estavam acampados. Nisto podemos aprender que outros materiais em potencial para a habitação de Deus encontram-se perto do povo de Deus — suas famílias e seus amigos, por exemplo. Muitos destes são salvos ainda na sua meninice, antes de conhecerem as profundezas de pecado que há no mundo. Qualquer pai ou mãe espiritual desejará para seus filhos não só um lugar no céu, mas um lugar na igreja local. É necessário muito cuidado, porém, para que nenhum destes seja aceito na comunhão da igreja sem ter nascido de novo, ou simplesmente devido a relacionamentos naturais. O fato de serem protegidos e privilegiados são grandes bênçãos, mas não podem substituir a mudança espiritual e pessoal da salvação.Também devemos acrescentar que muitos destes, apesar de realmente nascidos de novo, dão menos valor à sua posição na igreja do que aqueles que vieram de circunstâncias menos favoráveis. Assim como as tábuas do deserto eram cobertas com ouro do Egito, assim também muitos que foram criados sem conhecimento das coisas de Deus brilham mais, nas igrejas, do que aqueles que pagaram um preço menor para estar ali.Os tecidos e coberturasEra impossível aproximar-se do Tabernáculo sem ficar impressionado com a grande quantidade de tecido e peles visíveis no seu exterior. Apesar de ser um centro de riqueza, tanto de ouro quanto de prata, ele não possuía nem pedra nem ferro para protegê-lo. Quão diferente da mentalidade do homem, pois ele não consegue descansar até que seus tesouros estejam protegidos em cofres e fortalezas. O padrão de Deus é totalmente diferente. A Sua habitação possui apenas uma cortina de linho como cerca, e apenas uma cortina de tecido colorido como porta. Qualquer que ousasse invadi-la não seria impedido por tranca ou cadeado, e pelo que sabemos, não havia nem mesmo uma sentinela para vigiar à noite.Porém o santuário de Deus não era tão vulnerável quanto parecia ser, pois acima dele estava o símbolo da presença de Deus — a nuvem garantia sua proteção de dia e de noite. Enquanto Ele estava próximo, tudo estava bem, e não havia razão para nenhuma preocupação quanto à segurança da Sua casa. A lição aqui não é difícil de perceber. Não há, de certa forma, uma fraqueza muito grande numa igreja local? Somente um grupo de almas salvas, que diariamente sentem suas limitações, permanecendo num testemunho público apesar de todos os elementos adversos que os cercam. “Tendo pouca força” (Ap 3:8) poderia ser escrito para cada uma delas. Uma simples cortina jamais poderia suportar o ataque de algum inimigo, mas ela não estava ali para isto.Assim também os santos na igreja dependem de Deus para protegê-los de todo mal. Alguns, lamentavelmente, confiaram na sua maturidade e força espiritual mas descobriram depois, para vergonha própria, que facilmente o inimigo os lançava ao chão. Por outro lado, assim como a cortina não poderia ser destruída devido à proteção divina, também não há desculpas quando uma igreja de Deus é derrotada pelo inimigo.A forma como estas cortinas eram sustentadas nos ensina algumas lições sobre nossa responsabilidade como testemunhas. Em primeiro lugar, elas estavam penduradas em ganchos, de cima. Aqui aprendemos que nossa força vem do alto, portanto depender do poder divino é o segredo para permanecermos em pé.Em segundo lugar, estavam unidas e dependentes umas das outras. Nós também precisamos de nossos irmãos e irmãs. O individualismo nesta área é uma idéa que a Bíblia desconhece, e aqueles que defendem um testemunho individual ao invés de um testemunho unido estão bem longe do ensino apostólico.Até que o Senhor venha haverá, como sempre houve, companhias de santos, apesar de algumas vezes serem poucas, que continuarão, apesar de suas fraquezas, a executar a vontade de Deus em testemunho coletivo.Em terceiro lugar, as cortinas era fortalecidas por pilares, lembrando-nos daqueles que foram levantados no meio dos santos para fortalecê-los e uni-los. A igreja em Filipos era composta não só de santos, mas também de bispos e diáconos. A idéia de que todos têm a mesma responsabilidade numa igreja, e que todos têm a mesma autoridade no seu governo, é totalmente contrária ao modelo do Novo Testamento. Se o Cabeça da Igreja capacita homens para cuidar dos Seus, sejam eles pastores, bispos, guias ou diáconos, é nosso dever reconhecer os tais e tê-los em grande estima por causa do seu serviço.Em quarto lugar, havia cordas e pinos. Estes nos falam do exercício de fé e das promessas de Deus. Assim como as cordas esticavam-se e seguravam nos pinos, assim nós, pela fé, podemos segurar firmemente nas imutáveis promessas da Palavra. Quando as tempestades assolam uma igreja e ela parece estar em perigo de sucumbir, nesta hora uma palavra de Deus, transmitida e recebida pela fé, muitas vezes fortalece os santos na sua fraqueza.A nuvem tem, também, seu paralelo hoje. Como o santuário daqueles dias era guardado por Deus, seguro sob a Sua proteção, assim também a igreja é o lugar onde a Sua presença é conhecida e sentida. A igreja em Corinto foi avisada que se alguém corrompesse o santuário de Deus, Deus o destruiria (I Co 3:17). É, portanto, algo muito sério tentar destruir uma igreja, pois Deus é um Deus zeloso, e não deixará de guardar os Seus que confiam somente nEle para sua proteção. Se uma igreja for destruída pelo ensino falso ou por práticas corruptas, podemos concluir que ela já tinha perdido a consciência da presença do Senhor algum tempo antes de isto ocorrer.Quer visto de longe ou de perto, o tecido do arraial do Tabernáculo deve ter apresentado um contraste muito grande com o deserto no qual estava. Aquela longa tela branca, com aproximadamente dois metros e meio de altura, deve ter impressionado todos que se aproximavam. Nisto aprendemos outra lição sobre o testemunho das igrejas. O linho fino, João nos diz, são as justiças dos santos (Ap 19:8), portanto num mundo corrupto, que cada dia torna-se mais corrupto, o santuário de Deus agora deve ser visto como um lugar limpo, em total contraste com aquilo que o cerca. É bom quando aqueles que conhecem pouco ou nada sobre os princípios bíblicos e os exercícios espirituais de uma igreja são forçados a dizer: “Não sabemos muito sobre as crenças e os ensinos daquele povo, mas sabemos que são as pessoas mais corretas nesta comunidade.” Foi um dia triste para a igreja em Corinto quando ela perdeu, por assim dizer, o seu caráter de linho fino, corrompendo-se pela imoralidade e desonestidade.Erguendo-se numa das metades deste átrio de linho, com o dobro da altura deste, estava o Tabernáculo propriamente dito. Esta tenda era o único objeto visível do lado de fora, a não ser, é claro, pelos móveis do átrio que talvez pudessem ser vistos pela porta se esta estivesse aberta. Sua aparência não dava nenhuma indicação da beleza e riqueza do seu conteúdo. A cobertura rude de peles de texugos que cobria toda a tenda tinha como função protegê-la dos elementos do deserto, e era, em muitos aspectos, um contraste com o arraial de linho que já consideramos. Sua aparência desbotada nos sugere mais um princípio visto na vida das igrejas locais. O santuário de Deus não foi construído para atrair o olhar natural, nem os Seus santuários hoje deveriam ser moldados de tal forma que satisfaçam os desejos da mente incrédula. É um lugar de repúdio, e sempre testifica ao mundo da sua associação com um Senhor rejeitado. Para se livrarem de tal repúdio, alguns tentam modificar a igreja e moldá-la conforme idéias modernas. Seu local de reunião, acreditam, deveria ser semelhante aos prédios religiosos que existem, e em suas funções sociais (como casamentos) a pompa e beleza demonstradas não deveriam ficar em nada devendo a qualquer comunidade religiosa. Tal ostentação externa é contrária ao padrão do Novo Testamento. Quando uma igreja local perde seu caráter de peregrina perde também, na mesma proporção, seu poder de influenciar para o bem.Antes de deixar o assunto das coberturas precisamos considerar as portas coloridas — uma dando acesso ao átrio e outra ao santuário propriamente dito. Todos que se aproximavam do Tabernáculo percebiam que só havia uma porta de entrada — uma porta com nove ou dez metros de largura, indicando claramente que havia muita liberdade de acesso. Esta primeira porta com seus quatro pilares nos falaria do Evangelho. Suas cores vivas falam dos vários aspectos de Cristo ali apresentados. Devemos notar que ela era mantida em pé ligada à cortina de linho, dizendo-nos, certamente, que os santos em testemunho unido têm a responsabilidade de proclamar o Evangelho como o único caminho que Deus estabeleceu para que o homem tenha comunhão com Ele. Não há nenhum segredo em nossa posição. O mundo é nossa paróquia, e a graça que nos alcançou está ao alcançe de todos, portanto deveríamos apreciar a honra de estarmos associados com Cristo, que é a única atração para qualquer um que procura aproximar-se de Deus.O Tabernáculo propriamente dito possuía uma porta muito semelhante à que acabamos de considerar, pois era feita do mesmo material e decorada com as mesmas cores, mas suas medidas eram diferentes. A área das duas portas era igual, mas esta última tinha a metade da largura da primeira, mas o dobro da altura. Não estaria Deus ensinando o Seu povo que o caminho para o santuário é mais restrito que o caminho para o arraial? Somente os sacerdotes tinham acesso ao lugar santo, e mesmo alguns deles não podiam entrar por causa de alguns defeitos. Comunhão com Deus no Seu santuário atual — a igreja local — também possui restrições, pois é claro em I Co 14:23 que nem o infiel nem o indouto pertenciam à igreja em Corinto. É correto afirmar, apesar de surpreendente, que alguém pode estar preparado para ir ao céu, mas não preparado para estar em comunhão com uma igreja. O homem imoral de I Co 5 teve de ser colocado fora da comunhão da igreja, apesar do seu futuro arrependimento sincero provar que ele pertencia realmente ao Senhor. Para inverter a figura, devemos tomar cuidado para não fazermos ambas as portas da mesma largura e altura, pois não temos direito de alargar o que Deus estreitou, nem rebaixar o que Ele elevou.

The Purpose of God- J. N. Darby.

"Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth." Ephesians 1: 9, 10.IntroductionThe good pleasure of the Godhead was that all its fulness should dwell and manifest itself in Christ. Such was the purpose of God, a purpose full of blessing. The way in which God is about to manifest that purpose, and in which we are associated with its blessings, is infinitely interesting to us.In the following pages only a small part of that purpose has been treated of, the outward part, so to speak, a part which nevertheless is none the less interesting.It was designedly that God was pleased to accomplish it in a visible way, in order that that purpose might be revealed to us by means of positive truths, which, while bringing the Christian into fellowship with God, who is their source, preserve him - weak creature that he is - from substituting the wanderings of his own imagination for the holy manifestations which God has given unto us of Himself. The subject we are treating is contained in the prayer of the apostle Paul, which we find at the end of Ephesians 1. This subject finds a still deeper source (to which we have alluded) in what is announced to us at the end of Ephesians 3, and we cannot truly enjoy the subject treated in Ephesians 1, without having felt in some measure the power of Ephesians 3.For the rest, in communicating what follows, I only respond in weakness to the desires of a few persons, and I am confident that God will deign to make up for what is lacking.THE CHURCH AND THE JEWS THE RESPECTIVE CENTRES OF THE HEAVENLY GLORY AND OF THE EARTHLY GLORY IN CHRIST.Two great objects are presented to our contemplation by the prophecies and testimonies of the Scriptures, which refer to the millennium: on one hand, the church and its glory in Christ; on the other, the Jews and the glory which they are to possess as a nation redeemed by Christ. It is the heavenly people and the earthly people. The Son Himself, who is the image and glory of God, will be their common centre, and the sun which will enlighten them both; and although the place where His glory dwells in the church be the heavens, where He has "set a tabernacle for the sun" (Ps. 19: 4), the nations will walk in the light thereof. It will be manifested on the earth, and the earth will enjoy its blessings. When all is accomplished God will be all in all. The tabernacle of God will be with men, not coming down, so to speak, but come down from heaven.267 All these things, and the way in which they will have their accomplishment, are revealed in detail in the Scriptures. Although the church and the people of Israel are each respectively the centres of the heavenly glory and of the earthly glory, in their connection with Christ, and although they cast on each other a mutual brightness of blessedness and joy, yet each of them has a sphere which is proper to itself, and in which all things are subordinate to it. With respect to the church, angels, principalities, and powers, with all that belongs to heaven - the domain of its glory; with respect to the people of Israel, the nations of the earth.We will confine ourselves here to the history and condition of the church, on one hand, and to those of the people of Israel, on the other."In the beginning God created," the Old Testament tells us. "In the beginning was the Word," says the New, proclaiming the foundation of a higher glory and more durable than that of the first creation, and on which was to rest the restoration of the latter, when ruined by the weakness of man and by sin."In the beginning God created the heaven and the earth." When they came forth from the hand of the Creator, all His works were "very good." Sin appeared, and they were marred. Compare Colossians 1: 20, with Ephesians 2: 10. For a moment, God rested, so to speak, in them; but that rest came to an end. The Scriptures say but little as to the evil which sullied the heavens: all that we know is, that there were angels who fell. But it was on the earth and among men that the divine and wonderful work of redemption was to be displayed; and this subject is revealed to us in all its fulness.268 THE REST OF GOD IN THE NEW CREATION BY MEANS OF THE SECOND ADAMThe rest of God, after the first creation, was short. The rest of man with God passed away like a morning-dream. But the blessing of God was not to pass away in the same manner. That which was transient, on account of the weakness of the first Adam, was to be restored on an infinitely more excellent footing by the display of the might and power of the Second Adam; the will of God being to head up in Him all things which are in the heavens and upon the earth; Eph. 1: 10.CHRIST THE HEIR - THE CHURCH JOINT-HEIR WITH HIM, THROUGH RESURRECTIONIt is on this gathering together of all things unto Christ and in Christ, as their Head (Greek, anakephalaiosis - heading up), that depends the character and the substance of the hope of the church, until God be all in all. In this point of view, Scripture speaks of Christ manifested, as being Heir of all these things, and of the church as being joint-heir with Him. This is, as it were, the formal character which is attributed to Him with regard to all things; that we may understand what is our place with Him. Thus it is written, that God has appointed Christ "heir of all things" (Heb. 1: 2); that, in Him, "we have obtained an inheritance" (Eph. 1: 11); that we are "heirs of God, and joint-heirs with Christ," Rom. 8: 17. This glorious title of Christ - the Heir - has a still more glorious origin. He is "the firstborn of every creature, for by him were all things created that are in heaven, and that are in earth . . . and for him," Col. 1: 15, 16. The church, the children of God, are therefore joint-heirs with Christ. How are they such? It is this which we are about to develop. Christ receives the inheritance in His character of man, of risen Man, once our companion in sufferings because of sin, and then the Head, the root and spring of all blessing.We must first remark that the first Adam, "the figure of him that was to come," is a type and figure of the Second Adam of whom we are speaking. He is referred to in this respect in Ephesians 5: 30, 31. Before His manifestation, the last Adam is, as it were, hidden, as the first Adam was buried in sleep;* Eve, who prefigures the church, is taken from his side, and God presents her to him as the help meet for him, to be his companion in the government and the inheritance of all things given to him of God in paradise.{*This analogy is very questionable. It is rather as dead that Adam is a figure here of Christ.}269 Thus Christ, who is God as well as man, presents the church to Himself, when He awakes in His glory, that it may share that glory with Him and that dominion which He already possesses in title and by the gift of God. "And the glory which thou gavest me I have given them," John 17: 22.Adam and Eve, taken collectively, are called Adam, as if they were but one (Gen. 1: 27; 5: 2), although, in a certain sense, Eve was inferior to her husband, and had come after him. So it is with Christ and the church, who are but one mystical body. This type, familiar to those who read the Scriptures, presents, in a most simple way, all the forms of the reality prefigured, with this exception, that the Second Man, being "out of heaven" (1 Cor. 15: 47), is also the Head and Lord of the heavenly things.ALL THINGS PUT UNDER THE FEET OF MANLet us now consider the passages which speak of the dominion of man, and of the union of the church with Christ in that dominion.* It clearly results, from the terms in which they are worded, that their accomplishment has not yet taken place. All these passages rest on Psalm 8. There the Holy Ghost says, "Thou hast . . . crowned him" (man, the Son of man) "with glory and honour, . . . thou hast put all things under his feet"; then He tells us (Heb. 2: 7, 8, 9) that this is not seen as yet, but that Jesus has been "crowned with glory and honour," that He might be pointed out to the church as the one who, as man, is to have all things put under His feet. Meanwhile, and until the purposes of God are accomplished, until the enemies of Christ, who hold the power in unrighteousness, are made to be His footstool - in a word, during the period of the present dispensation - Christ is seated on the right hand of the Majesty on high; He sits, as having overcome, at the right hand of God the Father. It is thus that He will grant to him that overcometh, to sit on His own throne (Rev. 3: 21), when He takes possession of it and reigns.{*Note to translation. - The association with Christ, we must remember, is more blessed than the dominion which flows from it.}Ephesians 1: 17 to 2: 7 shews us the church united to Christ in all these circumstances, according to the working of the might by which Christ was raised from the dead; chapter 2: 7 points out the cause, the glorious motive of it. In chapter 1: 22 we find again the quotation of Psalm 8: "And hath put all things under his feet." The apostle adds: "And gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all."270 Thus, therefore, the church is united to Christ, as a body of which He is the Head, and under whose feet God has put all things. "Christ is head over all things to the church, which is his body." See the Greek. As to this character, it is as having been raised from the dead that He possesses it, as the passage itself clearly establishes. But this last point is treated in a special way in 1 Corinthians 15, in which we find again the quotation from Psalm 8."Since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom [that which He possesses as being risen, which is the subject of the chapter] to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet: But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject [always as last Adam, as risen man; for it is always in this character that He is spoken of in this chapter] unto him that put all things under him, that God may be all in all,"* 1 Cor. 15: 21-28.{*God, but not Christ, considered under the aspect of His mediatorial character. It is not said, "that the Father may be all in all"; because, although Christ delivers up the kingdom as Man-mediator, He is none the less God over all things, blessed eternally with the Father and the Holy Ghost.}Christ, in His character of risen man, reigns therefore over a kingdom which He will deliver up, that God may be all in all. All this administration, and this human dominion, which is brought out in Psalm 8, comes to an end, that the glory of God, simply, may be universal. As to the way in which these things are accomplished other passages present it to us.271 CHRIST AS HEIR RECEIVES THE INHERITANCE IN THE WAY OF PROMISEWe have seen that Christ is Heir, in title, as being Creator of all things - all things having been made by Him and for Him, as the Son; and also because He has been established such in the purpose of God. So that, God [acting] in the way of promise, all the promises find their centre in Christ. "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ," Gal. 3: 16. "For all the promises of God in him are yea, and in him Amen, unto the glory of God by us," 2 Cor. 1: 20. Thus Christ is the Heir, the Seed, to whom the promise was made.THE REJECTION BY THE NATURAL SEED GIVES OCCASION FOR THE INTRODUCTION OF THE SPIRITUAL SEED INTO THE HEAVENLY PLACES AS JOINT-HEIRS.As regards this earth, the people of Israel, the seed according to the flesh, were, of all mankind, in the best position to receive the Lord, in a world that knew Him not; in coming unto them, "He came unto his own," John 1: 11. That people possessed the law, the promises, the covenants, the oracles of God; it was in their midst that, according to the promise, the Lord was to come, and that He actually came; Rom. 9: 4, 5. It was this people which, in the midst of a lost world, possessed, through their relationship with God, the sabbath - that sign which was to remind them of the hope of Jehovah's rest. But when the Messiah appeared, although His coming was in perfect harmony with the predictions of their own prophets, the Jews did not receive Him. It is true, they said, and this rightly, "This is the heir"; but as they hated Him, they added, "Come, let us kill him, and the inheritance shall be ours," Mark 12: 7. Thus vanished the last hope of God's rest upon the earth. After all that had come to pass, God had yet been pleased to send His own Son; but this trial served to complete the evidence that man is absolutely without any resource, and that "every man at his best state is altogether vanity," Psalm 39: 5.272 But that only opened the way for a dispensation far more admirable, far more glorious. The earth and the people of Israel as a nation were set aside for a time; although "the gifts and calling of God are without repentance." The design which was hidden in God for ages past was about to be revealed (that is, the gathering together into one body, and in Christ, the remnant of the Jews and the fulness of the Gentiles, in order to bring them into the heavenly places). The companion and bride of the One who had been rejected, but who is risen - the church - is gathered from among all nations, while her Bridegroom is seated at the right hand of God; and she will shine forth in the same glory as Himself, when He shall appear; Col. 3: 4; 1 John 3: 2.Christ, in His character of Seed of Abraham, is the Heir of the promises. If He had taken possession of this inheritance during His life here below, He would have possessed it for Himself alone. In fact, after He had manifested His glory as Son of God by the resurrection of Lazarus, and as King of the Jews by His entry into Jerusalem, when the Greeks came also to seek Him, He said that the hour was come when (in spite of the rejection of the promised Seed by the Jews) the Son of man should be glorified; but, as the Lord immediately adds, "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit," John 12: 1-24.It was as risen that Christ was to enter into the possession of the inheritance with the church - the ear, sprung from that grain of wheat cast into the tomb - with the church henceforth perfectly justified; Rom. 4: 25. Thus Christ inherits the promises, not as having come in the flesh on earth, but as risen. He inherits them, after having done all that was necessary for the redemption of the church, and in the power of that life which He has taken again, of which He makes His bride to partake. The result of this union is, that the souls which form the church, when they are born of the Holy Ghost, are considered as risen with Him. In a word, Christ is heir, in His character of risen Man - of risen Head of the church.Paul, in Galatians 3: 17, speaks of the confirmation of the promise, made to Christ, and what he says perfectly agrees with what we have just been saying. Moreover, the apostle is quoting Genesis 22: 18, "And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." In these words we find indeed that the promise, made to Abraham in chapter 12 and referring to the blessing of the nations, is confirmed to the seed of the patriarch, after that seed had been restored to him in a figure of resurrection; Heb. 11: 19.273 Thus we have seen how the scripture establishes, under divers aspects, this blessed truth, that the church is redeemed to be united to Jesus, in order that, when He takes possession of His inheritance, He may have a companion meet for Him, to be associated with Him in all things, and perfectly like unto her glorified Bridegroom. For the complete fulfilment of these things, it was necessary, not only that the church should be redeemed, but also that Christ should go to prepare a place for her.CHRIST EXALTED IN THE HEAVENS PREPARES A PLACE FOR THE CHURCH, AND CAN FULFIL THE PROMISES MADE TO ISRAEL - MEANWHILE THE CHURCH IS CALLED.The resurrection of the Saviour had the double result of accomplishing the redemption of the church, and of putting Christ in a place where He could secure the sure mercies of David (Acts 13: 34), that is to say, confirm in His own name all the promises made to Israel. Moreover, it was needful also that He should take possession of the heavenly places, in order to establish the kingdom of heaven and to fill all things (Eph. 4: 10);* as well as to associate the church with that glory - new, and yet eternal - prepared before the foundation of the world, and yet hidden from the former ages, but the manifestation of which had- been determined according to the wisdom of God by the rejection of the Messiah by the Jewish people.{*Compare with John 20: 17.}We must here distinguish two things: Christ preparing a place, a heavenly habitation; and Christ gathering from among all nations those who are to be His joint-heirs, calling the bride who is to enter into possession with Himself. Thus, in John 14: 2, 3 the Lord says, "I go to prepare a place for you. And if I go and prepare a place for you, I Will come again, and receive you unto myself; that where I am, there ye may be also." In John 17: 24: "Father, I Will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world."In Romans 8: 29, it is written: "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren."274 AT HIS COMING, HE RECEIVES THE INHERITANCE WITH THE RISEN CHURCH.In Colossians 1: 18, Christ is called "the head of the body, the church . . . the firstborn from the dead."But in what manner do these things take place? - "As we have borne the image of the earthy, we shall also bear the image of the heavenly." "As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly." These words are found in 1 Corinthians 15, where we find the subject of the resurrection exclusively treated. Thus again it is also written in Romans 8: 30, and that in reference not to sanctification, but to glory - "Whom he justified, them he also glorified"; without any mention of sanctification. Philippians 3: 21: "Who shall change our vile body, that it may be fashioned like unto his glorious body."The time when these things will be accomplished is clearly taught in Scripture. Christ is now hid in God, and our life is hid with Him there; Col. 3: 3. The present time is that during which are gathered, by the Holy Ghost, the members of His body, His joint-heirs, while He is seated at the right hand of Jehovah, until His enemies are made His footstool. The apostle says, "But he, having offered one sacrifice for sins, sat down in perpetuity at the right hand of God, waiting from henceforth until his enemies be set for the footstool of his feet," Heb. 10: 12-14. He has accomplished all that was to be done for the redemption of us, His friends; and while He is still gathering His own by the power of the Holy Ghost whom He has sent, and who reveals Him, and the Father through Him, He is seated, in the expectation of the possession - and not in the effective possession - of the earth, of creation; until the number of the joint-heirs is completed. He is sitting on the Father's throne, and it is there that the church knows Him at the present time.But while He is waiting, we wait also; and even as regards the whole creation, it waits also: it waits for the manifestation of the children of God. As for the time and manner of that manifestation, the Scriptures are clear.275 Since we are to be conformed to the image of the Lord Jesus, it is evident that it must be by resurrection and by glorification; for He is risen and glorified. Therefore it is said that the whole creation waits for the manifestation of the children of God; and the apostle adds, "And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body," Rom. 8: 19, 23. Again, it is written, "When Christ, who is our life, shall appear, then shall ye also appear with him in glory," Col. 3: 4. "We know that, when he shall appear, we shall be like him; for we shall see him as he is," 1 John 3: 2.THE SAINTS JUDGE THE WORLD.We have already seen that the Lord says, "I will come again, and receive you unto myself; that where I am, there ye may be also" John 14: 3); and this is what will take place, either by resurrection, or by being changed; for "we shall not all sleep, but we shall all be changed," 1 Cor. 15: 51. This is the entrance of the church into glory, as we are taught in detail by 1 Thessalonians 4: 16, 17: "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."One may read in Revelation 19 the description of this scene - the marriage supper of the Lamb, and the subsequent judgment of the earth, or at least of the heads of the antichristian revolt. This judgment is again described in more general terms in Jude 14, 15: "Behold, the Lord cometh with ten thousands of his saints, to execute judgment," etc.; and in Zechariah 14: 5, it is said, "The Lord my God shall come, and all the saints with thee."How blessed the time when Christ shall have presented the church to Himself, as a glorious spouse, "not having spot, or wrinkle, or any such thing!" Eph. 5: 27. Clothed with the beauty and glory which belong to her, seeing in her Lord the beauty and glory of the Father, she is moreover associated with the glory of her Bridegroom in the power of that love wherewith He loved her, and in which He gave Himself for her, that she might be perfectly cleansed and made glorious with Him, even where He is; then manifested in glory, surrounded with honours such as He receives Himself; made partaker of all His glory, of that glory which the Father gave Him, that the world might know that the Father has loved her, as He has loved Him. Associated with the Lord of glory, the saints will judge angels and the world; they will be the servants and instruments who will dispense the light and the blessings of His kingdom over an earth delivered of all its sorrows, and where Satan is no longer. "For unto the angels hath he not put in subjection the world to come, whereof we speak," Heb. 2: 5. "They which shall be accounted worthy to obtain that world [age]" to come, "and the resurrection from the dead," can die no more; Luke 20: 35, 36. "On such the second death hath no power," but they live and reign with Christ a thousand years; Rev. 20: 6. Happy those believers!276 At the coming of Christ, these (already risen as to their souls) will rise as regards their bodies, by His Spirit that dwells in them; Rom. 8: 11. This is that resurrection - not of judgment, but of life (John 5: 29) - which belongs to the church in virtue of her union with Christ by the Holy Ghost. It cannot therefore concern the wicked; although they also must be raised up in their own time by the word of Christ, but to be judged. Those who belong to Christ will be raised at His coming; as for the rest of the dead, their resurrection will take place when Christ, after having delivered up the kingdom, will be seated, as Son of man, on the great white throne, to judge the dead, when the earth and the heaven have fled away before His face; Rev. 20: 11.Such is the teaching of the word of God. The taking possession of the kingdom by Christ is described in Daniel; but to treat this subject would lead to our second part, the earthly glory: we shall therefore lay it aside for the present. Our only desire here was to shew the place which the church occupies in this scene, and the connection which exists in Scripture between that doctrine - well understood - and the most fundamental and comforting truths which form the hope and the joy of the believer.277 THE KINGDOM OF THE FATHER.There is a point in this subject which we have scarcely touched upon, but the contemplation of which would lead us too far away from our main object, and might expose us to the danger of losing sight of it. It is the place which the Father's love has here - a subject equally full of deep comfort. It is for the kingdom of the Father that Jesus taught His disciples to pray: it is in the Father's kingdom that the righteous shall shine forth as the sun (Matt. 13: 43), that is, as Christ, the Sun of righteousness. It is in the glory of the Father that Christ is to appear, and that is for us a most happy circumstance in the blessedness of that great day. Here we enter into deeper waters, and yet more calm; into that eternity which is an unruffled and boundless ocean of infinite joy - a joy of which, however, we shall know the breadth, and length, and depth, and height, which pass all knowledge; for it is there that we shall learn these things; it is there we shall study the glory. Here below we may feel perhaps more deeply what grace is; there we shall be the full manifestation of it, we sinners made like unto Christ Himself; Eph. 2: 7.But the passages which have placed under the eyes of the reader, with the reflections which are added, may suffice to guide those who desire to inquire further as to this simple but blessed truth, and to receive the revelation of it in their souls. They will not be long without feeling that it contains everything; that it is the fulness of Him, who, without having had a beginning, was pleased to be born, and who, having no end, is pleased to accomplish eternally in us that infinite joy, the realisation of which will even render us capable of enjoying it in a measure always increasing. We shall have great lessons to learn in glory with Christ, the Lamb, in whom the Father is fully revealed. The life we have received gives us even now a right and tide to all these blessings as ours.This is only a simple outline of the position the church will occupy, when Christ shall be revealed in His power and glory. Then will it be manifested as His bride, His companion, in the same glory with Himself; and all things will be blessed through it. For it will be the sphere and means of the display of the glory and blessing of Christ.

Are there Two Half Weeks in the Apocalypse?- J.N.Darby

Dear Mr. Editor, It has long been assumed that two half-weeks are spoken of in the Apocalypse. In this I have for years myself acquiesced, and I think rested on the contrast of the beast's overcoming the saints, and the witnesses destroying their enemies, as confirming this assumption. I hardly know how I was led some time back to call it in question; but I have been: and I should be glad to present the point as a question, in case you or your readers were given of God to throw any light upon it. Though strongly calling in question that two half-weeks are spoken of, my mind is still quite open to conviction; and I have nothing whatever to sustain in it, and desire only to know what the Spirit of God has really meant to teach us in the word as to it. I hardly know whether such a question enters into the object of the "Bible Treasury"; but it may elicit some light from others as to the matter. I shall give a kind of exposition of the subject from Scripture, considered from the point of view I have spoken of.Seventy weeks are determined on Daniel's people and his holy city, to complete the blessing and close their eventful history - the display of divine government in the earth. After seven and sixty-two weeks Messiah is cut off and has nothing. There are seven and sixty-two till Messiah the Prince. His cutting off is indefinite; only it is after the sixty-two weeks Then the prince that comes establishes a covenant with the many (that is, the mass of the people). Messiah's relationship, on the contrary, had been with the residue, though presented to all the people. Then, in the dividing of the week, he causes the sacrifice and oblation to cease; and then, because of the protection of abominations (idols), there is a desolator. I give you Daniel as I understand it.No persecutions are here spoken of in the first half-week, nor indeed is any first half-week spoken of. The prince confirms the covenant one week, and the half-weeks are marked by his change of conduct in the middle of the week. In Daniel 7 we have, without any note of period, the general characteristic of the beast - that he wears out the heavenly saints, and in general makes war with the saints till the Ancient of days comes. But the times and laws (not the saints) are delivered into his hand for half a week, i.e., for a time, times, and half a time. In Matthew 24 there is general testimony, such as there was in Christ's time - only it reaches the Gentiles - till the last half-week, which begins the abomination of desolations. This exclusive allusion to the last half-week in Matthew 24 had often struck me. In Revelation 13 the beast is given power to act forty and two months. He blasphemes God and them that dwell in heaven; and he makes war with the saints (not "those that dwell in heaven, compare chapter 12: 12), and overcomes them. One would surely, at first sight, suppose that power to act forty-two months hardly meant that he does so eighty-four.169 Thus far, certainly, the last half-week seems to be noted. The second beast acts in presence of the first, who is the beast with the deadly wound healed. Compare Revelation 17: 8. In this last chapter no date or period is given; it is the description of the beast; but his existence is stated, and it is as ascending out of the bottomless pit (he who kills the witnesses in chapter 11) when all worship him save the elect. The Gentiles (chap. 11: 2) tread the city under foot forty and two months - one would suppose therefore no longer. It is true the temple and the altar are spared; but I surely think that this applies to the destruction of true condition of worship and true worshippers, not locality, though in Jewish connection. But if this be true of verse 2, verse 3 applies to the period spoken of in verse 2. This would put the third woe (Rev. 10: 7, when he sounds, as he is just about to do, I apprehend is the sense), at the close. The casting down of Satan, the flight of the woman, and the changing of times and laws, would coincide as to epoch with the ascent of the beast out of the bottomless pit. I have thus given a kind of statement of the whole matter, sufficient to present the question, "Are there two half-weeks spoken of in the Apocalypse?" I do not reason on it, nor reply to objections which might suggest themselves. If my question draws out any remarks, that will be the time to enquire into their justice.A collateral subject suggests itself, on which I would say a few words. There are heavenly saints spoken of in Daniel 7. Does this bring the church into the scene? It implies, I think, nothing as to the church; rather, I think, the contrary - makes its distinctive place more clear, though the church be heavenly We have, in Daniel, the saints of heavenlies, as belonging to, and connected with, these earthly questions, where there is not the smallest allusion to the church, where all is connected with the beasts and the true kingdom over the earth. Abraham was a heavenly saint, though he saw Christ's day and was glad He looked forward with joy to this, but was himself obliged to take it in another way. Such is the case supposed in the sermon on the mount. "The meek shall inherit the earth"; but the reward of the persecuted will be great in heaven. So in the Psalms, especially book 1 (Psalm 1-41), where even Christ is shewn the path of life (Psalm 16), so as to be in God's presence, and the saint (as Christ Himself) is satisfied (Psalm 17), waking up after Jehovah's likeness. Yet the remnant are promised earthly blessings very plainly and clearly. See Psalms 1, 37, whence the expression in Matthew 5 is drawn; so Psalm 34, and others, as Psalms 9, 10, and indeed also Psalm 8, shew.170 The passages, then, in Daniel, as others, point out clearly a residue, who, connected with earthly things, and passing through them, but purified by trials out of them, and led to look up on high, have finally their portion there where they have been taught to look. But, in general, I apprehend their desire after heavenly things is more connected with weariness of heart in conflict while under the law - for they are under the law - though no doubt they do in spirit thereby dwell in heaven, for the enjoyment of which the new nature renders them capable.As to the church, remark that in Ephesians 1 it is brought out quite apart from the full blessing of individuals, developed with such inexpressible beauty; first, in their calling; then, in the knowledge given them of the purpose of God to gather together all in one, in Christ, and in the inheritance obtained in Him. After that the apostle prays that they may understand these two points of God's calling and inheritance in the saints. But then he adds another demand, brought in addition, that they might know the exceeding greatness of His power, which He wrought in Christ, when He raised Him from the dead; and then first brings in the church as His body, the fulness of Him who fills all in all; thus giving the church, which He had not before spoken of, a peculiar place in union with Christ, as raised from the dead (compare Col. 1: 18),* and sitting at the right hand of God. God gave Him, the raised Jesus, to be Head - over all things - to the church, which is His body, the fulness of Him who filleth all in all. It has no existence but united to Him, and has its existence consequent on His exaltation. Hence it is said we are "one body in Christ" (Rom. 12: 5), and still stronger, "so also is Christ" (1 Cor. 12: 12).{*The Colossians speaks only of the resurrection. This falls in with another point observable in this epistle: life, or the new nature, is referred to, rather than the Holy Ghost, as in the Ephesians; for the presence of the Holy Ghost depends on Christ's exaltation. This difference of the epistles, which I cannot follow out here, is full of instruction.}171 And here note that in Ephesians 1 Christ is considered as the exalted Man. The chapter speaks of His (God's) mighty power which He wrought in Christ. Christ is looked at as man, and subjected to death, and raised again by another, even God; that is, it is a Christ really living in time. When the forming of the body on earth by the Holy Ghost is spoken of, the word leads us to the same truth: "By one Spirit are we all baptised into one body," 1 Cor. 12: 13. There is (Eph. 4) "one body and one Spirit . . . one Lord, one faith, one baptism." I go on to "one baptism," because it shews that the apostle is speaking of those who are brought in by the known death and resurrection of Christ. The testimony of 1 Corinthians is beyond controversy; and while the Ephesians shews individual privilege, in the highest way, as relationship, position, and character, making the individual the proper object of every ministration of the church, the more the Scriptures are searched into, the more the church - the assembly - will be seen to have a distinct and peculiar position, and to be a special and distinctive body. Hebrews 12 shews it very clearly. Thus, in the midst of the general assembly of heaven, "to an innumerable company of angels, the general assembly, and to the church of the firstborn whose names are written in heaven." It is really forgotten that, unless the question of authorship be raised on the last mentioned passage, in the apostolic writings none ever speaks of "the church" but Paul.I resume the points as to the half-weeks. Christ's connection with the first half-week is left entirely vague. Seventy weeks are determined on the city and the sanctuary to bring in blessing. Then there are seven and sixty-two weeks till Messiah the Prince. A week thus remains. But after the sixty-two weeks Messiah is cut off and has nothing - after their fulfilment, but His time passes for nothing; it drops through, as He is rejected. We can say that in His death He laid the foundation of the new covenant, and that, in some sort, during His life, He may be said to have been dealing with the remnant in establishing a covenant associating them on certain principles with Himself. I apprehend what is called "confirming a [not the] covenant" means forming it as on established principles of association. This the prince does with the mass or the many. This prince (not the Messiah) is alone said to do it, and in the dividing of the week, which is referred to in connection with him only, he subverts the whole order of Jewish worship, breaks their apparent link with God, making sacrifice and offering cease. In Daniel 9 we have only the earthly historical view of the matter.172 But, at this epoch, Satan is cast down from heaven, the blasphemous beast comes up out of the bottomless pit - he whose deadly wound was healed. Thus, incontrovertibly, the last half-week is the great subject of testimony: it alone is referred to by the Lord; nor indeed is the first referred to as a half week when its existence is proved; Dan. 9: 27. Of course, as the prince changes his conduct in the dividing of the week, there must have been a half-week before; but the "confirming" is referred to the week in general. Satan's (to him, probably, unlooked for) rejection from heaven changes the whole scene. He, as to the mass, sets aside the public outward testimony to God. This would account for the witnesses being raised up, as witnesses before the God of the earth; because (Satan being become the Satan of the earth then) God's witness must be there where Satan's power is and refer to it, just as the church's ought to the heavenly now. The particular protection of the witnesses accounts for their subsisting in spite of it. They were as Moses and Elias in reference to the power of evil.________In reply to the questions of your correspondent, "J.M., etc.", in the number for February, I remark: First, if the seven vials are the details of what passes under the seventh trumpet, the question is decided. But where is the proof of this? I have always held chapter 15 as a distinct vision ("I saw another great sign in heaven"), chapters 12-14 to be continuous, or rather to belong to one subject, giving the origin and different aspects of the same series of events up to the final judgment executed at the coming of the Son of man, and then chapter 15 to give another special course of judicial events up to the destruction of Babylon, before the coming of the Lord, which is only brought in subsequently in chapter 19. This part of the difficulty, therefore, falls to the ground, for chapters 15-18 precede the last event of chapter 14. The question whether chapters 15-18 are included in the last trumpet remains untouched, but at any rate to be proved, and not, as yet, a proof of anything.173 Next, it is assumed that chapter 11: 7, the beast that ascendeth out of the bottomless pit means "who then ascends out of the bottomless pit"; but of this there is no proof It is a characteristic, and not a date. Is it not rather to be believed that he takes this character when Satan is cast down from heaven, and has great rage, and that the dragon then gives him his throne and great authority?Further, your correspondent assumes too much when he says on chapter 12: 10, that heavenly celebration long precedes earthly accomplishment, if he would use it as proving that the announcement that the worldly kingdom is come, may precede by three years and a half its coming. The cause of the celebration in chapter 12: 10, which does anticipate, I do not doubt, ulterior results, is given, and is a present thing, and it is not said "the kingdom of the world," etc. as in chapter 11: 15 - a very notable difference. The cause is that after open war, Satan or the dragon is cast down, and though there is an application to the state of certain suffering saints, the heavens only and their inhabitants are called on to rejoice. To the earth and its inhabitants woe is announced from the power of Satan. Surely this is a different thing from Christ's kingdom of this world is come; though they might well say, "Now is come salvation and strength, and the kingdom of our God, and the power of His Christ; for the accuser is cast down." For in truth the whole state of things was changed, and the heavenly saints delivered, and power established in heaven, in contrast with the meeting accusations.There remains only one difficulty, that three days and a half occur before God interposes in deliverance. The same difficulty presented itself to me long ago, on the other scheme. For if the seventh trumpet be the beginning of the last half-week, as it is alleged to be by the connection of chapter 12: 10 with chapter 6: 15, then we have at least three days and a half and something more from chapter 11: 14 (cometh quickly) intercalated between the end of the first half week and the beginning of the second. I hardly think the fact that a short interval elapsed between the last act of the beast and the public execution of judgment upon him can make a substantial difficulty. It may be the time of the gathering of the armies when Christ is coming as a thief, or the reaping of the earth before the vintage, neither of which could be called the practising of the beast. The difficulty seems to me to be less than intercalating something more than three days and a half between the half-weeks If the three days and a half be put into the last half-week; which would not be, in itself, I apprehend, a difficulty, the whole connection of chapter 11 with chapter 12 and the explanation of chapter 12: 10 and following verses falls to the ground. Yet that we have, certainly, some definite half-week in chapter 12 seems clear. I think the subject requires a fuller investigation. I can only here answer the difficulties presented by "J.M.", which do not seem to me to result, as yet, in the rejection of the thought that there is only one half-week spoken of in the Apocalypse. The removal of an objection is not a proof necessarily of the thing objected to. For that I still wait with my mind entirely free.Your affectionate brother in Christ,

J.N.D.

La Vida Profesional del Creyente y su Testimonio para Cristo en el Mundo-W. Kelly

Es indudable que la mayoría de los cristianos, durante el curso de su peregrinaje por este mundo, se ven en la obligación de ganar el pan diario para sí mismos y para su familia. Y eso es bueno, ya que pocos de entre nosotros seríamos capaces de sostenernos sin la necesidad de trabajar de esta manera. Pero, ¿por qué motivo este trabajo necesario me habría de impedir servir al bendito Señor con todo mi corazón? ¿Por qué me habría de impedir que rinda un testimonio auténtico, con todo mi afecto y con todas mis energías, a su Nombre, al mismo tiempo que mis manos proveen, tanto para la familia como para las necesidades individuales, lo poco que hace falta para el sustento diario? Sin embargo, para el creyente este trabajo es solamente un medio de ganarse el pan, y nada más que eso.Tan pronto como uno busca vincular estos esfuerzos con la dignidad de una profesión, y los considera como algo de honor a los ojos de los hombres, el testimonio dado a la gloria de Cristo resulta imposible. Sin duda que la gracia de Dios puede llamar a su servicio a individuos activamente ocupados en profesiones que son de alta estima a los ojos del mundo. Sabemos, desde luego, de personas que han sido así llamadas por Dios en el momento mismo en que empezaban una de estas carreras tan altamente estimadas para el corazón natural, o que ya estaban plenamente dedicadas a ellas. Hemos visto también a otros, en circunstancias similares, demostrar una gran simplicidad de corazón. No estoy diciendo ahora que sea algo malo tener lo que los hombres llaman una profesión. Mas, a la luz de la gloria celestial de Cristo, juzgo el espíritu en el cual se halla organizado todo lo que está en el mundo; y quiero advertir a los hijos de Dios contra la vanagloria de los hombres respecto de estas cosas, contra el deseo y la ambición detrás de las distinciones terrenales, contra la desmedida estimación de las cosas que llevamos a cabo para nosotros y para nuestra familia, tanto en pensamientos como en sentimientos, conforme a la buena opinión que el mundo tiene de ellas. Así como Cristo dijo que su hora aún no había venido (Juan 2:4), así tampoco ha llegado la nuestra. Si le pertenecemos a Él, no tenemos nada que ver, en lo más mínimo, con la gloria de este mundo. Tened por seguro que esos honores no son sino una deshonra para un hijo de Dios. Poco importa lo grande que sea el galardón que el mundo ofrece; ¿qué necesidad tenemos de él? ¿Acaso no son “nuestras todas las cosas” (1.ª Corintios 3:21-23)? ¿No habremos de “juzgar al mundo e incluso a los ángeles” (1.ª Corintios 6:2-3)? Por lo demás, sabemos que estas cosas terrenales llevan a menudo sobre sí la misma impronta de su propia futilidad e intrascendencia, a tal punto que hasta los sabios de este mundo admiten que el bien consiste más en perseguir que en alcanzar el objeto de nuestros deseos. ¿Quién no sabe que para algunos hombres, obtener la tan ansiada «cinta de condecoración» o el «diploma» es la mayor recompensa que jamás haya podido obtener por los esfuerzos de toda su vida? ¡Éstos, sin embargo, son considerados hombres sensatos! ¿Qué no harían o no padecerían los más nobles o los más ricos de los hombres para obtener y lucir la insignia de alguna de las órdenes caballerescas?Permitidme, pues, insistir sobre la importancia para el cristiano (en cualquier actividad que emprenda, ya para él, ya para los suyos) de mantenerse constantemente en guardia en cuanto al mundo, y de fijar la mirada en Cristo en el cielo. Lejos está de mí el absurdo pensamiento de que el cristianismo impone que todos los creyentes busquen una uniformidad de ocupación. La fe no se manifiesta necesariamente por el abandono de una profesión, si uno puede permanecer con Dios en esa actividad, ni por la búsqueda de una profesión que esté enteramente fuera de nuestras aptitudes. Esto no es fe, sino insensatez. Mas dándole a todo esto la importancia que merece, permitidme insistir en el hecho de que si hemos de hacer una actividad diaria cualquiera, ya sea redactar escrituras notariales o reparar zapatos, el único móvil digno de un cristiano es hacer todo para el Señor. Si sabemos que hacemos la voluntad de Dios, podemos hacerlo todo con buena conciencia y con un corazón alegre. La ruina para el cristiano consiste en olvidar que está en la tierra para hacer la voluntad de Dios y para ser un fiel testigo de un Cristo rechazado por el mundo, pero glorificado en el cielo.En contraste con esto, ¿cuál es la ambición del hombre del mundo? Es hacer su propio camino, avanzar a fin de emprender algo grande; y que lo que ha podido lograr hoy, sea un escalón para obtener mañana algo más de este mundo. Todo esto constituye una absoluta negación del lugar del cristiano en el mundo, y pone de manifiesto que el deseo del corazón está puesto en la corriente de este mundo. Es natural para el hombre el deseo de tener una posición más brillante y más cómoda en la tierra; pero, amados, ¿es ello compatible con la lealtad del corazón a Cristo? ¿No es ello, después de todo, la señal de que uno prefiere al primer Adán antes que a Cristo? Toda la cuestión se resume realmente en este punto: ¿Le doy más valor al primer Adán o al Segundo? Si mi corazón pertenece al segundo Adán, ¿no debería demostrarlo en mi vida de cada día? Honrar a Cristo, ¿es algo que debo hacer únicamente el domingo? ¡Esto no sería seguramente la lealtad que le debemos a nuestro Jefe en el cielo! ¿Has sido llamado por la gracia de Dios al conocimiento del Hijo de su amor mientras ocupabas una posición considerada por el mundo como humilde y despreciable? ¡Que así sea! Si puedes permanecer con Dios conservando esta posición, ¡qué admirable oportunidad tendrás entonces para ejercer tu fe, la cual juzga las cosas en función de un Cristo en la gloria! No te pido que sigas a uno o a otro hombre, sino que escudriñes la Palabra de Dios a fin de determinar en qué medida te será posible honrar a Cristo tal como Él es, en el puesto donde te encuentras. Pues ¿acaso no debemos ser “epístolas Suyas, leídas y conocidas por todos los hombres”? (2.ª Corintios 3:2). ¿Y no es así que por su gracia, ríos de agua viva, provenientes de Él, correrán de nosotros? Creedme, no manifestamos nada de Cristo cuando nos aferramos tenazmente a nuestros propios logros, cuando hacemos valer nuestros derechos y dignidad, por más fundados que puedan ser a los ojos del mundo, o cuando resistimos con tesón toda usurpación o exceso de libertad que nos parece injusto, en un siglo que menosprecia la autoridad. Tampoco el espíritu de Cristo es manifestado por un cristiano de esa condición que el mundo estima inferior, que busca aprovechar ansiosamente todas las oportunidades que se le presentan, para dirigir sus esfuerzos conforme a su propia estima de los valores de este mundo. Por otro lado, ya sea que nuestra condición sea elevada o modesta, como dicen los hombres, siempre tenemos la ocasión de demostrar lo que pensamos de Cristo. Cualquiera que sea la prueba, no es más que una pequeña oportunidad ofrecida para poner de manifiesto lo que Cristo es a nuestros ojos.La Palabra de Dios constituye el único criterio para dirigirnos de una manera infalible, ya que nuestra propia sabiduría en tales cosas, sólo es vana e insensata. La voluntad del Señor lo es todo. Todo gira en torno a ella. Para la conciencia del cristiano, toda la cuestión se reduce a este solo punto: que cualquiera que sea nuestra posición en el mundo, cada uno de nosotros siempre tiene la oportunidad de hacer la voluntad de Dios, de ser Su siervo, de manifestar que lo estimamos de manera infinitamente superior al mundo. La bendición para mí consiste en estar contento con el servicio que el Señor me da para hacer, cualquiera que sea. En cuanto a las circunstancias que mejor honran Su gloria, y que convienen a Su siervo aquí abajo, Él es el único capaz de juzgar bien. Considero tales circunstancias simplemente como una oportunidad más que tengo para publicar Sus alabanzas, estimando, sobre todas las cosas, lo que el mundo aborrece. Con respecto a mi profesión, ya honrada, ya menospreciada a los ojos de los hombres, reitero que, para mí, no debe ser sino un medio de ganarme el sustento. Es indudable que el mundo no tiene este punto de vista. «¡¿Qué?! ¿Tratar una profesión honorable sólo como un medio de ganarme la vida?» Sí, así es justamente; un Salvador crucificado aquí abajo y exaltado ahora en la gloria, poco tiene que ver con el mundo y con todo lo que en él se encuentra.Tomemos un ejemplo. Supongamos que deba trabajar como zapatero; ¿es mi meta llegar a ser el mejor zapatero del pueblo? Supongamos que sea médico. ¿Aspiro a tener el mayor número de pacientes de la ciudad? ¿Hay algo de Cristo en estos deseos? ¿Así honramos en la práctica al Jesús glorificado? ¿Acepto realmente de Su mano mi trabajo, y lo hago verdaderamente para él? Si el Señor nos dio realmente algo que hacer para él, nuestro amor se aplicaría sin duda alguna en hacerlo lo mejor posible. Lejos está de nosotros el pensamiento de considerar una virtud el hecho de que los cristianos sean descuidados y negligentes en la manera de llevar a cabo sus ocupaciones. Ciertamente no hay nada peor en un hombre —y menos para un santo―, que ser desaliñado y descuidado consigo mismo. Pero lo que es necesario para la fe, es la firme convicción de que Cristo es el objeto de nuestro trabajo, independientemente de la naturaleza de éste, ya sea importante o humilde, de que todo es hecho para Él.Por eso manifestamos, incluso en nuestras conversaciones de la vida diaria, que no vivimos para nosotros mismos ni para el mundo, sino “para Aquel que murió y resucitó” (2.ª Corintios 5:15). Entonces tendremos ciertamente con nosotros el poder del Espíritu Santo para todo. Éste es un precioso testimonio, aunque sea dado en medio de las cosas pasajeras de este mundo, pero un testimonio que no pasará jamás. No hacemos más que atravesar un país extranjero. Nuestra patria está con Cristo y sólo estamos por pocos días allí donde el propio Señor nos ha llamado y nos ha colocado. Hemos de residir aquí abajo todo el tiempo que el Señor nos mande trabajar para Él. “Al mandato de Jehová acampamos, y al mandato de Jehová partimos” (Números 9:18). Y porque le pertenecemos, Él dispone enteramente de nosotros. Estamos en el desierto, pero, mientras aguardamos, en vez de solamente beber agua que fluye de una peña, tenemos dentro de nosotros una fuente de donde corren ríos de agua viva (Juan 4:14). No es otra cosa que el gozo de Jesús que se reproduce aquí abajo, el poder del Espíritu Santo que permite al corazón regocijarse hoy mismo en Aquel que está allá arriba. Hay una profunda conciencia de que pertenecemos a Aquel que está allí en lo alto ahora, y por eso toda la gloria de este mundo es juzgada como la peor basura, es decir, tan sólo como el ilusorio incentivo del que se sirve Satanás para seducir a un mundo perdido y condenado.Que Cristo permanezca como el objeto de nuestros corazonesAmados, quisiera preguntaros, ¿en qué medida nuestras almas tienen este objeto, y este objeto solamente, delante de sí? Y yo también me hago la misma pregunta respecto de mí mismo. Ruego a Dios que nos de gracia para que ninguna de las verdades que Él tuvo a bien revelarnos degenere en un conocimiento estéril. Y quiero decir que particularmente nosotros tenemos que estar alerta contra esta trampa, más que ningún otro cristiano. Dios en su gracia ha estado despertando a sus hijos, los ha llamado o, mejor dicho, les ha hecho recordar esta verdad, y más aún, ha estado reavivando “la fe que ha sido una vez dada a los santos" (Judas 3). Ello, sin duda, es un gran privilegio, pero acarrea una seria responsabilidad y graves peligros. ¿Quiénes son los más expuestos a perder de vista esta verdad y a convertirse quizá en sus adversarios declarados?: Los mismos que, habiendo conocido estas verdades, dejaron de vivir en ellas y, por ende, de amarlas. ¿Y cómo es posible vivir en estas verdades, a menos que Cristo, y no el yo, sea nuestro primer y principal objeto? Sustituid en vuestros corazones al Señor por cualquier preocupación personal en relación con nuestro renombre o nuestro bienestar, e inmediatamente todo se corrompe, todo se contamina hasta las mismas fuentes. Sólo Dios sabe dónde se podrá detener esta locura e inconstancia, a menos que Su gracia intervenga, la cual, después de habernos atraído cuando no había en nuestros corazones la menor chispa de amor hacia Él, nos guardó a pesar de toda nuestra miseria, y de esa misma manera puede aún impedir las desastrosas consecuencias de nuestra infidelidad e ingratitud. Dios, que tiene siempre a Cristo ante sí, y que quiere que ahora Él sea glorificado en nosotros, nos deja bastante libertad de acción y de responsabilidad moral para mostrar hasta dónde la incredulidad es capaz de actuar aun en un santo. Pero Dios puede restaurar un alma, y de hecho lo hace. ¡Ojalá que siempre contemos con esta gracia para guardarnos, así como para restaurarnos! ¡Que nos enseñe a discernir la manera en que Él juzga las cosas y a las personas, y a tratar con severidad todo aquello que menosprecie Su Palabra, o que abuse de la gracia para disminuir la gloria del Señor Jesucristo!¡Quiera el Señor volvernos humildes y mantenernos en la humildad! ¡Que nos conceda el privilegio de contemplarlo continuamente en la gloria, de modo que todo lo que pertenezca a este mundo pueda ser siempre juzgado como si sólo estuviésemos aguardando la hora de la cosecha y la de la vendimia, que aún no han llegado! Pero al esperar, nuestro gozo es cumplido en la glorificación de Cristo y en el Espíritu Santo que nos fue dado antes de esa hora. Conocemos a Jesús en la gloria celestial y sabemos que ya ha enviado al Espíritu Santo para hacernos participar desde ahora de las riquezas y del poder de esta gloria. ¡Ojalá que podamos ser vasos fieles de Su testimonio! ¡Vasos que necesitan seguramente ser quebrantados a fin de que los ríos de agua puedan correr tanto más libremente, y que podamos ser también canales a través de los cuales fluyen esos ríos de agua viva, para alabanza de la gracia y de la gloria de Dios!

Cristãos renascidos precisam obedecer à Lei de Moisés ou estão dispensados de cumpri-la?- Samuel Rindlisbacher

Há algum tempo fomos questionados por que escrevemos tão pouco sobre o cumprimento dos Dez Mandamentos, que seria muito importante para receber a bênção de Deus. Perguntas assim confirmam a insegurança que existe entre os crentes em relação à observância da Lei de Moisés. Na Igreja de Jesus surgem perguntas como: “Ainda devo guardar a Lei?” “Os Dez Mandamentos são obrigatórios?” “Devo guardar o domingo?”, etc. Existem muitas dúvidas em relação à Lei e nossa posição diante de suas exigências. C.H. Mackintosh diz acertadamente em seu livro “ Estudos sobre o Livro de Êxodo” (da Série de Notas sobre o Pentateuco): A Lei e a Graça É da maior importância compreender o verdadeiro caráter e o objeto da lei moral, como nos é apresentada neste capítulo [Êx 20]. Existe uma tendência do homem para confundir os princípios da lei com graça, de sorte que nem a lei nem a graça podem ser perfeitamente compreendidas. A lei é despojada da sua austera e inflexível majestade, e a graça é privada de todos os seus atrativos divinos. As santas exigências de Deus ficam sem resposta, e as profundas e múltiplas necessidades do pecador permanecem insolúveis pelo sistema anômalo criado por aqueles que tentam confundir a lei com a graça. Com efeito, nunca podem confundir-se, visto que são tão distintas quanto o podem ser duas coisas. A lei mostra-nos o que o homem deveria ser; enquanto que a graça demonstra o que Deus é. Como poderão, pois, ser unidas num mesmo sistema? Como poderia o pecador ser salvo por meio de um sistema formado em parte pela lei e em parte pela graça? Impossível: ele tem de ser salvo por uma ou por outra. (página 203) Em que consiste a Lei de Moisés? Quando se faz referência à Lei de Moisés nas igrejas, geralmente está se falando dos Dez Mandamentos. Mas esse é um engano, pois cumprir a Lei Mosaica é muito mais: ela é composta de todo o código de leis formado por 613 disposições, ordens e proibições. Em hebraico a Lei é chamada de Torá, que pode significar lei como também instrução ou doutrina. O conteúdo da Torá são os cinco livros de Moisés, mas o termo Torá é aplicado igualmente ao Antigo Testamento como um todo. Neste artigo usaremos o termo Torá para designar os cinco livros de Moisés, especialmente a compilação das leis mosaicas, as 613 disposições, ordens e proibições que mencionamos. • A Lei pode ser dividida em Dez Mandamentos , que no hebraico são chamadas simplesmente de As Dez Palavras. Eles regulamentam a relação do ser humano com Deus e com seu próximo. • No código mosaico encontramos também o Livro da Aliança das Ordenanças Civis e Religiosas, que explica e expõe detalhadamente o significado dos Dez Mandamentos para Israel. • O código mosaico ainda contém as leis cerimoniais, que regulavam o ministério no santuário do Tabernáculo e, posteriormente, no Templo. Elas tratavam também da vida e do serviço dos sacerdotes. Em conjunto, todas essas disposições, ordens e proibições formam a Lei Mosaica. No judaísmo ortodoxo, além dessas 613 ordenanças, há ainda as leis do Talmude, a transmissão oral dos preceitos religiosos e jurídicos compilados por escrito entre os séculos III-VI d.C. A Torá e o Talmude são o centro da devoção judaica Jesus Cristo e a Lei de Moisés É interessante observar que Jesus posicionou-se claramente a favor do código legal mosaico, pois disse: “Não penseis que vim revogar a Lei ou os profetas; não vim para revogar, vim para cumprir” (Mt 5.17). Entretanto, Ele rejeitou com veemência as ordenanças humanas e as obrigações impostas apenas pela tradição judaica (compiladas, posteriormente, no Talmude), afirmando: “Negligenciando o mandamento de Deus, guardais a tradição dos homens. E disse-lhes ainda: Jeitosamente rejeitais o preceito de Deus para guardardes a vossa própria tradição. Pois Moisés disse: Honra a teu pai e a tua mãe; e: Quem maldisser a seu pai ou a sua mãe seja punido de morte. Vós, porém, dizeis: Se um homem disser a seu pai ou a sua mãe: Aquilo que podereis aproveitar de mim é Corbã, isto é, oferta para o Senhor, então, o dispensais de fazer qualquer coisa em favor de seu pai ou de sua mãe, invalidando a palavra de Deus pela vossa própria tradição, que vós mesmos transmitistes; e fazeis muitas outras coisas semelhantes” (Mc 7.8-13). Jesus defendeu firmemente a Palavra de Deus. Ele considerava o Pentateuco como realmente escrito por Moisés, inspirado por Deus e normativo para Sua própria vida e Seu ministério, pois afirmou: “Porque em verdade vos digo: até que o céu e a terra passem, nem um i ou um til jamais passará da Lei, até que tudo se cumpra. Aquele, pois, que violar um destes mandamentos, posto que dos menores, e assim ensinar aos homens, será considerado mínimo no reino dos céus; aquele, porém, que os observar e ensinar, esse será considerado grande no reino dos céus” (Mt 5.18-19). A quem foi dada a Lei de Moisés? As passagens bíblicas seguintes documentam que a Lei de Moisés foi dada ao povo judeu, ou seja, a Israel: – “E que grande nação há que tenha estatutos e juízos tão justos como toda esta lei que hoje vos proponho?” (Dt 4.8). – “Mostra a sua palavra a Jacó, as suas leis e os seus preceitos, a Israel. Não fez assim a nenhuma outra nação; todas ignoram os seus preceitos. Aleluia!” (Sl 147.19-20). – “São estes os estatutos, juízos e leis que deu o Senhor entre si e os filhos de Israel, no monte Sinai, pela mão de Moisés” (Lv 26.46). – “São israelitas. Pertence-lhes a adoção e também a glória, as alianças, a legislação, o culto e as promessas” (Rm 9.4). A Lei de Moisés foi entregue a Israel A Lei fez de Israel algo especial, transformando-o em parâmetro para todos os outros povos. A Bíblia exprime essa verdade da seguinte maneira: “Porque tu és povo santo ao Senhor, teu Deus; o Senhor, teu Deus, te escolheu, para que lhe fosses o seu povo próprio, de todos os povos que há sobre a terra” (Dt 7.6). Por conseqüência, o Israel do Antigo Testamento era a única nação cuja legislação, jurisdição e jurisprudência tinham sua origem na pessoa do Deus vivo. Hoje não é essa a situação de Israel, pois o povo continua incrédulo e não está sob o governo do Messias. No futuro, quando Israel tiver se convertido a Jesus, a Lei divina será seguida por todo o povo judeu. O próprio Deus estabelecerá a teocracia como forma de governo, definirá a legislação e executará justiça em Israel. Sobre a situação vigente quando o Messias estiver reinando, a Bíblia diz: “Deleitar-se-á no temor do Senhor; não julgará segundo a vista dos seus olhos, nem repreenderá segundo o ouvir dos seus ouvidos; mas julgará com justiça os pobres e decidirá com eqüidade a favor dos mansos da terra; ferirá a terra com a vara de sua boca e com o sopro dos seus lábios matará o perverso” (Is 11.3-4). A situação futura das nações será como descreve Isaías 2.3: “Irão muitas nações e dirão: Vinde, e subamos ao monte do Senhor e à casa do Deus de Jacó, para que nos ensine os seus caminhos, e andemos pelas suas veredas; porque de Sião sairá a lei, e a palavra do Senhor, de Jerusalém”. Deus está preparando o cumprimento dessa profecia. Por isso, não devemos nos admirar quando todo o poder das trevas se levanta para atrapalhar, pois o que está em jogo é o domínio divino sobre o mundo, domínio que virá acompanhado de todas as suas abençoadas conseqüências! Quando o Senhor reinar, pecado será pecado, injustiça e mentira serão chamadas pelos seus nomes e acontecerá o que está escrito em Jeremias 25.30-31: “O Senhor lá do alto rugirá e da sua santa morada fará ouvir a sua voz; rugirá fortemente contra a sua malhada, com brados contra todos os moradores da terra, como o eia! dos que pisam as uvas. Chegará o estrondo até à extremidade da terra, porque o Senhor tem contenda com as nações, entrará em juízo contra toda a carne; os perversos entregará à espada, diz o Senhor”. A oração de Jesus também se cumprirá: “Pai nosso que estás nos céus, santificado seja o teu nome; venha o teu reino; faça-se a tua vontade, assim na terra como no céu” (Mt 6.9-10). Até que ponto as nações têm o dever de seguir a Lei Mosaica? Provérbios 29.18 diz a respeito: “Não havendo profecia, o povo se corrompe; mas o que guarda a lei, esse é feliz”. Toda nação que seguir esse conselho se dará bem! A Lei de Moisés foi entregue ao povo de Israel com a seguinte finalidade: “Porque o mandamento é lâmpada, e a instrução, luz; e as repreensões da disciplina são o caminho da vida” (Pv 6.23). Deus queria que Israel fosse uma clara luz no meio da escuridão espiritual em que viviam os povos e um contraponto às trevas do pecado. Por essa razão Balaão, o profeta gentio, foi compelido a proclamar: “...eis que é povo que habita só e não será reputado entre as nações. Que boas são as tuas tendas, ó Jacó! Que boas são as tuas moradas, ó Israel!” (Nm 23.9; 24.5). Balaão reconheceu que Deus era com Israel, que Ele velava sobre esse povo, morava no meio dos israelitas e lhes dava segurança e estabelecia a ordem através da Lei. Mesmo a meretriz Raabe, que vivia na cidade ímpia de Jericó, sentiu-se obrigada a declarar aos dois espias judeus: “Bem sei que o Senhor vos deu esta terra, e que o pavor que infundis caiu sobre nós, e que todos os moradores da terra estão desmaiados. Porque temos ouvido que o Senhor secou as águas do mar Vermelho diante de vós, quando saíeis do Egito; e também o que fizestes aos dois reis dos amorreus, Seom e Ogue, que estavam além do Jordão, os quais destruístes” (Js 2.9-11). Quando a rainha de Sabá (atual Iêmen) visitou o rei Salomão, exclamou admirada: “Foi verdade a palavra que a teu respeito ouvi na minha terra e a respeito da tua sabedoria. Eu, contudo, não cria no que se falava, até que vim e vi com meus próprios olhos. Eis que não me contaram a metade da tua sabedoria; sobrepujas a fama que ouvi. Felizes os teus homens, felizes estes teus servos que estão sempre diante de ti e ouvem a tua sabedoria! Bendito seja o Senhor, teu Deus, que se agradou de ti para te colocar no seu trono como rei para o Senhor, teu Deus; porque o teu Deus ama a Israel para o estabelecer para sempre; por isso, te constituiu rei sobre ele, para executares juízo e justiça” (2 Cr 9.5-8). O nome de Deus era conhecido muito além das fronteiras de Israel. As nações reconheciam que Israel era singular, admiravam seu maravilhoso Templo e vinham para louvar seu Deus. Assim era respondida a oração que Salomão fizera por ocasião da inauguração do Templo: “Também ao estrangeiro, que não for do teu povo de Israel, porém vier de terras remotas, por amor do teu nome (porque ouvirão do teu grande nome, e da tua mão poderosa, e do teu braço estendido), e orar, voltado para esta casa, ouve tu nos céus, e faze tudo o que o estrangeiro te pedir, a fim de que todos os povos da terra conheçam o teu nome, para te temerem como o teu povo de Israel e para saberem que esta casa, que eu edifiquei, é chamada pelo teu nome” (1 Rs 8.41-43). Até que ponto, então, as nações do mundo têm o compromisso de obedecer à Lei de Moisés? Bem, na verdade ninguém tem a obrigação de cumprir lei alguma. Nenhuma nação é obrigada a se orientar pelo código de leis divinas. Mas quando, de livre e espontânea vontade, ela se sujeita às ordens de Deus, essa é a melhor escolha, com os melhores resultados práticos. Cada povo que segue as orientações do Senhor experimenta o que diz o Salmo 19.8-11: “Os preceitos do Senhor são retos e alegram o coração; o mandamento do Senhor é puro e ilumina os olhos. O temor do Senhor é límpido e permanece para sempre; os juízos do Senhor são verdadeiros e todos igualmente, justos. São mais desejáveis que o ouro, mais do que muito ouro depurado; e são mais doces do que o mel e o destilar dos favos. Além disso, por eles se admoesta o teu servo; em os guardar, há grande recompensa”. A História nos ensina que os povos que desprezaram as leis divinas de maneira consciente, que as pisotearam, cedo ou tarde desapareceram de cena. Basta pensar na ex-República Democrática Alemã ou na União Soviética, que não existem mais. Mas os povos que estabelecem sua legislação e fundamentam sua constituição sobre as leis divinas, mesmo que seja de maneira imperfeita, são povos abençoados. A Bíblia diz: “Bem-aventurado o povo a quem assim sucede! Sim, bem-aventurado é o povo cujo Deus é o Senhor!” (Sl 144.15). Será que hoje vivemos estressados, emocionalmente doentes e desorientados porque deixamos de obedecer à Palavra de Deus? Será que os líderes da economia mundial e os políticos tomam tantas decisões equivocadas por negligenciarem a Palavra do Senhor? Será que hoje as pessoas andam insatisfeitas e infelizes porque desprezam as ordens divinas? Com toda a certeza, pois o desprezo pelos decretos divinos sempre acaba conduzindo à ruína – espiritual, emocional e financeira A Igreja de Jesus deve cumprir a Lei? O Senhor Jesus, cabeça da Igreja (Ef 5.23), validou toda a Lei Mosaica, inclusive as 613 disposições, ordens e proibições, ao afirmar: “É mais fácil passar o céu e a terra do que cair um til sequer da Lei” (Lc 16.17). Ele avançou mais um passo, dizendo: “Não penseis que vim revogar a Lei ou os Profetas; não vim para revogar, vim para cumprir” (Mt 5.17). Jesus, ao nascer, também foi colocado sob a Lei: “vindo, porém, a plenitude do tempo, Deus enviou seu Filho, nascido de mulher, nascido sob a lei” (Gl 4.4). Ele foi criado e educado segundo os preceitos da Lei, pois cumpria suas exigências. O Senhor Jesus, porém, não apenas se ateve pessoalmente a toda a Lei de Moisés. Foi essa mesma Lei que O condenou à morte. Quando tomou sobre Si todos os nossos pecados, teve de morrer por eles, pois a Lei assim o exige. Vemos que a Lei foi cumprida e vivida por Jesus, e através dEle ela alcançou seu objetivo. Por isso está escrito que “...o fim da Lei é Cristo” (Rm 10.4). Quando sou confrontado com a Lei Mosaica, ela me apresenta uma exigência que devo cumprir. Deus diz em Sua Lei : “...eu sou santo...” e exige de nós: “...vós sereis santos...” (Lv 11.44-45). Assim, a Lei me coloca diante do problema do pecado, que não posso resolver sozinho. O apóstolo Paulo escreve: “...eu, todavia, sou carnal, vendido à escravidão do pecado” (Rm 7.14). A lei expõe e revela nossa incapacidade de atender às exigências divinas, pois ela nos confronta com o padrão de Deus. Ela nos mostra a verdadeira maneira de adorá-lO, estabelece as diretrizes segundo as quais devemos viver e regulamenta nossas relações com nosso próximo. Além disso, a Lei é o fundamento que um dia norteará a sentença que receberemos quando nossa vida for julgada por Deus. Pela Lei, reconhecemos quem é Deus e como nós devemos ser e nos portar. Mas existe uma coisa que a Lei não pode: ela não consegue nos salvar. Ela nos expõe diante de Deus e mostra que somos pecadores culpados. Essa é sua função. Lembremos que Jesus disse: “Não penseis que vim revogar a Lei ou os profetas; não vim para revogar, vim para cumprir” (Mt 5.17). O Filho de Deus está afirmando que veio a este mundo para cumprir a Lei com todas as suas 613 disposições, ordenanças e proibições. Ele realmente cumpriu todas elas, pelo que está escrito: “...o fim da lei é Cristo” (Rm 10.4). Ele conduziu a Lei ao seu final; ela está cumprida. Por que Ele o fez? Encontramos a resposta quando lemos o versículo inteiro: “Porque o fim da lei é Cristo, para justiça de todo aquele que crê” (Rm 10.4). Jesus cumpriu a Lei para todos, mas Sua obra é eficaz apenas para todo aquele que crê. Segundo a Bíblia, que tipo de fé é essa? É a fé que sabe... ...que pessoa alguma é capaz de cumprir a Lei e que ninguém consegue satisfazer as exigências divinas. ... que para isso o Filho de Deus, Jesus Cristo, veio ao mundo, cumprindo as exigências da Lei até nos mínimos detalhes. ...que Jesus Cristo tomou sobre Si, em meu lugar, o castigo da Lei, que é a morte. Agora, talvez, muitos perguntem: Não estamos removendo a base que sustenta uma ética comprometida ao dizermos que a Lei não vale mais para os cristãos renascidos? Será que saberemos como nos comportar e o que é certo ou errado se dissermos que não é preciso cumprir a Lei de Moisés? Jesus estabeleceu uma ética muito superior... ...à ética da Lei de Moisés. Ela exige: “Não adulterarás” (Êx 20.14). Mas Jesus disse: “qualquer que olhar para uma mulher com intenção impura, no coração, já adulterou com ela” (Mt 5.28). A lei de Moisés impõe: “Não matarás” (Êx 20.13). Mas Jesus ensina: “Eu, porém, vos digo: amai os vossos inimigos e orai pelos que vos perseguem” (Mt 5.44). A ética estabelecida por Jesus Cristo supera tudo que já houve em matéria de lei moral e toda e qualquer possibilidade dentro da ética humana. Jesus exige que cumpramos normas diametralmente opostas ao nosso comportamento natural. Essa ética estabelecida por Jesus só pode ser seguida por pessoas que nasceram de novo, que entregaram todo o seu ser ao Senhor: “Porei no seu coração as minhas leis e sobre a sua mente as inscreverei” (Hb 10.16). A Bíblia diz, ainda, acerca dos renascidos: Deus “...nos habilitou para sermos ministros de uma nova aliança, não da letra, mas do espírito; porque a letra mata, mas o espírito vivifica” (2 Co 3.6). Curiosamente, Paulo escreveu essas palavras justamente à igreja que tinha mais problemas com ira, ciúme, imoralidade, libertinagem e impureza espiritual entre seus membros. Mas, ao admoestá-los, ele estava dizendo aos crentes de Corinto – e, por extensão, a todos nós – que é possível ter uma ética superior e viver segundo os elevados preceitos de Jesus quando nascemos de novo. Com isso os cristãos não estão rejeitando a ética da Lei de Moisés mas estabelecem uma ética muito superior, a ética do Espírito Santo, do qual a Bíblia diz: “Mas o fruto do Espírito é: amor, alegria, paz, longanimidade, benignidade, bondade, fidelidade, mansidão, domínio próprio. Contra estas coisas não há lei” (Gl 5.22-23). Como, porém, colocamos isso em prática? Simplesmente vivendo um relacionamento íntimo e autêntico com Jesus Cristo. O que pensamos, o que falamos, o que fazemos ou deixamos de fazer deve ser determinado somente por Jesus: “E tudo o que fizerdes, seja em palavra, seja em ação, fazei-o em nome do Senhor Jesus, dando por ele graças a Deus” (Cl 3.17). Na prática, devemos nos comportar como se tudo o que fizermos levasse a assinatura de Jesus. Somente quando nos entregarmos completamente ao Senhor Jesus poderemos produzir fruto espiritual. Quando submetermos nosso ser ao Senhor, o fruto do Espírito poderá crescer em nós em todos os seus nove aspectos. Talvez nós mesmos nem o percebamos, mas certamente as pessoas que nos cercam perceberão que o Espírito está frutificando em nós. Que seja assim na vida de todos nós!