Readings for such a time as this(3): *** first installment *** - from: The Essentials of Life, by W. H. Griffith Thomas, D.D. ____________ Foreword Dr. Griffith Thomas was one of Gods special gifts to His Church. He excelled in didactic and expository, rather than hortatory gifts. In an age when the Church generally has learned to sit loose to the Word of God his was a refreshingly sane influence, reminding men of the fundamental facts upon which the Faith is based. I have two outstanding recollections of Dr. Thomas. One is the time when he was holding, in the great Tent at Keswick, some three thousand hearers spellbound with his Bible Readings on the 1st Epistle of John. The other is of a Sunday in a village Church in Norfolk when he was presenting the Gospel to a congregation of simple village folk. In both activities he was at his best. A good many Christian workers might have been tempted to think that for a man of Dr. Griffith Thomas powers, the country Sunday morning demanded very little. But he gave as unstintedly of his time and care, and indeed, his very best, to the village congregation, as to the great gatherings at Keswick. It is something for us at St. Peters, Southborough, to remember that he occupied our pulpit the last Sunday he ever spent in England. His going to America was a great loss to us in England, but in the providence of God it opened for him a wide door of ministry throughout the States and in Canada. As I said, however, it was supremely as a teacher, rather than as a preacher, that Dr.. Griffith Thomas excelled. And many a ministry, both in this land, and in Canada and the United States, looks back to its contact with Dr. Thomas as one of lifes great formative influences. Dr. Thomas intellect was massive without being heavy. He was a most delightful companion with a wide and sympathetic heart for other peoples interests and concerns. Like many men who have dwelt in close communion with their Lord, he was full of fun and gracious humour. His presence in the home was a benediction. It is in every way fitting, and I am sure will be profitable to many, that this little book of studies has been now given to the Church. No words of any of us are needed to commend a book by Dr. Griffith Thomas to the Christian public. I feel deeply honoured by having been asked to write this little Foreword. I pray that in this book Dr. Griffith Thomas being dead may yet speak. - J. RUSSELL HOWDEN. _________________ The Precious Blood of Christ The Centre of the Whole of Gods Revelation The Cross was the dividing line between two eternities, the past and the future. It marked the close of the Old Dispensation; it ushered in the commencement of the New Dispensation. It is, moreover, the central truth of the Bible, being seen in the Old Testament in type and figure and realised in the New Testament in antitype and reality. The Gospel narrative is comparatively meagre until the time of the Cross, when great fulness of detail is seen. The Epistles tell the same story, the keynote of Paul, Peter, and John being the death of Christ, the Blood of Christ, Christ and Him crucified. And when we gaze into the visions of the future in the Revelation, one great fact stands out most vividly, the Blood of the Lamb. It is not without cause that Peter calls it the precious Blood of Christ. In gathering up from Gods Word the truths connected with it, it will be well to consider: The Need of the Blood In order to appreciate fully the subject of the Blood of Christ it will be necessary to go back first to the consideration of something else, that which caused the death of Christ, namely, sin. Only as we realise what sin is in Gods sight shall we be able to appreciate the remedy. What does sin mean? It means that man knows there is a law of right and wrong. It means that he knows he is responsible for this law of right and. wrong. It means that he knows he has broken this law of right and wrong and is guilty. This is what sin means, the wilful transgression of Gods moral law, and when brought to the test we cannot but admit the truth of the apostles words, All have sinned, and come short of the glory of God (Rom. 3:23), But What is the punishment of sin? Gods perfect holiness demands a punishment. Gods perfect justice demands a punishment. That punishment, Gods law says, is death. In the day that thou eatest thereof thou shalt surely die (Gen. 2:17). The soul that sinneth, it shall die (Ezek. 18:4). The wages of sin is death (Rom. 6:23). But what is meant by death? Death is threefold: (1) Natural death, or the separation of the spirit from the body. (2.) Spiritual death, or the separation of the spirit from God. (3) Eternal death, or the separation of spirit and body from God for ever. Here, then, is the result of sin: natural, spiritual, and eternal death, and this has passed upon all men, for that all have sinned (Rom. 5:13). There is none righteous, no, not one (Rom. 3:10), and when brought into contact with Gods perfect holiness we cry, Enter not into judgment with thy servant: for in thy sight shall no man living be justified (Psa. 143:2). But now let us ask more particularly What are the results of sin upon us? The effects of sin are, briefly, three in number. (1) It brings guilt, and so causes unrest. (2) It brings bondage, and so causes weakness of our powers. (3) It brings enmity, and so places a barrier between God and us. These are three personal effects of sin, and each must be removed,—the guilt forgiven, the bondage lifted, the enmity abolished. We have thus seen the need of the blood because of sin with its punishment and its results for the sinner. Now we are prepared to go a step farther and consider The Meaning of the Blood The Word of God says, Without shedding of blood is no remission (Heb. 9:22). why is this? Is there any charm of virtue in that red fluid which we call blood, that it can put away sin? No, the material substance itself is nothing, it is what the blood represents and symbolises, death and life; so that the meaning of the words without shedding of blood is no remission, is without the penalty of death is no remission. In Leviticus 17:11 we are told, The life of the flesh is in the blood. The teaching of Holy Scripture about blood is that it is the seat of life, and consequently the eating of flesh with the blood in it was forbidden; that is, men were not allowed to use the life of another for their own bodily support. This was forbidden, not only to teach them the sacredness of life, but also something more, namely, the need of atonement for sin by life through death, which idea was further taught by the Jewish sacrifices. The great stress laid by God on the blood as the seat and principle of life showed that He was teaching the people by degrees the need of atonement by death for sin, that the soul that sinneth shall die. It is a striking fact that when the blood was shed it was regarded as still living. For example, The voice of thy brothers blood crieth unto Me from the ground; the blood of sprinkling, that speaketh better things than that of Abel. Thus, then, we have two ideas concerning the blood in Scripture: (1) it signified the death of the victim by shedding; (2) it signified the liberation of the principle of life for another purpose, namely, surrender to God. An example of this twofold idea is found in the Jewish sacrifices. A Jew brings his offering and, in the outer court of the tabernacle, he himself, not the priest, slays the victim. By so doing he acknowledges his own guilt and the need of punishment by death. There is the one idea. But now the priest—not the offerer, but the priest, as Gods representative—takes the blood of the victim and sprinkles it upon the altar, thus showing that the principle of life had been brought near to God. This was the second and perfectly distinct idea. Yet in all this the atoning virtue was not in the material blood, but in the life of which the blood was the channel and the representation. We are thus prepared to consider the fulfilment of all this in Christ. The Blood of Christ also has a twofold idea and meaning. It means His death and it means His life, in the way suggested by the Old Testament typical sacrifices. On the great Day of Atonement the victim was slain in the outer court. That meant death. Then the high priest took the blood and passing through into the Most Holy place sprinkled it on and near the Mercy Seat. That meant life. It is so now with reference to Christ. We cannot consider His death only, we must also consider His resurrection and ascension life as parts of the great work or our redemption. Good Friday, Easter Day, and Ascension must go together, for what God hath joined let no man put asunder. The blood is concerned with each, with the death, the resurrection and the ascension. This is my blood of the new covenant, which is shed... for the remission of sins (Matt. 26:28). There is death and the Blood. The God of peace, that brought again from the dead our Lord Jesus... through the blood of the everlasting covenant (Heb. 13:20). There is the Blood and the resurrection. By His own Blood He entered in once into the holy place, having obtained eternal redemption.... Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself now to appear in the presence of God for us (Heb. 9:12, 24). There is the Blood and the ascension. Thus the meaning of the Blood of Christ includes the death of Christ for us, and the life of Christ for us, as seen by His crucifixion, resurrection, and ascension. Having considered the need of the Blood, and the meaning of the Blood, let us now more particularly notice The Power of the Blood Telling as it does of death, the Blood speaks to us of the punishment of sin being removed, and in its place we have life, threefold life: (1) Spiritual life, or the reunion of the spirit and God now. (2) Natural life, or the reunion of the spirit and body at the resurrection. (3) Eternal life, or the reunion of the spirit and body with God hereafter. The power of the Blood can best be appreciated by referring again to the three effects of sin upon man, namely, guilt, bondage, and enmity. The Blood cleanses from the Guilt through the Death of Christ. This is what Paul meant when he said, In whom we have... the forgiveness of sins (Eph. 1:7). This is the meaning of Romans 3:25, A propitiation... for the remission of sins that are past. This is the meaning of the words in the institution of the Lords Supper, My blood... shed for many for the remission of sins (Matt. 26:28). But we have more than forgiveness, we have justification; we are reckoned just. Not only are we forgiven criminals, but we are regarded as perfectly innocent men, for Paul says we are justified by His Blood. The Blood, of Christ Releases from the Bondage of Sin by the Resurrection of Christ. By the resurrection He triumphed over sin, hence the apostle says, In whom we have redemption through His Blood (Col. 1:14). Redemption is the buying back, the purchase, the deliverance from the slavery and bondage of sin. Hence it is said that the Church is purchased with His own Blood (Acts 20:28), and the song of Heaven will be, Thou hast redeemed us to God by Thy Blood. Thank God that, once redeemed, there can be no more slavery for us, for it is written that Christ has obtained eternal redemption for us (Heb. 9:12). But this is not all. A slave may be redeemed and yet have no power to live as a free man. Therefore Christs deliverance includes the restoration of our sin-weakened powers. In union with Him, His life becomes our life, and we have sanctification by His Blood. Lest any sin should afterward defile and weaken us, we have the assurance that the Blood of Jesus Christ His Son is cleansing us from every sin (1 John 1:7). It is much to know, as we have seen, that His Blood blots out our guilt and opens Heaven but it is much more to know that we are made partakers of His sanctifying virtues, that the holiness of Christ passes into us and that His life becomes the wellspring of a new existence. Thus we go on from strength to strength, until at last it shall be said of us, They overcame... by the Blood of the Lamb (Rev. 12, 11). The Blood abolishes the Enmity of Sin by the Ascension of Christ. Sin, being mans revolt from God and the setting up of his own independence, has placed a barrier between God and man. This was symbolised in the Old Testament by the veil of the tabernacle, showing that there was no access, no entrance into the presence of God, except in Gods own particular way. This way was that once a year, and only once, the high priest, divested of all his priestly garments, entered into the most holy place with blood. Before him stood the ark covered with gold, and over which was the cloud of glory. All these betokened Gods character of perfect righteousness and holiness. Then the high priest drew near to this throne of God and sprinkled the Mercy Seat, that is, the cover of the ark, once and once only. Thus, Gods eye rested on blood, and His law of righteousness was satisfied, for the blood was the witness of death for sin. The high priest then proceeded to sprinkle the floor around the ark, that is, the sandy deserts, with blood seven times. Why this? It signified that by means of atoning blood the worshipper could draw near to God and stand accepted and complete. Now see the fulfilment of this in Christ. First, He suffered outside the camp, that is, in this world. Then, having risen, He ascended into Heaven, into the true Holy of Holies, in human form as Man, and there appears in Gods presence for us, our Advocate, our Intercessor, and our Forerunner, the barriers all removed, the enmity abolished. This is what Paul meant when he said, Having made peace through the Blood of His Cross (Col. 1:20). This is what he meant when he said, Ye who sometimes were afar off are made nigh by the Blood of Christ (Eph. 2:13), and Through Him we... have access by one Spirit unto the Father (Eph 2:18). Again, Having, therefore, brethren, boldness to enter into the Holiest by the Blood of Jesus (Heb. 10:19). Thus, the veil being rent, the way made manifest, we have peace with God, access to God, boldness to approach Him. Now it is by faith, but ere long by the same Blood we shall enter Heaven, for is it not written, These are they which came out of great tribulation, and have washed their robes, and made them white in the Blood of the Lamb. Therefore are they before the throne of God? (Rev. 7:14, 15). Thus have we seen the need, the meaning, and the power of the Blood of Christ, telling us of perfect salvation from the guilt, the power, and the enmity of sin, by the death and life of our Lord Jesus Christ. Can we now wonder at Peters calling it the precious Blood of Christ? Precious it was and is to God the Father, through whom it was given; precious to God the Son, by whom it was given; precious to sinful man, for whom it was given. In it we see God giving His best; in it we see Christ yielding willingly His best; and in it we see man receiving Gods best. It is to be noticed how very frequently we find in Holy Scripture the Blood connected with our Lords deity. The Son of God, who... gave Himself (Gal. 2:20), Crucified the Lord of glory (1 Cor. 2:8),—these and other references show that while He died only in His human nature, yet because of the union of the two natures in one Person, the efficacy and power was that of God, and thus sufficient for the sins of the whole world. How Christs work breaks the tie of sin We know not, but we know the fact that it does, and that is sufficient. As if to emphasise the value of it, four times we have the phrase, His own Blood; Purchased with His own Blood (Acts 20:28); By His own Blood He entered (Heb. 9:12); Sanctify the people with His own Blood (Heb. 13:12); Washed us from our sins in His own Blood (Rev. 1:5). This, then, is the need, the meaning, and the power of Christs Blood. And now Let us Accept it. There is no other hope and no other means of salvation. It is a dark night in a far-off land. Everything is quiet and still, and all seem at rest. Presently a mysterious form passes from house to house, and street to street, peering carefully at each abode. Very soon the stillness is broken, and sounds of wailing are heard from many households, men, women, and children all in anguish. Why? Because in each house the first-born has been slain. Not far from these terrible scenes is a place where there is also commotion, but it is the bustle of joyous duty, not the madness of despairing anguish. No harm has happened there. Why? Because their God had commanded these people to sprinkle blood on the door-posts of their houses, saying, When I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt (Exod. 12. 13). Before very long that Angel of Divine Judgment will come to every soul and peer into the innermost recesses of its being, and if he does not see the Blood of Christ there soon will be, weeping and gnashing of teeth. But if only he sees the virtue of Christs death and life on us and in us, then all will be safe, all will be well. These are the only alternatives, sheltered or not sheltered by the Blood. There is no middle course or state. He who has not received it is really despising it. The Israelites were only commanded to sprinkle the Blood on the upper parts of the door, and not on the threshold, lest they should tread upon the sacred symbol, and, as it were, despise it. So Gods Word refers to those who, by their indifference and rejection, have trodden under foot the Son of God, and... counted the Blood of the covenant... an unholy thing (Heb. 10:29), and says they will be thought worthy of sore punishment by the hand of the living God. We are told in Rom. 3:25 how to become partakers in the death and life of Christ, through faith in His Blood. By simple confidence in Christ and in what He has done for the sinner, we are made to share in all His benefits. Once having received Him, there will be found in Him forgiveness, safety, deliverance, power, holiness, peace, access, boldness, Heaven, and everlasting life. Then, having accepted, let us glory in it. The Cross is the centre of our life, the spring of our hope, the basis of our peace. Therefore should we rejoice. In the Cross of Christ I glory, Towering oer the wrecks of time; All the light of sacred story Gathers round its head sublime. Yes, it is the centre of the whole of Gods revelation. In the infancy of the world we see it in the typical blood of Abel and the patriarchal sacrifices of Moriah. In the Mosaic economy we see it in the victims and ceremonial rites. In the Gospels we see it in the shadow of the Cross falling athwart the whole narrative. In the Epistles we see it in argument, statement, and illustration as the keynote of the Christian life. In the Apocalyptic Vision we see it as the subject of Heavens melodious praise. In the Cross Gods power was manifested in drawing all men to Himself. In it Gods wisdom was seen in that He, by it, could be at once just and the Justifier of man. In it Gods love was declared, for greater love hath no man than this, that a man lay down his life for his friends. In it mans wants are supplied and more than supplied. There is not one single ray of blessing or gleam of glory that does not stream, to us from the Cross. Let us, therefore, glory in it. Let us live in the power of it. Let us tell out the blessing of it. Let us by lip and life know nothing but Christ and Him crucified. Then in the weakness of life the Cross shall be our strength, in the darkness of life the Cross shall be our comfort, in the perplexities of life the Cross shall be our interpreter, in the intricacies of life the Cross shall be our guide, in the emptiness of life the Cross shall be our fulness and our all in all. Perish every human story Every system taught or tried, God forbid that I should glory Save in Jesus crucified. Here let faith repose and cherish Jesus crucified for me, Should the whole creation perish I am safe beneath the Tree. Here my soul by faith would enter, Pleased no more with fancys dreams, Here is Loves refulgent centre, Here are Mercys brightest beams. Here is Wisdom in perfection, Here the end of fleshly strife. Lord, Thou art my Resurrection, Jesus, Thou my spirits Life. Thy sweet love to me revealing, Dwell within this worthless heart, Let Thy wounding be my healing, Let Thy death new life impart. Lord, Thy love can neer be measured, Nor Thy mercy half be told, Thou hast more within Thee treasured Than a sinners heart can hold. O! that I should never wander From the sinners sweetest theme, O! for grace that I may ponder All my steps and walk in Him. Earth is old and Time is hoary, Systems to confusion slide, God forbid that I should glory Save in Jesus crucified. - via WORDsearch10 #readingsforsuchatimeasthis #christjesus #vineofchristministries #theword #studyscripture #god #biblestudy #bible #jesus #faith
Posted on: Thu, 06 Nov 2014 00:03:13 +0000