#8. (9) A synopsis of a year’s testimony.


After the initial testimony, covering the first six months’ witness at the Chapel of the Opened Book, summarized in the preceding articles of this series, our next step was to seek some acquaintance with the teaching of the Scriptures concerning the GOD Who gave them, and MAN to whom they were given.

We traversed much the same ground as has been covered under the headings “This God is our God” (Volumes XXII-XXV), and “Fruits of Fundamental Studies” (Volume XXVII and onward), the early articles on Genesis in “Fundamentals of Dispensational Truth” and “What is Man?” (Volume XIX). We do not therefore propose repeating the substance of these addresses here, as, although they were presented in very different form from the articles referred to, and many points given but passing attention were elaborated with fuller detail in the pulpit; in the main, the conclusions were very similar.

The addresses upon the Being and Attributes of God were prefaced by a reminder from Job xi. 7 where we read: “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?” We realized that no title of God, or all His titles put together, could fully reveal to man the nature and being of God, Who is Spirit, Who is Infinite, Who is Absolute and Unconditioned. We realized that God must stoop down out of the Absolute and Unconditioned, into the realm of the Relative and the Manifest, where He comes into touch with limited and conditioned man. We did recognize with much joy that, great as are the titles and names assumed by God in making Himself known under the Old Covenant, the goal of the ages, as well as the crowning glory of all His titles and manifestations, is to be sought for in the New Covenant name of “Father”.

As our studies proceeded it became obvious that if we were to appreciate in any sense of reality the nature and being of God, we should have to follow this series of addresses with another, which sought a scriptural answer to the question, “What is man?” We found that man was made, “for a little”, lower than the angels; that his very name “Adam” suggests his prime purpose in the scheme of the ages, allied as it is to the word translated “likeness” in the verse where “Adam” is first mentioned in the original (Gen. i. 26), and we found much to encourage us as we realized that the first Adam, who was of the earth, earthy, was a “shadow”, a “figure”, of Him that was to come.

The nature of the soul and the unscriptural dogma “The immortality of the soul” were naturally included in this series, but, as time went on, the demand grew more insistent for some Divinely appointed bridge, some living link, that could span the gap between the Creator and His creatures; between Man, the sinner, and a God, too pure to look upon iniquity. Consequently the third section of the new series of addresses dealt with the need for, and the provision of, “The One Mediator between God and men, the Man Christ Jesus”.

The opening addresses of this new series dealt with the three-fold promise of a “Seed”.

(1) The SEED of the woman who should bruise the serpent’s head.
(2) The SEED of Abraham, limiting the channel of this promise to Israel, and revealing both the place that Israel must play in the outworking of the purpose of mercy, and also revealing the evangel that was “preached before unto Abraham”.
(3) The SEED of David, with its emphasis upon crown and throne, and also in the light of New Testament references to the foreknown sufferings and resurrection that would precede His accession and reign.

This threefold promise finds a threefold fulfillment in the opening of the New Testament.

(1) “Time” was fulfilled.—The testimony of prophecy was examined, the historical references of Luke ii. 1, 2; iii. 1, 2 scrutinized, the fact of Gal. iv. 4 realized, and the testimony of Mark i. 15 noted.
(2) “Place” was fulfilled.—Both the birth-place of Bethlehem and the upbringing at Nazareth fulfilled the prophets.
(3) “Person” was fulfilled.—Matthew and Luke give us two genealogies. One going back through Solomon to David and Abraham, the other going back through Nathan to David, Abraham and Adam. Matthew’s was seen to be the direct genealogy of Joseph the husband of Mary, Luke’s the line of Mary herself, her husband being the son-in-law, or legal son of his wife’s father. The appearance in both genealogies of Salathiel and Zorobabel (Matt. i. 12 and Luke iii. 27), suggesting a marriage between the Solomonic and Nathanic lines, was noted.

This threefold cord of evidence is supplemented by,

(4) The authority of His word as the “Sent One”.—He spoke with authority and not as the Scribes, and eight times in John’s Gospel He declared that the doctrine and the words He spoke were not His but the Father’s that sent Him.
(5) This authority is supplemented by the working of miracles, which were not only wonders and mighty works, but signs. The Lord appealed to these miracles, saying “believe Me for the very works’ sake” (John x. 38).
(6) Yet in spite of the fact that the fullness of time had come, and that Time, Place and Person all adhered; in spite of words of authority and miracles without precedent, the shadow of rejection is seen in Matt. xi., and becomes more pronounced as “parable” and “mystery” are introduced in Matt. xiii.
(7) This led us to the great prophecy of the second coming, Matt. xxiv., the very fact of there being a “second time” speaking of original rejection, as in the typical cases of Joseph and Moses (Acts vii. 13 and 35).

The crucifixion of the Saviour was viewed from the twofold aspects of Acts ii. 23: (1) “Delivered by the determinate counsel and foreknowledge of God”, and (2) “Taken by wicked hands, crucified and slain”. “The last word” (Prov. xvi. 1-4, literal rendering) however is always with the Lord, and His last word is seen in operation when He raised the Lord from the dead.

In the Gospels the historic facts of the crucifixion and of the resurrection are given, but it is reserved for the succeeding speeches of the Acts and the doctrine of the epistles to show their true significance.

At the close of the Gospels we meet with the Commissions, the Lord appointing His representatives, and giving them their orders, before His departure. These commissions are found in each Gospel.

(1) “All power is given unto Me in heaven and in earth. Go ye therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you, and lo, I am with you always, even till the consummation of the age” (Matt. xxviii. 18-20).

This commission belongs especially to the kingdom, and is addressed to all nations. The words “gospel” and “preach” are not employed. However, with the setting aside of Israel at Acts xxviii. this proclamation awaits the time of the end, and the presence of the Lord is assured to those who make the proclamation “all the days until the sunteleia of the age”.

(2) “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe . . . . . they went forth, and preached every where, the Lord working with them, and confirming the word with signs following” (Mark xvi. 15-20).

This commission we are assured was fulfilled. The miraculous signs did follow. They persist throughout the Acts of the Apostles to the last chapter, being found in full operation in the churches of Corinth and Rome, while reference to them is found in Galatians, and Hebrews.

(3) “Repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of My Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke xxiv. 47-49).

This commission is repeated in Acts i., and is partly fulfilled in the Acts of the Apostles. It is Pentecostal in character and scope.

(4) “When the Comforter is come, Whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning” (John xv. 26, 27).

Matthias fulfilled the condition here specified, and was numbered with the Apostles (Acts i. 22-26). Pentecost fulfilled the promise of the Comforter, but John’s Gospel has a place in the purpose of grace that occupies the period from the destruction of Israel’s city to the second coming, during which the highways and byways are searched, and the wedding of the King’s son furnished with guests.

One other commission awaits investigation, that given to Paul, the Apostle of the Gentiles, but he was not called until, once again, rejection cast its shadow over the scene and the failure of Israel to repent, even after the second invitation, was evident.

The future ministry of The Chapel of the Opened Book will be largely occupied with considering the distinctions that must be observed between the various commissions, but will give particular attention to the commission and calling of the apostle Paul because of the close relationship between the present dispensation and that last of all the commissions, and the only one given by the ascended Christ, after all His earthly ministry had been fulfilled.

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(From The Berean Expositor, vol. 33, page 130).

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